Ner Tamid

Q: What is the meaning and origin of the Eternal Light above the Ark in the Sanctuary?

A: The Talmud calls the synagogue a “mikdash m’at,” a replacement for the Temple which once stood in Jerusalem.  There, a menorah burned continually.  A menorah, by the way, is not the same as a Hanukkiyah. While the menorah consists of seven level branches, a Hanukkiyah used exclusively for the holiday of Hanukkah, has eight, plus a shamash.

The Eternal Lamp or Ner Tamid, is first mentioned as a fixture in the desert Tabernacle.  There it was continually alight with oil replenished into its receptacles regularly to make sure it never went out.  This was and remains a reminder of God’s ever-watchful eye over the people of Israel.  It, like God’s Presence never is extinguished.

Pig!

Q:Why is the pig always singled out as “the” non-kosher animal when there are literally tens of thousand of other animals that are unkosher?

A: Why indeed has the pig been singled out for such opprobrium? After all, any animal that creeps on the ground, does not have cloven hoofs and does not chew its cud is considered triefand not fit for consumption by a Jew. The beasts that fit this category number quite a few. The rabbit, eagle, culture, snail, worm, hippopotamus, dog, etc. all share the same distinction by being forbidden. They are equally repugnant in the eyes of the law.  

Perhaps it is infinitely easier to concentrate on the simple ill looking beast. Thus, we pick on the porker. That also probably why we refer to a person who gorgeous himself on food as a “chazer” (Yiddish for our squat nosed friend).  It is also why we allude to any one who’s appearances as unkempt as “looking like a pig.” How many children have been reprimanded by the parents with, “This room looks like a pigsty”? Those who do anything to excess are said to be “going whole hog.” We don’t say they’re going whole cheetah?  This is further evidence of our biased view of this lonely critter.

The reason why Jews focus on the pig as being the paradigm of a non-kosher animal is because from the outside it looks kosher, that is, it has a cloven hoof.  What is not visible from the outside is that it does not chew the cud. So, the pig looks kosher but it is a deception.

Elijah and His Cup

Q:  What is the meaning of Elijah’s cup at the Passover Seder?

A:  Elijah was a prophet whose life is chronicled in the books of the Bible. Against a dark background, Elijah ventures for us to battle against evil.  This prophet stands apart from the rest by dint of his great personal power and connection to God. Fearlessly, Elijah denounces wickedness and promises retribution against the perpetrators of evil.

Legend has it that Elijah did not die but was taken in a fiery chariot up to the Celestial Chambers of the Holy One.  Signaling the coming deliverance of the Jewish people, Elijah will again appear on earth as the precursor to the Messiah.  Elijah’s bold life actions and apocalyptic associations mark him as larger than life.

On Passover, as we retell and ancient tale of our bondage we anticipate the time when we will never be persecuted or hated again.  The fifth cup of wine is our symbol of our desire to usher in the messianic era. We open doors just prior to the end of the seder in every Jewish household throughout the world, as if to hasten the day when Elijah, harbinger of peace, will come.

Life After Death

Q: What does Judaism say about heaven and hell?

A: Judaism assumes believe in an afterlife. In each Amidah in every service there are no less than five references to the resurrection of the dead. Furthermore, the words, Olam HaBa, the “World to Come” are not strangers to the vocabulary of the most Jews. Olam Haba refers to the immortality of the soul.  We have a definite doctrine of something that lies beyond the mortal’s existence.

Surprisingly however, there is a dearth of material describing what the afterlife looks like. Unlike Christianity, Judaism has never depicted the afterlife in vivid terms. Our faith seeks to deemphasize the idea of using heaven and hell as a carrot as a spur for good behavior.   A heaven replete with floating angels carrying harps and hell with burning embers are unknown to our faith.

Heavenly rewards are gained in a lifetime. Similarly, pain and anguish form a part of our life long travail. A rabbinic parable aptly expresses this idea:  A visitor approached paradise and found a group of old man hunched over ancient texts, immersed in study. Anxiously, he asked his guide what they were doing in heaven. The guide answered, “You have the mistaken idea that the men are in heaven. In truth, Heaven is in the men.  People create their own heaven or hell here.

Judaism is a this-worldly-religion. As Rabbi Yaacov, a second century teacher stated, “Better is one hour of repentance and good deeds in this world in the whole life in the World to Come.” Yet, should we forget that the doctrine of resurrection exists, Rabbi Yaacov continued, Better is one hour of bliss of spirit in the World to Come, than the whole of this world.”

Purim's Mitzvot

Q: Tell me about some of the observances, mitzvot, of Purim.

A: The book of Esther describes the celebration of Purim as days of feasting and gladness and of sending portions one to another and giving to the poor. (9:22)

There are two separate mitzvot alluded to here. The first is to observe Purim in joy. Accordingly, we set the table for a feast replete with hamantaschen and delicacies.  We rejoice with both food and drink.

Of course, no celebration is complete without others. Thus, we send gifts to people. The portions usually consist of consumables that are to be enjoyed during the holiday.

Part of the mitzvah of sending gifts to our friends and relatives consists of giving charity to the poor. They too must be cared for during the holiday.  We give both my money as well as food portions to the less fortunate.

The Zohar incisively observes, “If the poor have a share your rejoicing, it may be called My festival; otherwise it will be your festival but not Mine.”

Shaatnez

Q: I heard of a law that prohibits Jews from wearing certain kinds of clothing.  What are these prohibitions and what do they mean? 

A:  The law to which you refer is found in Leviticus 19.  We read there, “you shall neither wear a garment of two kinds of co-mingled elements.  Later, in Deuteronomy these fabrics are defined as wool and linen. The forbidden mixture of wool and linen is called “shaatnez.”

In our day observant Jews can be seen to carefully examine the labels of garments before purchasing it to determine if it contains shaatnez.  As all clothes are mandated to have labels revealing their composition is simple to discover the ingredients of all the fabrics.

One interpretation for the law of shaatnez is to keep the disparate nature of wool and linen entirely separate.  While one grows from the ground, linen, the other is shorn from sheep. Since the two textiles have totally different origins it has been postulated that we should avoid confusing the natural order of the world.

To be truthful however, we do not know the rationale for the law of shatnez. There is no reason given in Torah for this ordinance. The law simply states ‘do not get these fabrics mixed up.’ Some Jews are so sensitive to the issue of shaatnez that there are laboratories set up to minutely examine the individual fabric in question.

Dairy On Shavuot

Q: We feast on blintzes and milk items on Shavuot.  Where does the custom of eating dairy originate?

A:  Traditionally, we refrain from eating meat on the holy day of Shavuot and partake of eating dairy foods.  While attempts are made to link milchig (dairy) products with entering the land of Israel (i.e., the “land flowing with mild and honey”) the custom is actually tied to the historic roots of Shavuot.

As some 600,00 people stood attentively around the base of Mt. Sinai, Moses and the Israelites watched and waited.  In the thickening air, thunder punctuated the long second.  The earth shook convulsively as the Torah was unfolded before the nation.  The word of the Omnipotent was handed to humanity.

In that moment, a group of ignorant slaves whose only common bond was that they had served the same taskmasters, became a people and a nation. As the Israelites remained absorbed in the revelry the very fiber was being altered. The nation was born at that moment that would outlast every subsequent civilization for the next four thousand years.  A sophisticated code of law was given and enacted which would reverberate throughout the eons that would follow.

Doubtless, the entire hubbub absorbed all of the energy of the people. The witnessing multitudes had no time to care for their own physical needs. So, as God’s word concluded this transformed people sat and ate a simple meal that required little or no preparation. They were simply too awestruck to invest any effort into anything but an easy dairy meal. Thus we partake of  milchigfoods on the festival of Shavuot mindful of our ancestors on that day long ago.