Shavuot's Tikkun

Q: Each year on the festival of Shavuot we have a “tikkun.”  Why do we have a “tikkun” and what is the symbolism of this long night study?

A: Shavuot is the anniversary of the Giving of the Torah at Mt. Sinai.  As the Shechinah drew near to the people, Moses and the nation tensely waited around the base of the mountain.  Sinai quaked.  Lightening rippled through the air.  Then God spoke.

Throughout the ages, Jews have stayed awake, like a vigil, all night on this anniversary.  Studying ancient texts, pious individuals would hope to meet the Divine which we are told draws very close each year at this time.  In the hope that we may feel the touch of the holy One we raise our consciousness through study and detailed examination of sacred texts on Shavuot.

The word “tikkun” means repair.  Though devotion, the Jewish nation attempts to repair the breach between heaven and earth and introduce harmony into the world.  Kabbalistic belief has it that our actions have a direct influence on the cosmos.  The “tikkun” is that effort to realize our power to heal this great rift.

Shabbat Candles

Q: Why do we light Shabbat candles?

A: This may be the most impressive and ubiquitous observance in the Jewish home.  Each Shabbat and festival two candles are lit just before sunset.  As the candles catch and burn the home becomes suffused with warmth.  Especially in the darkness of the long winter nights, the flames capture the resplendent glory of God’s gift.

The Shabbat lights serve as a reminder of the rabbinic axiom to have “Shalom Bayit,” tranquility in the house.  Accordingly the rabbis direct us to obtain candles (or oil) that will not sputter.  They go further to recommend specific fabrics and waxes to maximize the peacefulness (that is what makes a candle “kosher”).

We light candles and allow them to burn unimpeded through the evening in order to infuse our homes with a sense of tranquility (shalom bayit).  Here is a constant source of light.  We do not need to fret about a power failure in order to enjoy our meal and the pleasure of being with loved ones.  The ambiance provided by the flickering lights fills the soul with a sense of the sublime.

The reason we light two candles is because of the biblical injunctions to “remember” and “observe” the Shabbat (Exodus 20:8 & Deuteronomy 5:12).   The flames remind us of the first Day of Rest along with the many gifts it brings.  In some families there is the custom to light an additional candle for each member of the household beyond two.  Thus, if a family had three children they may light five candles.

On Burial

Q: Sometimes archaeologists unearth human remains.  Or during construction a burial mound is found.  Other times a ship goes down at sea.  What are we supposed to do when that happens?

A: In the story of Creation, God took a lump of earth and molded it into the shape of a person.  The lifeless form remained inert until the Holy One breathed into it the breath of life and caused it to become animate.  God then declared to the new being, “From the dust you were taken and unto the dust you will return.”  Thus it was decreed that when a person died his body would revert back to its primary state, earth.  Only later was it written into law when the Bible formulated ‘ki kavor tikbarenu,’: you shall surely bury him” (Deuteronomy 21:23).

For Jewish people when a person dies there is only one option, burial.  Embalming or preservation of the deceased in a mausoleum impedes the course of nature.  In the final analysis the body will decompose despite any efforts we may take to stop that process.  On the opposite extreme. a willful act to speed the process, such as cremation, is equally repugnant to Jewish law.

It therefore stands to reason that if a person died long ago and their body was recently uncovered or someone died at sea without the benefit of burial that we inter them, or reinter them in a dignified manner.

A Day for Moving

Q: Are some days more propitious than others to move?  In other words, are some days luckier than others?

A: Tuesday.  On this day in Genesis, God declared that His Creation was “good” two times!  Uniquely distinguished with this praise, Tuesday is often preferred as a day for weddings, moving and other auspicious events.

Superstition also holds that Saturday night is an unlucky time for moving.  Following the Shabbat we look forward to a full week, not an empty home.

Knock on wood

Q: Where does the custom of "knocking on wood” come from?

A: The most commonly held explanation for knocking on wood comes from the crucifixion.  The ‘wood’ either refers to people taking relics of wood from the cross as an amulet or as a representation of the figure Jesus.

Historically, the custom of touching or knocking on wood may actually predate this era but in any wise the superstition is frowned upon in Judaism.

Not Counting on You

Q: Why do we not count Jews?  I see people often number them at services by saying, "Not one, not two, not three..."

A: It is an ancient custom that we refrain from counting our fellow Jews.   A reason cited for not numbering people is found in the books of Exodus and Second Samuel.  In both instances, the census was connected with a plague.  Other times, people were counted for purposes of creating an army for war.

Some people recite the prayer over bread (ha-motsie) when counting the assemblage (because the prayer contains ten words) to determine if there are ten Jews.  Instead of counting for a minyan or census, some count yarmulkes, or coats or even glasses.  The article is considered a substitute for the person. Another custom, as you note, is two count by saying, "not one, not two etc."

There is also the sense that many hold that the idea of not counting people will foil the Angel of Death.  In this way he will not know how many Jews there are and not feel tempted to do his job even more efficiently.

What's in a Title?

Q:  Who is a Rabbi, a Rebbe, Reb and Rav?

A:A rabbi is an ordained minister of the “Mosaic persuasion” who may serve a congregation, teach in a communal setting, or simply have the title and work in another entirely unrelated field.  They come from an accredited and respected institution of learning.

A rebbe refers to a hasidic leader.  They are also a rabbi but there is only one rebbe per each Hasidic sect, such as the Satmerer Rebbe, or the Munkacher Rebbe, Skvar Rebbe or Lubavitcher Rebbe.

Reb is a ttile, which conveys the same meaning as mister.  The title of reb is not determined by one’s education or position.

When his word is the final seal or arbiter of halacha (Jewish law) he is called a rav.  Rav denotes a wide acceptance of leadership and interpretation of texts and interpretation of halacha.  A rav is always a rabbi.