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ACHENAD
ebr.
D'rDIUN,
(ger.)
Termenul achenad denumete n mod tradiional comunitatea evreiasc din Europa Central i
de Est, n principiu cea care se gsea la nceput ntre Germania i nordul Frantei i care, mai
trziu, a emigrat ctre Polonia, Lituania i Rusia. Se gsete n contradistincie cu termenul
sef ard care definete comunitatea evreiasc originar din Spania i care a migrat n timp spre
nordul Africii; zona Europei de sud-est i Balcani.
n sens strict, termenul definea la nceput zona de aezare a comunitilor evreieti din nordvestul Europei, n special din jurul Rinului (Mainz, Worms i Speyer), identificndu-se astfel cu
Germania, cu evreii germani (akenazim), precum i cu generaiile ulterioare care migreaz din
aceast zon i care conserv cultura achenad cu felul ei de viaa, folclorul, sistemul juridic,
dar i cu instituiile sociale. La origine, termenul achenad reprezint un popor biblic i o ar n
vecintatea Armeniei; meniunile din Geneza l prezint ca fiu al lui Gomer (n timp identificat n
sursele talmudice cu Germania), nepot al lui Iafet i strnepot al lui Noe. O alt interpretare
apropie termenul de achenad cu "saxonii" care n perioada carolingian reprezentau mare parte
din populaia germanic din regat. n aceeai perioad, termenul achenad se impune n ebraic
n cele din urm ca echivalent pentru Germania, fiind utilizat n literatura rabinic.
Spre deosebire de comunitatea sefard care a fost deschis influenelor externe, evreii achenazi
au avut o atitudine mai conservatoare i riguroas, n spiritul fidel al obiceiurilor i scrierilor
religioase evreieti interne. lnvaaii erau preocupai de studiul Bibliei i Talmudului, de
comentarea textelor sacre i mai putin de analiz a sistemului juridic (ha/aha). Cu toate acestea,
centrele cultura le achenade i sefarde au exercitat influene reciproce, astfel scrieri despre
Ta/mud ale unor erudii achenazi au ptruns n cercurile cabaliste din Provena i Spania, iar unii
nvai sefarzi au fost influenai de ideile hasizilor achenazi. n timp, cele dou comuniti au
dezvoltat moduri diferite de organizare comunitar, instituii sociale, reguli diferite de existen,
norme juridice, valori etice i religioase specifice, obiceiuri, mentaliti, patrimoniu cultural, de
pronunie i scriere a limbii ebraice i a serviciului religios. Idiul, utilizat ca lingua franca pentru
ntreaga comunitate achenad din Est sau care a emigrat, a constituit un element de identificare
comunitar puternic ia cptat o ncrctur emoional i cultural special.
Conductorii locali din Europa de Est, precum i din alte pri ale continentului, invit deseori n
perioada medieval comuniti -evreieti care s se stabileasc in acele regiuni n scopul
dezvoltrii economice i demografice a regiunii; documente specia le care s stimuleze i
protejeze populaia nou-venit sunt emise, asigurnd slabjlirea unor relaii de bun nelegere n
zon ntre diversele confesiuni. Perioada cruciadelor (n special 1096) reprezint un moment de
persecuii mpotriva populaiei evreieti din Europa ~
tal, dar abia in-secolul 13 i 14
acuzatiile de omor ritual i izgonirea prin expulzate a unor comuniti din Anglia sau Frana din
-diverse motive contureaz o politic complex d~ pers~ytie a populaiei evreieti. Din secolul 15
i 16, evreii achenazi emigreaz din Euro->--
spre cea Oriental, cu precdere In
zonele slave, stabilind noi centre in Boemia. via, ~ipnia i Lituania. Limba utilizat (iudeagermana sau idi) devine caracteristic acestt(l:gl"tlp. fntTtnp, datorit marii arii de stabilire i a
diferenelor mari dintre culturile n care se gsesc, diferene semnificative se stabilesc ntre
diferitele comuniti.
enta~c'i
mai mare parte din aceast comunitate, determinnd astfel i scderea preponderenei sale. Cu
excepia comunitii din Rusia de astzi, n Statele Unite se gsete cea mai mare comunitate de
evrei achenaz! care reprezint majoritatea in aproximativ toate comunitile evreieti din Europa,
cu exceptia Frantei, de asemenea, in Africa de Sud i Australia; cu toate acestea, in Israel
sefarzii i evreii orientali alctuiesc majoritatea. Iniiatoare a diverselor curente de gndire iudaic
precum a hasidismului, Haskalei (curentul iluminist in comunitatea evreiasc), sionismului politic,
dar in mare parte i a diferitelor curente generate de Haskala in interiorul iudaismului (iudaismul
reformat, liberal, conservator i neoortodox), comunitatea achenad este creatoarea unui
patrimoniu cultural remarcabil care a avut un mare impact asupra culturii mondiale n general.
Achenad - evreu din Europa Centrala i de Est
Achenad - evreu german I Sefard - evreu spaniol
ISTORIE CUl TURAL - ISTORIE SOCIAL - TRADIII
Bibliografie:
Dicionar enciclopedic de iudaism, Bucureti, Editura Hasefer, 2000; Encyclopaedia Judaica,
Macmillan Reference USA, 2006; Atlias, Jean-Christophe, Esther Benbassa. Dicionar Larousse
de Civilizaie Iudaic. Traducere de erban Velescu, Bucureti, Editura Univers Enciclopedic,
1999; Baumgarten, J. Miile Ans de cultures ashkenazes, Paris, Liana levi, 1994; Ben-Sasson,
Hayim. A History of the Jewish Peopfe. Harvard University Press, 1976; Haumann, Heiko. A
History of East European Jews. Budapest: Central European University Press, 2001; Hundert,
Gershon David, ed.
y/va
Kriwaczek, Paul. Yiddish Civilization: The Rise and Fali of a Forgotten Nation. New York, Knopf,
2005; Solomon, Norman. HistoricaJ Dictionary of Judaism. Lanham, Md., and london,
The
Scarecrow Press, Inc., 1998; Vital, David. A People Apari: A History of the Jews in Europe.
Oxford University Press, 1999.
John Klier
108
For contemporary
debates
about
the Jewish
semitism',]ewuh
Quarter/y,
'i4 (Surnrner
see
question
J. D.
1999), 29-34-
Klier,
'Traditional
Sejm,'
vi (Wroclaw,
Russian
Religious
19
-
-.
How jcwish Was the htetl?
BEN-CION
PINCHUK
'image of the shtetl, the quintessential small town of Jewish cultural and
.. discourse, is that of a small Jewish world imbued with ethnic culture and
--.Even today the shtetl remains one of the more prevalent and popular symJJewish life in the Diaspora.' Many people conceive ofthe shtetl as represenri-typical habitat and particular way of life of east European Jewry. Of the
fllctors that combined ta impart to the shtetl its prominence in Jewish dis-.:the rnost important is probably the fact that a significant part of the Jewish
--inthe last two centuries either had lived in a shterl or were descendants of
-ti':whohad. Nevertheless, there is no doubt rhat Jewish literature, both in
. h-and in Hebrew, played a central role in propagating the image of the small
fu-opeantown as a uniquely cohesive Jewish world. Mendele Mokher Seforim,
Peretz, and Sholem Aleichern, together with a long list ofless famous authors,
:-,~majorcontribution to the popular conception of the shtetl. The influence of
)iterary images was so pervasive that one could wonder whether discussions of
oet!were dealing with literary stereorypes and myths or with a real historical
ebgraphic entity. The question ofthe existence of a stereotypical shtetl could be
s early as the beginning of the twentieth century, when much ofits traditional
-, e had already disintegrated and many of its sons and daughters had gone
. By finally destroying the shtetl, the Russian Revolution, and subsequenrly
ilocaust, provided the added incentives of nostalgia and guilt to intensify what
etiescribed as the mythical elements in the image of the small town.
- notion thatthe shtetl was a Jewish town is widely accepted, to the point that
_ted as if this were common knowledge and needed no proof. However, to
'of my knowledge, there has been no seholarly treatment of what in reality
ted the'Jewishness'
of those small east European rowns. This chapter
: g proof of the persistent
of Sholem
Aleichem.
'-~eichem is relevant now more than he was in the past for the Israeli reader. He was read in the
ofnostalgia
....
text, frighreningly
28 Aug. 1998).
relevant ro the
and
a shtetl mas-
1
Ben-Cion Pinchuk
IlO
represents an attempt to define the historical reality and the coqsrete manifi
tions that would justify.the assertion that these numerous settlements were ind
J ewish towns, and .thereby to c1arify the role of the shtetls as the territoria] base
the culrure and history of east European Jewry.
In his study Der imazh [un shtetl ('The Image of the Shrerl'), the literary
and historian Dan Miron proposed an intriguing hypothesis about the classic'
of the small east European town as portrayed in Jewish Iiterarure. According
Miron, 'the image ofthe c1assical shtetl was determined [by the author's intentioll
to crea te an ideal Jewish world, an island of unadulterated Jewishness. There f"'
Kasrilevke], Sholem Aleichem consrructed a small Jewish state. Though tiny an
weak, this statelet was completely aurcnomous.f The idealized literary small to'
had few non-Jews and only a token presence of the Russian bureaucracy, Mir
maintained. In describing the structures associated with the Jewish religion
way of life, such as the central synagogue and the smaller prayer houses (bat
midrash, the ritual barh (mikveh), and the old cemetery, as the prominent sights
the shterl, the authors were not portraying reality but repeating a preconceiv
ideal construction. Miron viewed the use of the Jewish rather than the Slavo
names of the towns in jewish literature from Mendele in the first half of the .
teenth century to Shai Agnon in the second half of the twentierh as evidence of.
ideological approach. (It should be noted at the outset that in this multi-e
.
region, where Russian and Pole, Ukrainian and Lithuanian, German and B
rusian lived side by side with a large Jewish popularion, each group had its o .
name for its place of residence. One should not look for e1aborate ideologi
reasoning behind this quite ordinary occurrence.) Miron asserts that the shtetl ii
Jewish literature not only had a Jewish narne, but also represented an ideal jewis
kingdom-a metaphor for heavenly Jerusalem. This literary critic strongly objecte
to the identification of the historical with the literary shtetl. Such identification
pervasive frorn the start of the twentieth century and was reinforced after
Holocaust, as Miron correctly maintains. However, going beyond literary analy
and hypothesis, the thrust of Miron's argument is directed against the essence
the literary portrait of the shtetl, namely the idea that it is an autonornous, in
grated, and unique Jewish worId. Miron contends that this type of shtetl, which
strongly implanted in popular imagery and artitudes, is no more than a creation -:
ilie long tradition of'jewish literature-in
other words, a rnyth."
A similar approach is adopted by Benjarnin Harshav, the poet, literary expe .
and historian of Jewish culture. 'The shtetl was not the real background of'
Yiddish speakers', Harshav clairns, 'but it was their proverbial, mythologic
"space", a collective locus of a network of social and ideological relationshii
wrought in the phraseology of Yiddish folklore and lirerarure.'" In his study
2
D. Miron, Derimazhjimshtetl(Tel
B. Harshav,
Aviv, '981),23.
Ibid.29.
j(
':::. g ofYidtJish Harshav notes the enonnous power of the shtetl as a syrnlol
in
ewish life. The relationship between the real shtetl and its literary andculentations is of no interest to these two critics. Both Miron and Har.;h.av
':cerned with the image of the small town as refracted through the prism of .
discourse, and they rnake no attempt to evaluate the extenr to which the
"was rernoved from the hard facts of history and geograph y. Qui te clearly, for
, tWO literary critics the shtetl is a myth of an ideal Jewish world, and as such
'reality-an
image that suffered the distortions of cultural mediation and tJ.id
erent reality. My purpose here is to try to unearth the hard facts that seerved as
'5 of the cultural constructs and assess their mutual relationship.
o this end, it would be worthwhile investigating the history of ilie term 'shtet:l "
, though ill defined, is both a part of the Jewish cultural and ideologi caldis.. e and a concrete geographical and historical entity. The shtetl evolved an.d
ed on the plains of eastern Europe roughly berween the sixteenth .and ilie
tieth centuries. Small towns of a similar nature could be found aII o ver the
Iddish-speak.ing regions of Europe. However, most were located on rhe territories
'';'hat until the last quarter of the eighteenth cen tury was the Polish-Lithuanian
,. onwealth, and were annexed to the Russian empire at the end of the
teenth cenrury." The term itself was derived from the Yiddish and mea:ns
ly'small town'. Since we are dealing here nor with a purely geograplticaJ
but with a cultural phenomenon as well, the shtetl should be studied in its
tural and historical context. No c1ear-cut criteria regarding the nurnber of resi. ts and the size of the shtetl were established; hence the difficulty in corn.piling a
le list that would include ali of the settlements in this category. H()wever, inthe
'ority of cases there is little doubt about the historic classification of the setl.eits,
serween 1772 and 1795 the Polish-Lithuanian state ceased to exist as an iadie. dent political entity. Its territories were divided among its neighbours, Frussiia,
tria, and Russia. 6 The rnajority of the Jewish population and most of the shterls
e former Commonwealth were located in the territories annexed by Catheime
~Great. The traditional tsarist policy of excluding the jews
RUiI1iian
atories had to be abandoned or at least redefined. The administrative sohatien ro
''Ulldesirable presence of Jews in the Russian empire was the formati on of a
~al territorial entity, the Pale of Jewish Settlernent, which consisted largely of
e.newly annexed area (though its boundaries changed over time).? Almost urril
end of the nineteenth century the majority of the Jews in this area res.ided in
: towns.
,)
rrom
in
1987).
91.5),3-20.
1i
112
Ben-Cion Pinchuk
In its dealings wirh this area, the bureaucracy of the Russian empire reco
the existence of a special urban category: the mestechko or small town.s W
census was conducted in 1897 (the only full-fledged modern census carried o
the empire), a separate listing was made for the mestechko. Although nor ali of
shtetls were included in this official category, those included do represenr the'
of the shtetls in the region; the census thus provides us with important sta .
data for the study ofthe shtet!.
The Paie ofSettiement during this period should rightfully be known as 'Sh
land'. It was here, primarily during the nineteenth century, that the ideas, im
stereorypes, and cliches that carne to be associated wirh the shtetl rook shape.
Paie gave rise to the novels, satires, and articles thar shaped and propagated
image ofrhe shtetl as the cultural and geographical entity with which we are f
iar today. This image of the shtetl played a prominent role in the Jewish eul
and political discourse of the nineteenth and twentieth centuries. In literatur.
the Yiddish Of Hebrew languages, as well as in the daily and periodical press,
shtetl frequentIy served ro designate Jewish life in eastern Europe in general.
novelists, journalists, ideologues, and political activists, the shtetl became a ca
word, a symbol-although
it represented different things ta"different grou
the end ofthe nineteenth century the shtetl carne ro represent east European]
as a whole among the modern ideologies and political movements that had evo
since the beginning of the Haskalah (Enlightenment). For Zionism, socialism;
their many permutations, the shtetl was a Jewish town; a whole and cohesive
mostly negative-Jewish
world. For the Zionist parties in particular, the
towns were identified with what they viewed as the generally negative life o.
Jews in the Diaspora. The image, or rather images, of the shtetl carne to be a
those most frequentIy associated with Jews and Jewish history in the minds of
and non-jews alike. Novelists, visual artists, and ideologues aII contributed
ro the image of the east European 'townlet'. However, those Jewish images:
fumly planted in the realities of the life of the Jewish people.
..
What were the main characteristics of the historical shtetl? Though the sh
often had residents who engaged in agriculture, it should nevertheless be
sidered an urban setrlement because the majority of the town's inhabitants de
their livelihood from non-agricultural pursuits. The small town served
economic centre for the immediate agricultural vicinity and engaged in pro
services and commodities ro the peasant population in the countryside.? Since
e~d of the eighteenth century this area had been part of the Paie of Settlemen
the Russian empire, and until the last quarter of the nineteenth century the s
towns constituted the main urban element in the territories between ilie Balti
the Black Sea. What made these numerous small towns shtetls was their Je .
8 Gorodskiya poseleniya v Rossiiskoi Imperii (St Petersburg, 1860), i. 7-11.
A. Ruppin, Hasotsiologiyah shel hayehudim (Berlin, 1931), i. 87-96; G. D. Hundert, TheJews
Polislz Priuate Toisn: The Case ojOpato11J in the Eighteenth Century (Baltimore, 1992), inrrod.
9
113
'1'ons , which usually constituted not onlv. the largest ethnic group but often
':emajority. The significance ofthis demographic preponderance for ilie
"[ofme rowns of the region was manifold, as will be shown later. .
:knall rown of the Paie of Settlement, like any other urban entity, reflected
e of irs inhabitants. The demographic composirion of the shretl was of
...importance in derermining its urban character. In. the western provin~es
as) ofthe Russian empire there were hundreds. of small towns ~lthJewlsh
.es, According ro the r 897 census, the five provmces of the original Paie of
nt that were selected for this srudy had the following ethnic make-up: the
ce ofVolhynia had 60 small towns with an absolure Jewish majority: and of
' ..: had a Jewish majority of between 80 and roo per cent. In practice, ilie
'~uld be considered Jewish towns because of their ethnic composition.
.., 'a had ilie largest number of shtetls with a Jewish rnajority. The province of
YIll had '0 shtetls with an absolute Jewish rnajoriry, 9 of which had majorities
o pe: cent. The number of'towns with aJewish majority in the province of
was 28 5 of which had majorities of over 80 per cent. Kovno had 59 shtetls
;]ewish'majority, ro ofwhich had majorities of over 80 per ~ent. The provi~ce
'. ev, ilie last in our sample, had 41 with an absolute majority, 10 of which
jorities of over 80 per cent. In sum, the five provinces had 238 shtetls with an
Jewish majority, and in 57 of these over 80 per cent of ilie population was
;10 The provinces included in rhe sample were among those with the highest
ion of towns with Jewish demographic preponderances. At the end of the
mth century, a rime when many were mourning the rapid decline and even
rarice of the shtetl as a distinctly Jewish settlernent, the r897 census found
cornbined provinces of ilie Paie and Poland 462 small towns with an absolute
-majoriry, and 1r6 with a Jewish population of over 80 per cent. Il Thus, of
ndreds of shtetls that existed in ilie western regions of the Russian empire
~. e nineteenth century, more than 100 had an almost exclusively Jewish
ion. The non-Jews in these towns, who lived mainly on the periphery and .;~
..1engaged in the urban economy, had a limited impact on the rowns' characshtetl or Jewish town was thus a significant and widespread phenomenon
-reaching implications for Jewish culrure and history.
eople who shaped the images and ideas of the Jewish masses through their
ind political writings, whether they lived in the Russian empire or abroad,
..are of the existence of many hundreds of shtetls. These small J ewish worlds
rt of their everyday knowledge and experience.
te
'e
lidata are taken from the respective entries in Eureiskaya entsiklopediya, 16vols. (St Petersburg,
.) for the provinces ofViJ.ria (v. 557-62), Volhynia (v. 736-7), Grodno (vi. 793), Kovno (ix.
rod Mogilev (xi. 153).
d on the results of the 1897 census as recorded for the different provinees of the Russian
in the Eureiskaya entsiklopediya.
.. _. -_'...._ .. _. __ ,..,M ..
'I~---''-T'---""'r'--
....-..,.",.
Ben-Cion Pinchuk
In addition to the census data, maps, and photographs attesting to the Je",'
of the shtetl, we have available to us the records and impressions of peo .
who were personaJly acquainted with the smal! east European town, The au:
biographies of shtetl residents frequently provide a vivid portrait oflife there thar
nor to be found in statistics.P To these rather subjective and highly partial SOlu-cei;
we can add the observations found in the diaries of foreign tra vellers ro the regio.{
These roo are of a subjective nature, often with pronounced anti-Jewish under:
tones. Altogether these sources provide the basis foran atternpt to understand the
nature of the shtetl and to outline its central features. The composite portrait that
emerges is, in its broad contours, one of a Jewish settlement. An analysis of several
hundred autobiographies and memoirs wrirten by people frorn various walks oflif~
from different regions and different times (from the nineteenth century unti aftit
the Holocaust), reveals that the Jewish character of the shtetl is one of the mo~
prevalent thernes. Whether it is dealt with specifically OI' as part of the gene~,i
description of the ph ysical landmarks and prevailing atmosphere, the predominant
and tangible Jewish presence is srriking. Non-Jews are present, physically and cui"
turally, on the periphery-if
at all. Such descriptions might be expected from thc :
who carne [rom srnall east European towns, and their tone could easily be attribui .'.'
to nostalgia for home even in the pre-Holocaust years. However, we encounttt
similar-though
less positive-s-views in travellers' descriptions of the region "."
its inhabitants, Many tra vellers to the western regions of the Russian empire notei!:
the prominent Jewish presence in the numerous small towns there. Even for
foreigners, these were 'Jewish towns' and were clearly distinguishable from th~
'Russian towns' nearby.P Hundreds of Jewish towns dotted the map of the P .:
and this was the reality that the Jewish novelists portrayed,
The presence of several millionJews living in the western regions of the Russi
empire during the nineteenth century thus bestowed a special urban characteri
the area and gave the shtetls their distinctively Jewish features.!" One may rigii'
wonder what is meant by such terms as 'Jewish character' or 'Jewish features';
characrer
12
the memorial
raphies
archives
another
by shtetl
residents
ofrhe
who ernigrated
ro the United
as the Colleetion
any particular
13
books of shretls
invesrigated
States
before
accounts contain .
here. About
160 autobi
of Arnerican-jewish
Autobiographies,
item.
See I. Lifshits,
.
'Englishe
un amerikaner
raizender
...
poyln un rusland', YIVO bleter; 3: 313-29. Aiso F. H. E. Palmer, Russian Lift in Toron and C'
1901), 110-25; G. Reinbeck, Trauels from SI Petersburg to Gemrany in the Year 1805 [Lo
(London,
1807), '37-46;
Y",wS'
14
A. Sokolova,
'Shretl:
Evreiskie
According
to Isaac Levitats,
akrsenry v organizatsii
(]erusalem,
pro
pe15
ws of the shtetl, like their brethren in the villages and larger towns in t:his
on, were distinguishable in externa! appearance from the surrounding; popula:In his physical complexion and clothing the shtetl jew=-with earloc ks aud an
e similar to that worn today in hasidic and Ultra-Orthodox communiries.ed different from his peasant neighbour. The language heard most: often. in
.streets of the shtetJ was Yiddish; the Jews knew Slavonic languag-es of the
ounding population at a level barely sufficient for economic dealings with the
]ews, but they did not use them in rheir internal communications. Ta thenon", theJews seemed ro be from another country-strange
and incomprebeIlSible,
gin a world of their own.
e shtetl resident was surrounded by public buildings associated withJewish
on and customs. The central synagogue, which was usually irnpres sivearid
ionally even fortified, served both as the main prayer house and as; thesite
portant general meetings. Many smaller houses of prayer (batti 1'71idra<>h),
pse numbers varied with the size of the 'town, served as centres for stll.dy
prayer for the members of various occupations and sects. In every sht:etl ther~
.' 'it Jewish cemetery, and often more than one. The eemetery was aJways
. ng the town's earliest Jewish sites, dating from the beginning of the Je\Vi~h
ce there. Surrounded by legend and myth, the cemetery occupied a special
:in Jewish literature, symbolizing the continuity of organized jew-ish Ii.fe.
ng the other Jewish communal buildings in any shtetl were the ritual ba.rh
eh); the hospice (hekdesh), which provided shelter and care for the sidand
tute; and the slaughterhouse, which provided kosher rneat. The heders wliich
.he shtetl with sounds of young people chanting, were also ubiquitotas inthe
;' AIl of these places imparted a tangible Jewish character to ilie tOWll. In
.towns there was a church serving the Christian population of the erwiioras
.- acted as a stark reminder of the wider realities surrounding this isslaod of
i.life.
-'vas not only the cornmunal Jewish structures that gave the shtetl a unique
ty; the urban landscape and the courtyards, shops, and streets reflected the
es and values ofits largest ethnic group. Photographs oflmildingsan<l streets
erous shtetls convey a certain rickety quality-an
absence of solid iry arad
.;' ess, The 'airiness' captured and popularized so vividly in Mare Chagall 's
gs reflected the basic attitudes of the shtetl Jews towards life in general
:owards the physica! urban environrnent in particular. Life was considered a
ar the end of the 19th cenrury over 33% of the Jewish populati
Russia: I844-19Ii
arkhitektumogo
.ied ta rowns. Dernographic preponderance should be the staning poim for the .
er. The hundreds of small towns with absoJute Jewish majorities represen ned,
ieral rerms, Jewish material and spiritual culture as it evolved in faSt:<ern
1981), 1-2).
{I. Levitats,
. e idea that the rown is the reflection of the civilizarion that produced
de! in Capitalism and Maten'al Lift, 1400-1800 (London, 1973),68.
1~
'.
l' ~
q
1'
1\
'1'
II6
Ben-Cion Pinchuk
rransient experience and external beauty was deemed oflow value. This ephe
qualiry ernphasized in particular ilie sojourn away from the historical homel
Combined .with the poverty and the poor building materials of the region, it
duced what has been called by Jew and non-Jew alike' the 'Jewish look' of the sh
Buildings were unadorned, fences unpainted, and gardens drab. This lack of
atternpt to decorate the Jewish surroundings was particularly conspicuous w'
contrasted with the elaborate efforts of the non-Jewish population. The s .
market square, and the streers leading to it-that
is, the economic centre of
community and the neighbouring villages-were lined with srores, workshops,
taverns run by Jews and bearing their imprint. To the outsider and local resi
alike, whether Jewish or nor, rhe small settlement looked disrinctly Jewish.
.
As 1have said, the Jews hurrying about their daily chores in the usually unpa"
and poorly drained streets, in the shops, taverns, and the market, looked diffi
from their non-Jewish neighbours. Moreover, they imbued the structur
rhythm of daily Iife with the spirit of custorns, norms, and values based on J
law, thus imparting to rhe smal! town a distinctly Jewish air. The traditionalJ
communiry Iived according to a strictly prescribed daily routine and lifestyle. E
the many Jews who lived in extreme poverty offered daily prayers, and on\
sabbath-shabat-srores
and workshops were e1osed; the shtetl rested from
work, and daily Iife took a different turn.
The entire weekly cyele of shtetl Iife centred on the sabbath. AII econ
activiry carne to a stand stil! on that day, and time was devoted ro prayer, study;
recreation. Numerous accounts describe the day of rest not just as an ideal but'
realiry in the Iife of the town. Preparations started early; by midweek people s
to buy provisions for the festive sabbath meals. Cooking, baking, and cleani
the following days were followed by a visit to the mikveh with bundles of ci
festive clothing on Friday. The walk to the synagogue and back, the candles
through the windows, aII were sights that dominated the shtetl, intensifyin
sense of its Jewishness.
The major Jewish holidays served as additional occasions for expressi
temporal dominance of Jewish culture in the small town. Rosh Hashanah,
Kippur, Sukkot, and Passover regulated the flow of the shtetl's economic Iife.
meant not only a pause in the regular commercial bustle but also a change .
sights and sounds of the town. The preparation of food, clothing, and decora
according to custom, could be observed many days in advance, and these
tangible expressions of the shterl's Jewishness. At Purim children and a
roamed the streets in fancy dress in celebration of a miraculous deIivery from
ship. Candles glowing on window sills for the eight days of Hanukkah co
orated ancient victories and served as yet another reminder of the J ewish ch
of the shtet!.
The intern al organization and autonomous structure of the Jewish comm
contributed to the shtetl residents' sense of separateness. The institutional stru .
117
tetl was similar to that of other Jewish centres of the Diaspora. 16 To main. rinct identiry on alien soil and in a hostile en vironment, the J ewish comhad created an elaborare systern for managing aII aspecrs of communal and
.iiallife. The relarively smal! size of the cornmunity, its cohesiveness, and
'the fact that the Jews constituted an absolute rnaiority imparted a unique"ilie auronomous shtetl organization. The community was headed by a single
--body, which was in charge of its internal affairs and represented the Jewish
~JitS to the outside world. This was the kahal, 17 which in the Polish period had
-responsible primarily for tax collection and other services on behalf of the
~ties, as well as for administering the overall functioning of the cornmunity.
tricate network of permanent and ad hoc organizations dealt with every conile aspect of the life of the cornmunity and the individual.
the age of 3, boys anended one of the many heders (literally, 'rooms' where
r, were conducted by a teacher). Each shtetl had some form of public educa,'System, a Talmud Torah, financed by the cornrnuniry, where children ofthe
{families and orphans were provided with an elementary Jewish education.
"Small number of the shtetls could afford a yeshiva, an institution ofhigher
en in Judaism. However, what might be called part-time yeshivas were
. rnany towns, where teenagers and even older members of the community
~ed their study of'jewish religious law supported by a network ofbenefactors
rovided food and shelter. Even poor families shared their meals with yeshiva
nts; it was considered an honour in the community ro support srudents. The
'Gfthe Torah and the rabbinical litera ture was not limited to the young. Ali
'ils of the shtetl Jewry studied: young and old, rich and poor, the learned and
~Qrant.Many groups, the so-called hauurot ; met regularly to study various
<#"theaccumulated Jewish religious literature. One of the more impressive
->, ,gvalues inherenr in the eul ture of the shtetl was the high esteem for learnor people who devored their lives ro its pursuit.
cradle to grave the individual was cared for by the communiry. The tenets
'sh religion and practice, translated into concrete actions and organizations
ed'for their implementation, formed the foundation of the system. Charity,
,,,..'kah; was a symbol ofhigh moral standards and served as the basis for mutual
:nd welfare. Since poverty was endemic, particularly in the nineteenth-century
.' many Jews needed one form or another of community assistance from rime
,...A deeply felt commitment ro the needy and destitute and a sense of mutual
;.nibility was central to the positive self-image of the shtetl community.
. ies were organized ro care for the sick and visit the ailing; to provide poor
with dowries and pay for their weddings; to provide aid and loans ro the
the interna! structure
see M. Zborowski
and E. Herzog,
Lift Is With
'...
Il8
Ben-Cion Pinchuk
impoverished; and to arrange for food and lodgings for the poor visitor. These are
just a few examples of the intricate network that bound the shtetl jews into a c10sely
knit community. As noted above, the basic structure of the community was similar
ro that of other Jewish population centres. However, the ini:imacy resulting from
rhe shtetl's small size imparted a particularly strong sense of Jewish solidarity aud
identiry ro itsresidents.
The shtetl was a reaIJewish town, not a mythicalJ ewish world. There was nothing mythical about its portrayal as such in literarure and in Jewish cultural and
political discourse. But life there was not idyllic, as it might have appeared to be in
popular and some literary presentations. The shtetl, when presented as a domain of
innocent religiositv, murual help, community care, social stabiliry, and devotion ta
learning and 'good deeds', becarne a powerful rnyth. These were demographically
Jewish islands, not enclaves of ideal jewishness, Life in the real east European
Jewish smal! towns was far more complex. The poverty of much of the population
engendered tension and strife with the few who were better off; c1ass and status
divisions abounded and frequently poisoned interpersonal relations, as did differences in education. The high esteem for learning was accompanied by a disrespect
for physicallabour; community care and neighbourly assistance also meant strong
social conrrols; and the intimacy of large families and caring neighbours could
easily become stifling intervention in the individual's freedom. Beneath the popular
images was the real shtetl, which was fraught with rension, discontenr, and frustrated energies. Only thus can the massive emigration from the shtetls ta ilie
farthest corners of rhe globe in the nineteenth and twentieth centuries be explained.
The portrait presented here is a composite pic ture of the shtetl as it existed at its
peak-at the time when it entered as a symbol into Jewish discourse before becoming mythologized. Of course, not all east European smaII towns corresponded ta ilie
portrait drawn above, but rnany hundreds did possess the essential features outlined
here. What clearly emerges from the data, though, is nor a mythological Jewish
world but a small Jewish town with alI its cornplexities. In their sights and sounds, ~i,
in their daily pulse and economic rhythrn, in the internal organization and in the
way they were perceived by their inhabitants and contemporary outsiders, ilie
numerous shtetls of the Paie of Settlement constitured uniquely Jewish worlds,
'::;;riff"'"
,,,.
"
"
".
li
,;;
'ii
ZIELINSKI
SAMUEL D.
KASSOW
has argued that the shtetl should not be srardiei in a
vacuum, but rather should be seen in its specific historical and legal cencexr.'
Indeed, in the case ofPolish jewry, the First World War and especially thethree
years of German and Austro-Hungarian occupation created a very specificen resr.
What did this turbulent period bring to the Jewish community in the sh.tetl' Catas,rropheor inspiration? This chapter represents an attempt ro answer this quest:ion.
At the beginning of the First World War, J ewish communities adopzed a waitand-see attitude. But soon it became clear that, despite the declara tions ofGrand
Duke Nikolay conceming the 'morning star of liberty' that was supposed ro shine
upon the Jews of the Russian ernpire, the tsarist army remained a pillar ofantisemitism." In reality, everything depended on the local army headquarters.je-wish
ta describe the impact of the war an the shtetl in the Kingdom of Polmd , It is
r also
used memoirs,
diaries.and
newsp'pas
of the First World War. Last but not least, 1 used memorial
pulr
beols (sifra
;Jkaron, yizkor bikher). We must be cautious in relying 00 memorial books. Alth()ugh t:heyprovide
we must be aware of the fact that they may contain unCOOSciOIlSm:yth-aeanon
:.r
,:~ 'llo0ks took place at least thirty years earlier. 1 have limited
..~~;,,'F
.Polnd.
.'
of
There were shtetls elsewhere, of course, above all in Galicia and the former PaIe Of Settlement,
." :..,. but their character and experience during the war were significantly
Ind., 1992).
.,'+:
;y; "
,j
l
1
THE JEWISH
LIFE CYCLE
)
1
IVAN
G. 11ARCUS
)
I
1
'1
UNIVERSITY
OF WASHINGTON
PRESS
II
!"
U~/ll_'.
..J:'fjVin.",6
LJiIJ)
hang arnulets
an the walls of her room ro protect her from Lil ith, ar place a symbolic iron knife under her pillow, all cusrorns
Birth,
rhar persisred
llB. rIS, n
into
com-
rnunities.
rnorhers,
Schooling
BIRTH
RITES
disrance apare: '''\XThen l'au deliver rhe Hebrew wornen, look ar rhe
birthsrool"
and rabbinic
whom he promised
New Testament
rhose ro
and
narrarives
initial
fr,m an Egyptian
papyrus
includes the phrase, "frorn an rhe rwo br .ck stones of rhe birrh.
are suggesrive
"4
rhar
There
wheel rhar may have developed inca the stones an which wornen, in
imirarion of the god,delivered
mea-
pregnant
meaning of rhe rerm "avnayirn" is nor clear but may refer ro birrhing
In late anriquiry
The
knees.? This is rhe procedure when barren Rachel asks Jacob ro sire
practice.
few
ocher techniques
{'
(cl1'Izaym)
in the narrarives,
while giving birth (Gen, 30:3). We also see this when joseph's descendants are born: "the children of Machir son ofMenasseh
were . , . born
but
for holding
the birrhing
ro prmect
rraughr rnorher in labor takes an oath nor ta have sex wirh her hus-
child. A
l'
l'
EIsewhere,
For example,
if a dis-
band again, an act of irnpiery for which she must make a sacrifice
!\
ni,
OIIl,
JL!J(j(;llII:S
iun,
was
nor present
Jc!JUUi;11:S
DUJ,
nor do as the king of Egypr had raid rhern; rhey ler rhe boys live. SA
rhe king of Egypr surnrnoned the rnidwives and said ro rhern, ':Why
have you dane chis rhing, lerring the boys live?" The midwives said
ro Pharaoh, "Because rhe Hebrew wornen are nor like rhe Egyprian
said, 'A boy is born ro you" Uer. 20: 15). The preseoce of farhers in
wornen: :hey are vigorous. Before the midwife can carne ro thern, rhey
have given birrh" (Exod. I:15-I9).
delivery rooms, now common, was srill being resisred in the late 19605
in New York Ciry, And since men were nor present at birth, rhey did
not wrire down what usually happened.
In rhis all-female
rhe Hebrew
experience,
of birrhing,
role in
especially of a child to
Hebrew-hakhamah
wants ta ascribe ta rhe Israelite women. It also may mean that rhe bib-
Bible's descriprions
an important
This observarion
in rhe
accounts of impor-
lical narrator thought rhat use of a midwife was more common among
Egyptian women and less frequent among Israelites. The presence of
a midwife was no guaramee rhar a birrh would be safe, and the dearhs
of the morher ar of rhe infam posed constant dangers unril very recent
times. It was because birrh was so dangerous
tant birrhs. For exarnple, during rhe difficult breach delivery of rwins
a woman ril'e birth an rhe Sabbarh and call a midwife (hakharnah) for
she was in lal-or, one of rhern put Out his hand, and rhe midwife ried
a crimson
Benjamin,
daughrer-in-law
alrhough
4:I9-22).
Midwives
mornenrous
all Israelite
male newborns
ro the
plan to have
suggests
thar rhe
one:
her even frorn far away, and one may desecrare rhe Sabbath over her."!?
Fear of facing rhis real danger generared
Jud ah
in sixrh-
ro a newborn: "As
for your birrh, when you were born your navel cord was nor cur, and
you were nor barhed in water ta smoorh you; you were nor rubbed
with salt, nor were you swaddled"
(Ezek. I6A)-all
of which pre-
abandoned their
newborns, for Ezekiel cominues: "an the day you were born, you were
Ieft lying, rejeered, in the open field" (Ezek. 16:).
Everyching
II
excepr
salring
the
with apply-
among some Arabs, for example. Greek medical writers like Galen
The king of Egypt spoke ro the Hebrew midwives, one pf whom was
}'OU
deliver rhe
evil.
12
-e-: Scbooling
Birtb.
der.'> Compare,
(00,
that compares
of enhancing
medieval
infam baprisrn.
or wrapping
iUuminaeed
,6
or preserving
'7
einguishing
Of
~l?
'.'m;,
'lx?::o .,~
Q:
(7:
rhe life
'1
are represemed
In medieval
Ashkenaz,
is placed under
practices
as magical and
C".it
by hurnans
""
::"1'"
!'l:':;;l7JI
r:r:!:':::l T'ae'
::;::!:,: It'),
1 ~J:'I;)
t'toItl
t::r;,
1;-::=-:J
1;"')J'g
';11
1W:'~ 1"':11')
ne tr~~"'I:i\C::::1."'.r'\
-sc
'j)(
::-';;'f"')
It'
1::,c:J:J
li:t rt'rxn
11.11
C"'::;lCOJ
r.,::mm;'1\
!fi
rr.:.i1
l:::~:rn:;r
;"\':-'~)JI.)'
~;::
Ci\Tl
)(t".
:';l'J
'C 'iji
)1.'
ni
pY1"
i1'i'X
tl'1~1!'
1'!'1t ,'n':-::'l
'\,';;;,
Ce'j m'clI,\
T,."J:"IO-':l
'l1.,~11
1"'l"D
..,
.,':~-:,
r.::'=~
f\:J
iI~":)l':
ATIlIt!et fVl'(hildbirrh.
-f
idemical with the wishes of rhe rabbis. Aher rhe Muslim conquest
in rhe sevenrh cemury c.
E.,
norms increased,
infilrrared
liter-
rhe rabbinic
rernernber rhar rabbis, including those in the Talmud irself, were prac-
tirioners of what we caU magical acts and rhat part of the power rhe
Many praceices
were
orh-
Palestine. 10 some cases, these were popular pracrices that the rabbis
as well,
34
]ews
or Mesopotamia;
I.
process.
mosr complicated
1'"
origin.
D~':::
inscripeions,
rhe birrhing
,;";r.:!\
n:;:O::;l ';rJ
~i'i1 ~i11
of which accompanied
T;-;"r.'
a special cer-
'i{
:l.:J ~~
~~~ :l~O ,~
,8
or as superstitions,
as
eices
,"",It'm.,
~lt:." ;""r)uj'
'5
newborns
By rabbinic
primieive
~IC":"
n-e-ee
manuscriprs
Alrhollgh
""nn
} I;-)C.~- ~~"'IO
~~-~~~~~-~~I
~~~~~~~~-~~~
Birtb, "Bris." Scbooiing
of rheir
hundreds of years, artesring ro the belief rhar they were effecrive pro-
19
experience of childbirrh.
35
22
1)100,
DUJ,
j'/JlJlJlZlltj
A seven-day
"23
The Talmud
in Palestine,
refers ro a cusrom
where parems
plamed
girl.
that marked
Alrhough
The four-poled
Germany
huppah
wedding
(see Chapter
wed-
ro rhe Hebrew
chamber,
nor canopy.
in earIy modern
3).
shel'tI'a
references ro a celebration
afrer
at the eod of rhe week, as rhough rhe rerrn rneanr a rme rhar marked
feasting developed
[Q
[Q
[Q
by Talmudic
times.
Muslim
celebrare a Jewish
w,~ddif1g (see
is menrione-;
in the Tal-
mud (see Chaprer 4), and rhere are custorns abour friends eating wirh
rhe mourners
including
communal
eating is srill dane aher rhe marriage feasr arid for rhe severi days of
special meals afcer a dearh, but is nor done following a birrh. The numThe inrerpreration
did sa irnrnediarely:
cornmenraror
Tarn-disagreed.
26
from
He wrote
party, rarher
Abraham
II] 1),
was forgorren
[Q
[Q
immediarely
do sornerhing.
The midrash
he was
.ornrnanded
circumcise his son when eighr days old (Gen. 17: 12), he
"And Abraham circumcised
21 A)'
but meaos
conrinues,
"salvation." The terrn refers ro a party made righr after a son is born,
meal offering and his drink offering upon the top of the altar. From
wornb.:"
is second-
is proven by medieval
rexts rhat
called sbe-
practice
ooe week afrer rhe birrh of a son.:" Rashi rock rhe larrer rerr ro refer
rhe original
j,
rneant wedding
boy
rhe event
read ro mean that rhe tree was larer used ro form rhe childs
hllppah, in amiquiry
in the
meaniog,
is bound
(Q
his
uu'n ha-bat for rhe birrh of a daughrer.t'' As the re rin irself suggesrs,
of rhe Greco-
iralics added). And, in fact, we know that farhers in late anriquiry and
Romao feasr that rock place for seien days after the birrh of a son. Orig-
in rhe Middle Ages did make fesrive parties on the occasioo of a son's
rhe circumcisioo
tice disappeared
feasr afrer rhe child was a week old, but chis praceven in late anriquity."?
21:8,
as a bris),30
The midrash, however, has invenred a proof text and rhe iralicized
words are not in rhe Bible. The verse actually says that Abraham made
37
"
r:
By a clever rereading
bat (welcomiog!wishing
of the Hebrew,
rhis verse now became the scripeural basis of a differem religious cuscorn. The midrash
s= 3}, plus
Abraham
value
inrerpreration
00
the firsr Sabbath, bur not necessarily Friday evening. For rhe Ashkenazic celebration,
well a daughrer)
lesson) that links rhe weekly Torah reading ro rhc arriv.il of the new
cE rhe passage
is: "And
rhe Talmudic
of
recent practice, and we do nor know if chis cusrorn was pracriced continuously
ar reinvented
Sefardic Jews from various places of origio refer ro rhe party for a
is eighel"}1
resemble rhe Ashkenazic one, but it is distinct in rhat the gir! is named
of celebraring
a boy's circumcisioo
rhe
ac this celebrarion,
as amoog
based , even ehough it was derived from a defe slighr of hand. Per-
texts are recired as well as rhe wish that rhe gir! may grow up ro have
a circumcisioo
shevu'a ha-ben as
r: 'e' Muslirn
con-
many sons..l3
By fourreenthPerahiah
Isserlein (I390-1460)
Gerrnany,
menrions
commem
in Ger-
ro a Talrnudic
cornmunities,
sign of
saw killed ar ages thirreen arid six, and Asher ben Turiel, who died
ar fifceen JUSt aher being married.>
tOO."3
"Wheo
an the
umil mod-
was sornetirnes
reaching,
amoog Christians
times.
said, .~'\ boy (ben zakhar) is born ro you" (Jer: 20:I5) A differem
parry in the home on the Friday evening aher a birth, This custorn
was reioforced in sixreenrh-cenrury
a shalorn
his sixrierh
birrhday,
The
reason affered is a special one. He was happy thar he had lived thar
39
U.I
,;,.
U,
_'.f.
.. ',
',.
..
Iona and not been taken by God earlier, which might have been imera
of O was ro
iri fifceenrh-
Europe began ro
birthday
("yom
This
cornment
is probably
lical protagonist
referring
2,
is another
in Germany
ro the bib-
rnirzvah rite,
exception
ro rhe
in the Middle
Ages
shape no ear-
rhe birthday
ple, for people ro celebrare rheir birrhday on rheir "Narne Day," thar
is, rhe date of rhe "birrhday"
many Catholic
from imitaring
precedent
ing a birrhday
isPharaoh,
a traditional
somerimes
annual celebrations
did remember
Recenrly, a Jewish
rhe Israeli kindergarren
variarion
rheir
of rhe birrhday
birrhday celebrarion.
birrh
unt il modern
date,
parry developed
Children
but
times.t?
in
form a circIe
the middle wearing a wrearh of flowers. Each child takes a turn going
up ro his or her cIassmare ro wish him or her a special blessing, such
ar
It apparently
per-
40:20-21).
communities
in
lier than the sixteenrh cenrury, and even rhen, only in central Europe.
did nor reach IralianJewish
of rhe
of rhe pagan
whom
conrinued
rnighr be raken ro imply thar rhe wrirer himself was aware of annual
Romans did sa, and rhe practice was associared wirh paganism.
note rhe dares of rheir childreri's birrhs in family Bibles. This is about
naralis" of a sainr, however, refers ro rhe day ehey died and wenr up
j ,
'v
resis-
in the rhousands
of documenrs
preserved
in rhe Cairo
Geniza abolit Jews who lived in Muslirn lands. The exact date was
nored and somerirnes a horoscope was prepared.
S. D. Goirein rhinks
that the date was nor celebrated because of "rhe belief rhat numbers
were ominous, artracting
neted, birrhday
of a traditional
grade."!'
in
41
_1
._--'-).'
."
J!
of wornen
through
ated with infam boYS.48 As the baptismal font became a second womb
rhirccenrh-cencury
Europe,
frorn het bed a week aher giving birrh, and in the fifreenrh cenrury,
in connecrion
of the parturient
corn-
rhe child as rhe person in charge poured warer over the child's fore- .
head."? Srill larer in J udaism, rhe sandeq/t-a'at
ian godparem
society."
frorn whose waters rhe child receives erernal Iife of rhe spirit, rhe god-
bri
t,
OR BRIT
(COVENANT
Circumcision
is ebe practice
MILAH
OF ClRCUlvfCISION)
of curring
17
12,
and rernoving
Islam.46
ehe foreskin
In Israelite reli-
or jaundiced.
a significam
difference
Then it is posrponed
addiused
and
rhe honor was lirnired ro rhe ceremony irself and had no social or
other ongoing consequences
Circumcision
ta birth,
rhe rnorher
fram behind, and ehe female midwife crouches in front ta bring forrh
life from the moeher who sirs in berween thern, in rhe brie, it is usually a rnan, called either "sandeq
00
rhe operation,
agaio usually
new. Moreover,
rion as well.
Accounrs in Exodus 4:25 and Joshua S:2-3 refer ro use of a Hinr
knife, a sign of rhe custorn's anriquiry, prior ro the Bronze Age. In
rhe Hebrew Bible the farher is ro perform rhe rire, as wheo Abraham circumcised Isaac (Gen,
ically rransforrned
arid medieval
while
Ar that very
remember,
moment,
wieh
per-
In contrast
exisrs berween
circumcises
up in Egyptian
culrure
only rhe Aramaic form mahol a or the title ba-gozer (rhe surgeon)
Judaism
.+2
'1
1 '
performed
according
In many cultures,
.is associared
wirh
culrures,
certain
rrres of passage
are
is an act of subrraction
views as an addirion,
that
the comrriuniry
Of
culrures
of
a father said ro his son, "Tn a few minures you will be a nice linie
"59
may be interprered
nor in the Qur'an but in Hadirh rraditions about rhe Propher, require
circumcision
rhis point when ir says thar several biblica! figures were born already
Although]ewish
cumcision
on rhe eighth
with puberty
Bible
in early
"culture."
A midrash makes
circumcised, such as ]acob, who was called lam (perfect) (Gen. 25:27).
as in other
surrogate.
marriage as a puberry
50
In ]udaism,
tboten), as
rhat bordered
on casrrarion;
male
writers
of rhe covenanr
bic cognate (batana) thar means borh "ro cut" or "ro circurncise" and
"wedding."S6
this practice rakes place in parrs of Africa, for example, and in many
When
Zipporah
ta rne!" (Hebrew:
circumcises
she
"'hatan damim'''-Exod.
4:25).
took a flinr and cut off her son's foreskin, and touched
Muslim communiries.
Today
of as
ity ro the biblical reader as well as ro us: "And when He [God] let him
the biblical accoum of God's initial covenanr wirh Abram (Gen. 15),
son-but
offspring be" (Gen. 15:5). Abram asks God how he can know thar
this regard.57
in
44
00131"1s," ;)dJoo{mg
Hinh,
Abram "cut thern in two, placing each half opposire rhe orher" (Gen.
1 5=ro),
and "when rhe sun set and it was very dark, there appeared
a smoking
pieces" (Gen. 1
s: 17) The
those
.rneans: "Ori that day the lord made a covenanr with Abram, saying,
rhe cutting
was an ancient
When
rhe
F0l"
\Vaehnaeht
of the
narrarive says that God's presence in the form of fire pas sed berween
night before the brir resernbles and owes sorne of irs coloring ro Chris-
rhe tWO halves of rhe anirnals, it rneanr it was an oath in which God
we know of a festive meal rhar was arranged the night before rhe brit
an agreemenc
or "cut-
Vit1"]
in norrhern
child's bap-
ring a deal," and the word "decision" comes from che latin "deridere."
and sponsored by rhe person who was ro be honored as rhe ba'al brit,
or godfather,
and explains rhe new narne ro mean "father of a multi rude of nations"
.Gen. 1]:5), and "such shall be the covenanc berween
and your offspring
Me and you
berween
is uncircumcised
fails ro circumcise
Me and
that
rhe nexr day. This meal was differem from the celebra-
tory one rhar rhe boy's farher made rhe evening aher rhe circumcision, and it served as prorecrion against perceived dangers thar lurked
around rhe baby and mother.63
In medieval Germany
was aJewish
adapra-
rion of rhe German Chrisrian cusrom, by the sarne name, the night
before baptism. A further sign of rhe derivation of aspecrs of this] ew-
person shall be Cut off from his kin; he has brokeri My covenanr"
(Gen. 17:14).
circumcision
ceremony is found
in the Bible or the Talmuds. One searches there in vain for the Hebrew
rerrn rnohel (circurnciser),
farber), rhe chair of Elijah; rhe cup of blessing and those who are ro
rhat special
child prior ro
taste from .ir (farher, child, morher, mohel); most of rhe texts of the
blessings and prayers recired; the text in which rhe boy is named;
rhe reguirement
of a male guorum
ta have a
of circumcision:
'''You
festive meal; and the custorn ro have a bowl of earrh or water pIaced
under rhe act irself Aside from a small paft of the lirurgy, all of rhe
>--'.' ....
~'
.. "
-,., ...
1""0
and Jewish
practice
of earing
rhar food would placare any evil spirirs rhar lurked around ar a rime
of danger. Anorher rneasure taken ro do chis was ro hang signs rhar
appealed ro good supernatural
. ofblessings
as rhey
rhe perforrnance
of rhe
a Palestinian
ta pur a symbolic
imagined
as
.!
hangings
inscribed
were designed
ro pra-
recires rhe firsr blessing: "Blessed are You, O Lord aur God, King of
rhe Universe
us abour circumcision
Gad ...
ro prorecr
might
AD.-\..'>I VE-HAVAH
SHADDAI
HUZ
on which were
SANVI,
SANSi\NVI,
SAMANGELAF,
LILITH.6S
avraham avinu)."
On rhe passage in rhe Babylonian Talmud, a rwelfrh-cenrury
Tal-
be knined
designs. In
C'al ha-
rnilah)." The farher of rhe boy rhen says: "Blessed are You, O lord aur
rect the baby and the morher from such forces. In early modern cirnes,
ernbroidered
C:!1[:J1)'
Talmud. The person carrying out rhe operarion, jusr before doing ir,
doorpcrr),
rhe operarion.
us ro iniri-
are hirn," irnplies rhe furure rense, rhar rhe child is ro be emered inca
placed one on their doorposrs ourside and within their house. In mosr
word
cumcision recires his blessing and then immediarely performs the rire,
irself
The nexr ro rhe lasr phrase invokes "Adam and Eve," the first parenrs ofhumankind.lilirh
"HUZ
LILITH,"
the future language of rhe father's blessing seems out of place, since
The grear Talmudic authoriry,
Sansanvi, Samangelaf,"
he had insrirured.
rhe cir-
from rhe roorn. But rhey are ro be aided by rhe orher narnes, "Sanvi,
innovation
semantic meaning
task of pratecring
rhe newborn.
performs rhe rire sap his blessing firsr, compleres the circumcision,
Many amulers
marerials
contain
Hospiral
who required
acr in rhe Bible. The formulas 'of three rexrs are presenred in rhe Tosefta,
One way ta prevent Lilirh from doing any harm was for the morher
'::
come frorn less benign ones. Among the larrer was Lili th, an ancienr
and wairing ro harm a newborn child.67
j.
in Columbia
parents
Presbyrerian
of a baby boy
circum-
and then rhe farher recires his blessing, despire irs language. The
mularion
[Of-
Tam. In
rhose assembled
link the
life and say ro rhe farher: "As you have enrered him into rhe covenant,
50
may you emer him inro rhe Torah, rhe huppah and a life of good
ta the Tosefta, and this reading is
of the BJt.r!r:li?n
authorities.
R.Lhbi Amram
Gaon, in ninrh-century
rhe formulation
addressed
in early modern
brir in medieval
Chrisrian
terrn ba'al
Greek rerrn
broadened
rnean-
firsr was rhe associarion of rhe propher Elijah's presence at rhe ceremony. Adding rhe messiani. 6';:1r(' ofElijah, a biblical propher whose
appearance
ar every ]ew-
and ro refer nor ro rhe farher's action but ro the baby's change of sta-
edirions
the covenam,
50
la-huppah,
u-Ie-rna'asirn
of following
Gcds
In addirion
commandmem,
and a life
abour circumcision.
custorn]
[the
the covenanr'
remembered
for Elijah,
of
may he be
of rhe covenanr,'
as it
in
;:;:.
in
future religious living, a parrner ro the parems was added in rhe form
of a godfather,
a person honored
by holding
rhe
response,
which shifrs arrenrion from rhe farher ro rhe baby, and the introduction
ofElijah,
rhe addirion
member.
The rerrn generalIy in use today of sandeg refiecrs the late Greek
rerrn for godfather
tening, "syndiknos,"
ar an Orrhodox
Christian
to the
inrerpretarion,
Eli-
as ar every
Seder meal on Passover and ar every ]ewish boy's brie. The imroduction
of rhe professional mohel, who also pms rhe father in rhe background,
of the godfarher
associations
icon.
and left
full for rhe propher. It is known as the cup of Elijah, and the door is
opened for him. Ar the brie, a special chair carne ta be set aside for
rhe propher Elijah. In some cornmuniries,
cially for circumcision
ceremonies.
rhe Iap of the godfather who sat an rhe sandeq's chair, someone else
51
jab, which remained ernpry, ar occupied, as one believed it ro be, during the rest of rhe ceremony. In sorne Medirerranean
communicies
roday a rniniarure
and Asian]ewish
in ocher cornrnunities,
ared, one for Elijah and rhe orher for rhe sandeq/ba'al
Anorher
rhe firsr rime and bas been pracciced from early medieval
ro rhe presem is che practice ofburying
In Babylonian
communiries,
Palesrine
.'
"1
medieval Iraqi rire, the practice was ro hold a bowl of warer under
rhe circumcision
il!'
brir.'?
--',
1
I
"'.
I
i
skin in a flowerpot.
Unlike rhe birth ceremony, whicb is intirnate
rhe brit is male-cenrered,
as well as familial,
ian baprism
irself replaceJ
circumcision
in early Chrisrian
since baprism
practice.
In Yiddish-
speaking Europe, the rerms for godparenrs followed rhe rerrns ofChris-
rian godparenrs,
bapcized Chrisrian
of newly
increasing considerably
obligarion
circumcised;
is to circumcise
dish, who are also bonored; and rhe rest of rhe assembled minyan and
members of the family and comrnuniry,
There was anorher important
carne ro resemble
rhe dramaris
tous les peuples du monde by Bernard Picart, Amsterdam, 1723. Courtesy of tbe
rhe number
52
two men and one woman served as sponsors; for a girl, rhe opposire
number. InJudaism,
baptism.
in medieval
of godparents:
By
Europe,
for a boy,
and female
ro two men
personae at a Christian
children.76
1'01.
the community;
2. Circumcision rerellloll)' in
circurncisions,
For example, in 1498, the ]ewish scholar and professional scribe Abraham Farissol of Ferrara performed
the home of a Chrisrian
a circumcision
acquaimance
on a Jewish boy in
53
in
accoums of rhe
derailed
elernenrs
of a Jewish
circumcision
is preserved
by French
ably heals in faur or five days. The crying of the child is rhe same as
one of aur children held ar baptism. As the glans is rhus uncovered,
wine is quickly offered ro rhe minister, who rakes a lirtle in his mourh
The godfarher sirs an a table, plac ing a cushion an his knees: the god-
and rhen proceeds tO suck rhe bleeding glans of the child, then he
mocher brings him the child, and then wichdraws. The child is all
spirs out the blood, repeating che operarion as many as chree rimes.
his legs hanging down, and rhen the assiscanrs, and rhe ODewho is
der that rhey cal! dragon's blood, and wieh it he powders the wound.
everyrhing chey do, chough rhe whole rhing lasrs less than a quarter
of an hour. The minister may also be someone who is net a rabbi, any-
one chere among rhern, anyone who wishes ro be called ca chis rask,
a sip, rhen he dips his !.nger in it and makes the child suck it three
tirnes. The same glass, exacdy as it is, is rhen sem ro rhe moeher and
rhe echer wornen '\vho are waiting in another room so rhey can drink
someching else useful for che child, and rhey believe thar a man who
what is lefr of the wine. Then a rhird personage rakes a round abject
riddled wirh holes, like one of aur civet boxes, and bolds it firsr ro
ilege that when .he dies che parrs of his mouch wil! never be eaten by
rhe rninisrers oase, then ca rhe child's, and lasrly ro the godfarher's:
rhe worrns. On rhe table where rhe godfather sirs, ali rhe insrrumenrs
rhey believe in facr rhat scencs fortify and clear the mind making it
used in rhe perf6rmance of rhe operat ion are laid our in order, Besides
chis, a man holds in his hands a carafe ful! of wine and a glass. There
is also a brazier an the ground, ar which rhe minister firsr warrns his
Alrhaugh
rhese elemems
have remaioed
hands, rhen, seeing the child safely held in place by rhe godfarher,
wich his head rowards the latrer, he rakes hold of rhe child's member
in northern
and wirh one hand he pulls an rhe skin ac rhe tip, while wirh rhe
orher he pushes
rhe brir
iry of rhe skin which he holds srill away from the glans, he places a
silver instrument which holds rhe skin in place and ensures rhar in
ing ceremany:
garhered in a basin which is among the orher objects which form rhe
panoply of chis rnystery, The minister then proceeds ca use his finger-
nails ca take hold of a cerrain membrane which covers rhe glans and
cumcision. The book is placed an him and they say: "May rhis cine
fulfill thar which is wrirren in chis." And sorneone says, "May Gad
give you" (Gen. 2f:28) and alI che [orher] verses [that are} blessings
54
55
(Q
i ~
An inkwell and pen are placed in [che baby's] hand sa rhar he will
become "a skilled scribe in rhe Torah of rhe Lord" [based on Ezra 7 :6]. 79
AlrhoughJews
cumcision,
ro male circurncision.
Writing
were unheard of. Today, it is becoming more and more accepeable even
for Orrhodox Jews ro have some kind of formal ceremony for new-
excision or cir-
,.
in
of a newborn's
Although
ehe
orher female infam rires of passage have followers roday. Such celebrarions are someeimes called "brir banor" (daughrers'
"sirnhar bar" (joy of a daughrer),
be held after the firse
One innovative
Orrhodox
covenanr) ar
week.80
ritual is described
\Vhen our first daug hter, Michal, was born, Jacob and 1 wanred her
ro start her life as aJew who felr like an equal member of rheJewish
people ..... and we wanced
(Q
(Q
be sorne-
(Q
r:
born girls. For Michal's brit ha-bat (covenant of rhe daughter), as we'
called ir,Jacob and 1chose rhe sevenrh day rather rhan the eighr, which
is when boys have rheir brit mila/;. ro foll..v. tii': exarnple ofbat rnirzvah, whieh occurs one year earlier for a gi,! than Joes bar mitzvah for
a boy....
ing of rhe hymen soon afrer birrh. The ritual should be performed
by a wornan. A special blessing and perhaps celebrarion
a baby gir!. \X'hen I was born, parties were cornrnon, but cerernonies
"
I
I
I
I
f
I
I
.:.
II
A Modern CrtbodoxiTraditumal
A healrhy baby boy is born. Among the first ehings rhe new parems
wanr ro arrange is rhe eime and place of rhe brie and who will be the
mohel. Family and friends are consuleed.
1;
A mohel is comaered
and
rabbi and cancer usually sir. As ie is custornary ro have a fesrive breakfase afeerwards, ehose arrangernenrs
the parenrs will order rhe juice, bagels, fish, cakes, and coffee and
remember
narne, An announcernenr
il.
Brit i\fi/ab
57
l'
grandrnorher
or a great-
rnak-
from generarion
co geDcratlOn.
and prepares
an operating
in
home or synagogue.
The case of characters
entrance
ca rhe synagogue,
in rhe drama
rhe
ff,'
rhe baby ca rhe kefarter, who hands him ro rhe rnohel. The baby is
.Iressed in a special gowo and cap and is somerimes
or silk-covered
\\fheo
carried on a satin-
pillow.
the faeher
him ro
L,kd reply ca his words: "As he has e~cered rhe covenanr, sa may 'be
line
up and rhe baby is passed from one ro rhe other, The last wornan hands
!II.
I
f
cup of wine is prepared for the prarer in which rhe baby will be named.
The scene combioes
II
ta rhe synagogue
the rire. The facher consenrs. The moheI undresses rhe infam and just
1
~
All is in readiness,
rirnes broughr
~'
Those assern-
following,
over wine and rhe prayer thar iocludes rhe narning of rhe child. Ar
rhe conclusion of rhe ceremony, rhe baby is dressed and handed back
ro rhe wornen who are rhere. Everybody rhen goes inro rhe room where
rhe breakfase has been set up. Ar rhe meal, rhe parenrs or orhers may
make a brief devar Torah or ralk abour rhe significance
and rhe evenr, alludiog
of the narne
Fol-
lowiog rhe meal, rhe Grace afrer Meals is recired and a special set of
?rayers rhanking
.!
'ii
ehe
mohel or rhe rabbi takes a fuU cup of wine and recites the blessing
guesr. The
when he arrives at rhe huppab. Some explain that the words refer nor
ro the baby but tO rhe propher
c.
Tbe mohel
rakes rhe child and places him an one of rhe special chairs that has
been designaeed
remembered
for good."
pad
rhar the sandeq is holding securely an his knees. He is seated in a second special chair, feer placed on a box or srool under thern, so that his
knees are elevated. The sandeq is instructed
rhe operarion.
The
moheI asks the boy's facher if he appoinrs him his agent ro perform
BOYS
AND
NAMING
in ancienr Judaism,
;1
after he ar she was bom.82 Either morher ar farher could name rhe
child, as when le ah and Rachel named Jacob's sons and his daughter Dinah (Gen. 29:31-3:24).
Jacob's
i
i
Ii
"'.
~
GIRLS
youngesr
son, Benjamin,
receives one name from his morher, Rachel, and anorher from his
names her son Samuel (1 Sam.
1:20). an rhe orher hand, Abram named Hagar's son Ishmael (Gen.
rhar Abraham will name Sarah's son
59
(Exod. 2:22).
UiUI),
In the biblical
DUJ,
narratives,
b irin, "bris,
J(f)UUiilig
.,I,,:':
"
scnoottng
among Ashke-
nazic J ews, ro name a child only afrer a relative who is deceased. SpanishJews still name newborns afrer living relarives.'' Some American
Jews name rheir sons afrer rhernselves, such as Samuel Goldwyn Jr.
An early exarnple of the assumprion
ro rhe essence
thar a Jewishboy
could be
"
2: ro).
ancient practice
making
of naming
indicares cirrurncisiori's
consider-
ing the biblical accounr ofMoses and his family in Egypr. Note that
rhe names wirh special derivarions
and sa an.
are somerirnes
ro ele-
87
could be a sig-
in late anriq-
by undergoing
cumcised.??
AH of this suggesrs
on was a cul-
'~,'
J!
either rhe farher or rnother naming rhe child but delayed from birrh
ro eight days larer: "On rhe eighrh day they carne ro circumcise
including
a Jewish
see a combinarion
tribe of Levi are as wel1, such as Aaron, Moses' brother, and Hophni
and Phinehas,
practice in Judea
from rhe second half of rhe firsr cenrury, and perhaps earlier.
thar accom-
The sound of the Hebrew for "1 drew hirn" (meshitihu) sounds like
is derived
retierrs rhe
In the Greco-Roman
Gospel
does nor mean rhe cusrom was Chrisrian, and rhen raken over by Jews,
for "bornof
a Hebrew
'
ofLuke, which is also the fir5r reference we have ro a je wish boy being
queen supposedly
"",:
of each
the
maic papyri rhar have survived from rhe Jewish rnilirary garrison at
'None of your relarives has this narne.' Then rhey began morioning
Elephantine,
to his farher ro find out what narne he wanred ro give him. He asked
biblical
in late
and Per-
pracrice
Phoenicians,
B.C.E.,
in
60
rire is also
Jeslls, rhe name given by rhe angel before be was conceived in rhe
wornb" (Luke
2:21).
Naming
the circumcision
rire
61
l'
oii
V.I.U.
is al ) mencioned
Pales-
Saadia Gaon (renrh cemury),93 and naming a J e-vish boy ar the rime
of circumcision
of the boy's
.)tI.Juuiili,!;
rhe earlier cusrorn rhar the faeher makes a parry the nighr aher the
21 :8,
midrash now seems ta refer as well ro rhe newer cusrorn of rhe evening
before rhe feasr and shows how eager rhe aurhor was ro jusrify a newl~
borrowed cusrorn. linking
served
cumcision,
So-and-So,
ar ]ewish
public
mula has recently changed ro include rhe narne of the child's rnother
Hebrew name was especially for rhe occasions in rhe synagogue when
boys were called ro read from che Tarah ar to recite rhe blessings.
In egalirarian
cirdes
only
Uld
rnorhers
said for rhe recovery of his ar her healrh. This practice was based on
riage documencs,
an
rhe gra\'eswne.
Although
In premodern
women have public uses for such a narne, the need for
led ro men
many men as
ro rhe synagogue
in rhe
a rnonth afrer she was born, rhe sarne rime when boys
rhat
afrer a rnother gives birrh to a boy she is rirually impure like a menpurihcation"
In rhe Middle
by going
ish one ar noe, an the fourth week aher rhe birrh, rhe same rime rhe
struant
synagogue
was cerrain.
role in rhe synagogue, Jewish wornen were more likely rhan rnen ro
narne, not one also derived from Hebrew ar
agogue an rhe firsr Sabbarh afrer she is born, the rime a son is named
if, for medical reasons, he cannor have a brit on rhe eighrh day.
forcy Of eighry days. In Second Temple tirnes, rhe morher had a sacrifice
In the Bible, no parries are given when a child is born; nor is there
one on his circumcision.
Isaac was weaned (Gen.
in some cir-
of the Temple in 70
for eirher
con-
C.E.96
was interpreted
Chrisrian
des. The Afahzor Vit?')' rnentions a new cusrorn that the ba'al brie pro-
mo:her went ro church for rhe firsr rirne. Like it, the Je;ish
vides a meal in rhe horne rhe evening before the brit and then rnentions
rion varied from rime to rime and place ro place. In early Chrisrian-
tradi-
brrib,
"DUS,
Scoootmg
"
! ./
iry, Mary's presumed
seven ro nine would lift rhe baby's crib three tirnes and cry out:
rhe parturient
"Hollekreisch,
ro rhe
heissen?" (what
rhe Hollekreisch
regardless of the sex of rhe child. The Talmucl gives as rhe reason for
the separation
sex again wiih her nusband.v'' In rhe fifteenth century, rhe cusrom is
name in the
in rhe
home, and
aher the birth of eirher a boy or a girl, when rhe farher received an
four weeks afrer his birrh. Ar rhar rime, rhe farher received an 'aiiyah
also mentioned
in Italy (Modena)
announced.
This cusrorn is
in rhe sevenreenrh
cemury and in
easrern Europe.P?
Mainz,
the Tarah, rhe weddiog canopy, and a life of good deeds." Baprism
clorhs were likewise rerurned ro rhe church when a Chrisrian rnother
narne Hannah
ceremony.
name Hanalein-he
rnenrions
the Hebrew
morifs echoing
the refrain ar the brir, "as he has emered rhe coveoaot, sa may he emer
swaddled during his brie, known as the "wirnpel." The child's Hebrew
In medieval Germany, when rhe mother carne Out of rhe house aher
followed the
Hollekreisch
rhe secu-
and rhe ]
name ati
kreisch" comes Eram two Hebrew words: "qeriyas" (calling Out) and
"hol" (rhe secular [name]), and sa it means "calling out the secular
ar girls. In the United Srares, for example, rhe baby's legal name is \
This etymology
nor rwo, and rhe Hebrew eryrnology reverses rhe syllables of the actual
cornmunities,
word: hol kreisch, nor qeriyas hol. As is ofren rhe case with second-
or central
European
cusrorn connecred
In rhis case, a
ro intimidating
demon known as Frau Holle has becotne part of aJewish naming cer-
The wimpel
~,
f1
of a par- ,,
ta evolve.
as a general
practice,
it
rhough
remained a peculiarity of J ewish life in earIy modern and modern Germany. It became a record of a new male member
In some comrnuniries,
of the comrnuniry,
and
used during rhe boy's bar mirzvah ceremony as a Tarah binder and
- -
',
!
tsm,
<br,s,
),))(JUlllli!,
/)1 ts,
itn).
JLlJVlJlilli,
"the firsr issue of the wornb" and nor the stornach. Finally, the rnorher
Pidyon
The
of rhe firsrborri
redemprion
Although
it has
ha-Ben
a:
biblical mandate,
is nor a common
every womb among rhe Israelires is Mine" (Exod. 1J: 1-2); '''and you
must redeem
every first-born
male among
your children"
(Exod.
among
your
The connection
farhers who are a Kohen ar levi te and morhers who are a firstborn of
rhose groups.
Consequently,
firsrborn in
eligible by definirion,
an how many
Iar comrnuniry. The biblical thirry days is observed, and the amounr
of the redeeming
comrnuniry
Thar excludes
was sripulated
priestly class.l'" As in most of rhe rires. the rabbis sancrified rhe act
The Lord spoke ro Moses, saying: 1 hereby take rhe Levires from among
rhe Israelires
of the
itself by stipulating
among che Israelires: the Levires shall be Mine. For every firsr-born
is Mine: ar rhe rime rhar 1srnore every firsr-born in rhe land of Egypr.
O Lord our God, King of rhe Universe, Who has sanceified us by His
commandments
and commanded
The second is the blessing that is recired the first rime one reaches
The rime of rhe cornrnandrnenr
is stipulared
...
a particular
for "having kepr us alive, preserved us, and enabled us ta reach this
season" (sheheh';yal1u).J05 In post-Talmudic
eguivalent of five shekels'' (Num. 18:8, 16). The New Testament offers
posed berween the farher and the Kohen. One elaborare version is
early evidence thar it was done in rhe Temple wirh sacrifices for Iesus,
according
Maharil. In recent years, a new rite has been crafted for firsrborn daugh-
ro luke
The srarisrical
2:22-24,
rari ry of the event is clear from rhe biblical
rexts
fifty per-
ar srillbirrh.
Moreover, the
ta rhe
of a Daughterj.i'"
are circumcision
"the first-born, rhe first issue of rhe womb among rhe Israelites" (Nurn.
comrnonly
pracriced
and made
66
ta rhose nrstborn
custorns
surroundings
btrtb, "Bris,'
rhern pan of rhe Jewish
Scboo/mg
cuI ture is also clearly seen in rwo addirional rires of passage rhat developed for rhe firsr time in Christian
ish boy imo Hebrew
of the Jew-
17
A JEWISH
BOY'S
as a firsrborn,
INITIATION
INTO
early medieval
rhe rime rabbinic J udaism raught that Gad gave the Tarah ro Moses
rhe Tarah," then "emer the huppa," and rhen live a life of"good deeds."
an Mount Sinai.
midrash
commemary,
ro rhe enigmatic
Even as ambiguiry
sa ambiguity
in a
in a rire can
is ascribed
ro it when a
France somerime
Talmudic
mnemonics
increasing
and reraining
whenJews
one's learning,
magical
chis
rraditions
ceremony
Chrisrian
for
emerged
images and
rituals all around rhern and fashioned rhis ritual as a polemical response
ro rhern. It drarnatically
Iirurg ical
cen-
rhe sixreenth
cemury
ta disappear,
boy of rhirteen
Alrhough
turies. \Yle do nor know whar rhe phrase meam before then, but by
perform
in Germany,
began
ceremony is preserved
108
manuscripr,
rhe tirsr rime. Thar rire of passage came ta be called "bar rnitzvah"
(lirerally, obligared),
coat or taI/it (prayer shawl) and carries him Eram his house ta rhe
of cultural
medieval
initiarion
around
early modern
I r
or
omirs any memion of ir and goes an to wish rhar the child next "emer
The phrase "emer rhe Torah" is ambiguous.
TORAH
central
Europe.
a slim anciem
kind
and
teacher, The boy is then seared on the reacher's lap, and rhe teacher
shows him a tablet an which rhe Hebrew alphabet has been written.
The teacher reads the lerrers first forwards, rhen backwards, and finally
umil modern rimes, and it is now universal among J ews around rhe
in symmetrically
world.
repear each sequence aloud. The reacher smears honey over the Iet-
By rhe time Fra~z Kafka used rhe phrase it meam neirher rire, but
had beeri rransformed
paired combinations,
and he encourages
rhe boy ta
in.
Tbe Triat, Kafka begins his parable "Before the Law": "Before the law
They must be baked by virgins frorn Bour, honey, oil, and milk. Next
68
.60
and fii! your belly wirh rhis seroll rhar 1 give you." 1 are it, and it
tasted as sweet as honey ro me (Ezek. 3:1-3) .
. In rhe child's initiation ceremony, rhe Jewish bOJ acrually lic '.;~[-;(lr;cy'
off of rhe wrirren Hebrew alphaber and praceeds ro ear honey cakes
and hard-boiled
verses and
for exarnple, in
of rneraphor,
19
our ancesrors,"
claiming
hard-boiled
eggs an which
The teacher reads rhe words wrirren on the cakes and eggs,
and the boy irnirares whar he hears and rhen ears rhem borh.
The reacher next asks the child ta recite an incantation
POTAH,
(sar ha-shikhehah),
adjuring
ta go far away
and nor block rhe boy's hearr (Iei:: i.e., mind). The reacher also instructs
river bank and reils hirn rhat his furure srudy ofTorah,
Appearing
110
and wine.!"
jews cerrainly knew about rhe euehariseic sacrifice and irs requiremenrs, since rhey sold Chrisrians
As a reward, rhe child gers ta eat fruir, nurs, and orher delicacies.
At the conclusion
everything
complainr
around
Augusrus's
court biographer,
in northern
1200,
ing water in the river, wil! never end. Doing alI of these acrs, we are
heart."
initiarion
Certain
ecclesiasrical
vessels consecrared
ro God-the
chalices and
crosses of gold and silver bearing the image of our Lord Jesus Chrisr
71
Birth.,
. crucified-had
been pledged
Il
-e-i,; Scbooling
[Q
'l
of four-Ierrer
combinarions
-1
need of rhe churches was pressing. These rhey used so vilely, in rheir
impiery and scorn of the Chrisrian religion, rhar from rhe cups in which
the body and blood of our Lord Jesus Chrisr was consecrared rhey gave
pronounced
II
are doubled
rhe Jewish
children's
repon
iniriarion
cerernony
of the purposes
designed
memioned
ro interpret
Of re Iared inrerest
gregation
does nor
Ashkenaz
ta enhance sorneone's
and
verse,
of rhe con-
the cakes
are Hebrew
Leon- .
rnanu-
ro a Jew-
designed
ta rarionalize
memory, one
inro Jewish
itse lf. 116
a cus-
rhe import
ro ear small honey cakes inscribed wirh rhe Hebrew alphaber arid sorne
of the same verses used in rhe childreri's
rhe ceremony is ro be performed
are ro be
cerernony,
Rigords
accu-
sation, and rhe Jewish magical memory rire share a ritual vocabulary
that makes use of rhe syrnbols of rhe Chrisrian
are direcred roward Jewish purposes,
in a polemical
confromarion
wirh Christ-
ian sanctiries.
iniriarion cerernony?
Elernenrs
of it
If anyone conrinued
ir was
beginning
modern rirnes.
For example, in Hebrew alphaber wall charrs frorn sevenreenrhltaly, influenced by custorns from norrhern
French
liturgical
spices, and honey, Cakes and breads of whear flour, which the people
ar engraving rhar illustrares the rwo parrs of rhis saying. Angels hover
bring are also blessed, These foods are called Kollyba (fine pasrry), a
symbol of resurrecrion
the fai rhful.
"II
and eighteenrh-cenrury
compilarion
rhe enrice-
raises a
(WO
manuscriprs,
reporrs rhat a
child who learns the Hebrew alphabet is ro reci te rhe lerrers in groups
The illusrrarion
saying
on the feasr
131rtIJ. "ons,"
of the Annunciation,
JJ;rf/J,
:JebooLmg
,t
"
pended an a rope Eram the Holy Ghost Hale would slowIy descend
inside rhe church and hanging
rhe approaching
.moanion
C',
_.1.
.l
srared up ar
tO
America.
As porrrayed
cemury, rhe
ontorhe
"Look whar an
somerhing
l.is memoir,
]ewish
and educator
relares in
educarion
,:
I
"
ft
in
rhe American]ewish
invccarion ro POTAH,
"7
1
.,.
wirh honey, and 1 was rold ta lick the honey off. And when I bent
relared ro
demon of forgerfulness.
eggs or cakes, no
Note,
In ehe
medieval rexrs, rhe parem or a wise person wraps the child and takes
hirn ta rhe reacher, who presides over rhe alphaber cerernony. In Levin's
memory, rhe honey ceremony is a family cusrorn and is followed by
rhe trip ta rhe reacher, Norhing
tO
ceremony,
inro sornerhing
honey ceremony takes place in rhe home with rhe family, nor in rhe
children, continued
a big celebrarion:
ar elirninated.
invisible
:JJouilllg
"Bns;
againsr POTAH,
school initiarion,
rarher rhan
as parc of a
my head ro obey, a rain of cap per and silver coins descended abour
angels ....
50
ciared with rhe Shavuot holiday in rhe spring but now comes ar Rosh
Hashanah, rhe ]ewish New Year, in the fall. This custorn is a merg-
arid carried me in his arrns all rhe way ro rhe cheder. My morher cauld
the New Year is rhoughr ta be the anniversary of rhe day the world
liS.
The chiJd was carried in rhe arrns of ilie father all rhe way to rhe
rradition
ta represenr
cheder. It was as if some dark idea srirred in their minds that chis
thar rhe entire cosmos was a divine gift. But honey need nor be g iven
a sacrifice must
customarily are red apples and honey and still do. The honey cake is
74
75
ol!"tb, "om,'
a faint [face of rhe medieval
school iniriarion
equarion
jcbool/l/g
rhe associarion
of honey
con-
Ulua-OrrhodoxJewish
twisr of combining
of a
boy's hair at age rhree. This practice never had any hisroric connection with the Hebrew
curring aJewish
iniriation
in rhe calendar
nor menrioned
alphabet
is unknown
in manyrnedieval
culrure.
cur a newborn
in faer,
II
These of ten
include rhree parts: sacrifice of a sheep, shaving rhe child's hair, and
a fesrive rneal.
Some viewed
removing
Important
visit rhe grave of Rabbi Shirnon on rhe Jewisb festivals, because rhey
thoughr special spiritual powers remained from rhe days when Rabbi
Safed mysric Rabbi Isaac Luria, also known as ha-
ARI (ha-Ashkenazi
third day between rhe second day of Passover, when the firsr sheaf
('omer) of rhe barley harvest was first offered in rhe ancienr Temple,
and ShaVUOLJews count oEE chedays berween the festivals and refer
ta express
]ews
second-cenrury
elsewhere roday.""
It srarred in Palesrine.
the so-called
the fourth
an equivalent
For cenruries,
were perrnirted
According
1.,:,-
I
I
of rhe late
ta medieval
rra-
between
in
the
counring of rhe Omer period, such as marriage and cutting one's hair,
"
by rnoving the ceremony ta age three, based on rhe analogy of a rhreeyear. 12:J The custam
This date is aIso known by rhe Hebrew name fag ba- 'omer: rhe t11irty-
year-old
rhere.
The important
Haircurring
Karo and
the weight in metal and give it ro rhe peor, The poor and orhers also
it ro a] ewish context.
I19
rhe
in Palesrine borrowed parc of rhis cusrom from rhe Arabs and adapred
rhe rradirional
influence of evil spirirs. It was rhe cusrom ro weigh rhe hair arid rake
] ews
It is
ro holy graves
on Lag ba-Omer.':"
ta one of his srudenrs,
ofRabbi Shimon bar Yohai, Rabbi Shlomo Luria cur his son Moshe's
hair for rhe firsr rime. The fesriviries on chis day were also linked ro
a phrase in rhe Zahar, the festival of Rabbi Shimon bar Yohai ("hilula
de-rabbi shimon bar yohai"). Jews lir great bonfires, echoing rhe Arab
cusrorn ro make fires for the sacrifice of sheep afrer a child was born,
I
\
arid special songs were sung in the ancienr rabbi's honor, Even rhough
77
it has'ci)minued
of
and
I
i
through
rhe ninereenth
withour
making
In addi rion, rhe grear sancrity ] ews ascribed ta the myseical reachShlomo Luria led other ]-:\':s wi:o srudied rhe Zahar ca
incs ofRabbi
The haircutting
years ago.]231n
any connection
ro
a combined
rire-a
first
published
ca Meron,
dish, as how-ro books for parems ro show rheir children. They explain
where rhey would sing and dance, cut rhe hair of cheir small sons for
thar on the boy' s rhird birthdav, he recei ves his first pair of Ion bo- pants
the nrsr rime, engage in various rnystical exercises, and visit rhe grave-
side ofRabbi Shirnon bar Yohai. By rhe sevenreerirh cenrury, rhe addi-
Lag ba-Omer. This added ca the day the sanct iry of remembering
anniversary
roday,
counrry, a secularized
the
or eariy ninereenrh
the
in Meron.
a lirrle hasid,
since now his earlocks are lefr uncur arid Bow down rhe sides of his
face. Li.ke rhe rransirion from birrh ta bri t, when the] ewish boy first
is transformed
cenrury, many
the rhree-year-old
is furrher civilized
up rituaily.
The curring away of his hai r, again ar; ace of rernoval viewed as a
positive change culrurally, leaves the hair thar is significam,
rhe ear-
ta be cur ofE. He
cornmuniries
also purs on
of the Hasidim
or ]ewish
pierisrs.
They adopred
rhe
or north-
[WO
garmems
he
begins ta follow, and, second, long pams, which are a furrher sign
thar he is becoming a lirtle rnan. An indicarion
songs ro accompany the Friday evening arid Sabbarh noon meals, and
ro be placed on lirrle boys when rhey are rhree. It picrures a boy wear-
Omer. Although
"upsherenish,"
ews.
for "haircut,"
Israeli Hasidim
ing a big black skullcap and long side curls, smiling in his new arba'
kanfot (child's rallir), whieh he wears over his dress whire shirr and
on which is wrirren "Mazel Tov." Written
in a band, encireling
the
rire as
boy, are the Yiddish words "1 am three years old!" and pairs of scis-
roday caH it
sors cutting hair are pierured ar the bonom of rhe circular band. The
round sticker
thereby preserving
irs Arab
sticker is dated I994. Some modern Italian bovs used ta receive rheir
J
as reenagers.":'
Birtb,
Following
-e.: Scbooling
rnenrarion
dernonstrated
as marking
combinarion,
a new compound
cerernonies
late t\ventieth cenrury. Thrce bcoks for children and parenrs were published orily in rhe early 19905.
The alphaber ceremooy is nor paft of an ongoing
I
I
I
I
I
European rradi-
coins or caody
the book and saying rhar an angel had rhrown it from heaven.
and adapted
duce tbree-year-old
The pattern
of reinveming
sources,
Rabbi
rhe ceremony
phenornenon.P''
is also characterisric
movemem
and
of progressive,
of the
irarian varieties. They have in common a break from any organic, his-
egal-
rorical rradirion from parent ro child and replace it wirh a book, either
a venerable one, as 'in the case of the Ulrra-Orthodox
raking up Sefer
communiry.
It should also be neted that the very process of ritual inventiveness is irself a persisring
pattern
of traditional
as a female equivalenr
medieval
12
cerernony in Berke-
[l
Jewish
culrure. The
rire, rhen, is
of that pattern
of Jewish
ritual experi-
a special chare smear~d wirh honey, which he licks up, a link ro rhe
ri tes
Conirmat ion
how] ca look afrer refillin, his farher must acquire tetillin for him; if
he is able ro speak, his farher must reach him Terah and the reading
Bar Nlitzvah,
~,frhe Shema.6
Bat :Nlitzvah,
Alrhough
subject
Conhrmation
ro rhe command-
[O
50
earlier.
in public wirh rhe blessings before and after rhe reading irself.? These
two commandmems
TU'CI!fy,
CI
I
a boy who reached rhe age of rhirreen years and aday, But being rhir-
reen was nor reguired for a Jewish boy ro do eirher of rhese public
age chir-
reen for the firsr rime, along with signs of physical rnaruriry,
cor;rinued
te be significanr
as rhe minimum
subject
ro rhe commandmenrs"
twenry
(Pseudo-M.
:;-;,sorne Muslim-Jewisb
mandrnenrs
nor
comrnuniries,
thirteen-year-old
Avot Y23)i
boys,Jews cominued
Europe only
[O
[O
father is
nor when
thirteen.?
Before the Iare Middle Ages, it was also possible for a boy under
at an indererminate
the rhreesorne needed ro recite che public version of the Grace after
categories
or "qatan ha-yodei'a"
(when
a minor knows [how ta take care of sornething l), as, for exarnple,
rhe Misbnah,
in
of lulav" (Mishnah
ro pray with
[a quorum of] ren.":" This was vigorouslv debated in the Middle Azes
b
J
an indication
~abbeinu
Tam, for
.)
example, wrote rhat rhis was a stupid custom tminhag shtl!!), since it
obviously was rhe boy alone who consrirured
II
Ar some poim, it was preciseIy such religious acts rh~t were reserved
only for rhe moment a boy reached age rhirreen
before. It was rhen, as part of.his iniriation
vah," or obligaredfor
more elaborare
rire of passage.
developed,
on the religious
reen-year-olds.
behavior
A boy of
rninoriry
rire of
and adult-
are required
1
f
responsible for his son's sins. The boy gives a specially prepared Torah
discourse ar a fesrive rneal that marks the occasion. Finally, it is the
where this takes place not ca expect boys
mC~~1it
was prac-
mosr Iew-
bar mitzvah thar rnarrers. These elemems appear together for the firsr
I
j
ar, less
religious
but it is rhe
are in place, we
experience, There will be some places where boys will start ca put
practice wirh what developed much larer, Moreover, even rhe appear-
ish communiries
modern times-ninereent11
pens, his farher gers up in public and blesses God rhat now he is nor
This means rhar when we tind a source rhar refers ro a practice thar
likely, independent
dence ro supporr rhe idea dur each dat on the graph represems any-
BAR !vfITZVAH
in rhe German Empire from rhe elevenrh cenrury ono There is no evi-
emerged a compound
ar each
un lv ro rhir-
of a ceremony marking
of pre-rhirreen-year-olds
1$
was
ro adulthood
occur,
LO
00
c':l!uired
'.'.",iS
Empire
.The hisrory of rhe rii::eof bar rn irzvah did noe have a linear devel-
"bar rnirz-
for rhe firsr rime ro do thern. And when rhat change bet;:lf!
and it is still nor clear how long it rook ro develop and become popular elsewhere.'>
rire ofbecoming
rabbi.
.,
bur
bar .liflZl'aIJ,
mirzvah
rire. He poimed
,\11l21'C/b,
Conirmatton
cornmunities
documemed
of bar
in the Cairo
.,,
Ages in Cen-
tral Europe."
seems
But he conrinued,
or even prohibired
ing ro refl.ect chis. In rabbinic rimes, bar mitzvah means "being obli-
gared," as in rhe case of a Jewish rnale of any age aher rhirreen years
ro rabbinic
rhe well-known
ro Mishnah
ar
child's rite of passage, the age when he must act like a Jewish maIe
posr-rnishnaic
"culpable
in modern rirnes.
ritual can
tinte. ar age rhirreen years and a day, when "he becomes bar
rnitzvah."
In addition ca the ancienr rabbinic idea of rhirreen years and a day
be rraced back ta rhe second cemury C. E. ," 16 rhar is, the rime of the
Mishnah.
one of the orher elemems is even rabbi nic i.: origin. The earliesr hinr
19
only
text does nor acrually refer ca any ritual ar ull. Nor does ir use rhe
of an action of any kind associated wirh a boy who reaches age rhir-
years
age by which a
of an adult man.
if
~:
~.. ,
C.E.
"whoever has a son who has reached the age of thirteen years should
say rhe blessing: 'Blessed ris rhe One} who has exernpred
me from
[responsibility
refers ro
The midrash
of rhirreen years and a day, then, did exist by the early third cenrury,
rhe age of rhirreen, at which rhe boy, nor rhe farher, is legally respon-
sible for his own religious acrs. Thar age, we recall, did not coincide
ta
is capable and ready. Indeed, the rerm "bar .nirzvah" changes irs rnean-
emergence
years and a day became the age. every Jewish bay is first required
have
around
makes it
vO;:~'le in Germany
a child of the
II 00,
wasin
...
(O
(O
Geniza and added: "Long aga it was observed rhat the terrn 'bar rnitzvah' for a cerernony appeared only in rhe late Middle
Confirmation
medieval
have poimed
Palestinian
into religious
adulehood.
in antiquiry
practice,
rhar "(here
was a good cusrom in J erusalem ro train rhe minor sons and daugh-
adult male religious obligarions, but afrer he reached it, he was responsible for all of rhern an his own.:"
The bay does norhing when the father makes his declararion.
We
ters for a fast day: an eleven year ald a half day, and a twelve year old
do nor even knaw if rhey are rcgerher when the father recites it. Nor
do we know where rhe father is. For all we know, he could say it pri-
ro bless him and encourage him by praying rhar he derive merit from
86
is im plied in rhe second dause [B] and is nor srared in the first [A}.
But even if we assume thar this is what he means, Rabbi Aaron rells
Palestine.
parental responsibility
and rhe son's getting
II
European
Confirmation
of the blessing
of release from
"there are rhose who say it" on that occasion, which implies rhar it
from
ca the Rhineland.
of Lunel,
rabbis of Baghdad
irnplies
dent rhar "rhe Gaon Rabbi Yehudai, of blessed rnernory," did it. Ar
ca refer ca an element
centralized
his commenr
rhe son gerring called ro read rhe Torah for rhe first rime is new.
the
(mid-eighrh
cenrury),
the head
erence is nor ro [har great sage. lf it had beeri, we would expect rhis
cusrom ro be incorporated
rabbi.
In his compilation
rabbi. Alrhough
and cominues:
ro a medieval German
[A} There are those who say it the firsr rime their son goes up
Coleh) ta read ehe Torah.
a student
Notice rhar Rabbi Aaron does nor acrually say that rhe son goes
up ro read rhe Torah for the first rime when he is age rhirteen.
88
This
of Rabbi Gershom
ben Judah
24
ben Barukh,
He apparemly
was
teacher of Rashi of Troyes (d. IIo5). This locares his cusrom in rhe
r,
de only says,
I
j
rabbinic decisions
[A} Whoever has a son age chirceen, che firsc rime he gets up in
Alrhough
public ro read rhe Terah, che father must bless [as follows]:
of rhis one.25
\Vheo MaHaRI SeGaL [=Maharil}'s son became bar rnirzvah arid he
[B} And rhe Gaon Rabbi Judah ben Barukh got up in rhe synagogue
and said chis blessing when his
SO:1
bec
Lop
read rhe Tarah, he would bless hirn: "Blesscd Are You, O Lord, our
rime from the Tarah, and chis blessin-; is an obligarion (hovah hi).26
The thineemh-cemury
cornpiler/aurhor
will get called up ro rhe Tarah for rhe first rime ar age rhirreen. From
rhe emphasis an rhe farhers
compiled
This
by Rabbi
cerernony, but chis is nor at ali clear. From rhe way rhe text is wrirten, we do nor know if Maharil's son did anyrhing
when he "becarne
bar mi rzvah," thar is, reached rhe age of rhirreen years and ada y. The
subject of "he read" could be rhe farher who read rhe Tarah, rather
]ewish sources.
Ta rnake an irnpression
it appar-
enrly had not been che practice for some (arhers ro do sa. Sons were
getting
Gadol wirh rhe name of Gad and His Kingship [="0 Lord, aur Gad,
bu Barukh,
and said chis blessing when his son gor up and read for
than rhe son. Nor does chis text say thar "he" read rhe Tarah for rhe
first rime. The text may simply. n irerare rhe rnidrash
in Midrasb
Bereisbit Rubbab and add rhar rhe Lther said his blessing in the synagogue when he ar his son had an 'aliyah when the
thirteen.
SOD
reached age
This text, unlike the one abolit Rabbi Judah ben Barukh,
for the first rime when he reached the age of rhirreen, an innovarion
his farher who got called ro rhe Tarah-for the finI time when he
ofhow widespread
rhat cus-
tom was. This practice is found in a single source and may have been
it was rhe son who read the Tarah for rhe firsr rime, again, nor stip-
pracriced
boys conrinued
eirher did ar did nor follow. the cusrom in L'vfidrash Bereisblt Rabbah
of saying a blessing when a son reached age thirteen,
Rabbi Judah
ben Barukh
tO
in elevenrh-cenrury
Germany,
of
there is
ofRabbi
form,
which Iarer rabbis would insist an as proper, since this blessing does
himself did nor go up to rhe Tarah then for rhe first rime.
Besides these two late medieval
compilation.
our
,IUi:'1
ut).
o.r;
,IUI:'I
;.II). LUJljlrilt.'i;Ui!
for rhe first rime. Clearly, sorne farhers did nor recire rhe blessing on
the occasion a son gor called ro rhe Torah for the first rime ar age
rhe SaD, had been responsible before, but now the son, nor the farher,
Ger~an
say rhar the boy new will be able to earn greater reward fro-:n God
wanrs it
An underlying
urnenration
1
1
f
eirher,
factor rhat may accoum for rhe relarively rar~ doc-
00
longer responsible
is a debare
German
I
I
sources,
the very place the earliesr insrances of some kiod of rite of passage
ar age rhirreen
aurhoriries
concluded
ifhe failed ro do
50
ro put on
is over.
Bereishit Rabbab was edited, there are larer signs in Germany of such
a difference of opinion. Merhodologically,
as ir mighr ar firsr appear, since there is good evidence thar some Ger. man rabbis in rhe late rwelfrh arid early rhirreenth
cenruries,
10 point of fact, the rabbis srill considered the boy's farher respon-
rhe conse.juences
known
cusroms
of minors may
[1Y. 29
sible for the boy's failure ro carry our some of rhe commandments
rhar he had beguo ro do before he rurned thirreen.
mit a sin when he did nor do whar his farher had raughr him, bur it
Someone carne before a Sage and said ro hirn, "I remember (har when
The farher, on
1 was a child (qatan), 1 used ro rob people arid commit orher sins. Per-
was nor ye( rhirreen years and a day oId? Since 1 was a minor, why
50.28
00
longer responsible
rhe son
even though he was srill a minor. The emergence of rhe farher's blessing may be conrextualized
ture ro indicare rheir poinr of view. And so, when a rnan's son reached
was. The blessing does nor place rhe emphasis on rhe boy: it does nor
farhers in southern France do so, too. Clearly, some did not do it [here
o.,r .vuiu
by proposing
underway abolit rhis. Those who argued that minors were nor responsible directly ro God, bur only ro rheir farhers, creared a public ges-
92
I
I
him: "[For] rhe sins you remember [you need aronernenr] and everyrhing you stele l'ou have to repay." But if orher people rell him, "You
were very young when you stele," he does nor have ta make resritution new rhar he is an adult, since he does nor remember doing sa
himself.t?
About a cemury larer, Rabbi Asher ben Yehiel, also originally from
Germany, wrore, "it is
a: law
an indication
requiremem
connecredwirh
the scarrershor
appearance
ro thinking
of rhe ancient
thirreen
only thirreen-year-olds
Chrisuuns
for
of discrer.on
insriru-
does nor
moumed
by the
of par-
ems donating
cemury
it cominued
obligation
ro the age of
boy's readiness
ro perform
94
a commandmem
as ehe
derer-
been open
ro
cenruries,
Il20-90),
rhe aurhor
rhe Talmudic
on refillin
At first,
Rabbeinu
Tam, conrinued
ro
even young
boys who know how ro take care of tefillin ro pur thern on. He was
followed by such German-Jewish
authoriries
Hillel Ha-Kohen.>'
Even as late as rhe sixteenth
older Chrisrian
a day.
oblarion,
of stipularing
years and a day for boys and twelve years and a day for girls. By the
of the age
Chrisrian
The principle
parricipating
younger children
reenth in German}', resrricrions on rninors ro perform even ritual comthem in rhe Talmud
was
From the Iute twelfrh cenrury, and especially ar rhe end of rhe thirperrnirted
expressed.
dererrnined
rhe age of fourreen, for boys, and rwelve, for girls, an ancient Roman
standard,
recited by
ble, as in rhe view of Rabbi Asher ben Yehiel, and the orher tradi-
mandmems
the age of
cbildren who were aware and capable ro perform adult Jewish rires.
the rime when the son was an his own. Borh Palestinian
r~ached medieval
blessing a
50,
may be
for doing
1575), the grear Sefardic codifier of Jewish law, also upheld rhis generalIy accepred sense of rhe Talmud,
95
glossaror,
l
I
Jews apparendy
I '
implicarions
Rabbi Isaac ben Moses ofVienna (ca. 1180-1250) observed jhar youog
1., '
boys could get called ro the Torah in Germany, but rhe norrhern French
1 :'
II
ofRabbi Isaac ben Abba Mari's view: "The practice irninrhar is, rhirteen
Note rhar Isserles also has ro explain rhe rneaning of the rerrn "bar
rnirzvah"
"obligared"
male rhirreen
and
ofJudaism,
0\":.
continued
who is
gious rninoriry
as in rhe Tal-
rnud.e" but ro a boy when be becomes rhirreen years and a day, wbo
then becomes obligared for tbe fmt tlme at tbat age. In Isserles's corn-
Rorhenburg
rabbinical
aurhoriry
in
As
of
Elisheva Baurngarren
was begin-
of
birion of young boys acting like adult rnen wirh regard ro performing
Tbe rerrn "bar rnitzvah"
an.l an excep-
j :
a new meaning
in synagogue
ning ro rnean tbe earliest rime a boy must do the religious acrs he for-
riruals such as serving as a ba'alat brit who held rhe baby on her Iap
during
ro do earlier.
Elsewhere, Isserles cires Maharil ro support resrricring anorher religious dury ro boys only of rhar minimum
rhe circumcision
Rothenburg
of
already permit it, one may nor let a boy lead the synagogllf' services
(rninyan): "Ta pur it blunrly, 1 tell ro you rhar when rhey aid a minor
ag'; of obli-
minors ro do rhis.>?
in rhe sixreenth
cemury
bar mi tzvah-not
rions rhe name of God, "Blessed are You, O Lord aur God, King of
and medieval
and obligarioo
Torah for the fim rime, is from rhe major Polish rabbioical
arid no
I~...
~
~
"
figure,
'~"
German cusrorn of rhe farher reciting a blessing when his son reaches
rhis age, the earliesr rire rhat became in rime parr of the bar rnirzvah ceremony. Isserles insisred thar the blessing should be recired without rnenrion of God'snarne
and kingship,
in a rruncared
:1
form, since
boy in Germany
read rhe Tarah for the firsr rime when he reached age rhirteen,
other
(na'ar) has been able ro become bar mirzvah (lihiyor bar rnirzvah)
, ,.
and rhar rhe farher has been able ro raise him umil now and iniriare
him inca rhe covenanr of rhe complete
ha- Tarah bi-khelala).
Tarah (le-hakhnisho
bi-verit
"42
J
f,
!C
Bar j\l,tzl'ab,
bec ac ehe beginning
of schooling
the commandmencs
iillf:'l'a!J
bat .vuizran.
l.uIlprlIIuf/Uli
Har
"-.l
b at ,HltZZ''ab, Couinnation
ac age thirreerr.
a meal
By rhe sevenceench cenrury, Yuspa Shamash of\Vorms can say, "a boy
when a boy reaches his rhirteenrh birthday, This German cusrom found
who is rhirteen
cusrorns,
[here, the rerm would everirually come ro r-fer ro rhe boy hirnself as
religious
appropriate
From
ofJewish
cemury in Casrile.s?
should be con-
retlects his
meal
ro rhe occasion."44
of Spanish .nystical
inro
Torah ralk as part of rhe occasion, rhe firse evidence we have of rhis
Torah
rhe compound
is docurnented,
rhe way he describes it, it seems rhat even rhis was nor ret firmly
dO.45
German Jews
Germany
ish ritual meal rhere; in Poland, it was associared with German Jews
(Ashkenazim).
as well
rhen, only
cominuously
from rhe
lirerary allusions, and Rabbi Shlomo was surprised ro hear about such
rwelfth cemury (if, in faer, it was even done then), or from rhe thir-
a bar rnirzvah feast even in the sixreenrh cencury. 10 his Latin account
teenrh cemury, when the Zobar was wrirren down for the firsr time,
of his conversion
ro Christianiry,
rhe Levire,
:'i.-.
thar Christianiry
constructed
is more atrractive
life of
Once again,
cusrom, spo-
.-"
'.:1
"
by rhe ninereenrh-
tionalist cornrnunities,
f
99
,
Bar Mitzrab,
or at least reciting rhe blessings over ir. Tbe open Torah scroll and the
Ar rwelve and a halfhe began reading rhe Terah in rhe synagogue ...
learned Torah discourse as bar rnirzvah symbols again echo the phrase
circumcision
synagogue
the
poinr ro Gerrnanyas
([O;;S
ro birrhs, circumcisions,
the first J ew ta
cenrury
but does nor rnention a ri te of bar mi tzvah in his own life or rhar of
bis
S005.
raughr ro chanr rhe Torah porrion, but when the Rabbi was informed
ro descriprions
of the siruation, he did nor permit rne ro read Parsbat Tezaieb. Rather,
decreed that rhe one who chants the Torah portion must have reached
gious responsibiliry
rrans,
00
ri te ar
the age of rhirreen years and one day. The incident occurred in rhe
cornrnuniry of Fulda.48
.1
(Q
the Precepts of the Law and rherefore is now called Bar mi tzvah, rhar
srudy of rhis
alrhough some
in some parr5 of central Europe well into modern tirnes. For exarn-
ple, in sixteenrh-cenrury
businesse, and mal' make One, in the number of rhe Ten, rhat are
(Q
merIy under, he is now Freed from rheir Jurisdiction over him: and,
Ar three ]oseph encouncered his Creator [in orher words carne inro
contact wirh rhe world of religion]. He began srudying rhe firsr day
of rhe momh of Iyar 5320 [= 1560]. Ar four and a half he read rhe
00
due unto his son for his sin." Beyond rhat Buxtorf says ebat rhe boy
has now "learned rhe rnanner and custorn of rhe Zizim aod Tephillin
100
lOI
lesson."
The bar rnirzvah rite does nor come up.in rhe exrensive memoir
rhat Glueckl
of Hameln
cerernony
philosopher
00
but there is
00
Kantian
it in his aueobiog-
raphy eirher,
rian Hebraisrs
through
eighteemh
cemuries,
1
fi
cornmuniry
50,
hood worthy
about
a srriedy
educarion
of an elaborare
celebrarion.
adult,
he adorned
second parc of rhe exrensive polemical rracr writren by rhe former] ew,
Bible (Deureronomy
of thirteen. 55
On rhe Sabbath,
rhe boy of
ro adult-
religiously
like an
described
in rhe
age
ar rhe age
srarring
ever refer ro the rire of bar rnirzvah and rhe few that do are from rhe
Giulio Morosini.
rhe morning
it developed
in different
ing, "rhanking Gad rhar he has become bar rnirzvah," and he announces
parts of the ]ewish world is srill nor clear. The brief references from
in the syoagogue.
For example,
is blessed agaio and kisses rhe hands of his faeher and his reacher.V
century ar even rhe ninereenrh
opmem
cemury. In a srriking
102
were
one wonders
to which he poimed
cemury
else.
before
for me. Ar the age of severi 1 had already beeri called up ta the pulPresurn-
ably, he gat called up ta read from rhe Torah for the first rime and
famous rhesis proposed over forty l'ears ago by rhe arnateur hisrorian
icized his claims that children
the
Phili ppe Aries. Al though rnedievalisrs and] udaica scholars have crir-
mentions
Shmarya levin
he became rhirreen,
But even such ceremonies apparenrly were rare umil rhe eighreenrh
rhar rhe ] ews of Yemen never developed much of a bar mi rzvah cer-
mirzvah ceremony
ro arraoge marriages
-;( \ "-.:
::_'-~:"o
I
~
he
of a doctoral dissertarion:
10.3
Conirmarion
Ii
i
If
Ii
II
I
1"
50, rhen, how old is rhe bar mirzvah ceremony wirh which we are
familiar roday? \X!hen rhe farher blesses his son ar age rhirreen years
and a day and rhe boy becomes obligated (bar rnitzvah) ro fulfill all
rhe commandmems?
in public for the nrsr rjrne ar age rhirreen years and a day (one rabbinical family in elevenrl.-cenrury
is prepared for rhe boy who reaches age rhirreen years and a day (Herrnannus, Rabbi Avigdor Ha-Zarfari, Zobar? \X!edo nor know. (Fig. 4)
w ith
popularions,
were readrnirred,
wirh
Nor do we know when rhe rite is raken for granred in rhe New \X/orld
and in differem )e\\'ish communiries
nor ali dur impo[(an.h..~')re.
than rhe eighreemh
ot maybe
no earlier
cemury, ar even
rhe beginnings
of bat mirzvah
mitzvah underwenr.>?
BAT MITZVAH
4 Bar Mitzlah photograph taken of Cbarles S. Lefkou:itz in
I922
in New Y01k
One of the rnost radical innovations in rhe Unired Stares was rhe inrro-
l
f
exarnination
my farber.56
of
cenruries,
1 answered thern an rhat day wirh unusual ease and skill. When the
ro bar rnitz-
The
1
I
I
f
for boys
and girls ages rhirreen and rwelve, respectively, in which several girls
I05
and boys were blessed by rhe rabbi and recited a blessing, documemed
in differem Icalian-Jewish
communiries
aurhoriry,
(1833/35-199),
Rabbi Joseph
cen-
Hayyim
ben
sion wirhour atest ive meal, when rhe gir! wears her Sabbarh nnesr
or.
if her farn il y can afford it, a new dress arid reci res the: blessi ng of
g;atitude.
us alive"
known as "Sheheheyanu,"
rhankirig
[Q
None
: ::.
..
Conirmation
only
10, 1921, when her father was sril l the rabbi of the Jewish Cemer,
an Orrhcdcx
synagogue.
judith
27, I922.64
services at rhe
synagogue.
rhough
As Judirh
Jewish communities.
The true history of rhe bat mirzvah,
"rhe firsc bat rnitzvah,"
that ofJudieh
roday as an American
majoriry,
and invi-
rarions sem ro family and friends, but the ceremony irself was rather
before.65
She did nor read frorn rhe Torah scroll but from her Humash
(Pentareuch):
herself remembered,
ofRabbi
Mordecai
The rire rook place on .March I8, 1922, when she was
ro the egalirarian
bat rnitzvah,
when a
\Yhen
he
young girl of rhirteen reads part of the Torah and recites the hafrarah
the bimah ac a very respecrable disrance from the Scroll of rhe Tarah,
and ali blessings before and after each reading and possibly delivers
which had already been rolled up aod garbed in irs rnantle. I pro-
nounced rhe firsr blessing, and from my own Churnash read the selec-
Sornerhing
during
rhe services.
Kaplan's bat rnitz-
vah, and it was nor umil the 1940S thar rhe now familiar egalirarian ceremony firsr appeared anywhere, and it didri'r spread umil rhe
1980s, as part of the movernent
of Judaism
in
rion [hac Father had chosen tor me, conrinued with the reading of the
English rranslation,
was it.66
Finally, although
Judirh
an "a sunny day, early in May of 1922,"67 and rhat rhe reading of rhe
week was "the magnificem
searing for men and women in March 1922, only three rnonths after
Leviticus
Kaplan became Leader. He did nor use rhe title Rabbi for several years.
the event rcok place on March I8, when the portion of rhe Penta-
J udirh reporrs: "The firsr pan of my own ordeal was ro sit in that
from room among rhe men, away from rhe cozy protection
106
of morher
I9-20,
Kaplan's
Holiness
He wrore on March
.)
'
I 8)
and it was by
00
[in Hebrew characrers:} bat mitzuab ar rhe S.A.]. [Sociery for the
herself wrore, "It was many years before the full privilege
which more details larer, My daughter] udirh was rhe first one ta have
caUed ro the Terah was gramed ro a gir!, even in the Sociery for rhe
Advaneemem
l'
Kaplan added
00
own commem,
of being
ofJudaism."73
Kaplan Eisensrein
written
00
rhe reremony.?
1 ,
Golden
I
I
f'
of rhe
The instirution of rhe Bas Mizvah which 1 inrroduced inca che SA]
Rule (Lev, I9:18); the porti an from Exodus deals wirh rhe
noe long afrer rhe Sociery was organized had fallen inro desuerude of
ineludes
Kaplan
Eisensrein
recall that she had read a selecrion Eram Leviricus, and she says in her
lasr rwo years. This morning Shirley Lubell, rhe daughrer ofSam and
00
Jennie Lubell, celebrated her Bas Mizvah, 1 hore rhat from now on
Shabbat Kedoshim,
";0
May 31,
herself remembered
ter Judith's.
ehe enrry in his journal jusr ren days aher rhe evenr ,
00
Alrhough
Judirh
correerly remembered
I
I
scheduled
porrion
over
women parriciparing
had
non-Ortho-
gogues, the cerernony was usually relegared ro the Friday night ser-
Tissa an March 18, but Kaplan had seleeted for her a passage from
Kedoshim
scheduled ro be recired by arnan rhe next day. In the pasr, even young
rhe night
before, probably
content.
including
bat rnirzvah,
she scheduled
it an the
eirher asked
been in early May, and inferred, incorrect1y, rhat rhar was when she
herselfhad
Judirh
celebrated
Kaplan's
recited
had just read before she gat up ta speak. In fact, rhe men read Ki
l'
the Torah did nor begin there umil rhe I940s, and not an a regular
March 28,
tieus rhar day, she did nor realize years larer thar Kedoshim
I 9:'>:'>,was
Kaplan's rernarks if her ceremooy was aoy differenr from his daugh-
as rhe date
Iare. There has noe been a single Bas Mizvah ctlebraeion during rhe
would
In rhe sevenreenth
rhe hafrarah
synagogues.
phy rhat he had done so, showoff rhar he was, when he was only two
and a half years old! Sa it was nor very threatening
eongregarions,
the transition
Alrhough
workweek.i6
ta Jewish lirur-
in America
in progressive
American
ro assume positions
American
synagogues
on Saturday morning
]ewish
of liturgical
L1P
ro
during
ing services,
00
differem
ually approaches rhe bishop, who anoinrs each with oiI "ro mark their'
recepeion of the seal of rhe Holy Spirit." Each cbild also rakes on an
addirional
narne ar confirrnarion.??
Viewed
buc in more recent rirnes, especially since the Second Vatican Coun-
Judith
educarion,
rnitzvah, Judith's
of a trend or tradition.
In Judith
further on
the ri re itself.
by a ceremony that
Carholic religious
tive synagogues.
Firsr Cornmunion,
~i
child-
hood rire for boys and girls in rhe second grade (age severi or se), when
girls dress up in whire like lirrle brides.
Iralian-jewish
a ceremony
our,
"sorne vague
Iralian Iews had creared ro mark the enrrance ofJewish girl and boys,
ages twelve and rhirreen, respecrively, "inro the rninyan" and religious
sion indicacing our coming of age. ]ews of thirreen years of age emer
adulrhood.
ro
Neirher
confession by answer-
inrroduced,
ing rhe bishop for rhe child, in medieval Europe, it was difficult
find a bishop and rhe fire of confirrnarion
an indication
American]
Fim Comrnunion,
childhood.
tbe same age are confirrned ar rhe same rime, rhough each individ-
Kaplari's bat mirzvah was a firsr. In realiry, it was a straw in rhe wind,
of her farher's egalirarian
a baptized child
firsrhand,
confirmarion,
Catholic
confirrnation
IrO
in rhat a group of
blessing by a dergyman.
is a sacrarnent,
conducred
expres-
"78
on Catholic con-
I
I
I
j
j
.MODERNITY,
my Bac Miczva-a
CONFIRMA
a carper of rose perals covered irs beauriful rnarble rloor. The chil-
Mordecai
Kaplan
kepr.79
ceremony
in rhe Protestant
first insrirured
was
biirrel, where rhe fu ture J udaica scholar Leopold Zunz was conrirmed
wi ch connrmarion
focused on inrroducing
teachings of Judaism
Kaplan recalled:
Italian Jews,
confirmarion
in New
1 was very much pleased ro see rhat rhey had rhe cusrorn of raking
ish ceremony for boys and girls age nfteen or sixreen. The emphasis
confirrnarion
creared a bar
BAT MITZVAH
Protestam
drens chorus sang Barueh Abba, the song sung an fesrive oceasions,
me ro the Eehal, the sreps in front of the
AND
formed rhe role of rhe Rabbi. Roses of all kinds filled rhe temple and
TION,
boys
ro fashion a Jewish
carechisrn.
This
tury, in Abraham Yagel's Leqab Tov (Veni ce, I 595), based an a Carholic
manual,
II
surprisingly,
initiative.
Nor
of bar
in Ger-
beyond.81
they celebrared
in England,
II
children
wore when
annually
ing of rhe rarn's horn, in which boys and girls, age rhirreen,
ipated. Even an easrern European comrnuniry
observed
parric-
rhe Reform
instirurion.i"
rhe synagogue.
emony of confirmation.
80
112
It was instirured
113
i.
in Temple Emanu-El,
also
cerin
American Jewish boy who may or may nor know much of the lan-
equally obsolete
service.v'The norion of an
did nor
congregations
added a confirrnarion
These ceremonies
reading (hafrarah)
iden-
Jewish
as does a rypical
learning
Conservative
ceremony ro bar
in supplernenrary
Jewish
their
by con-
no law
setting
agogue agam.
In rhe Unired Srares, egalitarianJewish
cer-
mitzvah ar age thirreen and enable her, like a bar rnirzvah boy, also
emony ro mark a girl's coming of age ar thirreen and ro set a goal for
ro get an 'aliyah, read from the Torah, recite the hafrarah, deliver a
Torah speech, and do exacdy what a boy does in rhe synagogue service.
gregation
I
I
I
Oppo-
nenrs of bar miczvah poinred ro irs exclusion of girls and ro rhe fact
nor participare
that bar
Alrhough,
also discussed
imroducing
synagogue schoo1.
synagogues
adopted
84
a bar
mirzvah cerernony when rhe gir! read rhe hafrarah ar rhe end of rhe
Friday night service, ::', the egalirarlan
bat rnitzvah
service
dox synagogues.
of bat rnirz-
shoulcl be irnplernenred
vah is rhe emergence of rires for a gir! ar age twelve in modern Orrho-
Before egalitarian
for girls. They could nor repeat the rite in rhe synagogue service, where
women were nor able ro participare.
the culrninarion
educa-
which it
Femi-
rabbinic
in rhe synagogue.f''
The impact of rhe feminist movernenr on American OrrhodoxJewish life has made the bat rnirzvah more important
rhough alI ritual egalitarianism
J ews ta meet
apart from
could nor.
The same can be said abour bar rnitzvah for secular Israelis roday.
Secular Israelis of ten have rheir sons prepare some of the lirurgical
readings
in rhe traditional
Orrhodox
synagogue
nearby, They do
for the rire and
reach age twelve can do rhe same, for the first rime, in such services.F
I15
Anorher possibiliry
Cunjlnlta1Wll
in modemOrrhodox
comrnunities
with adevar
at a festive
in her horior.88
kiddish reception
BAI'
is for girIs
;,n~ZVAHS
ARE
LIKE
WEDDINGS?
belonged
ro weddings
For example,
were trans-
in some commu-
niries a boy acquires a rallit ro be used not only during rhe ceremony
but also as part of his permanent
rary ro phylacreries
In rraditional
complemen-
Iewish communiries
refillin is a rire associared wirh bar mirzvah, but a tallir is nor, excepr
when rhe boy leads rhe services as a camor or receives an 'aliyah or
orher lirurg ical honor, Normally, Jewisb men do nor wear a large rallir overtheir
Offce,J::r-;;.c';;!:'Jl?_
of the commandmems.
(see Cbapter
ro wear as a congregam,
nor
wbich
Reconsrructionist,
'i
and Conservative
berween
communiries
l
r
bar rnirzvah
e
marker
some Reform,
as Orrhodox.
bar rnirzvah gift is rhe
An exrension
"
.-matching
in
velvet
':, orative design on rhe ourside ro rell rhern apan from rhe others. Today
adults. In egalitarian
on refillin,
parterns;
pouches and rnarked bv the boy's name on rhe ourside or wirh a dec-
designs, in Arabesque-like
during the ceremony or which might serve as a canopy over bis head
PI'W
GOI'e1717J1ellt
of the linking
of rhe wedding
shawl covering.
\\7eddings,
meariing , a four-poled
rhe wedding
of years umil it
rhe
or sometirnes
on the
conducted
Conirmation
under what can only be descri bed as a wedding canopy, made of faur
comrary
poles attached ta rhe corners of a large tallir. This is yet anorher exam-
Weinberger
celebrations
c'yes of]ewish
celebrare
henei mizvah, amid enormous splendor and grear show." In rhe Unired
in many eul-
S,,:tes in the 19505, [ar example, rhe caterer who was responsible
as a fertility
ish wedding
for
of rhe meal wirh elaborare tassels holding rwo double pages rogerher
that might include a cameo photograph
colored cigarerres that also were provided, often wirh rhe child's narne
3). Tbrowing
has beeri
ro the bar rnirzvah boy after he receives his firsr 'aliyah and
extended
primed
robacconists
of a Torah 'aliyah
1-.)'; receiving candies ar coins rhrown down from behind onto his
aiphabet chart.
Yet another rearure rhar has been extended ro rhe bar mitzvah cel-
ebrarion from
Jewish
celebrations,
it became cusrornary
Apparenr1y,
Ar the parry for rhe bar or bar rnirzvah, the rnaster of cerernonies
stops rhe proceedings
and announces
cere-
rnony will begin. The honoree ho1ds a large lighred candle behind a
white cake, usually a sheet cake an which a Torah seral! has been
napkin
mix-
par-
Already in Germany,
synagogue
ro bar mirzvah.
50
ar clorh
and then
parents, and each in turn is honored wirh "rhe first candle," "the second candle," and sa an through
THE
PARTY
AND
CANDLE-LIGHTING
rhe ninereenth
CEREMONY
THE
cenruries.
Il8
lavish
primed.
rhirreen.
balls were
bined wirh a child's birrhday pafty cake ro which rhe special candle
ceremony has been added. Sometimes
IlO
arap wedding
ADUL T BAR/BAT
resulted in how-to books by the dozens for all aspects of J ewish life,
ar women are called ta rhe real Tarah and recite the blessings
it. Here the bar/bat
ineluding
particular.
Such information
of the children's
ceremony
rnent, adrninisrered
rhe kindergarren
Although
celebrared
birthdays
of widespread
Christian
practice .
, ~':
:;~.;
at all,
with
a meaningful
confirrnarion
ler alone with birrhday cakes and candles, here we have a special adap-
bar
that
compares
Protestant
ro Carholic
birrhday
cake, assimi-
bar rnirzvah," already, reached rhe righr age. This means, of course,
regular birthday
.1
f.
birthday
ta the child and blesses him ar her wirh the wish thar he ar she be a
occurs by
Indeed, the very idea of rhinking of the bar rnirzvah as a kind of sacra-
irself when rhe child reaches rhe age of rhirreen years and a day (ar
ro one anorher,
rerms,
ing when rhe boys eat honey cakes an which rhe alphabet arid verses
from rhe Bible have been wrirren,
From a traditional
in
of adult Jewish
over
rhar all of rhe adules who now seek ro "be bar rnirzvahed"
of the conventional
birthday
cake extended
ro
honoring
the child's relatives who have helped him ar her reach rhis
milestone
innovarion,
already
are, since rhey are well beyond the requisire age when rhey "became
CII
".',
0.-
.... ;..
.:
ro Jew-
correlared wirh rhe special role birthday parties play in American chil-
brating
!vfITZVAH
by youngJewish
age.
COlljirlilatl011
Per-
haps half may nor have aJewish wedding of any kind and it may nor
rake place for decades, as the age of marriage is delayed. In some sense,
then, one sees a shifring downward
both the
mirzvah.:"
In recent rirnes, as Jews soughr ro rnark uie life cyele in ritual ways
.>.
even in lives nor orherwise filled wirh Terah observance, the bar rnirzvah emerged as a rite of passage frorn ]ewish childhood
cence and acculturation
into adoles-
in
and
friends and family celebrare and give the child preseots, often as nor,
religious books for a liferirne of learning.v"
In some ways, even as it is an iniriation
200
inro Jewish
identiry
for
biW
Judaism
traditional
Others who have dane this include Russian Jews who were unable
ro Judaism"
rhere is an awareness of
by enacring
some
l)ah) and who did nor have one when they were secular and assimi-
sion refrain, "ta emer rhe huppah," also has had a long and fascinat-
traditional
ro a form of
Jewish living.
MITZVAH
AS GRADUATION
dings, been shifeed ro the bar miezvah? We will also see rhat even
more mourning
Today in American]ewish
weddings.
in the
Most
123
aspecrs of what w~ roday call romantic love berween man and woman
are found in rhe Bible, especially in rhe Song of Songs, a collection
Engagement,
of
~t:l;,';UOUSpoems
Betrothal,
tvlarriage
Deureronorny
(a writ of separa-
wedding
as a rransirion
homes
with leah arid Rachel, Samson and Delilah, and David and Michal, as
ro formalize
rhe rela-
as a monogamous
andJeremiab,
Even more rhan childhood cusroms, rhe Iaws and cusroms attached
monly accepted
is especially pronounced
the Jewish
Greco-Roman
civilizarion;
in pre-modem
polirical connecrions,
in
In rhe Hebrew
ceremony
ar all, but
in the
alI figure in
marriage,
combined.
gious aud secular socieries. In each case, some text or custorn from
priarion of an ourside practice rurned into a J ewish one.
the Bible and afrerwards inJewish rradirional life down ro the presenr.
ious Chrisrian and Muslim culrures in Europe, Asia, and Norrh Africa;
in modern rimes, rhe meres
wed-
bond
boring civilizations.
This dynamic
rire is men-
Still, key episodes, such as the unions of Rebekah and Isaac, Jacob
singles pads and join rogerher ro form a new family unit, firsr as
as
with Michal, Saul's younger daughrer, for David (1 Sam. 18:28) and
Although
Of
of
I,
I
rogating
This
inrer-
Rabbi Yose ben Halafta, asked: In how rnany days did the
Holy One, blessed be He, creare His world? Rabbi Yose replied: In
six days. She asked: And whar has He beeri doing
replied:
...
Such-and-Such
macches-v-rhe
since? R. Yose
daughrer
of
1
J.
Ellgagement, Betrotbal, Afaniage
rhe gardeo aod cominues, in Gen. 2: 1 5, with man alone and demon-
strates rnan's power over woman by acrually naming her along wirh
was
document
The Lord Gad said, "It is nor good for man ta be alone; I wil! rnakc
a ntting helper for hirn." And rhe Lord Gad formed out of rhe earrh
all rhe wild beasrs and al! the birds of che sky, and broughr rhern ta
the man ro see what he would call chem; and wharever rhe man called
berroch a bride.>
each living creature, that would be irs name. And rhe man gave narnes
ro all the carrle and ro the birds of rhe sky and ta al! the wiId beasrs:
as a model
bur for Adam no nrring heiper was found. Sa the Lord God cast a
in
and closed up rhe flesh ar (har spor. Arid rhe Lord fashioned the rib
age, notably,Jacob,
monogamy
abour what
deep sleep upon rhe rnan; and, while he slepr, He rook one ofhis ribs
I
I
in Genesis describes
(har he had raken from the man inro a wornan; and He brought her
ro the man. Then rhe man said, "This OIlear last is bone of my bones
and flesh of my tlesh. This one shall be called Woman, for from man
was she taken." Hence a man leaves his farher and rnorher and clir~.,:;
enigrru-
ically begins: "And God creared man in His image, in the image of
(O
God He creared him; male and female He creared rhern. God blessed ,
chem and God said ro chem, 'Be fertile and increase, nIl the earth
and rnasrer it; and rule the fish of the sea, rhe birds of the sky, and
Eve, and she conceived and bare Cain" (Gen. 4: 1), rhe first reference
ro rhe verb "ta know" in what has carne ta be known as the "bibli-
We are immediarely
seems ro be an
more life and are placed above the rest of anirnare, vegerative,
material parts of rhe world.
126
and
For example, "Larnekh rook ta' himself rwo wives" (Gen. 4:19); ar,
ated in the image of Gad, are ro be like God in that they roo creare
ar
One expression rhar appears soon in the Bible for the act ofbecom-
No orher gesture
ceremony an Adam or Eve's part signals thar they are man and wife,
generation
sexual intimacy.
told
were born ta
rhern, the divine beings saw how beaueiful the daughters of men were
..
'1:,:'
,
f
and took wives from among those rhat pleased thern" (Gen. 6: 1-2)
This expression
with
Abra(ha)m:
(
(
(.
Alrhough
had known" (v, 16). Before he even rneets rhe family, Abraharn's
of
can a husband sell his wife, as he can his carrle, for exarnple ..This distinction
is. also made clear in rhe ancienr Near Easrern codes." The
furure husband
fer of aurhoriry
ro be;in
indicaredas
the trans-
II!
is rhar
rhe groorn's family presenr gifrs ta the bride. More of rhis wil! get
illusrrated
in various combinarions
The ref-
shadow whar was involved in rhe act of "raking ," thar is, a sexual
consummarion.
Muslim rirnes.
biblical courtship
narra-
tive suggesrs orherwise and provides a model for- how arnan takesa
1:
a prerequisire
ser-
bride. The narrarive does nor begin wirh rhe rwo young people ar all
off his son Isaac properly, which means ro a relarive back in "the old
her farher, an indicarion that in rhe original srory her farher, Berhuel,
According
wornan.
ro Genesis, Abraham
will nor '''rake a wite (tiqah ishah) for my son from .ne daughrers
rhe Canaanires
of
The
servant asks what he should do "'if rhe woman does nor con sem ro
foHow me ro rhis land?'"
Absolurely
(2+5). Should
"'an
(24:6). Trusring
he bring
vrsiror,
'''1 am Abraharn's servanr,"
sheep and carele, silver and gold, male and female slaves, camels and
strearn. Although
,,:,'
greatly blessed my rnaster, aod he has become rich: He has given hirn
Gad, Abraham
Isaac rhere?
will ger a wife for my son from there. And if rhe woman does nor
Immediarely,
is dead. Her brorher Laban runs out ro see whar all the commorion
fam-
rion is predicrable: "'Here is Rebekah before you; take her and go, and
ro Canaan.
let her be a wife ro your rnasrer's son, as the Lord has spoken'" (v. 51).
'5
sign he had
But firsr, "The servant broughr out objects of silver and gald, and
garrnenrs, and gave rhem ro Rebekah;
brorher and her rnorher" (v. 53). The former are gifrs from the groom's
worked out earlier ro indicare rhat she is the one divinely chosen for
family for the bride; the latrer are a kind of dowry ar bride price rhar
128
betrotbai, iHarriage
ElIgagt'lJleJlt,
I2).
regarding
betrothed
Merab and
ta be '''Your majesry's
son-in-law"
younger daughrer,
Michal,
-.'._,o
t hat
~.
"
punished
"17
The rabbis
ar with-
arrangements,
_.~ .
upon:"Rab
were notabove
Saul's
A genuine berrorhal was the gaal, such that ehi:' lack of rhe pre-
lirninary arrangemems
on arrangemenrs
sripulates
the bride-price
were consequences
if rhe wornan's
father
if rhe farher
receives gifts and then says, "1 will nor give my daughrer
(shiddukhin)
ta you,"
is punished
The assurnprion
ro
ous relaricnship
in rabbinic
regulations
an inhibitor
ar matchmaker.
The arrangement
preceded
couple, alrhough
marriage
of marriage
agreement
would
rerrn sbadkban,
a contract
rhat stipulated
'5
"1:
Breaking
consequences-c--sornerhing
It is
the
Babylonia,
casuai marriages
134
agreement,
, and
signed
and sripulared
by wirnesses,
50
rhe relationship
and bring it ta
cornpletion.
of the rabbinic
shiddukhin
Ar the engagemenr,
was analo-
public" as a couple for the firsr rime, and newspapers may even carry
'~f"
/;
the announcernenr.
and arrange-
like
rnent is that the decision today usually rests with the couple, nor the
parents. Nearly all Jews today who have a Jewish wedding,
rhe young
of prorniscuiry,
This docu-
sonal status.
In chird-cenrury
t'
rnonerary penal-
have monetary
';.p.~.. ,.:".:.
was written
arranged
a pre-nuptial
the
by berrothal.
in rhe Yid-
riage a public evenr and later on a sacred union. They called making
dish terrn sbiddeeh, ar rnarch, and the cornplernentary
is valid."19
began ta change under rhe rabbis, as they first tried ta make a mara terrn rhat srill reverberares
arrangemems
hirn."!:'
a promise
ar mar-
casual sexualliaisons
(v, 27).
There
in order ro minimize
for Ultra-OrchodoxJews,
ger engaged
excepr
ferenr from rhe way non-J ews do. The couple decide they wam ta
ger rriarried; rhe rwo families meer; rhe man gives his bride-to-be
135
contract
and marriage
stipulating
became betrorhed
as weIl as rhe
just before
for widows.:"
In easrern
Europe, weddings were sornerirnes held on Fridays (virgins) and Thursdays (widows), respectively,
rhese rradirions
says twice rhat God's crearion was good on the rhird day (Gen.
1: 1 2).
Jewish wedding
rhousands
of documenrs
discovered
Medirerranean
communities,
1: ro;
practice goes.
over a hundred
through
thirreenth-cenrury
were nor
a secular
morhers
As was the case wirh Abraharn's decis ion for Isaac, Isaac's for Jacob,
50 Jews
in the Geniza
of
and sons.
riruals in .Medirerranean
aod European
ro .1r~;if1.!.:econ.rnunicustoms
of the corn-
rnunity as welI as rhe chief rabbi ro rheir home. They take severa!
sugar cones about eighreen
bride's pare nes and relI rhem why rhey are [here. Tf rhe bride's parents consenr, rhe rabbi breaks
(WO
cones by hirring
thern rngerher
1:2 1: 1:
my help corne?'
He offers the firsr piece of sugar ro rhe bride's farher and the next
ooe ro rhe groorn' s farher. The rwo of rhem rhen exchange their pieces
of sugar and say, "be-rnazel rov u-ve-siman
well in
scribe who
enacred.
rhe arrangernenrs
proper, or kerubbah,
tov" (accompaoied
by a
They
ber of rhe family near Cairo abolit a youog girl: "We have saved rhe
eat and drink wine. The groorn's father takes rhe piece of sugar that
he received from rhe bride's farher and gives it ro his son, who has
stayed ar home, aod says ro him: "You have a bride and her narne is
medieval comrnuniries
ta find marriage
Judaism,
partners
Remember
rhat
migratioo
Mazel tov!" The bride's pare nes give the bride a piece of
sugar and say: "You have a groom. Mazel Tov!" It is srill practiced,
for example, among Iranian Jews in Gr~ar Neck, New York
In Ashkenaz,
so-and-so.
rhe document
of tena'irn sripulares
a financial set-
every-
of breaking
is al sa described, without
rhe German
as in the description
ro the ill-fated
and he also includes this rire in his History of tbe Rites. He indicates
in both accounts thar, besides drawing up rhe writrcn rerrns and rnaking rhe traditional
rhe document,
groom shake hands as a sign of the uniou." (Fig. 7)
gesrure
In many traditional
rhe wedding
of acquiring
bride and
contract, or kerubbah,
wirnesses sign the tena'irn, and the rnothers of the bride and of rhe
groom take a plate, usually wrapped in a clorh napkin, and smash it
an rhe back of a chair. This symbalic act is now carried our rnornenrs
before rhe complete
Il
7. Signing tbe Tena 'im (Conditions of Engagement) just before ti uedding at Neiei
Ilan,
IS1'aef,julle
2003.
Pboto rredit:judith
minures.
rnorhers,
and sornetirnes
R. Marrus.
others assembled,
in an etching inJohann
century compilarion
combined
of Jewish ceremonies.
formal engagement
Bodenscharz's
eighreenth-
le
as a
The family
Arnan
who is betrorhed
married does nor have ro go off ro war, so rhat no orher man sleeps
with his fiancee (Deut. 20:7). And if a man who
is nor a betrorhed
22:23-27),
of arrangement
20:IO;
and betrorhal,
Deur.
22:22).
the groom's
farn-
....
..'."'<'.1:"', .
in seventeenrh-
Shamash ofWorms.
At the moment
were
OR MARRIAGE?
BETROTHAL
the penalry is death, rhe same penalry as for arnan who cornrnits adul-
or
The tWO
wornan's Iiance, sleeps wirh a betrorhed young woman who had never
and it is wirnessed.
wedding
1.
"
;1
When Saul
altoand
.....
,.V .. 0~"
.. ,
"-,,,.'
"""-'
.1/
"~IV'"
t . ~,f
ro Rebekah,
ta a
srranger, As described (here, rhe bride's farher "called in his daughrer Sarah, and he rock her by the hand and gave het ro Tobias ro be
his wife, and said, 'Here; rake her according
rorches are seen burning and couches spread and people emering
leaving, and rhen they said, So-and-so
For the rabbis, the rire of berrothal
is being berrorhed
and
roday.
"29
known
ro sancrify,
meaning set apan in some way. \X7e "cc.,:1 rhe Adam and Eve narra-
sion, "according ca the law of Moses," was larer adopted and expanded
rive in which even as God creares the hrsr couple in his image he
as the rabbinic
commands
formula ro solernnify
mem/engagemem
the berrorhal,
Sarahs
farher, Raguel,
wrore an agreemem,
tO
using for-
mulaic language by the brides farher, the use of some kind of arrangement or wedding
rhe document
kerubbah,
contract,
comained,
rhe contract
j~
J udaisrn
ca it as a
as a rneans of pro-
a widow. Finally,
are included
ar leasr, be God-like.
berween Jews
is sacred, each is ro be set apan onl y for anorher J ew, and nor ro be
profaned rhrough inrerrnarriage.>
jJ,
even though
a bi ll' of
nor sleep rogerher, Ac firsr, berrothal rnighr be separared from rhe acrual
marriage by as much rime as one or more years. Ar differenr
berrorhal,
and marriage
mainly
for
rhough it is nor clear why rhe rerrn carne inro vogue only
Sarah's parents rake her inro rhe bed chamber and prepare her. "When
Alrhough
In late anriquity,
agreement,
rirnes,
as roday.
in an
from rhe
because it was more common for a new bride and her family ro require
actual consumrnarion
her parenrs' dornain ro the family ofher husband. Aner twelve rnonths
A separare berrorhal
and
in an in-between
she is berrorhed,
she is available
is
even
also means
rhar rhe woman or ber family could still break rhings off.28 One way
of establishing
rhe wornan's
changed
140
the wornan;"
was undertaken
fi
As roday, in antiquiry
(sancrificarion),
berrothal.
rhe
rreatrnent
prescribed
for women
oiI of myrrh and six months with perfumes and wornen's cosmetics")
(Esrher
2: 12).
The Mishnah
unmarried
wornan
. needs rwelve rnonrhs ro get her rrousseau rogerher; for a widow, only
141
of intention
expensive.
From twelfrh-cemury
for an upper-midde-class
privare acrs
acts
Jewish wornan:
i\ccording
a pair of wristbands
a pair of earrings
of a written document
of berrorhing
sum
her, by means
or by
a rranslucenc veil .
is required. This makes the rnarrer less rhan precise and open ro elab-
a Sicilian robe
a snow-whire
on the rnan's
parr ro berrorh rhe wornan. In each case, rhe act must be carried out
a wrap
rwo
1-
wirnples
11
o.;
by means of transferring
property
becarne
alene
was ruJed aur in rhe rhird cenrury.>? Today when a groom transfers
property
a Sicilian robe
and (here
In the berrothal ceremony, whar does the groom say? There are vari-
col-
"See now,
a Buziyon sofa
formulas in rhe Talrnud: "See now rau are my wife" (harei ar ishri),
35
acquired for rne" (harei at qenuyah li), ar "See new, you are mine"
By the rwelfrh cenrury in Chrisrian
were usually
parrs.
(harei at sheli).39
When
the groom
formula,
he must
say
Engagement, Betrotbal,
For example,
betrotba],
bllgageWt:lll,
illarnu'ge
i\-1arriage
Israel by means of rhe wedding chamber (huppah) and berrothal (veqiddushin):" [or] who sancrifies Israel.43
ro so-and-so,"
rhe man who had sem him. There were cases in which 'an agent did
say, "ro me," and the woman had ro be given a bill of divorce from
More important
of minimal
value, observed by rwo proper wimesses. Proper meanr rhat rhey were
rhis misundersranding,
No invesrigarion
ro anorher
rabbis changed
rhe Talmudic
To prevenr
formula
adding rhe phrase "ro us" (lanu) ro modify the word "rnarried."
No wrirten confirmation
In short,
srandpoinr
was
be doubrful
[Q
The woman in the berrorhal is relarively passive: rhe man says somero her, and she is observed nor ro objecr
as consenr,
held
rhat a woman
is
ceremony
of berrorhal,
and qiddushin."
ro be recited in
rhe marriage;
qiddushin
Huppah,
go ta consummate
reinrerprered
in ritual.
(WO
means
berrorhal, the fim srage. Wby is rhe proper order reversed? Alrhough
farher ro husband,
character
wedding ceremony.
srage of a traditional
the couple
who are} married to lIS (lanu)," and this is rhe way rhe blessing is recired
raday ar rhe betrothal
by his grandson,
This
Tam).44 The blessing new reads: "and has allowed ro us rhe [wornen
was legislated
by
50
rhat it
and huppah,"45
it, and rhe "wrong order" has remained ever since. Per-
undersrood
ro be a hendiadys, mean-
[Q
communiries
of medieval
the Geooim,
Ashkenaz in norrh,
been thoughr
Europe.
In Muslirn
even rhough
the
(qiddushin),
in New York, have rner rhe demand for gold wedding r~r;;s
0:1 which
rhe Hebrew lerrers of biblical phrases have been engraved vr cur our.
Alrhough
rnenrs if the lerrers are inser or produced a distance away from the
berrorhal
rings
medieval
number
of unusual
cimes in Chrisrian
from
but simple
before
museums and private collectors acguired chem. Yet, despice rhese two
Anorher
significam
deparrures
of a jewish
betrorhal
innovarion,
rings.48
berrothal,
alrhough
in a Jewish cere-
of the marriage (nesu' in)Y Even if Rabbi Aha himself did nor intro-
officiam holding
in written
sources, an
together,
Muslim
a ges-
in eleventh-century
rhe
of betrothal
frequency, there was no problem having a quorum for rhe firsr as well
as well as Christian
Note, though,
engagement
Hand,
artistic convention
wedding
cerernonies.s?
0-
He continues,
"In
ro include reci ring a blessing an a cup of wine and over such rhings
some places they use, at chis rime, ro put a Ring upon her finger, and
so betroarh
tari an of the blessing on the wine as the firsr of seven blessings for
or
ship is berween rhe dernand for a second quorum and rhe joining of
and acknowledgeth
wears a ring. It is nor clear if Italian J ews did tbis or if rhe porrrai]ewish
band,
worrh ar leasr "a penny," arid rhar it must be rhe propercy of the groom.
A significam
'>'
cere-
only.">? Is it
with joined hands and a ring, are acrually porrrayals of rhe engage-
illusrrations
"_
perhaps in imi-
:.
Betrotbal, iHaJTiage
Engage/lltJ/f,
ceremony
l3etrot~al, ;\larriage
EJ/gagmtellt,
Preliminary
blessings over wine and spices appear for rhe firsr rime in rhe prayer
and youthful ease rhey spent rhe remaining da)' of rheir nuprials in
remained;
dirges.56
OUL
rhere devel-
and sanctified
!c:.
r:
::.:':,
s,
celebrarion
After berrorhal
compound
and wedding
into a single
cusroms developed
marched
rhrough
be painred
rorches and a Iirrer beariog the bride ro a,,, iounce ro all rhar a wedding was taking place. Already rhe prophuJeremiah
voice of the bridegroom
<1"
'."
Europe,
several pre-nuptial
pracrices
in a Jewish
narrarive
B.C.E.
Egypt known
were being
"58
century
Germany
J ews of Alexandria,
indicates
common
con-
rinually:
developed
already arresrs ro an
disr incrive
we see a descrip-
of rhe persistence
it became
house of rhe groorn.>' The gesrure was clear: rhe bride was escorted
Anorher early indicarion
r
[
associares "the
in
customary for rhe bride's (sornerirnes rhe groom 's) hands and face ro
rheir
tus from herself (or her farher, if she was a minor) tO her husband.
In anriquity,
hair was
Each of rhe signs of disaster irnplies ies o-pos ire. \'Qhen Jewish men
....
ro
So and So, by means of this cup and what is in it," meaning rhe coin.53
ring persisted
in
in the
Young women who had bur larely emered their brida! cbamber for shar-
People would lead a chicken and roosrer before rhe bride and groom,
ing wedded life, ... rheir myrrb-drencbed loces sullied wirh duse, were
driven unveiled, and with one accord chanred a dirge instead of a mar-
1:28),
and rhey
.....,.........-------------
\'Vhen rhe bride enrers rhe house for rhe firsr rime, she is
(va-yissa) tWOwives
(=took)
(2
Chron.
24:
3) "arid
1A).
Friday morning [ro rheir wedding} based an [the verse], 'He sarisfies
you wirh choice whear"
(Ps. 14F14).63
from conternporary
a wayof
adaptarion,
called "Maien."64
I
I
I
day, Thursday or Friday, she will net give birth on rhe Sabbarh and
people will nor desecrare rhe Sabbarh on her accounr.P?
[O
[O
come
rhe
[O
rhe "Maien."
The rabbi brings rhe groam befare him ... and rhe rest behind wirh
The cusrorns of escorting rhe bride aher rhe wedding wirh rorches
ro rhe new house and of carrying her over rhe threshold
Roman roors that ultirnarely
have anciem
Roman girlfriends
of the
yard, rhe rabbi and the orher norables get rhe groorn and bring him
bride, nor rhe groom, would earry her inro rhe marriage house ro pro-
rowards her. \V'irh ~ .nds clasped, rhe people shower chem wirh grains
only ar this
rime and only in this place, and it is nor cIear why we do nor see
chem emerge earlier.6o
The disrriburion
thar a wedding
woman.or
virgin,6r
Today, Chrisrian
wedding
[har fragram or old wine may be pas sed rhrough rubes before rhe brides
been writren,
[ion rhar roasred heads of wheat and nuts may be thrown in front of
a bride and groom, so long as the food is nor ruined.62
In medieval European sources.Tews
limousine,
has
car ta
catching decorarions.
Instead, traditional
grains of whear ar orher kinds of parric les an rhe bride and groom.
rime of celebration
pendium
ofWorm5
throw wheat an rhe groom and bride when they are escorred early
(Ger-
f
I50
I51
l.
and betrorhal
1:..
Sabbaths.
Thefirst
Germany,
place where tbe bride lives and is officiated by her family rabbi, wirh
an assist perbaps from the groorn's. This practice, however, is based
are forced
.syllabIe.67
on rhe Rornan-Chrisrian
The
two
the Sab-
ilies. Bur,
allfl7lf(calling
fertility syrn-
bags of candy
li
paid rhe
1i
lirrle childreo
by provoking
lirrle children
ro
of
:15
1
I
In modern
Germany
Sefardic, Medirerranean,
bat batan (rhe Groorn's Sabbarh), as part of rhe severi days of celebration and feasring rhar take place afrer rhe wedding.
common
practice
modern
arnounr
by
MOURNING
RITES
AT A WEDDING
number
trans-
celebratioos,
during
the fes-
of mourning
sensibili-
of berrothal
Orrhodox
This is also a
Jewish
of mourning
and mar-
in some Muslim lands,Jews and Muslims have a custorn for rhe groom
rhe groorn's horne and-his family paid for the enrire evenr. As a resu!t,
The Muslim Berbers in Norrh Africa did rhis. Lancelor Addison, who
rhe preliminary
celebration,
such
as the aufruf.
Chrisrian
among
a significanc
called shab-
of who is respon-
In traditional
tended
Clusrers uf cusroms from one rite in rhe life cyele are somerimes
by the
fam-
from rhe
ernJews havecornplerely
[WO
dornaiu uf rhe groom ro that of rhe bride, the aufruf became a pre-
weddings,
I
I
I
family of rhe bride, nor, as roday, of rhe groom. This is because modsible for hosring and paying for the wedding.
sponsored
Today, if Jewish parems are rhe ones who make rhe we:dding wirh/for
I52
rraditions
responsible
The wedding
have assirn-
rhar
In parrs of Yemen, the rnother of the bride rook eggs when she
for plan-
Bridegroom
cen-
1j
J
accompanied
the bride ro the ritual barh for rhe firsr rime, prior ro
I53
Engagement,
rhe wedding.
The morher
Ellgagelllwt,
Betrotbal, ,\1Cl1Tiage
application
of rhe cus-
when eazs
bb
(kap-
syoagogue,
reminder
and rradirionally
Aronernenr
of
is important.
year when a
or underfoor
it
in the
as rcday."
symbolic
00
lore: humiliry,remem-
Anorher
Jerusalem,
acted
ro deceive the dernons and elude harm. Orher reasons were adduced,
bering dearh, and rememberiog
a way of trans-
i\larnage
head, made
DdrotIJ.1I,
00
Talmud,
by Iiter-
ally imerprering
ring Jerusalem:
wicher; ...
in memory
ler my righr
hand
even ac my 'head'
ored guesrs pur it on hirn before rhe ceremony begios. This garment
joy" (Ps. 137=5). The question is raised in rhe Talmud exacrly where
also alludes ro the whire color of rhe burial shrouds and rhe \Vay orh-
on ehe head rhe ashes are ro be placed. The answer is that they should
go
00
became asso-
00
garmeot,
Thus, long
Though
is memioned
00
Babylonia,
his forehead
wedding,
reason that rnosr Jewish men rhere did not put an tefillin.
days; usiog a
Insread,
caoopy; breaking
ing for other purposes as weH.76 In late medieval Ashkenaz, the ancienr
the destruction
of Jerusalem.
This
of rhe bride and groom breaking a dish ar rhe signiog of the tena'irn;
Babylonian
rnuniries, some pur wrearhs of olive leaves on the bride's and groom's
In Sefardic corn-
wedding feasrs after the wedding; burial sociery members circling the
opeo grave seven tirnes and the bride circling the groom seven times,
loss of Jerusalem.'8
154
rhey placed a black or whire clorh over rhe heads of the bride and
rallit to bury a man and placiog one overhead as rhe rap of the weda vessel made of clay at a fuoeral and the rnothers
it was nor
common in sourhern Europe in the late Middle Ages for the simple
candles ar weddings
rhese are rhe custom of rhe bride and groom fasring on rhe day of the
as an rhe day of a close relarive's dearh ar funeral; Iighring
rhe forehead, an rhe spor where Jews are ro wear rhe phylac-
ciated especially wirh brides. When bride and groom wore rhe whire
rhey were to be mindful of dearh and hurnbled.P
or sornerimes
of the
155
ElIgagoJJeJJ/, Be/ro/ba!,
EJlgafjeJ/leJJI,Belrolbtl~ ,Harriage
sion srares the comrasr berween it and rhe earlier betrothal blessing.
By che sixreerirh century, Rabbi J oseph Karo ruled thar rhe groom
should place ashes an rhe spor where rhe head phylacrery
(tefillah sbel
seven days.85 This quorum is reguired in Talmudic tirnes for chis linal
on rhe groorn's
head."?
.
':
cusrorns in culrures
involving
1.-
nor imposed
an rhe betrorhal
srage rhar needed only two wirn.esses umil Geonic rimes when it [()"
are prescribed
wedding cusrom
(sheva berakhot)
aurhoriries,
haranirn.
and rhey
"86
These
is nor neted earIier rhan the fifreenrh century and appears firsr in easr
the groom led rhe bride into rhe huppah, or bridal chamber, ro con-
l'
,11t1rriage
practice, apparenrly
raken inro
Jewish rires, in order ro protect rhe groom Eram demons who are jeal-
language
is also sorne-
The cusrom spread from rhere ro echer Jewish regions and is rnenrioned by Lancelor Addison
following which
cemury, suppos-
..
as is ofren
of
'1'
Whar does one say? Rav Judah said: Blessed are you, Lord Gad, King
of rhe universe [I) who has creared everyrhing ro his glory;and
NESU'IN
Following
(CO.MPLETION
arrangernenrs
and betrorhal,
creator of man; and [3] who has creared man in his image, in rhe image
OF MARRIAGE)
and rhe likeness of his form, and has prepared unro himself our of
hirnself a building for ever, Blessed are You, Lord, creator of man;
[4} May rhe barren greatly rejoice and exult when her children wiU
is
be garhered in her midsr in joy. Blessed are You, O Lord, who makes
Zion joyful through her children; [5} May You make rhe loved cornpanions gready ro rejoice, even as of old Yau did gladden your crea-
ture in rhe Garden of Eden. Blessed are You, O Lord, who makes
by music (be-hinurnaj.i"
bridegroom and bride rejoice; [6} Blessed are You, Lord God, King
her
ceremony
l fI
[2}
of rhe bridegroom
of the uni verse, who has creared joy and gladness, bridegroom and
[for
Anorher ver-
friendship. Speedily, Lord our Gad, ma)' be heard in rhe ciries ofJudah,
I57
Ketubbab
ness, the voice of the bridegroom and the voice of the bride, rhe voice
of rhe singing of bridegrooms from their marriage chambers and of
yourhs from rhe feasrs of song. Blessed areYou, O Lord, who makes
irself Norhing
and a religious
a "book of sever-
It is nor clear how old rhese forrnulas are, but one may note rhat there
is a sirnilariry
is rhe kerubbah
:'0''-
marriage
You made
feature of jewish
with a divorce.
the document
rire
rhar
rhe terrn
six, nor seven, blessings. Yer, coday the seven blessings are recired as
rhe liturgy of the marriage, ar nesu'in, ceremony, and they are known
as "sheva berakhor."
Acrually,
in rhe Talmud
irself, opinions
The kerubbah
are
is a fascinating
instirution.
expressed rhar rhere are eirher six ar five, since rhe second and third
seem ta be abour the same rhing, the creati an of man. But no one
making
blessings formulared
'~:
~}"
While
is rhesibjecr
ar rwo points:
her consent.
This siruation
ordinance
of Rabbi Ger-
1028).95
marriage
rhe language
and Palestine,"
begins
Even earlier (han the rime rhe Book of Tobir (Tob. 7: 13) was writ-
that "rhe people of the East [IraqJ bless rhe groom with
ten, we have evidence from Ararnaic papyri dated in rhe fifrh cen-
tian Byzantine
rradirion
among
six.??
a list of competing
The kerubbah
in the
ofPalestine,
practice of celebrating
ne ar the Geonim
in southern
158
Iraq, suggesred
by a bride's father,
were.
book, Seder Rav
come
located an an island
in the Nile an rhe border berween southern Egypt and Nubia (northern Erhiopia),
western parc
domain, by say-
provinces from
-- v....
...,' .. "...
India ro Nubia"
(Esrher
o..J"
'"
,-.,
'. '..)'~
"'0'
Persian governrnenr
for collecting
border.
there as
bic Asuan. When the Asuan High Dam was builr in rhe 19605, much
ofNubia
papyrus documems
wrirren
in Aramaic
transactions
Elephanrine.??
from Elephanrine,
we tind
contracrs.P?
bar (daughter
It is nor a marriage
contract.
of the detachment
of Haurnadara,
Mibrahiah,
ro
and
did, Pia withdrew any chim ro it. She swore her oarh by an Egyptian
gad, and Egypu.J:1 ,vi cnesses signed rhe document
of serrlernenr.
Then, around 440, some rwenry years aner her firsr marriageshe is probabIy in her late thirries now-we
names, apparenrly
indi-
an ancient
ian-
in marriage.
She is my wife
and 1 am her husband from chis day forever. 1 have given you as rhe
bride price of rom daughter
weighr. ,. 1 02
Mibrahiah
This contract furrher sripulares that should Ashor die firsr wirhaur any heir fro:_1Mibrahiah,
belonging
marriage
contract,
or kerubbah,
the
The document
also indicares
opportuniry
Alrhough
Judah/Yuhud
rhere were
and we have
same
1:2
brides, the
r03
U nlike rhe rite in the Book of Tobir, in which the bride's farher,
Raguel, issues rhe formula, in rhe marriage conrracts ofElephanrine
it is rhe husband who srates: "She is my wife and 1 am her husband,
from rhis day for ever.""?' This formula did nor survive ro become
part of the Jewish wedding
in rhe Book of
farher, who
or were rransformed.
101
reguired in Elephanrine
two."98
required ro rake an ?ath that the property was all hers, and when she .
and a neighbor.
ofher properry, includ ing "silver, grain, clorhing, bronze and iron [ves-
ehar rhe furure groom belonged ro rhe same milirary unit as rhe girl's
After Mibtahiah's
"'u'
said
my daughter
'
It includes
.-
was at Elephamine.
By now Mibtahiah
-.-
161
end
agree-
esrare thar
of rhe marriage.
sripulared
ar
in rhe kerubbah.
today. The
judged ar fa.ult, he would have ro divorce her and pa}' rhe kerubbah.
[in rhe heavens] for rhe sun, who is like a groom coming forrh from
and as a double
incemive
bond. Fragments
of other marriage
ro protect
contracts
rhe marriage
ruries found in the J udean Desert and in caves near rhe Dead Sea are
of ten quite differem
by early rab-
wedding
rire,
of cornbining
ber" (rnei-hedro),
ro rhe traditional
[\\"0
the ceremonies
cusrorn of reading
of beuochal
rhe kerubbah
(Joel2:16).
By late anriquiry, rhe huppah has become rhe wedding chamber,
eral cusroms enurnerared
110
In post-rabbinic
ser
rhe ancienr separare rires. This is arresred for rhe firsr rime in rhe
aneI zroom, a kind of veil over borh, rhen into a tallit over borh. Any
France.
106
the
rhere, roO.107
108
Today, professional
cal-
and does nor mean a canopy under which the wedding ceremony rook
place, as today, The roor H-P-H
Zipfel-send)
Two hun-
cial poncho-like
Huppah as Canopy
ta mean [har
the ceremony.
1 f
(rnei-huparah)
ro which the couple repairs afrer they are married. This is one of sev-
binic circles.I'"
In addirion
19:5-6).
In his
an a srarernenr made
a completed
marriage cer-
emony. Karo wrires that a husband may nor sleep with his bride so
long as she is only betrorhed and srill Iiving in her father's house. It
is necessary "that he bring her inro his house and be alone with her
irnah), and set her apan for himself alone. This imimacy
1;
I
everywhere ....
hatanim)
One should
blessings
(birkar
Karo,
then, the rerrn huppah means marriage in its lasr stage. To "emer rhe
!:uppah" rneans one has undergone
of imimacy
and
ro
On rhis rnean-
Isserles commems:
There are those who say rhar huppah does nor refer ro yihud but rather
ro whenever
marriage;
a groom
of
The cusrorn
today is
He
berroths
her rhere
are
recired,
Afrerwards,
and
rhe berrorhal
and wedding
blessings
riced roday.1l2
For him, rhe terrn huppah now refers ro rhe ceremony under a canopy
followed by privacy (yihud). It still does nor mean just the wedding
canopy. (Fig. 8)
And yet, huppah
chamber
Jews plamed
a wedding
chamber, in eastcanopy">
Verfas-
J uden,
Leipzig, I748-49'
Part 4,
p.
I2
in the
16Ij)
is con-
elaborare Lent with decorared currains inro which the bride and groom
were cerernoniously
in contrast]
'14
...
our prac-
was tied tO the four poles; ac other tirnes, a rallit or orher clorh was .
saror commems
an the common
under a wed-
00
ral" ar a wedding feast: "This is rhe basis for breaking glass (zekhukhir)
cheme of huppah as
ar weddings.""? Presumably,rhe
of marriage,
tO consurnmare
bringing
synagogue
or in a banquer
halI ar outdoors.
the marriage.
It is usually decorared
~
...
emony for the seven wedding blessings, after which rhe wine is spilled
out and, adding here a new element ta rhe gesture,
juscify rhe act are still relared ta creating a mood of seriousness, nor
ta rememberingJerusaIem:
skylight
meaoing
lical commandment
inside a synagogue.
as a reminder.of
The
there is some gairi' (Prov, 14:23) and 'Serve rhe Lord in awe; rejoice
offspriog
2: II).
I :28).
as in rhe Talmud.
depicrions
the culrninarion
have immortalized
of a]ewish
weddiog.
a glass.
poinrs to important
of a glass as
of ]erusalem,
were growing
hundred
rnenrioned
in the Talmud
for the
is rnotivated
desire to remember
joyous occasion.
rr6
gesrure ofbreaking
rhe destruction
of Jerusalem
in northern
by a
France, the
stiU seems
ings over wine, and is worth only a penny. Rabbi Eliezer rhen ques:~-:.Il.i..'.':"
tions how sad one can be by breaking a cup worth sa Iitrle. He also
:.
over which a blessing had just been recired earlier. From rhese reser-
~;.,.'
"i
'1
115
bead wirh
zuz and broke it before chem. Then rhey became very seri-
as
today, but tO being serious even at a time of great joy: "Mar rhe son
of Ravina made a wedding
Jerusalem
119
rhe destrucrion
rhrows rhe glass vessel at rhe wall and breaks it."I18 The verses rhar
chis is a compromise
rime, poinrs out rhat rhe glass ta be brokeri was used during rhe cer-
a covering overhead and are relared ro rhe final stage of rhe ceremony
chamber
Jerusalem.
of solernniry
1
i
is also menrioned
by rhe German-Jewish
rhe cusrorn,
a glass ar a wedding
Worms wirh the sarne rationale as in the Talmud, decreased joy. 120
The earliest reference ta breaking
\ (
This
Rabbi Joseph Karo repears rhe Talmudic cusrom rhat the groom
of Lunel in his
purs ashes on his forehead where he wears rhe refillin, but Rabbi Moses
nymous coinpilarion
in rhe ano-
cemury
Betrotbal, ll1tl1"1"iage
Engagement,
ro mourn for
Isserles, relying on iucKo! Ba, says [here are places whereJews were
accusrorned ro break a cup ar rhe rime of a wedding or ro put a black
clorh or orher sign of mourning
Alrhough
Jerusalem
he does not rnenrion rhe reJ.S0i1, Rabbi David ben Samuel Halevi
Jerusalem'
(1586-I
50
on ....
are nor pres umed ro put on tefillin, it became rhe cusrom ro perform
a differenr
places where rhe shamash (beadle) says rhe verse (Ps. I3T5)
ace of memorializarion
insread,
such as purring
a black
it became
Else-
12
50."
where, Isserles adds rhat "it is rhe cusrorn in these lands ro break rhe
cup after the seven blessings, and the groom breaks rhe cup over which
the wedding.
the berrorhal
The indicarions
groom
breaking
'5
German}', .
ofJerusalem
cenrury in sourhern
ceremony
as a
cen-
in Poland as well as
srirure for rhe Talmudic ace of ,-ne groom weariru; ashes on rhe fore-
head where his head refillin are placed, since, we are rold, mosrJews
vived from Bingen (Gerrnany) and is presenrly in rhe Israel Museurn. 127
did
it [here.
.3
a Traustein (betrorhal
the fIoor and have the groom rhrow a glass agaiosr the plate. This is
and explanarion
rhe rire is explicit abolit irs rneaning. For example, in the early fifteenrh
cemury, in his long descriprion
of a wedding
in Mainz, RabbiJacob
illustrared
in Picart's illustrarion
Although
rnost descriprions
of a Portuguese wedding.':"
of Jewish weddings
ing of rhe glass ar rhe end of rhe marriage ceremony, Hayyim Schauss
recal!ed weddings
ben Moses (Mahari l) says rhat "rhe rabbi holds rhe cup and after-
glass righr after the berrorhal blessing over rhe first cup, followed by
.wards gives it ro the groom who rurns around, faces norrh, and rhrows
Jerusalem.
rhe wal!
50
thar it breaks."
ings.
129
rwentierh
Isaac Mintz describes this cusrom, he says (har rhe groom throws the
Jerusalem,
of Jerusalem
at rhe wal!
(zekher Ia-hurbani.l'"
of Jerusalem.
By
wirh
cemury
bless-
in the early
cup in memory
of
in a clorh, under
be nored that
Betrotbal, f\larriage
Engagenient,
of berrorhal
and marriage,
nor breakable
two-cup
ceremonies
Out of
silver, for example.I>'' The glass that is now broken is a third one,
1800) are unusually rich examples from rhis period and indicare how
apparendy,
is an innovarion,
no earlier,
cenrury.'>'
important
who
in a nap ...
who was
arranging
rnernoirs ofleon
of the act, a
"Eseher-ehe
C'zekher la-hurban").
daughter
Despice rhe fact thar the young Leon had a dream in which he sees
his cousin Esther and inexplicably
go ahead with plans for the match. While in Venice, her sisrers fes ...
idence, Leori's morher and aunr discuss rhe rnarch and an agreemem
In rhe Bible, the wedding
as raking place
is reached. In Iare summer 1589, "we cornplered the marriage agree ...
as in rhe cases of
rejoicing."
Jacob "waired om the bridal week of [Leah] and rhen [Laban] 6ave
{]acob] his daughter
who formulated
out" 'during
I
I
."-.
;--
..
reached out ro Leon, despite the impropriery, and he reporrs that "she
summoned
In ehe Book of Tobie, Tobias's in ...laws gave him and Sarah a feasr
J.13
The wedding dare was ro be June 1590, and aher arriving inVcnice
wirh grear
me arid embraced and kissed me. She said, '1 know rhar
this is bold behavior, but God knows that during rhe one year of our
for rwo weeks (Tob. 8:20; 10:7). It will soon become seven days in
engagemem
rnost places. The power of the n umber seven is seen in all J ewish life
Now, ar the rime of dearh, the rights of rhe dying are mine. 1 was
nor allowed ta become your wife, but whar can 1 do, for thus it is
the seven-day
celebrarion
aher a birth
we did not touch each other even wirh our little fingers.
EARLY
MODERN
AND WEDDING
MEMOIRS
RITES
Leon goes on ro
"all the relatives set upon me and my mother saying, 'Behold her
younger ister is as good as she. Why forfeie the opportuniry
ro per ...
peruate the kinship and ro give comfort ta the morher and father of
Alrhough
aJewish
we found descriptions
wedding
They entreared
rnenr ta take her sister Rachel ro wife." Leon wri tes that he consulred
171
~I
his farher, who replied, "'Do as you like, for rhe cboice is yours." He
agreed w marry the younger sisrer "ro please my rnother and rhe dead
happened,
almosr went awry. "As rhe bridal pair were led beneath
up the agreemem
5350
{]uly 6,
and individual
cboice, fatal-
derail.136
At rhe rime of
1,800
irself
rhe chuppah
we had 'forgotten
and
rnony, \V'berear Rabbi Meir declared rhar rhe groom should appoim
prioces were already ar hand arid chey were all agog ro see the cere-
of marchrnaking
rhings
funeral.I35
which Gluecklluckily
1590J,
Tbe cornbination
a handsome
we wrote
Reichsrhalers
were joioed."14
.. : "i
of
",
sum."l}7
weddiog,
handled
aher rhe
rwelve, arid less rhan rwo years later 1 rnarried." Sbe describes in derail
rhe rrip ofher "parenrs rogerher wirh abour rwenry wedding guesrs"
and counr over rhe dowries, as is cuscam ary. So we placed our own
from Hamburg
dowry in a pouch and sealed it, and Elias Cleve did likewise, rhat we
ro Hameln,
"rny parents
in a srrange world."
Forrunarely
for Glueckl,
her in-
performers
138
families conrribured
and marriages
proposed
broker in
Reichsrhalers.t'U?
posed a dowry of
2,200
Reichsrhalers
importante
busy preparations.
and unexpecredly,
rheir performance,"
"with
a truly
Dance
ca rhe daughter
for Glueckl's
of
son
in Frank-
furt, and "w deposited with him precious srones worrh several rhousands, and Samuel Oppenheimer
ily arrived fourteen days before rhe wedding and were lavishly hosred.
Cleve invired rhern all ro rhe wedding.
revealiogly
and a balf larer in Cleves, the home of rhe groom. 14The bride's famrhe furure king, and farher
They concluded
A marriage
for a year
ing pranks.
of enrertain-
That rnarch was a good one, bur ooe even berrer did not come off.
Dearh."J.+3
ro which borh
weddings
was over, ,. ql
\'.{!ealso hear thar after rhe feasr was eleared, "rhen appeared masked
She was ro have fourteen children of her own, and she relares many
derails about their arranged
Bur unfortunarely
dowry for his daughrer,
brornighr
have changed his mind, Glueckel aod .her husband agreed ro rhe newly
173
legged Pessel, whom rhe farher inrended ro marry inro a wealrhy fam-
ily. Although
plus wed-
".,
.~
"rhereupon
1,;
the berrorhal
stood [a.st."q6
/..
But "eighe days larer carne a lerrer from my brorher in law Isaac;
rhe money had .irrivcd, and my husband should wirhout
on rhe aurhoriz.u ion
brorher-in-Iaw
bur Glueckl
LO
delay send
my sori Narhan
It
tional small gifts for rhe groom, such as "a cap ofblack velver trimmed
The groom ro be was also ta prepare a learned serrnon for the wed-
ser of near-rnarital
ding, rwo rnonrhs ahead. Solornon's rnorher also gOt busy and srarred
baking wedding
adverirures
'.
died. The groor= rnd farher did nor have ro return an)' of rhe presents
ar money and but used ro rhe bad news. Solomon figured he could
over rhe cakes and preserves that now would go ro wasre.
The Mairnons'
some of rhe
central Europe.
smallpox and
"
financial
Solomon accompanied
siruarion
dereriorared
even further.
where rhey
man named
opened a privare school, rhe father as reacher, the son as his assistanr.
of a wealrhy
In the same town it happened rhat rhere was a shrewish widow named
ca
use his wedding speech another rime. Bur his rnorher was inconsolable
qS
Prior ro Fieldings
occurred
and who
sel, was about Solomori's age, and the town gossips had it that they
the above-rnenrioned
were likely ta marry. Moreover, Solomon tells us rhat he and rhis Pes-
the managemem
included
demeanors
wirh gold lace, a Bible bound in green velver wirh silver clasps, <:,(c,"150
berrochal, we broughr
anianJew
between him a.'d c!Je man's only daughrer. Solornon's farher paid rhe
::~
,.~;,
was philosophical
,,'
affection."I49
Madame
the youngest
daughter,
badly, leaving
youngest
daughter,
I74
ro her in
of rhe house.l">'
Rissia decided
Solomon, rhe Talmudic prodigy, and she sem Ietters ro his farher, But
it
crooked. The rich neighbor wanred Solomon for a son-in-Iaw but only
for the crooked-legged
:3
a circumcision
ehey had been and had sem her son ta bring them ta her house in
order ta creare a fair accornpli. The rabbisassurned
already been srruck and began ta wrire aur rhe rerrns of rhe engag'emem. Solomori's
farher proresred
t'l
of
of rabbis.
:l'
.
was made
J'
fifry,
Now rhe plor thickens, For where should rhe liquor mercham now
go but ro Madarne Rissia's inn, where he always srayed when in Nesvij.
NaturalIy
she could nor refrain frorn h:l~,:;iog abour rhe grear carch
groorn,' said she, 'is himself a grear scholar, and the bridegroom
is a
rhis, Solornon's farher actually did agree and the engagemem contract was made OUCI)2 The Mairnons were ta get Madarne
the mercham bragged himself abour his great catch for his daughrer
Rissias
and memioned
boardinghouse,
young man of eleven years, who has scarcely his equaL'''I54 Ar which
years, and rhe groom would receive a new ser of Talrnud worth , he
my daughcer's bridegroom;
were ro be handed
The mercham
arrive. Norhing
[Q
is a confounded
lie. Solomon is
also produced
his contract.
1 '5
The groom and his farher went horne and waited for rhe gifrs ta
happened
his wifes
farher began
umil
00
her promises
and gave
rhe groom ali of her promised gifrs and released rhe body for buria1.
The rnerchanr now carne ro courr and rried ro enforce his contract.
rown. He had an
Solornon's farher argued rhat it was nul!, since rhere was an earlier
contract rhar he had thoughr she would nor honor. Hardly reconciled
he dererrnined
ta ger him
contract in
'5
farher
sorne barrels of liquor on credit. The date of paying off rhe Ioan arrived,
bur Solornon's farher could nor pay it. The mercham
debr will be included
for burial
of rhe engage-
body ro Nesvij
ment afrer all. He began ro look for a way our of the agreernenr.
The
Hearing
a way of gening
ta his
:J1
;....
,1
I
I
I
!05S,
rhe merchant
proceeded
50
Rissia, and has one more revealing secret ta rell us abolit local cusrorns, rhis rime, under rhe huppah. "1 had read in a Iirtle book," he
relates, "of an approved plan for a husband
ta secure lordship
over
his betrer half for life, he was ro tread on her foor ar rhe marriage ceremooy; and if borh hir on rhe stratagem,
177
pass of securing
boots. But he did wear the white gown over his satin cafran.
bridal party arrives the day before rhe wedding
The
groom's uncles' house, where rhe wedding will take place. A cusrorn
of separate pre-wedding
tread on her foor, but a certain je ne sais quoi, wherher fear, shame,
or rny
rhar
Here is Ezekiel
describing
rnorhers
rhe
Afrerwards
who climaxed
the principals
in easrern Europe,
though
cornpetirive
it has
behavior
in
....
(1847-1921),
'.f(~f'
eighteen
an age.159
relatives and
gogue, where he was called upon ta read fram the Holy Scroll. In rhe
evening rhere was rhe usual supper and hoopla. "164
:_:J
i>
c.
-::',
.-';;: .
He then memions
her relarives
whisked
her away
,<>-:,-
towards rhe house so rhat she might be the first tO emer it. This was
done in accordance with rhe then currenr belief that the one of a newlywedded couple who first srepped inca rheir home would dominare
;2' ---:
in 1865, when
The great Hebrew essayisr Asher Ginzberg (Ahad Ha-Am) also reports
Nahman
Ezekiel nores that his farher was a strict Hasid and did nor ler him
he was seventeen
fesciviries.
"I." 'ie wedding rook place an a Friday, rhe couple was paraded
\rihor on Top?
le resembles
rnonial veiling of rhe bride, and thence ro the synagogue for the mar-
dance
speech, rhen treared his guests ro honey cake wirh jam and liquor.
brawls and
since disappeared.
She promised
squabbles ....
celebration
Unforrunarely
of his brides
(Bride's Table).
163
for your whole liferime lordship over your wife.' 1 was just going ro
in wearing
I79
E17gagellleJZt.
j
j
of rhe groom and his party for rhe bedeken, ar veiling ceremony.
Before rhe groom can arrive, some rechnical work needs ro be done
back ar the Groom's Table. The firsr is rhe signing
A MODERN
I
t
r
,
ORTHODOX!TRADITIONAL
WEDDING
IN THE
UNITED
STi\TES
Before rhe guesrs arrive, rhe bride or the groom and each of his
her families are raking rurns wirh rhe phoeographer
rhe wedding
The document
Of
This preference
the agreemenc
..?d ' .:.
celebrarion
are phorographed
Depending
togerher
wirh
JUSt signed,
R:; '.,~
Borh
or orher hard surface. This is a symbolic act rhar in effect says, May
rhis happen
ro us if anything
it is
The morhers leave and rerurn ro rhe place where rhe bride is seared.
smorgasbord.
Tisch (Groorn's
up where rhe groom, his farher and brorhers, his furure farher-in-Iaw
and brorhers-in-law,
of the kerubbah
of it, rhe signa! is given for the band ro assernble rhe groom and his
escort ta leave the room of rhe Hasan's Tisch and proceed,
singing and dancing ro blaring trumpers,
while
hall ta
the seared bride. When rhe groorn's parry arrives, farhers bless the
of the hot food is rhere as well as cakes and an array of drinks, espe-
and Isaac. Eirher rhe farher of rhe bride or the rabbi pronounces
At sorne weddings,
a nod ro egalirarian
trends, a Kallah's
Tisch
is provided ar which rhe bride, her fernale family rnernbers, and friends
of Rebekah
Now and only now do rhe guesrs proceed inro the room where the
also sing and hear words of Tarah from various relarives and friends
wedding
ro a decorated
large rhrone-
like whire wicker chair in an area ar one end of rhe large reception
IBo
rhe
weddings,
-s
r '
outs in rhe hallways and signal one rhen rhe orher rhar rhe coasr is
dear sa rhe bride or groom can emerge and be phoeograpbed
rhe wedding cerernony. Friends of rhe bride and groom serve as look-
and groom-party
contract.
groom and his family. The morhers of rhe bride and groom now join
or wedding
of the rena'irn,
borh sides, Technically rhis document means rhar if rhe marriage were
rheir wedding
overall receprion
Afa1"riage
room. There her friends greer her publicly, while rhey await the arrival
Betrotbal,
ISI
It usually includes
rhe names
;=
;~I"""
procession.
including
already taken place, and each of rhe parrs of the cerernony and feast
up ro rheconclusion
The programs
are important
somewhere
hisrorical
booklers
conraining
feasr.
Sidrei ha-hatunah
augmenr
rhern wirhout
requiremems
neueralizing
of a traditional
the minimal
Jewish
legal
wedding.
the
Christian
do you belong?
Instead,
mase traditional
weddings
in rhe enrrance of
or by
both morhers. who again may hold lighted rapers. While the groom
meals as
beginning
I1};
:g
.' !-
;;1
'!;
which some Jewish men are buried as a shroud. It is one of rhe rnourning and atonernent
...
:1'
.""
,~
that
Jew-
ish weddings .
It is not clear how long Jewish brides have been wearing a white
wedding go\\'n, which is a \'V'estern ninereenth-cenrury
rnenr made de rigueur by the wedding
fashion state-
and Prince Alberr. It caught on firsr in England and rhe Unired Srates
and spread around the world rhanks ro American fashion magazines.t'"
Many posed wedding pictures rhat have survived rrom eastern Europe
and America from rhe late ninereenth
are studio portraits
record
is ever
"berukhah
ha-
ba'ah," and, recendy, another special poem is chanted for her, as she
bride or groom.
Music announces rhat the procession is abour ea begin, usuall y violin, harp, crumpet.
of the groorn's
The procession
family, grandparenrs,
groom, accompanied
traditional
weddings,
siblings,
eirher by borh of his parenrs ar, in some superby his father and furure farher-in-Iaw,
who
borh sornetimes hold long lighred candles. \'V'hen rhe groom arrives,
a special guesr sings welcome,
diately aware of rhe passage of rime. The sarne person rhen sings the
rhat when
rhe parents and bride ar groom emer, the assernbled rise ro greer chem
and then sit down.
In Christian weddings roday, it is custornary for rhe wedding parry
ta be seated in the front of the Church or orher room where the wedding takes place. In rraditional jewish
weddings,
parents and very small children, who sit in front, ali of rhe wedding
party assemble under ar around the huppah.
When the bride arrives, she may cirele the groom seven tirnes, as
her mother and morher-in-Iaw
ding ceremonies;
sornerimes
rarian ceremonies,
Engagement,
wed-
other, Therneaning
of rhe cireling,
magic
weddir::~ ctrand
tace rhe
synagogue.
ceremonies,
and if it
is worrh "a penny." lf he says, "Yes," the groom places rhe ring on
Iert hand, and he recires the formula: "Harei ar ... " Those in mi: ;:nolv
srnile and whisper "rnazel tov," since, technically
speaking,
rhcy "re
married in rhe sense that if rhey StOp now, rhe wife wiIl need a religious divorce (get).
Before proceeding
tO rhe coneluding
rhe congregarion
cerernony, afrer it is read our loud, the groom takes it and gives it ro
traditional
Jewish weddings,
is no microphone,
hand" (nizvaH
sheigaL liyeminK)
hand-made
or prinred kerubbor
rhe
party
(Ps.
filled especially for rhis part of the rite, and rerurns ro his seat. After
4S: IO), the lasr lerters ofwhich, read backwards, are K 1H, or bride."169
all seven have been called up, the groom and bride each rake a sip.
The rwo parts of the ceremony each involves reciring blessings over
a separare cup of wine. The person officiating
pronounces
the bless-
and gives
rirnes, whire wine is used, since it is less likely ca stain rhe gown if
of rhe groorn's
smashing
of Jerusalem
is sung in
foor rhar
Note thar no menrion has been made rhus far of any personal com-
In many cerernonies
particular
of rhe desrrucrion
anticipation
announces
ro modulare
bride, who gets some help wirh her veil and rhen rakes a sip. Most
any spills.
II
gation and rhe rabbi stands eirher facing rhe couple wirh his back ro
couple, so rhar all can see rhem during
.. announces who rhey will be. They are needed ro inspecr rhe ring ro
rhe index finger of rhe bride's righc hand, nor the "ring finger" ofher
Betrotbal, Marriage
ta do a
parr of the rite. As the officiant asks for rhe rwo wirnesses
of rhe qiddushin,
or berrorhal,
the emcee
rnenrs abolit the bride and groom and rheir families. lncreasingly,
this has disappeared from traditional
(sheva berakhor).
At orher weddings,
his bride.
the glass-in
<orne egalitarian
Once rhe meal is over, rhe Grace afrer Mcals fur a wedding
cere-
rnany have given the bride or groom a gift and have lefr early-bring
rhe bride
chairs over ro where the bride and groom are seared. Several guests
and groom our of the room. They are escorred ro a privare room of
seclusion (yihud) where, theorerically,
comrnuniries,
may arrually
be consummated
party afterwards.
Meanwhile,
all of rhe blessings are rhe same seven thar are recired
rhe nesu'in, or
marriage ceremony. Ar the Grace afrer Meals, rhe blessing over wine
is first skipped and recired last as rhe seventh blessing.
Anorher dif-
ference is rhar unc.ler rhe huppah a single CYF of wine is used when
the seven blessings are recired.
our on it.
Alrhough
under rhe huppah, rhe order is differem. Under rhe huppah rhe first
,"
ar rhis rime ,
Today, most
are rold in advance rhey wi11 be honored wirh one of the seven bless-
In some ultra-traditional
and
rhe special severi blessings begin. Guesrs who are srill in the ha11-
traditional
Orrhodox
leads his friends in singing Proverbs 31, sornerimes on one knee before
~o
the reception.
smashes
rhe first parr of rhe rite irself and for friends ar family members
make "roasts" during
one interruption
of course, it is
Afcer rhe meal, rhe person who recires rhe Grace does so over one
room,
full cup of wine. Then he fills up a second cup of wine. It is rhis one
for
quite some rime, umil rhe couple finally arrives. Then large cirele
that is circulated
Ar rhe end, thar second cup is returned ta rhe person who recired the
venrional
elaborarely
melodies.
choreographed,
....
.~,
:',
...
Grace, and he recires the sevenrh blessing over the first cup, rhe one
that had been poured when he began ro lead the Grace. Then he trans-
fers some of the wine from each of the tWOfull glasses ro a third glass,
two original glasses. The bride drinks from one and rhe groom from
the music being played. The b.rst dance "sec" can lase up ro forty-five
the orher,
minures.
may appear,
of a traditional
]ewish
wedding.
Guests continue dancing and singing, more gifrs are given ro the cou-
and special dances rhar guests eake part in, all ro amuse the bride and
groom, which is paft of rhe protocol of a traditional]ewish
r86
wedding.
1
-J:
l
J
Engagement,
nor go an a honeymoon,
Betrotba], Marriage
A MORE
ro continue
"SECULAR"
rhe celebrarions.
Nor eV,erywedding
friends
1.-
dieional wedding.
either during
ehe ceremony
traditional
weddings
in America,
.'
rhe Orrhodox
i~
",
will
(the wedding
The
ceremony).
bride and groom eocer ro some applause, and if rhere is nor enough
the couple
which are
rhe applause overrakes rhe talking ar the many rables at which rhe
tronic fare.
\V'hen rhe bride and groom arrive, rhe disc jockey rakes rhe micro-
';.-;
made ar rhe
a dou-
rhe ceremony.
the couple rhernselves, their parems, and a few close friends. The rabbi
ble ring ceremony, so Iong as what rhe bride says does nor affect rhe
wine, asks for the ring, and verifies rhar it is the groom's
properry
"harei at
weight.
bur if
rhe innovarive
'.':',
ar rhe reception.
ar
wedding canopy has been erecred in rhe sarne room, but it goes unno-
binaeion results in a brief ceremony and lors of rock music and parrying
At more egalirarian
tra-
ehe hall , which rnay be located in a rernore and relarively dark and
". : ~ "
ro one of severaliocations
basic rule is rhat ac least one new guese must be invired ro each of
Other modern Orrhodox weddings
buming,
The
a procession ar all. In faer, the groom dressed in a suit and rhe bride,
'.
~:
rhis has given rhe name ro rhe sec of dinners as rhe sheva berakhot.
nor invired ro rhe wedding
WEDDING
Ar each of
ISRAELI
the couple,
INFORMAL
rhern is
ceremony to grow
mequdeshee
broughr
li be-tabba'at
zo ke-dar
_00
moshe
ve-yisrael."
witnesses
ro cerrify
He has
that
rhe
correct1y.
Five minures into the ceremony, the rabbi reads part of rhe kerubbah and irnrnediarely
'70
all of which
rion of rhe Temple, and keeping in mind that even at one's tirne of
in a clorh napkin
under-
ten miri,
beneditzio
rhe plastic Tinkerroy-like
if rhe phorographers
wedding
canopy
dis-
lS
ro knock it dQwn
d, eul-
rurarion, as Jews rake common words and gesrures rhey see alI around
The music and dancing resume. This more or less ritually correct wed-
gious ceremonia!
componenr
reli-
rabbi.
SIDREI
'7'
HA-HATUNAH
(WEDDI0l"G
PROGRAMS)
-:
haps a rwentieth-cenrury
"BENTCHERS"
Jewish weddings
book-
is a recent developmenr,
AmericanJewish
per-
wedding
familiar wirh one. On some scripts rhe order of family march is also
lers are placed an each guest table rowards rhe end of rhe meal. They
include nor only rhe Grace afrer Meals (birkat ha-rnazon) and rheseven
blessings
but also
Sabbarh Eve and Sabbath Day songs thar Jews sing araund
the table
each week. The booklers also have the couple's narnes printed
cover wirh the dare of rhe wedding.
collectables,
attendees,
during
collecred,
grounded
The popularity
of differem weddings
be srrucrured
ones
Among the
or some
wedding,
:;:.: .,:~<
...'....
............
it inro
J udaism
is the standard
chis booklet
rhar contains
rhe standard
symmetrically,
dings that wam ro respect rhat difference while at the same rime giving rhe woman an active role, she might reci re a variation of rhe rnan's
betrorhal formula rhat is srated in the passive voi ce and clearly nor
made as a condition
'
environrnenr
among Orrho-
rhe man and woman, but chis would nor be sui table for a traditional
rhe year ar the Sabbath and festival table and are also con-
tinuous reminders
an rhe
mainlyas
is remarkable
and he is mine" (6:3), thar has meaning ro borh but does nor interfere wirh the groorn's function in berrorhing
as required.
191
i.
Sidrei ha-hatunah
rhe elemems
of berrothal
. inary ceremonies
and marriage
rnenrs are signed, or the Bride's Table, where singing and Tarah lessons
may take place; rhe appearance
.Aging,
(beserzen); the entrance of rhe groom and his eSCO[l, (Jill!S/ibillill), who
approach her and veil her (bedecken);
the ceremony
rhe groom
Dying,
ieself, including
if a specially designed
.Remembering
includ-
formulation
be
:'""
!~".
eirher within
betrorhal;
or norwithin
rhe kerubbah's
riage ceremony;
rhe asymmetry
meaning;
of Jewish
laws view of
I3
r 5,
"IfI for-
ceremony
adds ro the
hope rhat rhe baby will "emer the Terah" and "e r rer rhe wedding
charnber,"
rogerher, ]udaism
that
seerns ro presuppose
that a married
rnarried
life
life of good
up and maruring.
major
lives a lang
of prepararion
of the dead
Tbe reeogl7itiOJl of deatb is unirersal, but eacb cult ure interirets and mediates it in unique ways accampanied
personal evenr, and it is also a profoundly social and cui rural moment
that expresses rhe fundamental
l-
riruals of dearh involve what is dane ta prepare the body and what
the livinz mourners
CI
and
marriage. Missing are any furrher rransitions of the young adulrs rhernselves inro work or parenrhood.
Having
children
is assumed
ta be
]udaism
afrer marriage one "enrers [a lifeof l good deeds," of which rhe first
is the biblical commandment
/igi71g, Dying,
texr rnentioned
in (pseudo) Mishnah
Avor.ino
celebrations
are rnarked out for decade birrhdays, wirh rhe exception already noted
of reaching age sixry, as in rhe Talmudic
an rhe dearh of
rnourn-
as a show of rnaru-
ar menarch,
for girls,
by miscar- .
Sienna, we .
...
birth ro a male child; a male child of my own died, aged eight rnonrhs;
rhe wife ofReuben
Anorher kind of early dearh that is recorded, of course, is a violent one, eirher from sorne incident rhar occurs in rhe streer ar horne,
a roday, ar from an anti-Jewish
rer, is Rabbi Eleazar benJudah
riot ar persecurion.
ages rhirreen
Eleazar's eyes.> Abour rhe older girl, Belerre, Rabbi Eleazar wrore
PRE~-fATURE
thar "she prepared my bed and pulled off my shoes each evening ...
DEATH
most
O my son,
Hannah,
Rabbi
Eleazar rells us, "recited the first part of the Shema prayer every day ...
spun and sewed and embroidered.I"
In medieval Spain, aJewish
farher lamented
son, Asher ben Turiel of Toledo, who died in rhe Black Death rhat
brought
dearh ta hundreds
rhe fourteenrh
cenrury.?
194
Palesrine
and Baby-
Umil very recently there was no special rite for biological changes
ar menopause,
Palestinian
precedent.
mouming
Kemembenng
Though
jOYOllS
195
.I
~IL_----------1:
gambIing-addieted
Verierian
is surrounded
son.8
is snowy, it
do nor
grind'" fi. e., his hair and beard are whire, his voice is feeble, and hi~
reerh do nor work],
I
tc
AGING
The Hebrew
Bible hin"
old, advanced
verted inro an example of rhe advamages of old age. The Talmud con-
"Abraham
0.150
Abraham
brings infirmity:
rinues wirh an account of King David, wbo invired his old ally and
was now
in all
"When Isaac
ro Jerusalem.
am now eighry years old. Can 1 rell rhe difference between good and
was old and his eyes were roo dim ta see" (Gen. 2]: 1); and "King
ten ro rhe singing of men and wornen? \X!hy rhen should your ser-
rhey covered
him wirh bedclorhes, he never felc warrn" (1 Kings 1: 1). The poigoaot
Alrhough rhe text speaks of rhe infirmie)' of old age, the Talrnud under-
lirurgy appeaIs
be-iet
ziqnah).?
BU[ how oId is old? The Frencb cornmentaror
of Narbonne
(Radag-II6o)-II35
was surprised
II
~.
is reporred
age. For
VISITING
acade-
THE
Regardless of age, the onser of serious illness is a sign rhat death rnay
Gaon ....
for ninery-nine
years,
the elaborare
he passed
ceremony
away."
II
thar accom-
as the head of the Yeshiva in Padua, near Venice, about whorn he says,
;'1
in passing, "he was ninery-eighr years old." And orher exarnples can
be cited.
J.)
SICK
example, whenJacob
Iiving
rhar as scholars
age, rhey become wisr; only rhe ignoram get more foolish.
in favor of his son. The larrer was Rabbi Hai Gaon bar Rabbi Sherira
After
10
rhere was a servanr in Rab's house, ninery-rwo years old, and he could
monarchy, KingJoram,
becomes ill,Joseph
on visitiog
Israelite
Kingdom
of Israel, "lay ill" and King Ahazia of rhe sourhern Kingdoro ofJudah
wenr ta visit him (2 Kings 9: 16), and when the propher Elisha became
il!, King Joash of Israel "went down ro see hirn"
;~."~'i'"
(2
Kings
1 y q) .
..,.'.'
I2
Some commems
Of rhe former,
why he had
: '
~I.:
':f...
~l
recovering
rhe sick
AgiJlg,
"Whoever
18
J(eTlleTlLbtrlllg
ers make a final ararion (Moses), but rhey do nor make a personal
Dymg,
Aging,
Dying, Rememberiug
make a con-
acts of love rhar rhe Mishnah raughr (M. Pe' ah r: 1); doing it resulred
fession of sins when seriously ill, a custom rhat is related ro lase rires
in unlirnired
in rhe Church: "Our rabbis raught: lf one falls sick and his life is in
prayers ro oe recired when visiring rhe s.ick on the Sabbath is: "May
rhe Almighey
have compassion
ta
confessed their sins and did nor die, and many who did nor confess
IsraeL"'4
Relarives were ta visir righr away, during rhe firsr rhree days; orhers, afeerwards, a: disrincrion
rary groups or associarions
visiting
'5
nah says abouc rhose who are about ta be executed and make confes-
ro
rution of deathbed
Chrisrian
associarions
biqqur
Christian
or corn-
wrirren
surroundings.
For
holirn socieries.,6
The individual's
"20
presence da
extreme urie-
synagogues.
and he who
confesses his sins has a porrion in rhe world ta cerne," as the Mish-
ditional
'.'
The confession, or
ofhis sins. Those who are listening do not have any special religious
ning wirh rhe words, "He who blessed aur ancestors" (mi she-beirakh).
The ernphasis
In many ways, rhe dearh scene of ]acob in Genesis, like rhe wedding
arrangements
the cerrainry of marerniry. Today cIergy regularly visir rhe sick of var-
Moses of Modena
CONFESSIONS
Confession
of sins is an important
individuals
Bible for
wrore
confession
called
Ma'awr Yabboq, named afrer rhe biblical phrase connected wirh jacob's
taking his family "across the ford of the Yabbok" (Gen. 32:23).22
JUST
BEFORE
DEATH
confession is
sripulared
for any
Aher the confession and possible blessing of children and orher family members, ir became traditional
199
II.i
Agil7g, Dying
Remembering
verse, "Hear O Israel, The Lord our Gad, rhe Lord is one" (Deur, 6A),
of cransferring
children recite rhe Shema ac his dearhbed scene, ro reassure rheir facher
for
The J ews of Germany and larer an in easrern Europe and in communiries derived front rheir descendants
sarne rhing as the dying perseu reciting it him- ar herself with a dying
rnuniry, proud of the acts of rhose marryrs, and ready ro emulare chem
breath.
should circumsrances
picrures
Rabbi
by rhe Romans.
rhe next verse, "and you shall Iove rhe lord your
with all rour rnighr" (Der.r. 6:5), ro mean, ""virh al! your soul'-
rherwo
even if rau have ro give up faur life," rhat is, be marryred, like Rabbi
Akiva."
Temples in Jeru;:alem,
ren ro mernorialize,
texts abolit Rabbi Akiva
Pierists
burning
marryrs. In anorher
of rhe destrucrion
1242
the Shema upon dying is but one of many ways thar rhe dead of 1096
affected rhe broader culrure of medieval European Jewish
expressed in liturgical
frequenr
recired lirurgically.
Rhineland
underwenr
When
in rhe spring
as reciring
apparenrly
.i\JOMENT
OF DEATH
In rhe Sbulban 'Amkh, Rabbi Joseph Karo stipulates what ODemay nor
rhe call ta
do when a person is gravely ill but nor yer dead. From this lisr, we
can infer whar was ro be dane when the person acrually died. Some
AT THE
memory
who
rirnes of marryrdom
All Sainrs'
ryrdorn or dearh rock place when the Shema was nor being inren-
of
an
in the
in
Gad with all your heart and with all your saul [lirerally, life} arid
Tbere is no indication
for example,
Pales-
thernselves.
25
vated ro every Iew, rnartvr ar nor, ar the momenr of dying even a nar-
bowl
Of
were put inca varying degrees of practice were closing rhe dead person's eyes, hiring professional wailers and mourners, purring rhe body
Dying, Remembering
Aging.
warer."
days (Gen. 3T 34)' His sons and daughters tried ro comfort hirn, bur
vessels comaining
he was inconsolable.
a lighted
are closed.
candle is placed ar
In hospicals,
Kingdom
Jews today,
Talrnud,"?
menrioned
for granted.
though a hundred
apparel thernselves
rhe Counrries
in rhe
200 B.C.E.:
covering over
Rires of mourning
upon
in pagan culrures,
is
"Place ye"
cusrom
The tearing of~lothes is the basis of what the rabbis called qeriyab,
hearing
"beards shaved,
praeeices included:
mourning
1-2).
it apparerirlv
of Judah,
rheir garmems
Some are practices rhar were ancienr Chrisrian cusrorns and may have
In addition,
rhis is extended
you are rhe people consecrared ta the Lord your Gad" (Deur. q:
beeri adopted
yourselves or shave the front of your heads because of rhe dead. For
home, rhese custorns can be carried out by family members with rhe
21:
ro rhe whole people of Israel, who are called holy: "You shall nor gash
cusroms it claims
mourning
for
his son many days" (Gen. 37: 34:). Other reactions are illusrrared when
are drarnarically
Jacob died: Joseph "fiung himself upon his father's face and wept over
recorded several tirnes in rhe Hebrew Bible, and some have left rheir
him and kissed hirn" (Gen. 50: r ), a custom rhar did nor continue.
rnark an practice
The abundance
of acrs thar
"{joseph]
abolit
rhe dearh
For exarnple,
(Gen.
of a famiIy
member
2 Y2),
misrakenly
gesrures. David hears about rhe dearh of King Saul and his beloved
friend J onathan when a messenger arrives Eram the bartle "wirh his
accounr,
purs on sackcloth,
and mourns
confirms the dearhs, "he rock hold of his clothes and rem rhern ...
many
they Iarnenred
202
with other
ta
50: 10),32
~.
is frequently
"proceeded
observed a mourning
evening"
(1 Sam.
When
his
of rheir wedding,
before Abner; and King David himself walked behind rhe bier. And
so rhey buried
Abner ar Hebron;
ground
woe!' (Hebrew:
Mourners
learher shoes
(2
Sam.
1 S:30)
ial" CI Kings
was prescribed
would ridicule
Judaism.34
pracrices
thar rabbis
how
In the Hebrew
Bible, mourning
a relarive orclose friend dies, but also at times of religious and social
crises. For example,
'f.'lt
.:
of
he walked barefoot.
:;,l
:, :~~
.
their heads and wepr as rhey went up" (2 Sam. 15:30). There he mec
'
9:21;
22: 1 8;
see 34:5)
As nored, a farher, like David, calls out rhe son's narne, as when
Absalom died (2 Sam. 19: 1, 5).36 Families and clans larnenred in male
and female groupings
(Zech.
12: II - 14).
More elaborare
[han rhese
but professionals,
The propher
(ha-rneqonenor)
....
quickly start a wailing for us, rhar our eyes may run wirh rears" (Jer.
9: r6-17)Y These women were professionals and taughr rheir daugh-
his head" (2 Sam. r 5: 32). Later, when David hears of rhe dearh ofhis
beloved son Absalom,
of Israel!" (1 Mac.
l:~i'
.~;_.:
A body rhar is
.'
'1"': .
...
which included:
pedigree.
1 Y29),
~;'::.' ,::,
rhe environrnent
s: r 6).
or "alas, my sister" (hoy ahor), but wirh rhe special refrain: "Alas,
Europe. In con-
meric oils (2 Sam. r.i.z) were borh reinforced in rabbinic law.'3 Baring
Middle
behav-
The cusrom of covering rhe upper lip (Ezek. 24:22) persisred among
trase, nor wearing
or srandardized
in severa! conrexts
ior. The norrhern Israelite propher Amos refers ro rhe rire of lamem:
learns rhar his family have all suddenly been kil led,
he "arose, tore his robe, cur off his hair, and rhrew himself on rhe
1 ::W).
rhernselves
(Job
Nore,
lamencing
and worshiped"
19:2).
grave, and a11rhe rroops wept. And rhe king inroned rhis dirge over
And whenJob
Sam.
of rhe new king, David "ordered Joab and al! rhe rroops
(2
I
,~
1. "
tirnes."
20~
ONEIN
(MOURNER
UNTIL
THE
was also and was placed in a coffin, another Egyprian convenrion (Gen.
BURIAL
OF RELA TIVE)
Alrhough
biblical
sources previde
Insread, Israelires and ancienr Iews placed rheir dead on a biet (2 Sam
j ..> I
ciose relati ve, rhe rabbis red uced the ri tes ro just a few practical
responsibilities.
.ind Luke
' :
spouse,
becomes an
was delegated
body of rhe
of the body
srill is obli-
ing ar waits umil just before rhe funeral, when a ritual tearing (qeriyah)
srudy." Preparing rhe body has become a highly developed rire con-
is now cusromar.ily
others, ta
A mourner
for arranging
rhe prep-
traditional
over Terah
manner.i"
rhe
responsibiliries
signs of rhe dearh on walls near rhe residence of rhe deceased. They
alert rhe neighborhood
dearh occurred. In the Unired Srares, for example, rhe family usually
places a notice in rhe local newspaper wirh rhe rime of rhe funeral.
tional ]udaism,
maoy exarn-
The Bible marks rhe paths of the dead and the 1iviog that mourn
ro calI rhe
biblical religion there was no idea of a soul and a body. Life was called
but were nor common in medieval Spain, possibly due ro earlier Mus-
nefesh in HebrewxThe
Iim custorn. \'7hile their use roday is common in rhe Unired Stares,
dead nefesh. 50 long as the body or the bones exist, the being can sense
for example, rhey are generally nor used in Israel, where bodies are
disrincrion
land of
where
Joseph embalmed
embalming
(1
buried only in shrouds unless trauma or some other reason makes chis
inapproprate.
was practiced
in ancienr
tirnes,
FUi\TERAL
AND
BURIAL
The Hebrew Bible suggesrs rhar rhe dead were buried in rheir clorhing.47 By rhe first century, in rhe New Testament
account of ]esus'
of Arirnerhea
Iar; it is rhe pillar ar Rachel's grave ro rhis day" (Gen. 35=20). The
body and wrapped it in a elean linen cloth and laid it in his own new
erecrion of a monument
it wirh
of rhe ]ews"
did differem
SOD
how quickly a body was buried in ancienr Israel."? It must have beeri
soon afrer death, a cusrom rhar has rernained a central practice in tra-
ditionalJudaism.
rhis is whar
from Ephron
of arrnor ...
locared in ]erusalem
or even in common
(2
)udaism
in Hellenisric
'1 he
Jew-
inspired,
uprighr
are rnenrioned
who is buried in
a grave, as in rhe case of Rachel: "Over her grave ]acob set up a pil-
Chrisrian
Europe,
tornbsrones
rated gravesrones
Amsterdam
with
1Y27-30).
It
Bat, inscribed
]ewish cemeteries
burialY
ar Beir
Macc.
in rhe Kidron
Valley dare from rhe late Greek or early Roman per i.i as we ll.>'
medieval
up and
erect-
(1
more modest,
...
rhe rown, as
with Abraham.
...
Alrhough Israelite kings were buried inside rowns, rhe common prac-
came inro
practice of
chambers apparenrly
fields
people"
digging
ish kingdom
graves, in porter's
(Gen. 23).
(2
\'Vhat abour those who were less well offl The poor or ourcasr were
of sourhern
narred rhe
Sarn. r8:18).53
body, only some of which were taken up by Israelires. \J{1edo nor know
of rhe common
had raken
Abraham
rhe
a pillar which is in rhe Valley of the King and set it up for himself;
(Jo1n 19AO).48
The par-
allel in ]ohn adds, "rhey rook rhe body of Jesus and wrapped
spices in linen clorhs, according
srone
rornbstones
might be erected,
developed.
rhough
In
with
inscribed
medieval
deco-
cenrury on, as in
and Poland.:"
1
..
If
J
At the Cemetery
The funeral consisred of a procession ta rhe gravesire
and words of
J ews
knew
ii
Agilzg, Dying, Remembermg
by sounds of trumpets
fessional rnourners,
mourners,
members.
"Daughrers
the
1:24).56 (Fig. 9)
People wrote a dirge (qinah) rhat rhey recired over rhe dead, as
DaviJ did for Saul and his son ]onathan
(2 Sam. 1:19-27).
survivors
mourning
lamemed
Or rhe
by rearing gar-
take place afrer rhe burial: "He laid rhe corpse in his own burial place;
and rhey Iamemed
1Y
Jererniah
(1 Kings
will nor be respecred: "They shall nor mourn (Jisped/.l) for him, 'Ah,
brorher!
Ah, sisrer!' They shall nor mourn for him, 'Ah, lord! Ah,
his rnajesry!'"
War.rau. Regio. 1930s. From tbe Arebil'es cftbe YI\''O Institute [orjeuisb Researcb.
David also ser the pattern for piery roW2.,Jthe dead when he walked
behind the bier (mittah) of Abner, son of Ner. It is srill cusrornarv.' when
funerals rake place ar a funeral chapel ar synagogue,
behind
for Jews
(Q
}'
walk
rhe body as it rnoves roward the hearse and again, after rhe
hearse arrives ar rhe cernerery, ro walk behind rhe body ta rhe grave.
\Vhat the Bible refers ro as Iamenrarion
ical dirge (qinah) ar memorial
anriquity
It cominued
delivered
inro
(Q
cailed
are pre-
a funerai ro shovel
than it used ro be. Each mourner who wishes ro do sa, rakes rhe shovel
and purs some earrh an the lowered coffin. It is custamary
Ia. "Tbe Oration oier tbe Dead Mall." Painting /rom tbe Prague BurialSociety
nor ta
pass rhe shovel from person ta person but for each ta dig it into the
(Heira Qadisha), about 1780, inu No. 12.843/9. Colleaion o/theJeu/ish MtlSeum
ground
aher using it, and for rhe next person ta rake it out of the
211
Aging,
.1
earrh. In Israel, where coffins are nor used, rhe earth is pur direcdy
dendy larer still arid perhaps based on rhe merger of anorher rradi-
over rhe covered body. Among rhe orher custorns rhar developed
tional formula.
post- Talmudic
or emering
in
and lighring
a memorial
used ro stand
rhat rhe phrase "May rhe PLrc [Gcd] comfort you" (ha-rnaqorn yena-
ger precedence
bis esrablished
the prac-
combined
rinuarion
of rhose attending
in a
pass berween
These formulaic
In the Talmud,
"
redundam
"and ]erusalem."64
"May rhe
formula: "ha-
appears,
ha-sharnayim
shokhen
be-bayir
zeh yenahemkha),
comfort
you" (ha-
cired
Jews is
and Explication).
bit of support
throwing
is known as "Derishah
He cornmenrs:
u-Ferishah"
when generalIy
phrases.
(rirnaharnu)
and a
(min ha-shamayirn
cemerery
custorns
on a rornbstone.
rhe cornmenr in the gloss of Rabbi J oshua Falk (1555- 1614), author
of cornmenraries
Orher
(May
of Zion and
of rwo Talmudic
masrer of consolarion comfort you, blessed is He who comforts mournin rhis house
of Zion" rhe
ers. ,,6, In rhe late Palestinian midrash, Pirqei de-Rabbi Eliezer, the phrase
!i
"irn" (wirh) ro
] erusalern).
Sefardim roday ofren say an adaptarion
by RabbiJacob
phrase, changing
rhe former, "May rhe Place comfort you," with rhe conof rhe earlier Ashkenazic
cenrury Spain.v'
in rhe
leaves the house sirring shiva, are relarively recent, but rhey are based
one rells mourners
. i .. _
rhem
j !
be nores
comrnunities,
tice developed
line. But two families in Je!l~~~lem used ro argue about who should
candle,s8
D)'Illg, ReJl/e!lloeri!Jg
uprooting
and
grass or pebbles
burials, is to
pluck a bunch of grass and rhrow it inro the air. It is rnenrioned already
in the rwelfrh-cenrury
in norrh-
that was used rben, the aurhor cominues: "There are rhose wbo pluck
speaking rhe mourner does nor begin to speak at alI but rarher people
up grass frorn rhe ground and say [rhe verse], 'Let men sprour up in
emer the house and sit awhile and then say: 'May the Lord comfort
of Zion.'
('H yenahemkha
'irn
Imrnediately
ta
SHIVA
rhe French king (Louis VII) rhat Jews rhrew rhe grass behind thern
in order ta casr a spell an Christians
of a meering
when special rules apply, the mourners rerurn from rhe cemerery and
l~
rhe rabbi explains ~har rhe reason for the custorn is ta affirm rhe ] ews'
"sit shiva" for nearly a wbole week. Among the differenees berween
was impressed.
hesi-
:)
.:.I.~'
.--
repercussions.v?
The more popular relared but differem cusrom roday of]ews picking up pebb!es and placing thern an rornbsrones
rhe Mahzor Vitry and apparenrly
is noe rnentioned
in
Ages in
(eighteenrh
a late fourteemh-cencury
aurhoriry,
Hayyim
011
""1' "
up from shiva." lf rhe sevenrh day is a Sabbarh, rhe shiva usually concIudes JUStbefore the Sabbarh begins. In some comrnunities,
of placing
One explanation
house of mouming
. ,',.--:
without
(2
customary
Sam.
1: I2; 2
rhrough
the
observed a mourning period of seven days for his farher" (Gen. 50: Ia);
a neurralizarion
and modern
mouming,
"Berter ra go ro rhe
Sam. 3:35), but for severi days for Saul (1 Sam. 31:13). Severi days of
a symbolic gesture of
Chrisrian
rhereby making
it is tra-
of Rabbi Shalorri's
Chrisrians
Jews in medieval
collecrions
is followed by rhe next five whole days, and it concludes wirh the
firsr paft of the rnorning of rhe sevemh day, when rhe rnourners "get
cen-
','
".',-.: ..
in Palesrine, rhree days were needed before rhe festival ro canceI shiva .
The remainder
,
",
need
nor sit shiva anymore ifhe did so even one hour before a festival begins;
in the posr-biblical
homiletical
22: 12).
rradi tional J ews roday do nor usually put flowers on graves, some] ews
the birrh of a son, and rhe seven days of feasring afrer a wedding.
sornething
homa Ci ty, 69
Fasring was nor practiced already in rhe rime of J eremiah and Ezekiel
(late sixrh cenrury B.c.E.).In
fact, rnourning
for rhe mourner as a form of comfort.] eremiah rnenrions thar "a cup
215
nazic and Sefardic rabbis ruled thar it was no longer ro be done. For
example,
(Ezek. 24: 17, 22)Jl This meal is called se'ndat bacra'ab (healing rneal)
"roday one does nor overturn the beds, since we live among (Chris-
of covering
Ashkenazic
mirrors
and Sefardic/Medirerranean
horne. The
practiced
... '.
,-',"
survives ar leasr in
behavior during
barhiog,
a grear pleasure,
tiles will say it is wirchcrafr and our beds are nor made rhe way the
2: 1 3).
cosmetics,
eogaging
law
on
couches. This is based on rhe behavior of Job's friends who '''sar wirh
The text does nor say
sornething
'071
or funeral
parlors
roday provide rnourners wbo are sirting shiva with low folding chairs.
,;
~"
in
him rowards rhe ground (la-aretz) severi days arid severi nights' (Job
~'
"
rhree days, aod for friends ro carne larer in the week. Rabbioic
prohibirs
were
Jews.f1
pracrices
by
;""',
the living.
even in Germany,
Merciful
is prohibired.":'
from a
upper lip' (Ezek. 24: 17), we infer [hac other rnourners are obligarecl
[ro do so], "80 The passage in Ezekiel also menrions seve rai orher corn-
Othe?-Signs of
MOlll7ling
nor ro perform when his wife dies: '''But you shall not larnent ar weep
in medieval
from rou-
is supposed
ground:
ir is raughrrhar
ro overrurn
"Bar Kappara
over your upper lip (ve-lo ta'reh 'al safam), and do nor ear rhe bread
taught
tO cover rhe
On rhe Sabbath, a rnourner wraps the bead but shows hair; during
andJoseph
'1
:1
upside down.i?
fi
(Ezek. 24:16-17).
couches be overturned
mourners
of cornforters'"
during
Pur on your turban and put your sandals an your feer; do nor cover
Ashke-
in the manner of
I'~.
tallir or cloth around the head is ta begin afrer the burial, according
1'"
ro Rabbi Narronai
i'
Aging, Dying, Remembering
Talmud
comrnentators,
the Tosafisrs,
cusrom,
like overturning
the beds, is no
The
norrhern
is nor obligared
nor say be is
rians]
is rhe passage
:l
ro overturn
sorcerer (harash)."
Anorher
ridicule
ie should continue,
did continue
rhere. In Chriseian
servanrs ....
Mairnonides,
bring
way of wrapping
rhe
in Muslim
should followrhe local cusrom during rhe firsr week and rhar "in Baby-
00
"a rraveler
[Chrisrian}
Palestine, and it
Poland,
rhat
during
shiva insread
house, especially
of having
services
in che
(1038-
8~j
Babylonian
rabbinic aurhorities, but he added rhat "it was the cusrom of our predecessors ro go ro the synagague
(Nahmanides)
(II94-1270)
Sabbarh,89
should
rwo sirnulraneous
Rabbi Hai ben Shrira Gaon (939-138) ruled rhere rhat people
"Moreover,
Talmud:
providing
the
in the Jerusalem
comrnuniries,
when one prays ar rhe house of a mourner; bur on rhe Sabbath morning, rhe rnourner may go ta the synagogue, since mourning
does nor
take place on rhe Sabbarh, and he does nor sit in his usual place." In
Valenc.a, he conrinued,
rhe
Babylonia,
ally go ta rhe synagogue all severi days of rhe week in rhe morning
rhe rnourner
usu-
on how different
rabbis interprered
rishonah"
teach-
nor go our of rhe door of his house; rhe secood week he goes out bur
does nor sit in his [usual] place (in the syoagogue);
ba-risbon he does nor leave his house even to hear the bless-
(Sha1.'11a
and relatives who come ro comfort him ar home, he should go ro synagogue ro be comforted
Babyreasoo
in her
hand and the women mourn and clap their hands togerher. They do
he sits in his [usual] place bur does nor speak; rhe fourrh week he is
In Iraq, Rabbi Paltoi ben Abbaye Gaon (fi. 842-57) wrote rhat
Isserles commems:
for
the
emire twelve rnonrhs. This custorn has no basis [in any rabbinic
authority],
but we should noe change it, since [we folIow the gen-
if a quorum
may do sa wirhour
going ro the
it is cusromary
ro the rnourners'
commu-
ro arrend synagogue,
rhe preliminary
Qabbalar
words
with
(Nurn. 20:29), and for Moses, "nd rhe Israel ires bewailed Moses in
rhe steppes of Moab for 30 days' (Deur. 34:8).
A person may nor shave or cur rhe hair for rhe entire month, unless
it becomes somerhing socially imolerable.
law
of the rnourner nor curring rhe hair for rhirry days by using the exeget-
of comfort just before rhe formal part of rhe evening service (ma'ariv)
ical technique
begins.
rhe same word appears (gezeimh sbauab). This permirs rhern ta apply
should
pray during alI or part of rhe seven days of shiva, practice clearly varied, even among sages in Baghdad
and in medieval
Spain. In addi-
of comparing
rwo differenr
sripulared
root PR' (Jer [hair] grow wild) appears in a verse rhar refers ro rnourning (Lev. 10:6) and ro one rhar speaks about the Nazirire (Nurn. 6:5),
tion, ordinary Jews followed various local cusrorns derived ftom eirher
where ir implicirly
Iife is supposed ro ler his hair grow long for thirty days. Based on rhe
In some cases, rhey rhrew up rheir hands and did nor even try.
in Christian
During
celebraricns,
only aher a
taken rhis cusrom from rhe Muslirns and you should teIl thern that
of holding
it is forbidden."93
and remembering
They have
is also
arproves: "You also asked me ro instruct you abour rhe wicked cusrorn
rhe moming
ta srudy
Today, the most rypical fearure of shiva occurs berween meal tirnes
and religious
evening
a rnourner;
mourner
is enough.
ro say anyrhing
JUSt sirring
ro
near rhe
RITES
OF MEMORIALIZATION:
GERMAN-JEWISH
Alrhough mouming
INNOVATIVENESS
period, remembering
l'
I'
(THE
THE
"THIRTY
DAYS"
BURIAL)
con-
relarive.
anniversary
of Yahrzeir (lirerally,
used ro
can-
non-traditional
attending
American
of rhis observance,
among
orherwise
and
Also popular
remernber").
is rhe memorial
s: 17), and
rhere is no sign
Heaven or Hell.
of rhe prohibition
thar
Deur. 18:II; Isa. 8:19) and records episodes of worthy people who
on rhe J ew-
..
only ta
Kl:iiiI:III(Jl:r:llg
Liymg,
iigilig,
do so anyway. A good exarnple is King Saul, who asks "a woman who
consults ghosrs ...
had recendy died, abolit how ro fight rhe Philisrines (1 Sam. 28:3-25).
den [recourse ro} ghosts and familiar spirirs in rhe land" (1 Sam. 28:3;
Yizkor prayers,"
and synagogue
hcliday
JUSt
calendar
bullerins
stipulare
clearly in rhe
was a persisring
100
of rhe
Maccabees
5: 16)(0 rnean, especially, ro honor rheir memory aner rhey have died,
1 2A
Interwoven
rhat
Church, memorials
ro remember
Deur.
wirh remembering
involve recalling
Christian
20: 12;
and ro the
in order
rialization
dead, such rhat rhe rwo could affect one anorher in significanr
Aswill
(2
ways.
5). They
ancient kernels of Jewish rites abolit rhe dead were shaped into a set
of rires of mernorializarion
from the rwelfrh cencury ono This was due ro the combined
of a specific set of experiences
rhar triggered
pracrices, including
Iighring
effects
an ideology of ]ewish
familiar Christian
In the biblical view, when a person died, rhe senrient part wenr inro
about a relarionship
happened rhere. The Psalmisr nores, "The dead cannor praise rhe Lord,
communiries
222
Macc.
did some ]ews rhink thar rhe !iving could atone for the sins of rhe
lical injunction
Chron. ro: 1 3). The king's desperare behavior suggesrs how inef-
dead (Dan.
cf.
fecrive such laws were and that the practice of using such mediums
set of assumptions
J ewish
the J ews
i!:
Agi!?g,Dyillt RellleJ!loeriJlg
of Muslirn lands. Alrhough
" 1-.
for
_t -I,::t~~\
rheir descendams,
unrouched
rhese beliefs,
in norrhern
Rabbinic
1;
I
1:
(
I:
of ]ewish marryrdorn
rhe geographically
rhe call ro
an rhe
]ews of the German Ernpire ar rhe rime of rhe Black Dearh (r 348-5)
of rhe Ukrainian
Ieader Bogdan
Chrnielnirzki
a person's
dearh. One view holds rhar dearh irself atones, and rhere is
rher possibiliry
afrer death.
ICI
00
Europe.
rhe
In the midrashic
commem
(Deur,
O Lord,
[refers ta] rhose who are dead. This indicates rhat the dead, roo, require
The idea is found in the Talmud103 and in
Midrash
Pesiqta Rabbati, in a long discussion abour how a person may be cornpared ro the rwelve signs of rhe zodiac: "Perhaps you will say that
orice arnan is plunged
inca Gehenna,
The Palesrinian
.,
.~.-c~'- . ~";";"~X
Midrash
I~
r -Jieral Practices
Tanbtona
combines
rhe midrash
in Sifrei
Deuarim and the one aIso found in Pesiqta Rabbati ro justify differenr
specific ritual practices
dead:
an
. Your people' [refers ro] those who are now alive; 'whorn You redeemed'
atonernenr.Y'P"
Early
of rhe dead.
....
!
fur-
adherenrs in the Muslirn Easr and \X1est, and may hve inbibited
a verse in Deuteranomy,
for
oped liturgically
cially in Chrisrian
developmem
~:
I
,
remembering
a dead
dead. Custorns
pur), and, once again, afrer rhe pogroms carried out by the Cossacks
ers clid nor, such as reciting rhe prayer thar begins, "av ha-rahamirn"
differ-
(Yahrzeit, saying Yizkor faur rirnes a year insread of just on Yom Kip-
Christian
memorial
\X1ithout acknowledging
enr ]ewish
\Ve are accustomed ta recall tbe [names of tbe} dead an tbe Sabbath sa that
tbey do not retN177 ta Hell. It is wrirren in Torat Kohanim [sic; read: Si/rei}
Ion rhe verse] "Absolve, O Lord, Your people Israel [whorn You
redeemed]" (Deut,
You redeerned;' are rhe dead. From rhis we learn char the living can
redeem the dead."
Tbis is icby ue are accustomed ta mall the [/lames of the} dead an Yom
Kipplir and ta giue eharify an their beha/f For we have learned in Torat
Kobanim [sic; read: Pesiqta Rabbati] "Perhaps chariry does nor help chem
afrer rhey died? Learn [rhat it does, from rhe verse] 'whorn You
??~
redeerned' (ibid.). From chis [we learn} rhar when we give charity for
chem, they irnrnediarely rise up [from Hell] like an arrow from a bow
basis of rhe Yizkor memorial service that for centuries rook place afrer
[of the Archere Sagitrarius], immediately [rhey] are made pure and
[rhey] were born, pure warer is.poured on [chem] from .the pail [of .
prayers were also recired on rhe lasr day of each of the rhree major
rhe Waterbearer}."
it ",'as expanded
cen-
innocenr like rhe Kid [=Capricorn}, and become pure as on rhe day
15
easrern Europe,
so rhar rhe
i ?",-,ceusr).
a midrash
cusrom of remembering
or memioning
in public
Hazkarat Neshamot
dead on rhe Sabbath "so ehat rhey [the dead} do nor rerurn ro Hell."
U nderlying
chis teaching
In addition
rhat a relation-
is given an "additional
scul"
for rhe Sabbarh and when rhe Sabbath ends rhar soul is taken away.
marryrs
106
wicked who have died is made explicit in rhe Tanbuma passage where
it says rhar rhe .ouls of rhose being punished
ily reprieved
on rhe Sabbarh,
idea concerning
Of
in medieval
sainrs (qedoshim)
(Mar
pracrices of memorializarion
con-
for rhe
Ger-
"for full [rwelve rnonths] the body is in exiseence and rhe soul ascends
IC7
rhe names of
necred with che dead of one's own family is clearly found in rhe Bible
on ehe rabbinic
ro cominuing
and rneanings.
When
and transformed
As in customs of childhood
local Chrisrian
and forming
cus-
cominuiries
a new cou-
ehe living rnention the names of the dead on the Sabbath, their rerurn
of a]ewish
culmre.
the individual
underlies
of diffei-
on a passage in Afidrash Pesiqta Rabbati, anorher early medieval Palesrinian text, refers to the specific acts of giving chariry and remern226
I
I
cornmuniry
situated in a non-]ewish
to sources of rranscendenr
meanings
It also ties
that people
associated
Yizkor, Yahrzeir,
with
marryrs
or
and
r
f
spread ro varying degrees to rhe resr of the Jewish world. They devel-
22.7
oped rhere because rhar is where a cult of rhe local ]ewish rnartyrs of
as a coherent
set of pracrices
of Germany
developed
rwelfth
in central
and easrern
lirurgies for the Ninth of Av, the fast day that marks rhe
destruction
of borh ancienr Temples in]erusalem, new linked ro GerThe rnarryrs of I096 lefc a scar in J ewish
1096 as well,
III
The formation
of a ]ewish
cult in memory
Regensburg
ro which
00
Frankfurt
ro Chrisrianiry,
and baprized
suicide,
of their
Sabbath
detailed
narratives
or chronicles.
Ashkenazic
, ','
five such lamems about rhe I096 marryrs were composed in rhe eariy
!....
,~
.
.>~~;;.
Together,
strucrured,
lasring
..
,.
and
1~~:r
~,,/
in rnost
and Medirerranean
1t reads i [1 parc
"
i-.
The oldesr and rnost influenrial geme is the liturgical poetry (piyyu-
0[1
trek ro J eru-
salem and frorn three types of Hebrew sources: liturgical poems, rnernorial lisrs of rnarryrs, and unusually
lirurgy
rragedy, as an Sabbaths when one blesses rhe new maon, for exarn-
are known ro us
,!.e Sabbarh
One of
I096. It is omitted
and conversion
enrered
cenrury.
rr o
especially
in
en rnasse,
I096
furrher sourheasr,
rhe
of
anthologies
:l~ro Jewish
(Merci/II! Patim)
reporrs
and Polishl
and prayers.
organized
in the German
Lithuaniao
many in
farnily, The relative absence of this cult in mernory of rhe dead among
Jews from Muslim
of
sancrificarion
a special memorial
Swifrer (han eagles, srronger (han lions ro do rile will of rheir Masrer
Sabbath afrernoons.
rnourners
continue
ta
by having
and an
Ma)' our God remernber chem for good wirh the orher righreous
of the world.
And render reuibution
rnartyrs,
nor divided;
1 .
i:.'.
shed.
of ]ewish
\'<7ho were lovely and pleasant in rheir lives, arid in rheir dearh were;
"ne rhe
the deaths
Il}
was grearly
.:~
of cornpiling
according
were preserved
tic
[Q
and reading
rhat preserved
in !ibri mentorialis,
"birrhday,"
meaning
(memorial
AIflilorbiieher
of members
necrologies,
monas-
in cornrnunal
recired
00
books), a prac-
of Aronemenr,
irnrnediately
a practice
'L!
northern
]ewish
Reading
marryrs'
and denying
Alrhough
turned
of rhe
any Chrisrian
av ha-rahamim,
claims.
morning
service
mourners
of a congregation
Abraham,
rest of rhe righteous males and females rhat are in Paradise; and let
us say, Amen.1I5
ro the rhree
major
fesrivals.
Rabbi ]acob
ben Moses
generated
of rhe
(O
iota a cultural
candles,
rian neighbors'
polemic.
his/her erernal [rest] for rhar, 1 now solemnly offer chariry for his sake;
in reward of chis, may his saul enjoy erernallife,
It is found in many
medieval prayer books and ar firsr was ro be recired only an rhe Day
life.
dead.
Yizkor
an rhe Sabbath
recite during
the Sabbath
av ha-rahamim,
which
av ha-rahamim."jj6
pur. In easrern Europe, an rhe orher hand, faur rirnes a year became
rhe norm by the late sevemeemh
cenrury.
i"l.glJlg, V)IJlg,
comrnunities
perperrared
seventeenrh century,
dard for Jewish
wording,
IIi
especially
by Bogdan
Chrnielnirzki
On All Sainrs' Day and All Souls' Day, candles are lighred and spe-
in rhe mid-
services,
with slighdy
memorial
candles thar
burn all day on Yom Kippur, when Yizkor was firsr said exclusive!y,
family memorial
depending
J{Ullh'II1I;eJ'lIlg
differing
Ger-
ro light oillamps
priare subsequem
as a canror reads:
Ashkenazic
practice from rhar poinr on and was extended ro all four days Yizkor
prayers carne ro be recired, as well as on rhe day of the anniversary,
o God,
rhe Yahrzeit.
perfect rest benearh the wings ofYour Divine Presence, in rhe highest [places of rhe] holy and pure ones, who rad iare as brighrly as rhe
heavens, ro rhe soul of
Because tbey
bel' soa],
p/~dged
ban
giz'e)
tbe name
0/
bis!
Remembering
'3 .
norrhern
Jews of Spain refer ro a form of prayer for rhe recent dead, called
and Iet his/her saul be bound up in rhe bond of life, anJ may he/she
"hashkavah"
II
(purring
Rabbi Natronai
In rhe ones recired by a surviving
rhe individ-
recite during
and sripulares
rhe firsr
ual says: "Because 1 pledge chariry for his/her sake, as a reward may
assemb!y one should eu!ogize (rnaspidin) and pray for rhe rest (rnash-
Day (Novernber
in Germany
pened in individual
Christian
r ). In the Jewish
an the anniversary
communities.
1,
preceded
The memorial
2,
All
when
ro rhe Chrisrian
by AlI
prayers for
adaprarion,
rhe occasion
was
Yizkor is a cornbinarion
of borh
rires, since different Yizkor prayers are said for marryrs and
ferenc rites. The larter took place ar rhe end of the first year. Though
the language of rhe prayer is nor provided,
Aramaic as "ashkavra"
(Hebrewe hashkavah).
Rabbi Natronai
also
takesar
guage of praise includes rnenrion of the names of rhe donors' relatives who have died.
Egypr
12
(dukhran
rnourners
126
The individual
his departed
In Muslirn
rhought
vals, memioned
relatives weremen-
was blessed,
of the dead as well. In any case, the practice of doing rhis on fesri-
Europe, exisred
Yahrzeit
The midrash in Tanbuma cont.uns rhe ideas that the living can arene
for rhe dead by remembering
rhe Jead. Thus Rabbi Hai Gaon was asked if living relarives can pay
the pun-
there are
of memorialization
of
can add ro ehe reward a dead person will receive. Thar is derermined
ar child was supposed ta fast an rhe anni versary of rhe dearh of a teacher
ar parem. In ehe Talmud, one rook an oath not ro eac rnear ar drink
(Barcelona),
128
In Christian Spain
rhar rhe living who give chariry can affeer rhe punishmem
deserved by rerurning
the dead
rhe
12
Rabbi
Eleazar ben
in ies desrrucrion,
he is
rhe
Kaddish in memory of rhe dead relarive moves some ]ews during rheir
a year: "The reason we donate chariry for rhe [benefic of rhe] dead on
Yom Kippur
Germany,
support.
...
But
or physicians
around synagogues
whar good is it ro rhe dead when rhe living give chariry? God exam-
mornings and late afrernoons. People are nearly obsessed wirh rhe daily
ines the rnotives of the living and the dead. If rhat dead person, while
thoughr:
he was alive, used ro give chariry or if he was poor but had a good
heart and would have given had he had the means ro do sa, then he
rhe guorum
of ten Jews
derives a Iirrle benefir because the living can ask [God] ro lighren
candle is lighred at home, and the person who has a religious obli-
ro rhe characrer
an all-day
if rhe Tarah is
Germany,
nor in Talmu-
a long-burning
dic tirnes. This practice was already going ori rhere in the thirreemh
136
cemury, as artesred by Sefer Hasidim, which refers ro cases when a person should nor rake on a privarefasr
the midwife is called for, or when a person rakes care of an aged morher
or farher or a sick person relies
8:' ;~i:11,but
died."I33
accompanying
in fourreenrh-cenrury
German
was transferred
ro remembering
Of)
tic,;
of remembering
the
refer ro thar anniversary by rhe same name, Yahrzeir. Rabbi Moses ben
Isaac Minrz (ca. I420-?), a German Talmudisr,
ta say
for a mourner
annually one's
became the date for hena qadisha socieries ro fast and (hen hold a
of rhe
in the Black
of rhe memorialization
and
culrninaring
t
...
the dead.
How did chis al! get srarred? The earl iest refereoces
practice was ro be followed is traditionally
usually
Akiva.
abour
'37
rhe great
second-cenrury
grounded
rhar such a
in a srory rold,
Palestinian
sage Rabbi
1:.8
The core
in a cernerery,
carrying a beavy load of wood, and offered ca help him. The person
dish or lead the services ar rhe same rime. One person is sirrinzD shiva
anorher is in rhe firsr momh of mourning,
been a merciless tax collector when alive. The only way he can be
saved, he tells Rabbi Akiva, would be if he had a son who could srand
rhe "rwelve rnonrhs" anniversary. Mintz says [har the rnan sirting shiva
up in the congregation
Kaddish
'
congregation
if during rhar week "falls the anniversary of the dearh of anorher rnan's
name be
Ha-Levi (Maharil) ruled furrher in Mainz thar "one fasts for the anni-
versary of one's father's or mother's dearh, nor rhe day of rhe burial."
This suggesrs
In rhe Middle
135
being followed
Kad-
ticeJudaism,
by orphans ta ameliorare
in Gehenna."
developed
And, con-
norrhern.French
liturgi-
wirh cerernonies
ar
connected
the Kaddish
associated
in Judaism
cal compilation\L<;:ni'
Kaddish"
the end of the service. Although barekhu was rhe earlier prayer recited
Kaddish.
ro set before rhe A lk [as Ieader of prayers] an the night afrer rhe Sab-
KadJish.'l.W
though its earlier part, as we have seen, was associared with amelio-
In addition
rhe recruitmem
is said
even of a
BU[
in Hell.
independent
undersrood
liturgical
as an inrroducrion
was no longer
II
1
tO some-
ancienr, Ashkenazic, and Sefardic versions and funcrions in rhree pridish de-rabbanan, or scholars' Kaddish); (2) it marks rransirions during
seccions of rhe prayer services, such as before and afrer rhe Shernoneh
Esreh, whicb is the required pIarer of each service; and (3) it carne
ro be recired as rhe prayer of mourners,
The original line of rhe Kaddish is rhe sborr ancient prayer rhar
probably goes l-.,ck ro rhe days of rhe Temple, before 70
C.E.:
"May
His great narne be blessed for ever and ever" (yehei shemei
rabba
ro midrash Sifrei
ar responsive
read-
ing berween rhe reader and orhers: "We say, 'May His great Name be
blessed' (yehi shemo ha-gadol rnevorakh), and rhis is ro be followed
by the refrain, 'for ever arid ever' (Ie-lolam u-le-lolemei
'01amim):'141
Gad be blessed for ever and ever'' (lehevei shemei di-elaha mevarakh
min-ialma ve-Iad 'alrna) (Dan. 2:20) and rhe Hebrew verses "Let the
name of the Lord be blessed now and forever" (yehi sbem YHWH
It exisrs in
mary ways: (r) it is recired afrer one srudies c1assical ]ewish rexrs (kad-
This origioalline
I.jO
lical verses, especially the Aramaic verse in Daniel: '''Ler rhe Name of
cares rhar rhe rernedy is for an orphan ta lead the evening services
because according
mevorakh mei-arah
rhe spe-
together
rnevorakh) (]ob
239
be rhe
1:2 r ).
of the "Lords
1 '
1
/fgillg, Dying,
Reil/elllDering
By geonic rirnes, ten adult males (rninyan) are necessary for someone
blessed} be Your narne" (Marr. 6:9; cf. Luke II :2). In rhe Gospel of
Even though
elemems
of saying
One has done great things for me, and boly is His name'" (1 A6-49),
chis, ac least in the German Empire. That culc of the rnarryrs of 1096
Th"" 'vas rhe base text of rhe prayer ro be said for rhe benefic of
rhe elead in the Talmud. Rabbi Joslma ben Levi (rhird-cenrury Pales-
evenrually
tine) claimed rhat rhis short prayer had cosmic powers: "Rabbi Joshua
ben Levi said: He who responds 'Arnen. May His great Name be blessed'
wirh a11his rnighr, rhe senrence decreed for his [sins} is annulled,
it is said, '\Xlhen rerriburion
icate tbemselves-bless
rerriburion
[was] annulled
as
..q2
or elaborared
cenrury,
blessed]'
Exrending
pronunciarion
YAHRZEIT
AND
KADDISH
is illusrrared
rhe rnorning.
the ancient
pious
formula.
It begins:
and holiness"
(ve-nirgadalti
ve-nirqa-
dashri) (Ezek. 38:23) and "his name is holy arid awesorne" (qadosh
ve-nora shemo) (Ps. III:9).
Only in the pOSt- Talmudic i\1asekhet Soferim, on rhe limrgy, do we
service, as opposed ro rhe smdy hall.
as Rabbi
is parc of the
re is rnentioned
in
OBLIGA
ro say Kaddish.
TIONS
An extreme case
businessman
husband
acred when
her farher-in-Iaw
he engaged
died:
ten Talmud
scholars, and firred up a room in our house where services were held;
and he devored his days and nighrs ro rhe Torah. He gave up his business travels rhroughout
miss a single kaddish.
For parenrs,
afrer which
Jews in Ashkenaz believed rhar rhe souls of the dead rerurned ro Hell,
bis), and it srill is recired aher Jews recite or srudy a secrion of rab-
inrroducrion
he had ro oppose.':"
or
l.j5
nor an orphan ro lead rhe Sabbarh nighr services and say Kaddish,
rerrcd
...
we find
involved prolonged
cult of rernem-
nor a synagogue prayer ar alI. The power of rhis line is such that when
rhe world endure?
rhe widespread
again, indicaring
generared
in order nor ro
"148
mourned
Kaddish
is
attrib-
utes it ro rhe influence of rhe Mishnaic rule thar the wicked will spend
twelve rnonths in Hell. He also points out that in the Rhineland,
mourners
hooded
mourning
garment
.1ging, D) IIlg.
Kellltlll(Xl'wg
known as a mitaron for the full rwelve rnonths for parents and thirtv
wirh srnall lighrs rhar are lir on the Yahrzeir. Tornbsrones wearher,
I50
Gerrnany
is a quesrion
of a cornmuniry
even
mourners
of different
or sheloshim,
Kaddish
responsum
parems areburied.
ta rhe synagogue,
Kad-
a dis tine-
information
members
whoever gers rhere firsr ro be able ro recite rhe Kaddish ourside, but
of rhe discussion
[Q
following week.
sirring shiva, lf tWO men have rhe same srarus, they draw lors. The
cornplexiry
a brief descriprion:
dur-
it was
through rhe cenruries with rhe memory of our beloved dead ... The
is nor appropriare
so, someone sirring shiva did nor need a special honor that day, Those
who were marking
rhe anniversary,
morning ar
8:30 P.M.
and Sarurday
II:OO .-\.M.154
ded ro be ca11ed ro rhe Tarah or ro lead services, and if more rhan one
had such a religious
obligation
(hiyyuv),
The mourning
memorial
ro rhe third
._}
regulat reminders
are called up
anniversary of the dearh of your loved one, can you please fill out the
evenrually
Synagogues keep records of rhe Yahrzeit file rhar are updated reg-
rnarryrs.
or marking
among
Families pal'
is rhere ar
rhe sarne rime. The rensions over rival claims are alluded ta in Rabbi
Moses ben Isaac Mintz's
in Yizkor prayers.
synagogues
devel-
I
I,
A Conservative
synagogue
farher (narned) will begin on Thursday evening, (date). Evening services begin ar
):30
PM
7:00 AM.
..
l
l
L
l
t
l
l
. -....
')" "c ' ~ -" ........
an obiruary [hac indicares when rhe funeral will rake place. The cernetery is called, rhe ownership of rhe plat verified, and the arrangemems
A MODERN
ORTHODOx/TRADITIONAL
FUNERAL
AND
BURIAL
ro the c!Jbi
:lDJ
The family gachers around rhe dying loved one eirher in rhe hospi-
cal or hospice or, as in chis case, ar home. The first rhing is ro call rhe
rabbi, who will come over and help wirh rhe arrangemenrs.
may ask if rhe family wams ro have a traditional
The rabbi
funeral. If so, he
arid guard-
ing of rhe body before the funeral, arid he \ViU also call rhe funeral
has been broughr inca the chapel and is draped in a black cloth. The
comes over.
holim de-borolugh]
biqqur
just in Brooklyn,
New York,
reciting Psalms.
The :.lmily members
he knows rhe farnily and rhat rhey are at such and such an address.
arid
\\7hen rhe police come and rake a look, a release is signed rhar per-
rime ro see rhern before the funeral service. Guesrs sign a book indi-
medical exarniner's
wirhour
(shemirah)
(taharah)
ers and rheir families should rake rheir seats in the chapel, and rhe
moumers
need for a
auwpsy.
155
(qeriyah), Approaching
calls.
who are rrained ro do chis
a. garment
of rhe mourners
garmenr
qadisha who are ever present arid recite Psalms round the dock umil
God's jusrice recired afrer hearing abour a dearh, "Blessed are You , ..
1'
]udge of trurh."
f:
rhe
over
The mourners are led inro rhe chapel and rake sears in the first
The family members speak ro rhe funeral hall and arrange the rime
245
row, dosesr ta rhe body. Except for rhe funerals of his own parents,
help guide rhe body, placed an a movable bier on wheels, out rhe
a Jew who is a Kohen may nor be presem where the body is in rhe
the mourners
service, usually rhe family rabbi, begins by reci-ring one or rwo traPsalms rhat menrion
rwenry-rhird
I
I
I
I
I
priate. Others also read any number of other Psalms ta evoke rhe mood
of solernniry
~'.
"
ro lead
.. ,
ent Psalms, before reaching rhe grave sire rhar has been prepared
by
of life.
In rhe past, it was the practice of just the rabbi ro make a eulogy
about rhe deceased based on firschand knowledge
Then everybody is seared, and the person presiding over rhe funeral
ditional
already lowered inro rhe grave and rhe burial service begins. The rabbi
ar whoever is presiding reads anorher Psalm and rhe mourners
reci re
rogerher eirher rhe special burial Kaddish or rhe usual Kaddish prayer,
for family
depending
members,
sornetirnes
genera-
appropriate,
of rhese cornrnenrs,
rnourner's
individuals
experiences
or
written
somerirne
in the sevemeemh
rnany traditional
Kaddish,
is
when ir is perrnirted. The memorial prayer is recited once again, naming rhe deceased.
whose name is
Ar rhis poinr, rnourners and orher family members and friends rake
turns shoveling dire over the coffin umil it is cornplerely
This practice has become more popular
before, just as family participation
covered.
sidered bad luck for one person ro hand rhe shovel ro rhe nexr, and
so as each finishes shoveling some dirt on rhe grave, he ar she puts
when and
where rhe burial will rake place and rhar those who are going ta rhe
cernerery should form a cortege behind rhe hearse wirh rheir headIighrs ono This is a modern version of the anciem rorch-Iighred
funeral
rhe shovel into the ground and the next person rakes it up anew umil
enough has been shoveled.
The service ends and people step back frorn rhe grave ta form two
parallellines
ers walk, and those present console them with the formula of conso-
for differem
numbers
of days, depending
The body is then moved our of the funeral chapel and placed inro
the hearse. Sornetirnes
grandchildren
and
247
of
A .MODERN
CUSTOM
a rombseone
family arid friends of the deceased who gather for rhis purpose around
rhe grave-ade.
Apparenrly,
it is
derived Eram the widely praericed cusrorn all over the world ro dedicate
J.
ar a commemorarive
plaque
it ar a special ceremony.
This cusrorn
of a Euneral monument,
is dane abour
as soon
for
No prescribed
narions
wirh
ceremony
invenred
combi-
"for
rhe lasr rir.ie"; orhers do nor, since it may nor be rhe end of rhe rnourning period (e.g., for a parent in Israel, afrer rhirry days). In some ways,
brings a measure of "closure" ta rhe period of mourn-
period
may have beeri over for rnonths if rhe deceased is a relative other rhan
aparent.
makes lirurgical
sense even
for a parent, but this has nor caughr on in rnost Jewish comrnunities
outside of Israel.
As 11'ebate sem. tbe] eus baue dereloped a ri(h rariety of lift cycle cerenionies.
The ]ewish life cyde conrains
rhe unveiling
Conclusions
in modern tirnes.
by first
ish lived experience for centuries and been modified by it. Some, like
infanr rr.i.le circumcision,
and augrnenred
00
earlier precedenrs
modern tirnes in central Europe and enjoyed elose ro universal practice only within the last rwo hundred years, surprising
ish cornmuniry
ta cornrnuniry,
ognizably]ewish
everywhere.
Alrhough
[Q
the
in more
boy berween the birrh arid rhe brir; rhe bride circles
."
vocabulary,
as rhat may
RFE
NO
OTHER
BOOKS
ON JEWISH
THEMES
BY CHAIM
I RL
LOAN
RAPHAEL
..
estival Days
A Historyof
Jewish Celebrations
CHAIM l).~
..J?HAEL
//
RtTURN AS SOON AS POSSIBU
TU THE REFERENCE UBRARY OF
iJRO,;'.;;WM
NEW \ORi\, N. Y. 10019
~ , , ~.
LffiRARY OF THE
C E U CENTRAL
~
UBERTY
EUROPEA1"
UNIVERSITY
BUDAPEST
GROVE WEIDENFELD
New York
"11III""
fi
66
-----------------c-~~-----------------
~
"
(PASSOVER)
67
Lord brought us out of Egypt with a mighty hand and outstretched 't,
arm, with great terror, and with signs and wonders.'
This overwhelming rationale for the celebration ofPassover has been strong enough throughou t the millennia of] ewish history to harmonize ~
all the otherwise divergent facets of the celebration. With bated breath
Jews have relived 'in every generation' the dramas of the Bible story.)
and recreated in the Passover cerernonies an exact echo ofincidents and;
commands through which Moses finally engineered the breakthrough.J
At the heart of the Bible story was the roasting by every family of a iamb ~
to 'be eaten entirely during the night. Blood from the Iamb was to be
smeared on the doorpost of every home to ward off 'the slaying of the l
first-born', the tenth piague on the Egyptians which proved decisive in 'persuading Pharaoh to lei: the Israelites go. We are told that because of
the haste in which the escape was carried out, the bread far the meal','
was baked without yeast, taking the form of a 'biscuit' which has come '"
down to us as matzah. In the Seder ceremony these are two of the three'
essentials to be highlighted: pesach (a bone to represent the Iamb) and:.
matrali (for the bread). The third is maror (bitter herb), to commemorate 'the hard bondage' that is also spelt out in the pilgrirn's]
affirmation.
We have already seen in chapter 3 that each major festival marks an;
important stage in the agricultural year, with an additional rationale
that links it ta a major drama of]ewish history. Each ofthese elemenrsl
enriches the other, with a happy outcome demonstrated in the rules for
the festivals as laid down in the Bible.
For Passover, these rules ordain (Levitieus 23:5-6) that 'the Passover"
itselfis on the night of the fourteenth day - full moon - of the first month
Nisan, with the festival starting on the fifteenth and lasting for seven:
days. The first and last of these days are full holidays with cessation]
frorn work, while the intervening days are hol (secular), a form
workaday festival days. Because] ews in the Diaspora could never be
quite' certain when tn~ new moon had appeared in the sky over]
Palestine, despite all the efforts made ta spread the news, the rabbis
ordained that in the Diaspora the festival should last eight days.iwith]
the fi~~t:two and last two 'holy', and the intervening days as workadays.
This became ingrained in tradition even though the original motivationt
no longer applied after an astronomic ~lendar was devised and knownj
everywhere.
c
<
68
Details ofthe original Pesach in the Bibte paraHel tne :;.l-JlH11S "a.,-uu~~
f alI pastoral people as described by cultural anthropologists. In this
icture, every family slaughtered a first-born Iamb or he-goat on the
ve of the full maon in the first spring month, an ancient tradition by
hich one warded 0fI' illness and plague in the year ahead. A bunch of
yssop was dipped in the blood, which was then daubed on the
oorposts of the home, a ceremony which marked the participation of
e god in the sacrifice. The food had to be consumed in the night 'in
ste' (as in the Bible story) , with anything left over burned to avoid
utrescence. In a book on this subject by T. H. Gaster, 'bitter herb~
e said to have been added as a cathartic against impurity. The ban
n all 'leaven' during the festival was an expression of the same
arding-off of impurity.t"
There was never a hard line between pastoral and agricultural
ople, which explains why the Iamb sacrifice in spring is enlarged in
e Bible story by an offering of grain, natural in spring by a grainowing people. The ancient Hebrews were both. Passover therefore
. lebrates, in addition ta its other roles, the beginning of the grain
rvest, first of barley and then of wheat, the whole period lasting
ven weeks from the full moon ofPassover. In theJewish practice, an
et (sheaf) of the new barley was offered ta the Temple every day
er Passover ta be 'waved' ceremonially by the priest. The Omer
an to be counted daily from the second day of Passover for seven
eks, at which point the festival of Shaouot ('weeks') was celebrated.
ounting the Omer' until the seven weeks were concluded became a
gnizable stretch of] ewish life with its own traditions, as we shall
69
I~
e roots are clearly visible, sa that we can say WllU d:>:>u.a.uvv _- --er ceremonies, with the four questions, the four cups of wine, the
n invitation to all to participate and all the other familiar aspects of
e Seder, are more than 2,000 years old. This is certainly an element in
ir continuing appeal.
The appeal lies also ar a deeper human level, in the power that the
st ancient of Passover prescriptions - the need to abolish 'leaven'
m the household - has exercised in promoting among the J ewish
ple a sense of invigoration at springtime. In b~bl~c.al t~rms, r~e
Iition of'leaven' was linked solely to matzah: In prirmtrve nmes, this
d led in 'renewal'
sacrifices to rule out anything in the food .
hcoming that might ferment and thus be impure. The rabbis
veloped a parallel formula for 'leaven'. In practice this m:an~ an
tensely strict separation of Passover dishes and food, r~sulnn~ In a
ring-cleaning - or invigoration - that was put in hand immediately
er the feast of Purim one month earlier.
This isjust one element in thejoyous rhythm oflife established by the
vish festivals.
LAC BA
OMER
(THIRTY-THIRD
DAY OF THE
OMER)
OF WEEK~
72
PENTECqST)
'.ved summer festival of Shauuot comes into view: a very brief but
traordinarily happy one,
It is presented in the Bibie as a pilgrim festival without a date in
onthly terrns but simply as being held the day after the completion of
e seven-week Omer, whichtakes the date (according ta the rabbis) ta
e sixth of Sivan, the third month. Choosing a date was, in fact,
premely important ta what has become a central theme of Shaouot:
at it is the day on which the wanderers in the Wilderness received the
orah, following the descent of Moses from Mount Sinai. This great
, ccasion is not given as the rationale for Shaouot in the Bible, which says
nly that the momentous Sinai day was in the third month after the
xodus. To assign this to the day in the third month which follows the
nd of 'Counting the Omer' seemed, ta the. rabbis, a satisfying
entification.
What the Bible does select for emphasis is that this, the second ofthe
ree pilgrim festivals, was, above ali, a harvest festival. Completing
e cyele which had begun at Passover with the priestly 'waving' of a
heaf of the barley harvest, Shaouot signalled the closing stage of the
arvesting of wheat, from which two loaves of bread were baked and
resented to the Temple as a sacrifice. More broadly it was the Chag
a-Bikkurim, the festival offirst-ripe fruits of all kinds, a 'green' festival
ever there was one. There is a rhapsodic account in the Mishnah,
uoted earlieron page 22, of the way the processions carrying the first'pe fruits toJerusalem were organized.
In a natural development from this, Shavuot became in time the
estival at which the enjoyment of alI kinds of summer foods gave
tense delight, with a highly decorative background of plants and
owers at home, in the synagogue and in the country generally. The
ible allots only one day to Shauuot, but this was expanded to two in the
iaspora for the reasons of calendar 'certainty' mentioned earlier (page
8). The extra day was always welcorne because ofthe many activities
ammed into Shavuot, partly because of its unique association, even if
ot biblically authorized, with the giving ofthe Torah.
In firmly Orthodox cornrnunities, the celebration ofthis great event
pelled congregants ta stay up alI night, filling their minds with
adings that would express their sense of awe. an the eve of the first
ay they would return to the beth-hammidrasli (study-synagogue)
after
he evening meal to read all night from a book called tikkun, a specially
73
l'
>
74
. TISHA
BJAV
(NINTH
OF AV:A
TWENTY-FOUR-HOUR
FAST)
ROSH HASHANAH
(NEW YEAR)
With Rosh Hashanalt and Yom Kippur (the New Year and the Day of
Atonement) we come to a ten-day period of deep personal reflection
and self-examination which is different in character and power [rom
any other experience in the festive yeaL
77
""
was different in Babylonia, where the battle for fertility was celebrated
in the spring. The Jews adopted the Babylonian enumeration of the
months, beginning with Nisan, but they still retained the older tim ing of
New Year in the autumn. As we shall see, Sukkot, the great autumn
harvest festival, is described in the Bible as coming 'at the end of the
78
79
ye;:~e autumn New Ye~r also carried with it, frorn primitive ti~es,
an.
service,
IS
opened,
the
YOM KIPPUR
(DAY
OF ATONEMENT)
80
81
.
."
u~
Kol Nidrei
'1
We shall see in a moment that in Bible terms the central feature of Yom
Kipiur was the awesome entry ofthe High Priest into God's presence in
the Holy of Holies. This has been magically recaptured in a ceremony
that takes place in synagogue during the day's worship. But before this
point is reached, the congregants will have participated on the eve of
the fast in a gathering called Kol Nidrei ('AII vows .. .'), which will
always remain for many the most haunting evocation of the fast.
The name is taken from the opening words of a long statement - not a
prayer - that precedes the formal beginning of the fast and sounds at
first like a self-protecting renunciation of responsibility for vows or
obligations unfulfilled in the year ahead. It is, of course, far more than
this.
If it were merely a protective formula, it would be strange that it
should have acquired the significance it has. It is certainly different
from the usual instructions ofrabbinic law and was, in fact, not known
in the early rabbinic centuries, being first heard of among the sages of
the Gaonic era, in the seventh to eleventh centuries. At one time, some
scholars thought that the words might be a form of self-absolution for
Jews who had been forced publidy to accept Christianity or Islam.
This idea no longer holds the field, and. some now see the formula as a
reflection of the deepest purpose o(Yom Kippur in social terms: a time in
which one must put things right, repairing damage, forgiving hurt and
thus accepting blame in advance for vows that might be unfulfilled by
force majeur.28
This would not in itself have given the Kol Nidrei statementsuch
abiding selemnity amongJews, and one therefore puts weight on other
reasons, two in particular. The first is that the impact of the fast is so
serious that a profound sense of awe ~overns
the moment of its
inception. Any statement made at this moment attracts the awe ofthe
82
l'C:::!)llVa.1,
u..J..l\.~
" ...6
.....
-~
r---
=:
robes, on Yom Kippur he carried out the entire service personally and
prepared himselffor the entry into the Holy of Holies by being robed
simply in a white gown.
It was in carrying out the routine sacrifices himselfthat he prayed to
God in a way never heard otherwise: by pronouncing God's name
explicitly according to the Ietters in which it is written in the Bible.
Hearing this Ineffable Naine, the masses who had garhered. in the .
Temple courtyard prostrated themselves in ecstasy, crying, 'Blessed be
the Name and the Glory ofHis Kingdom for ever and ever.'
This first prayer and sacrifice centred on a plea for forgiveness ofhis
own sins. After a long pause for purification, the prayer was repeated a
second time, with the same pronunciation ofGod's name, in a plea for
forgiveness for the priests. Finally it was repeated a third time, when he
prayed for forgiveness for the entire people. It was for this that he
entered the sanctum. The populace.inow stunned irrto reverence, burst
into fervour as they saw him emerge from an encounter which had
carried with it a mysterious sense of danger.
- has determined what 'for Azazel' meant, but as described it must have
been a primitive ritual ofvery great power. We are told that when the
news of the scapegoat's death was brought back to Jerusalem,
it
- released agreat ftood of relief.
And here, i~ this mobile picture of the primitive and the joyous, we
get an insight into how Yom Kippur developed the way it did. Solernnity,
however intense, would give way, when its meaning had been
absorbed, to corrimunaljoy.
We have noted this more than once in discussing the festive year; and
Yom Kippur, the most solemn of alI the celebrations, is a prime example
historically of this human process at work.
There is a passage in the Mishnah which talks of the particular
happiness oftwo festivals, th~ fifteenth of Au and Yom Kippur. 29 We noted
above (page 77) that the fifteenth of Au is a midsummer
festival
- devoted to the enjoyment of Nature. It seems odd to find Yom Kippur
listed with it so firmly; but the clue lies in the huge happiness that
moved the people when the solemnities were completed. There had
_ been a feeling of danger when the High Priest entered the Holy of
Holies. The mood continued while the scapegoat was on his fateful
journey; and suddenly, with the news ofits ending, one could rejoice.
The Mishnah (as mentioned earlier on page 2) describes the joyous
mood with engaging detail:
o
..
Rabbi Simeon ben Gamaliel said: 'There were no happier days for
Israel than the 15th of Au and the Day of Atonement, for on them the
daughters ofJerusalem used to go forth in white raiments to dance in
the vineyards. And what did they say? 'Y oung man, lift up thine eyes
and see who thou wouldst choose for thyself.'
The Mishnah passage continues with Rabbi Simeon advising the
young men not to concentrate solelyon beauty. They should think also
offamily and the qualities offaith that willlead to true gladness. This is
the gladness that will be crowned one day by the rebuilding of the
Temple. 'May it be built speedily in our days,' he concludes. 'Amen!'
SUKKOT(TABERNACLES)
The festival of Sukkot, beginning five days after the great fast, has, Iike
85
f'
l'
f
r
I
86
:r
form, the day marks the completion of the annual read-through of the "
Torah scroll (the Pentateuch), followed by the seroll being rewound in .
order to allow an immediate reading of its beginning. The spirit
generated is both reverential and rollicking. Two selected congregants.]
are honoured respectively as 'Bridegrooms' ofthe Torah at its end and ~
reeommencement. In the jollity which ensues, the worshippers dance .
around with the scroll in their hands. In Orthodox synagcgues, women
sitting normally in a separate gallery join the main throng. Drink is' ..
often served in this kind of setting - traditionally whisky with salt ,.
herring - ta enhanee the fun.
In Israel and the other plaees where the eighth and ninth days are
merged, the joy is still unlirnited; but though in this respect the spirit of
the Chag is kept thoroughly ali ve, the original celebration of Sukkot ;
included agreat range of folk-cerernonies that are no longer eehoed,
except in prayer.
The theme ofmany prayers and hymns is still thatof water, the source
of ali fertility; but without the Temple, the relevant folk-cerernonies
have ended, one in particular. At some point while the Second Temple
was still standing - perhaps in the third or second centuries BCE - the
Pharisees had instituted a water eeremony which called for a libation of
water on the altar, foHowing the wine libation which was a daily ritual
after the sacrifice ofthe day. The link is clearly with the very primitive
ritual of pouring a little water an the ground or on an altar as a form of
what is called 'sympathetic magic'; but when dramatized in the Sukkot
ceremonies, it had become a rnuch-loved celebration in its own right.
The water for the libation was drawn in a special procession from the
Temple to the Spring of Shiloah. There, a priest filled a golden laver
with thewater for the ceremony. The populace, waiting at the Temple,
grew angry if the ceremony was not performed according to the form on
which they now insisted. When in one such ceremony the priest-king
Alexander Yannai, diliking the Pharisees, poured the water conternptuously over his feet, the crowd of worshippers (as was noted
earlier) pelted hirn with the citrons they were carrying for Sukkot.
But. this libation was far outshadowed by another Sukkot folkcelebration which is also nowIost: a dance by torchlight every evening
in the Temple are a called 'the Court of the Women'. This dance was
described by participants as the uItima'1e iri festivity. It was perhaps by
mistake that the water theme carne into the title of the celebration:
ea
88
CHANUKA.H
(FEAST
OF DEDICATION)
..
includes it", and there is the mention in the New Testament (john 10:22)
of Jesus being in Jerusalem at 'the feast of dedication, and it was
winter'. One knows also of the engaging argument between the two
famed first-century rabbis, Hillel and Shamai, on how to light the
candles. Hillel thought that they should be lit in progres sion daily from
one to eight, while Shamai thought the opposite. (As so often, it was
Hillel's view which prevailed.)
:
Given the Chanukab detail that was certainly known when the
Mishnah. was edited at the end ofthe second century CE, one has to think
of its omission as deliberate. The editing was carried out by Rabbi
Judah Ha-Nasi, and it is generally held that he must have wanted ta
minimize talk of Chanukah because (as mentioned earlieron page 30) he
had very good relations with the Roman authorities, the current rulers
of Palestine, and was not keen to revive memories of rebellion
against an earlier overlord.
.
In general, it must be said that the rabbis always tended to be
pacifists. The central interest of life was to study the Torah, not to
disturb the peace which made this possible. This is a point overlooked
by almost all historians when they present the great Rabbi Akiba as
giving his moralblessing to the courageous rebel Bar Kokhba, quoting
an alleged remark that he must be the Messiah. Akiba could, in fact,
never have believed that a leader as ruthless as Bar Kokhba was a kind
of Messiah, despite a jovialremark relating to Bar Kokhba's unbelievable feats of strength.
The virtual omission of Chanukah from the Mishnah reflects not only
pacifism but also the rabbis' general dislike ofthe Hasmonean dynasty
of priest-kings who had established themselves, under Roman protection, in succession to the early Maccabee rulers. That the
Maccabees became heroic to the world at large in later years - the
subject of dramas and music of imrriense range - is largely due to the
lively account of their story in the books of Josephus, whose presentations of Jewish history became imrnensely popular in the Middle
Ages. Josephus was, in fact, the first to talk of the festival as 'a feast of
lights', though without any reference to the story now traditional ofthe
relighting of the Temple menorah. His account of the Temple's
rededication puts the emphasis on the resumption of sacrifices, a
triurnph to be celebrated for eight days. In trying to explain the
festival's name 'lights', he says, rather lamely: '1 suppose the reason
91
..
was because this liberty appeared to us beyond our hopes, and that this
was why the name "lights" was given to the festival. ,30
,1
PURIM
(THE FESTIVAL
OF LOTS)
Purim as a Camioal
I
r
burgeoned
in Jewish
carnival
aruurru
lJlC
L.C,HL":'"
accounts of Purimjollity
95
that emerged
ta a clean,
xosner
Passover'.
For us, too, the story of the individual festivals has now come fuU
circle, with Purim leading us back once again ta Pesach.
96
road
97
Sabbath Eve
Sabbath brings the joy of the future life into the shtetl. This
the climax of the week, "a different wor1d, no worry, no
work."?" One lives from Sabbath to Sabbath, working an week
to earn for it. The days of the week fall into place around the
Sabbath. Wednesday, Thursday arid Friday are "before Sabbath,"
and they draw haliness Irom the Sabbath that is coming. Sunday,
Manday and Tuesday are "after Sabbath," and they draw holiness from the Sabbath that is past. Any delicacy that one finds
during the week should be bought and kept, if possible, "for
lS
Sabbath.'
38
REMEMBER
THE SABBATH
SABBATH
EVE
doubts
whether
1:
-]
hou~i
Next she braids the dough into "twists" ready for bakinJ
Before the loaves are placed on the hot bricks she thraws a bit
d~ugh into the ~re saying, "Blessed be Thou, Oh Lord our GOI(
Klllg of the Universs, who hast hallowed us by His command
ments and commanded
to take of the hallah."
/
I
40
REMEMBER
THE
SABBi_TH
said scornfully,
of
Each Friday
'1 f
I
1
i.
I
t
the knots must be the correet kind and number. It is also called
"Iour corners," arba han/os.
f-
ta
1'
41
SABBATH EVE
fabric-satin
ar velvet perhaps
42
REMEMBER
THE SABBATH
SABBATH
EVE
. 43
will be kept.
The woman of the house lights the candles, praying as she
does sa, "Blessed art Thou,: oh Lord our. God, King of the Universe, who hast hallowed us by His Commandments and cornmanded us ta kindle the Sabbath Iightl" She says the prayer in
Hebrew, which she may ar may not understand,
for Hebrew is the
language of religion. Her prayer is alrnost inaudible
ta earthly
ears. Men say some prayers alo ud but a woman usually moves
her lips and barely murmurs
the words. Having lighted ilie
candles she moves her arms over them in a gesture of embrace,
drawing to her the holiness that rises Eram their flames. She
draws the holiness ta herself, but not for herself only, for she
represents her household.
In the glow of the flames and of their sanctity she covers her
eyes with her hands, and now she says her own prayer, dictated
by her heart. This prayer is not in the language of ritual but in
Yiddish, her own vernacular.
She is free ta pray as she wilI, but
she will probably repeat one of the familiar forms that have been
used through the years, begging for the welfare of each member
of her household, adding only the few special phrases and pleas
that mark the prayer as her own.
Of ten she weeps as she prays and it would be hard ta say ta
what extent the tears themselves are part of the ritual. For sa
many generations
women have wept as they prayed over the
Sabbath candles, te ars of grief or of gratitude, of hope ar of Iear,
tears for themselves, for their families, for their people. Through
the years littIe girl5 have seen their mothers standing rapt and
the tears between their fingers shining in the candle light, seeming
ta be part of the prayer.
Lighting the candles is another of the three commandments
special ta women. The third is the ritual purification
at. the
mikva aher menstruation.
If a woman performs her three corn.
mandments
without fail, she may feel secure about her future
life.
Orice the candles have been Iighted, Sabbath is within the
home, AlI is ready. The race is won, anxiety vanishes, the breath~
sundown,
The boys, down ta the very srnallest, are dressed like 'their
fathers in long black caftan and black cap ar hat. The very .little
ones may have short trousers underneath,
and childish socks peeking out from under the hem of the dignified eoat.
.
At Iast the housewife, with house and family furbished for
the taste of heaven on earth, turns to preparing
herself. By the
time she is .ready the men ha ve returned frorn the bathhouse, stiH
racing against time-for
they must be at the synagogue by sundown. They depart quickly whiIe she puts the last touches an her
own costume. The kerchief is replaeed by the wig or sheytl that
covers her cropped hair, and her splashed and rumpled cotton
dress is replaced by the Sabbath dress of black silk, enriched with
whatever
jewelry she has ta mark her dignity as a wife and
mother.
.
For many women a Sabbath without jewelry would be almost like a Sabbath without ehicken ar fish. The ideal Sabbath
jewel is a necklace of pearIs. It is said that even if hard times
forced one ta pawn her pearls, she might hope to have them back
for the Sabbath.
"an Monday morning,
mother returned
her
pearIs (ta the pawnbroker)
and then on Friday night he would
bring them ta her again."o
As the sun sets, Queen Sabbath
enters the shtetl, "ta be
greeted by the men and boys at the synagogue, by the women and
girls at home. The precise moment when each Sabbath begins is
noted an the official calendar and is announced
by the shammes.
Then the mother in her sheytl, her Sabbath dress and pearls, performs the ritual of lighting the candles. No household will have
less than two and those that can afford it will have one for each
living member of the home Iarnily, in a five ar seven braneh
candlestick
of silver or brass-with
additional
holders if they are
needed. Probably
the candlestick
is a family heirloom
handed
down from mother ta daughter
through the generations.
There
are few heirlooms in the shtetl, but most households
have their
44
less rush of the day changes ta slow serenity which wi1l continue
until the new week begins. The table is prepared, with its white
cloth, two Sabbath loaves set out an it and covered with a nap\ kin=-if possible,
an embroidered
one. The housewife herself ~is
Iressed and ready, no work need be done nor is any permitted,
Therefore on Friday evening in the first peace of Sabbath she mav
it at ease with no sense of guilt for idleness, and open her book.
This is the special prayer book for wornen, containing the prayers
: women need to know, with Yiddish rranslations
of the ones that
,re in Hebrew. In the book also are legends, sermons and homilies
o help her fulfill her duties as a Jewish wife and mother. So
i she may sit quietIy reading-if
she knows how to read-until
the
, rnen return Eram the synagogue.
She will not have long to wait, for the F:riday evening service
at the synagogue is short. Its main feature is the welcoming by the
Chosen People of the Sabbath, their Bride. "Come, oh Cherished
)ne, and meet the Bridel Let us welcome the face of Sab_athl ... "
There is little time for musing and reading before the men
, etum, the head of the household and his sons, and perhaps the
yrekh, the guest for the Sabbath meal. If the household can
afford it there will surely be an oyrekh, for wirhout a guest no
I "abbath is truly complete. He may be a stranger from sorne other
nmuniry who was unable to get home for the Sabbath. He may
: be a delega te, traveling ro collect funds for some educational
in,"itution.
He may be, poor fellow, a Jewish conscript posted in
rwn, Or he may be a rabbinical student studying day and night,
' and Ied by. different households in turn so that in a sense his
'o ard consntutes a community fellowship.
Whoever he is, any stranger in need will come to the synagogue an Friday evening and at the end of the service he will ex-ect tohbe invited to some home. Frst rights of hospitality usually
) to t e more prosperous. The shamrnes may bustle up to a rich
:..uan and tell him, "I have a guest." Or the rich man may ask the
! "'lammes,
"Anyone for the Sabbath?"
I
There is a legend that every Sabbath
Gad sends the prophet
--lFh, dressed as a needy stranger, ta visit the Jews and observe
tl:le way they are fulfilling Ris Commandments.
Accordingly the
\
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SABBATH EVE
45
stranger one brings home may be the prophet. No legend is required, however, to stimulare Sabbath hospitality. :rop~et
or
beggar, to feed the hungry is a "good deed," especlally if the
stranger is a Jew who cari eat onlykosher food. Therefore it is a
privi lege to share the Sabbath feast, even if -by ill luck it is a
meager one.
The first words as the men and boys enter are "Gui Shabbes]'
the weekly greeting exchanged with all the holiday zest of an
annual Happy New Year, The man of the house recites his greeting to the Sabbath Angels, "Peace be unto you, ye ministering
Angels, rnessengers of the most High ... " He does net murmur
as did his wife, but speaks audibly, slowly pacing the room as he
prays, with his head bent slightly and his hands behind his back.
Little boys imitate their father's words, his posture, his gait, and
the oyrekh joins them. When the small boy becomes a father and
his little sister a housewife, the words of the prayers, the gestures,
the intonations will already have become part of them.
The father says a second prayer, the chapter "in praise of the
virtuous wife" from the Proverbs of Solomon. HA woman of
worth-who
can find .her? For her price is far above rubies. The
heart of her husband trusteth in her ... "
Now the head of the famiIy fills the ceremonial goblet with
wine, takes it into his hands, and chants the kiddush-the prayer
consecrating the Sabbath-and
the blessing over wine. Re fills the
cup to the brim, symbolizing abundance, and all stand while he
"makes kiddush."
When the father finishes he takes a sip from the gob1et and
hands it to his wife. The wife, daughters and younger children
say the blessing over wine, but not the kiddush, and each takes a
sip. .The older boys and the ovrekh say kiddush aher the Iarher,
also over a full cup of wine. If a very honored guest is presenta grandfather or a learned man-he is given the privilege of saying kiddush first. The word kiddush means consecration. Theritual establishes the presence of the Queen Sabbath in the family
and the participation
of all its members in the Sabbath holiness.
The Sabbath rneal, like every rneal, is preceded by the ceremonial washing of the hands, pouring water over them three
times as the blessing is said. Before sitting
re-
46
REMEMBER
THE
SABBATH
moves the hat in which he returned from the synagogue and almost with the same gesture substitutes a skullcap from his pocket,
since it is commanded that his head be covered at alI times. Then
at last the family gather around the table set with the best linen
and the best dishes. During the week, meals may be hurried and
irregular, eaten in snatches and in solitude, whenever one has
time or feels hungry, During the week the mother may never find
time to sit at the table. But on Sabbath all sit down together, men
and boys on one side, women and girls an the other. The father
sits at the head, the mother at his right. The festive table is set in
the best room-if they have one-which during the week is Iittle
used except as a retreat in which the father can study,
I
The lengthy meal begins with the blessing of the hallah. The
father silently and deliberately rernoves the napkin, lifts the two
loaves, holding them together, then sets them down again. He
passes the knife over one of thern, then cuts the other in hali and
gives each person a slice. Each one breaks a bit from his slice, dips
it in salt, and "makes the blessing" for bread. All blessings are
in Hebrew and while they are being pronounced no word of a
profane language must be spoken. Theref.ore during the ritual
prologue of the meal the only words uttered are in Hebrew, and
-except for the kiddush-are murmured rather than spoken
alo ud.
The ruIe against breaking into the sacred Ianguage with the
vernacular may Iead ta embarrassment, If the father suddenly
finds there is no towel ta wipe his hands aher the hand washing,
ar no knife for the blessing of the hail ah, ar no salt for it, he cannot ask in Yiddish for the missing article, and even if he knows
the word in Hebrew his wife may not. Therefore he must resort
to dumb show, gesticulation and inarticulate grunts to announce
the emergency.
When the ritual proIogue 1S finished, the mother brings in
the fish, spiced and perhaps sweetened, and gives each one a piece.
The Iather receives the head in deference to his Iarnily status and
he may then present it to his wife in token of her excellence and
his esteem. The fish is followed by chicken broth "clear Iike
amber" with the finely cut noodles, aher which comes boiled beef
ar chicken, or both.
SABBATH
EVE
47
_)
,li
48
there will be ilO worry, but only happiness and the pleasure of
studying the Holy Words.
Even the saul is different, for an Sabbath an additional saul,
nshomeh veseyreh, is joined to it. AiI week this saul is with Gad
but on the Sabbath nshomeh yeseyreh is added ta each man,
woman and child; and while it is present no cares or worries can
spoi! the joy that is a foretaste of the fu ture.
Not only does each ]ew know that an those in the shterl are
sharing his Sabbath experience. He feels, beyond that, a cornmunity with ]ews who are celebrating the Sabbath all over the
world. This is a major strand in the Sabbath feeling-a sense of
proud and joyous identification with the tradirion, the past, the
ancestors, with al] the ]ewish world living ar gone. On the
Sabbath the shtetl feels most strongly and most gladly that "it is
good ta be a ] ew."
Sabbath Dar
50
REMEMBER
TI-IE SABBA TH
ar tend the babies while the grownups and the boys are at the
Sabbath services.
The family gToupSmoving toward the synagogue proceed at
a. Sabbath pace=slow, measured, dignified, in contrast ta the
weekday rush. The sons clustering araund their parents look like
smaii beardless editions of the father. Some of the little boys may
praudly carry the mother's prayer book, perhaps decorated with
silver clasps and velvet covers, probably handed down from her
own mother. And one of them may carry the Iather's praying
shawl, his talis, Iolded in the case his wife embroidered for him
as a wedding gift. The white talis, striped in black and fringed
at the corners, is the garment that clothes the man in the folds of
his faith. It enfolds him while he prays, perhaps even while he
studies the Holy Law, and it is wrapped about him when he is
buried. Ris Iathers talis was wrapped about him when as a tiny
child he was carried ta school for the first time, and when for the
first time he was "called to the Tarah"; and he wraps rus talis
about his own son for the same occasions. Each morning before
his first prayers, he must examine the fringes of his talis ta make
sure that they are kosher-that is, ritually fit for use--that all the
knots are in order and none of the tassels is torn.
If a child does not carry the father's talis, the man will wear
it over his shoulders, for an Sabbath it is forbidden ta carry anything outside one's own home, For the same reason, a handkerchief will be tied around the wrist ar tucked into the belt rather
than carried in the pocket. A little boy is less strictly govemed
by this prohibition, although he also must observe the Sabbath
regulations within appropriate limits.
Only under one condition may a pious man carry his own
talis or prayer book an Sabbath. If a "fence" has been constructed
around a group of houses, the area enclosed may be regarded
as one's home, and objects may be carried in it. The "ferice,"
eyruv, is a cord ar a wire, stretched around the shtetl, under the
supervision of the rabbi, who concludes the ritual by declaring
that "this is no lan ger a public domain, but the domain of an
individual." There is always the danger, however, that-despite
the weekly inspection-the "Ience" may have been braken at some
point, in which case carrying would no longer be permissible,
SABBATH
DAY
51
Therefore it is safer not ta carry even the ritual objects. Moreover, fuIl observance of the Sabbath prohibitions is more in
keeping with the well-beloved and much enjoyed feeling of the
Sabbath, the feeling that it is another world, another life, another set of customs.
The family may attend services at the main synagogue, the
shul, open only an Sabbath ar holidays. Or they may go ta the
besmedresli which, unlike the shul, is open aIways for prayer and
study. If the shtetl is veri small indeed, the shul and the besrnedresh may be one. As a rule, however, a shtetl wilI be more rich
in congregations than the size of its population would suggest. If
it is big enough it may have a number of guild syuagogues-one
for tailors, one for shoemakers, one for butchers. If the family
belong ta the Hassidim they will go ta the services of their chosen
Hassidic congregation.
It would be possible, though not usual, ta go ta no synagogue,
but to join a minyan ar quorum of ten adult male Jews. Any
room can serve as a place for prayer, provided it holds the Holy
Scrolls and has an its doorpost a mezuzah, The mezuzah is a small
box ar tube in which is sealed a piece of parchment bearing stipuIated passages from the Bible written in twenty-two lines. Its
presence an the doorpost makes a raom ar a house Jewish, for
it has been commanded, "Thou shalt bind the words of the Law
for a sign . . . upon thy door." The mezuzah is "kissed" an entering and on Ieavmg the house,
The main synagogue, the real shul, is more elabora te than
the other houses of worship in the shtetl, yet it lacks the splendor
associated with a church. The exterior conforms ta whatever style
of architecture prevails in the locality. The interior is apt ta be
comparatively nondescript. Long benches, facing the East, support wooden racks that serve as "reading desks" for the bench behind. In the center is a railed-off platform, the bimah, an which
stands a table where the scrolls are unrolled for reading. From J
the birnah, also, sermons are preached, important community .
announcements are made, Iunds for community services are
raised, and individual grievances are expressed.
j
Only at one point is there elaborare decoration. At the center of the Eastern Wall, the mizrakh, is the Ark of the Tarah, a
),
52
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REMEMBER
THE
53
SA..BBATH DAY
SABBATH
1
t
t
I
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t
are
accompanied
by a roeking
movement
of the
body, from the waist or from the toes. The motion varies from an
I
r
almost impereeptible
swaying through
the more pronounced
roeking of the very orthodox,
ta the violent movements of the
Hassidim. Some prayers are chanted with a special melody, some
are said aloud and slowly, some are murmured
at great speed.
Some are' said in sitting position, some standing. Some are read,
chanted ar sung by the cantor who stands behind a pulpit near
the Ark, and the congregation repeats or responds.
When one comes in late, as some do, he must go through the
prayers in their proper order until he catehes up with the cantor
and the congregation,
which is done with incredible speed. The
I
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SABBATH
REMEMBER
THE
DAY
55
SABBATH
54
whole room is aswaying
mass of black and white, filled with a
tangle of murmur
and low chantings,
above which the vibrant
voice of the cantor rises and Ialls, implores and exults, elaborating
the traditional
melodies with repetitions
and modulation5
that
are his own. The congregation
prays as one, while within that
unity each man as an individual speaks directly ta God.
The most important
prayer of all=on Sabbath as on weekdays-is the silent prayer, the Eighteen Blessings, which must be
read silently. not swaying but standing still, facing the East. No
word rnay be said and no interruption
allowed during the Eighteen BlessingsThe women upstairs
are also going through
the Sabbath
prayers. Like the men, they are seated in order of descending
status from front ta rear. There is rustling of Sabbath silks and
silent comparing
of Sabbath jewels, as they repeat the ~rayer5
aher the zogerkeh-a woman who, unlike rnost of thern, 15 able
to read and understand
Hebrew. She reads the prayer and they
repeat it aher her, following each syllable and intonation.
When
she says, "women, now you must weep,' the women weep. Her
service is rewarded,
not by money, but by the gratification
of
performing
a "good deed."
At a certain poin t the cantor interrupts
the prayers for the
reading of the Torah-the
five books of the Pentateuch.
The entire text is divided into weekly sections so that in the course of
ane year the whole of the Tarah will be read. Every weekly section is followed by the reading
of a small partion
from the
Prophets, called Haftorah.
The Holy Seroll is carried with jingling bells and due ceremony. from the Ark to the bimah, where it is carefully unrolled
ta the proper passage and placed on the table. Each week sever al
members of the congregation
are honored by the aliyah, that is
by being "called ta the reading" of part of the section for that
day, The one who is called does not actually pronounce
the
sacred words, sin ce that would entail too great a risk for himself
and the community.
If he should make a single slip some rnisfartune might faU upan the shtetl. Therefore
it is necessary ta
have a professional
"Master of reading" who has been trained ta
chant the text without an error. This expert, moreover, must read
each syllable and not depend on his memory for it, even thouzh
he undoubtedly. knows i~ well. He points out 'Nord by word, widt
a decoratedpomter
of IVOry or lacquered wood shap d Iik
.'
..
.
'
eLe
a
hand with a pomtmg index finger-since
the holy text must not
be touched with the "naked hand." The pointer must not be
made of metal, for metal is used in weapons that shed blood,
As he reads, the man who has been called stands at his rizht
silently moving his lips. But at the end, as at the beginning t:I'o,ne'
pronounces
a blessing m a sure, ringing
voice ,--each tim e kilsslng
.
O.
the edge of his talis with which he has touched the holy text.
!hen h~ moves ta the left si de, where he stands during the Iollowmg section, at the end of which he returns ta his seat and is succeeded by the one who was called after hirn.
T.o be called at all is an honor, but certain passages are more
hononfic. than others and are cherished rewards of service to the
c~mmulllty.
One of these is the enurneration
of the blessings
gIv~n by Moses ta the Jews before his death. But most choice OI
all . 15 the. first. chapter of Genesis ' and the privilege of" rea dimg "
this sectl~n 1S a~ctioned off each year, the proceeds going ta the
con:mumty services through which the shtetl protects the welfare
of its mernbers. The weekly prize is ta be matir, that is ta be
called ta the reading of the Haftorah.
AlI readings are marked by some donation ta the communit .
Whe~ arnan is "called up' he will whisper into the ear of t~~
gaba!, ar manager of the synagogue, the arnount he plans t
.
thi
.
o gIve,
:m d
is will be .ann~unced
ta the congregation.
Each man gives
m ac~ordance with h1S means, and if he is too poor ta give at all
he will offer a tokerr donation of a penny. If, on the other hand
a ma.n of substance has lagged in his contributions
ta the corn:
:nUlllty we~fare, one way of prompting
hirn to open his pocket
is to call him to the reading of the Torah. No one can refuse a
call ta the Tarah which is really a call by the Torah; an the contrary,
. .he must ."rise quickly and carne with swift steps . lf , h owever,
he 15 infirm with age ar illness, it is permissible for him to move
slowly, leaning
an a cane il need be-despite
the Sabbath
prascription
against carrying-or
assisted by some other person.
56
REMEl\fBER
SABBATH DAY
THE SABBATH
Severi men are called ta read each week. The first twa must
57
58
SABBATH DAY
of women,
"God of Abraham":
.I
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160
'7
After Sabbath
. C
The chief focus of the Sabbath worId is within the faur walls
of the home, The focus of the vokh is the shtetl itself, the shtetl
of the teeming market place, the unpaved streets, the shabby
wooden buildings. In summer the dust piles in thiek layers which
the rain changes ta mud so deep that wagon wheels stick fast and
must be pried loose by the sweating driver, with the assistance of
helpful bystanders. After a rain, streams and puddles of muddy
water invite the children ta splashing and wading from which
they emerge streaked and smeared. When the mud gets too bad,
boards are put down over the black slush so that people can
cross the street.
The thirsty dust is further moistened by the dishwasher and
other liquid refuse of the shtetl which is ernptied out in the
streets. "By the smell of the street water," it is said, "you can tell
what day of the week it is."
The main street of a large shtetl may be paved with jagged
stones, set in as they are found, with no attempt ta shape ar
smooth them. The pointed stones are called "cat's heads" and
when a cart drives over them the bang and clatter of its wheels
shout aloud the news of .its passage.
The houses of the rich are in the center of the town, around
the market place. A few buildings may have two stories, the others
will be shabby, unadorned, one-story structures, some with a yard
and perhaps a small vegetable garden surrounded by a fence,
often broken down.
There is no "Jewish" architecture. The characteristic features of the buildings are their age and their shabbiness. Cornparison of their state with the better grooming of the peasant
61
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62
REMEMBER
THE SABBATH
_ AFTER SABBATH
shtetI and ":iIl wander happily until her master calls her by nan
and she dutIfuIIy waddles hame, with her little ones trailing after
through ilie congenial mire of the unpaved streets.
hi~1
rus
customers,
by words re~enforced
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REMEMBER
THE SABBATH
in
AFTER
SABBATH
65
,
:~
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66
REMEMBER
THE
SABBATH
posed of his farm and dairy produce, the peasant uses his receipts
ta stock up on the more urban products offered by the Jew.
The crowds in the rnarket place are predominantly womeflthose who come to buy and those who come ta sell. AlI are dressed
in their weekday clothes, drab mended dresses, a shawl over the
shoulders, and each one carries a basket an her arrn. Some will
have a purse but more of ten a woman will keep her coins in a
corner of her large handkerchief, tied in a knot, ImiPpl. For protection against pickpockets, the knippl is carried in a pocket of
her petticoat and in order ta reach it or to put it back she hauls
up her outer skirt and digs deep into the pocket.
There are a good number of men also, peasants who bring
their produce, rnerchants and peddIers from the neighborhood,
artisans with their tools, selling their wares or making repairs in
the market place, and receiving orders for work outside.
The uniformity of the meri's Sabbath day dress is brokeri by
the addition of such practica! Ieatures as high boots, like those
ilie peasants wear. Some of them even Iay aside their long bIack
caftans for strenuous labor, but the talis koton is always retained.
Their weekday gait is quick, the expression of their faces is tense,
for during ilie vokh one is always "chasing after parnosseh," a
livelihood.
The market represents the chief contact between the Jew and
the non-jew, who for the shtetl is primarily the peasant. Aside
, from ilie market and scattered business negotiations, they inhabit
different worlds. And in the deaIings that bring them together
they represent different aspects of ilie econorny. The non-Jew,
ilie gol', is a farmer. The Jew, officially proscribed from owning
farmland, is urban.
The seeds of all their relations are in this market-place contact. They need each other, as customer and as source of supply.
They are able to do business with each other, for the most part
in friendly fashion. The peasant will have his special peddler for
small purchases, his special customer for eggs ar potatoes. Re
wilI give first preference ta this Jew, loyally repulsing other offers.
The Jew will try to buy his grain regularIy of one peasant. A
sturdy business relationship is built up between them.
At ilie same time, each distrusts and fears ilie other. It is not
AFTER
SABBATH
67
that each knows the other will try ta cheat him in bargaining, for
this is merely a part of the market game, a game that beIongs ta
Eastern Europe and is as native to the peasant as ta the J ew. "The
Polish ar Ukrainian peasant wouldn't like ta buy without bargaining with ilie custorner. The peasant has to feel that he gat a
bargain. SA ilie storekeeper asks twice as much because he knows
he will bargain ilie price down. The' customer may leave ilie
stare five times, and carne back, and bargain and bargain.""
There is beyond this surface dealing, however, an underlying
sense of difference and danger. SecretIy each feels superior ta the
other, the Jew in intellect and spirit, ilie "goy" in physical forcehis own and that of his group. By the same token each feels at a
disadvantage opposite ilie other, the peasant uneasy at ilie intellectuality he attributes to the Jew, the Jew oppressed by ilie
physical power he attributes ta the goy.
It is no rare occurrence for the market day ta end with
violence. The peasant, having sold his wares, will celebrate his
profits-and perhaps drink thern all away-at a Jewish inn. When
he can no longer pay for liquor and still insists an more, he will
be thrown out, whereupon if he is already infl.amed by drinking
he sets up a cry, "The Jew has cheated me!" If a group of cornrades who have shared the activities of the day should join him,
a token riot may follow. The pattern is familiar ta Jew and ta
peasant and it exists behind their consdousness through ilie
friendliest of dealings.
As ilie economic center of the shtetl, the scene of buying, selling and mingling, ilie market place epitomizes the interdependence, ilie reciprocity, ilie ambivalence that exist between
Jew and Gentile. The 'tensions produced by their relations and
mutual attitudes resuIt in a working equilibrium which prevails
until some accident upsets it. The area directly affected by this
equilibrium is limited ta the are a of contact between the two
groups, and each withdraws from it ta lead his own separare life.
When ilie equilibrium is upset, however, the consequences may
invade any home in the shtetl. .
As much as possible, ilie shtetI of the vokh is thrust o~tside
the Sabbath world. Yet in the world of the market place the
values of the Sabbath world persist, and the structure of the
',~
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68
REMEMBER
THE
SABBA TH
synagogue has set its imprint. The structure >'of the community
ia, in fact, the structure of the synagogue.
This is not because the secular order is carried into the
synagogue, but because it would be impossible ta separare the
religious from the secular=they are fused into one whole. Every
act of the weekday world falls within the jurisdiction of divine
Law and none is too trifiing ta be considered in relation ta the
Law. Every Jewish boy who plays among the market stalls has
been consecrated ta the Law, and its commandments are upon
him every hour of every day. During the week, as on the Sabbath,
his activities are conditioned by the solemn dedication with
which, as an infant, he was inducted into the ]ewish community:
"Ma)' he enter into Tarah, into marriage and into good deeds."
PART II
II
May
Re Enter