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Question Market
Ohr Somayach presents a fascinating work from Ohr.edu's "Ask the Rabbi" page: Q&A on Jewish belief, Jewish law, Jewish philosophy, Jewish ethics, and Shabbos/Shabbat. Jewish wisdom for our times!
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STAR-STRUCK!
Vered Zur from Germany writes:
Shalom, my name is Vered and I live in Germany. Some days
ago I was sitting with friends, talking. We talked about the Magen
David and the question why the Magen David looks like it
does with two triangles, one on its head. We came to the conclusion
that David decided how his “magen” should look like. But
why did he decide for this sign? Perhaps you can answer me on
this question.
Janet from the USA writes:
Dear Rabbi,
I am very interested in the history of the Jewish six-pointed
star. Who originally began to use this symbol and why? Your response
is greatly appreciated.
Roy Bernstein of Simon’s Town, South Africa, writes:
What is the origin of the Magen David? Does it have any mystical
connections? The reason I ask is that geometrically, it is
very interesting; a Magen David can be circumscribed by a hexagon.
The inside of a Magen David is also a hexagon and therefore
one can draw another similar Magen David inside it. This
process may be carried on ad infinitum. The bottom line is that
the Magen David actually contains an infinite number of hexagons!
Moreover, it is the smallest polygon (i.e. the one with the
fewest sides) which has this property.
Dear Vered, Janet, and Roy,
The six-pointed star has long been associated with the Jewish people. In Southern Italy, a tombstone marking a Jewish grave dating back to 300 C.E. was found with a six-pointed star on it. In the year 1354, King Carl IV insisted that the Jews of Prague make a flag for themselves that would feature the six-pointed star as well as the five-pointed star of King Solomon.
The words “Magen David” literally mean “Shield of [King] David.” Some say that the soldiers of King David’s army wielded shields in the shape of a six-pointed star. King David’s personal seal was not a star, but rather a shepherd’s staff and bag. His son, King Solomon, used a five-pointed star for his personal seal.
In Kabbalistic teachings, one finds that the number six represents the Heavens and the Earth and the four directions (north, south, east, and west). There are those who suggest that the Magen David with its six points corresponds to this Kabbalistic idea, which in turn can represent G-d’s Omnipresence. In the haftarah blessings, G-d is called “Magen David.”
Some people have the tradition of hanging a Magen David in their sukkah. Perhaps the six sides allude to the six Ushpizin, guests who visit during the first six days of Sukkot: Avraham, Yitzchak, Yaakov, Moshe, Aharon, and Yosef. The star as a unified whole symbolizes the seventh “guest,” David, the king who unifies the whole.
Furthermore, the Magen David has twelve sides: David, as king, unified the twelve tribes.
While we’re on the subject of kings, we’re reminded of the time when the King of England honored Hershel Greenbaum with a promotion to royalty. Hershel had memorized a Latin phrase to be recited during the inauguration ceremony, but in his nervousness he forgot what it was he was supposed to say. Assuming that no one there knew Latin anyway, he decided to ad-lib a Hebrew phrase instead: “Mah nishtanah halailah hazeh mikol halailot.” Hearing this, the king turned to his minister and said, “Why is this knight different from all other knights?”
Magen David Revisited
In response to this article, Gershon Seif writes:
I recall learning that the two triangles represent the reciprocal
relationship that the Jewish people have with G-d in bringing
blessing to the world. The triangle pointing up stands for our
mitzvot. They go up to Heaven, and then they activate a flow of
good from Heaven back down to the world, symbolized by the
triangle pointing down.
MAYIM ACHARONIM
Ron Shama writes:
Dear Rabbi,
What is the source for mayim acharonim? Some people say that
it is halachah, but I’ve seen people who don’t do it. Thanks.
Dear Ron,
The Shulchan Aruch states: “Mayim acharonim chovah,” washing one’s hands before Birkat HaMazon, the Grace after Meals, is an obligation.
There are two reasons which are offered:
• Just as a soiled kohen may not perform the service in the
Temple, so too, soiled hands make a person unfit to say a
blessing.
• To clean off any residue of melach Sedomit, “salt of Sodom,”
which might be on the hands. Melach Sedomit was a strong
salt harmful to the eyes.
Some people have the custom not to wash mayim acharonim since melach Sedomit is virtually nonexistent today, and since the concept of “cleanliness” is a relative matter and most people don’t consider their hands “dirty” after a meal.
One beautiful explanation of the symbolism of mayim acharonim is as follows:
The people of Sodom were infamous for their stingy cold-heartedness, especially regarding hospitality towards strangers. For example, the people of Sodom surrounded Lot’s house and ordered him to send out the wayfarers he was hosting. After a meal, having eaten our fill, we might not empathize with a poor stranger knocking on our door asking for a little food. However, this quality of coldheartedness is the antithesis of Judaism, and therefore we “wash off the salt of Sodom,” saying, “We want no part of it!”
SOURCES: • Talmud, Tractate Chullin 105a–b; Tosafot • Talmud, Tractate Berachot 53b; Tosafot • Shulchan Aruch, Orach Chaim 181:1, 10; Mishnah Berurah 22
FLIPPING THE SHEITEL
Sheli Berger from South Africa writes:
Dear Rabbi,
I understand the reason for married women covering their
hair is modesty, yet today a lot of the sheitels (wigs) women wear
are nicer than their real hair. The wearing of makeup also improves
the person’s appearance - doesn’t this contradict the laws
of modesty?
Dear Sheli,
The halachot of tzniut, modesty, can be divided into two categories:
relative and absolute.
The halachot of tzniut which are absolute are the minimal Torah standard. For example, the Talmud states that it is immodest for a man to listen to a woman sing. Similarly, a married woman should cover her hair, and all women should cover the thigh and upper arm. This means covering the elbow and knee, even when sitting.
The other aspect of tzniut is the relative aspect, which changes based on societal standards. For example, in a place where the accepted style is to wear skirts down to the ankles - as was the style at the turn of the century - a midcalf skirt would violate the laws of tzniut.
This relative aspect of tzniut applies only when the societal standard is more demanding than the Torah’s minimal standard, like in the case of the long skirts. Even if miniskirts were to be in vogue, the Torah standard would nevertheless require a woman to cover her knees.
What about wigs? Actually, there are some halachic authorities who forbid wigs. Most people today, however, follow the opinion that wigs do indeed fulfill the Torah’s requirement for a married woman to cover her hair. After all, her hair is covered, and if her wig is in keeping with the societal standards of modesty, then it is permissible for her to wear it.
Certainly one reason for modesty is in order not to act in a way that is suggestive or alluring. But any behavior which stands out, as if to say “Look at me,” is a lack of modesty. For instance, if midcalf skirts are in style, someone who wears a floor-length skirt, thinking she’s being “more” modest, might actually be doing the opposite. By being different from everyone else, she actually calls attention to herself! Perhaps she wants to be noted for her pious behavior, but the result is a lack of tzniut.
Tzniut is far more than a dress code. A person’s attitude towards tzniut reflects directly on his entire outlook, attitude, and approach to life. Is he interested in externals and what others think of him, or is he striving to improve on an internal level, wondering what G-d thinks of him? If a person’s main concern is to do what’s right in G-d’s eyes, he won’t look at life as though it’s one big fashion show, and he won’t be crushed if he’s not listed as one of People Magazine’s “ten best dressed.”
If a person chooses a wig called “Fantasma” or “Black Magic” this will be easily discernible in her general appearance and the way she carries herself. The cut, the color, and the way the wig is worn project an image. Modest style projects modesty; flashy cloths produce flash.
That having been said, it should be noted that tzniut doesn’t mean that a woman should walk around disguised as a potato.
When the Talmudic Sage Abba Chilkiyah would return to the city, his wife used to come out to greet him wearing nice clothes and jewelry. Her intentions were to look attractive for her husband. A person can, and should, always try to look presentable. The main thing is to keep in mind the verse, “What is it that G-d asks of you, but to act justly, to do acts of loving kindness, and to walk with tzniut with your G-d.”
SOURCES: • Talmud, Tractate Berachot 24a • Mishnah Berurah 75 • Michah 6:8
HAPPY BIRTHDAY
Martin Appel from the University of Iowa writes:
What is the Jewish perspective on birthday celebrations? The
Torah refers explicitly to only one such celebration, that of Pharaoh.
Do we have a tradition for birthday celebrations, and if so,
what is it?
Dear Martin,
The Talmud Yerushalmi relates that when the Amalekites attacked the Jewish people, they chose soldiers whose birthdays fell out on the day of the battle. They perceived that a person’s birthday is a lucky day for him, and therefore he will be successful in battle.
The Ben Ish Chai (Rabbi Yosef Chaim of Baghdad) writes that some people celebrate their birthday because the day is a good sign for that person. He personally celebrated birthdays in his home.
Rabbi Yisrael Lifshitz (author of Tiferet Yisrael, commentary on the Mishnah) instructed his children that when one of them had a birthday, the others should visit and bless him. Similarly, distinguished members of Jerusalem’s Jewish community used to visit Rabbi Shmuel Salant on his birthday and offer him their blessings.
Others emphasize the more serious side of birthdays. Rabbi Avraham Binyamin Sofer (author of Ketav Sofer) used to sequester himself on his birthday and “soul-search.” On the day a person is born he receives the most precious gift of all - life! Therefore, it is a day for introspection, a day for asking, “Am I using this gift of life to its fullest potential?”
SOURCES: • Ben Ish Chai, Parashat Re’eh 17 • Talmud Yerushalmi, Tractate Rosh HaShanah 3:8 • Iggeret Tiferet Yisrael 6 • Sefer Mayim HaHalachah • Sefer Chut HaMeshulash