The Arizona post. [volume], September 05, 1958, Page Pape Seven, Image 7

About The Arizona post. [volume] (Tucson, Ariz.) 1946-1990

Image provided by: Arizona State Library, Archives and Public Records; Phoenix, AZ

                
Fi:d:y, September 5, 1938
Rabbi Fox: i
Jewish Quiz Box
QUESTION: Why do some people insist on wear
ing white on Rosh Hashanah?
ANSWER: This tradition is traced to the Pales
tinian Talmud (Rosh Hashanah 1:3) where the rabbis
declare that the day of judgment of Rosh Hashanah
is different than a mortal day of judgment. When one
faces the court of mortals one comes dressed in black,
fearful and worried. When one faces the tribunal of
Heaven (Rosh Hashanah) one comes dressed in white.
It is for this reason that the pious wear a white kittel
on Rosh Hashanah in the synagogue. According to
this explanation it is thus a symbol of confidence
which is the spirit designated by the rabbis for Jews
on Rosh Hashanah.
Another explanation claims the white is worn
as a symbol of purity and spiritual cleanliness. The
idea is to show that we have repented for our sins and
appear in white innocence before the Almighty on
the Day of Judgment. It is explained by some writers
that this custom was quite prevalent when it was cus
tomary to wear white on gala occasions and black on
mournful occasions. Now that black is worn even at
weddings, some contend that this customary tradition
no longer is applicable; although others still persist in
wearing the white on Rosh Hashanah.
• • •
QUESTION: Why is it customary to eat an ap
ple dipped in honey on Rosh Hashanah?
ANSWER: Some claim that an apple is the sym
bol of the glory of the judgment of the Almighty
which is present on Rosh Hashanah. The apple is
hard and tart. Dipping it into honey makes it soft
and sweet. Likewise is the judgment of the Almighty
originally harsh. When it is dipped into our prayers,
our tears and our penitence on Rosh Hashanah it
turns soft and sweet like the apple. Some claim that
in Northern France red apples were used as far back
as the Twelfth Century to remind one of his sins.
When the red apples are dipped in honey, not only
does the crimson color fade but there is a sweetened
effect. Our sins are turned into virtues by our pray
ers, our penitence and our charity on the day of
judgment. This tradition is traced to the days of Ne
hemiah where the returning exiles were bidden to eat
sweet things for it was Rosh Hashanah (Nehemiah
8:1-11) and hence our tradition to eat sweets on Rosh
Hashanah. • • •
QUESTION: Why are the occasions for blowing
the shofar distributed through several parts of the
services of Rosh Hashanah?
ANSWER: The Shofar is blown during two prin
cipal parts of the service: First, after the Torah is
readi and secondly during the Musaf Service which
comes later. There are several reasons for this dupli
cation. Some claim it is done to confuse Satan so
that he will not be able to prosecute the people on the
days of judgment. Others claim that the shofar was
originally sounded in the morning service of Shacharit,
so that a commandment be not delayed but carried
out as soon as possible. Because of an evil decree from
a hostile government which forbid the shofar from
being blown, it was moved to either the time after the
reading of the Torah or to the time of Musaf —a time
when the guards stationed to see whether Jews were
still blowing the Shofar would not be at hand. Ac
cording to this explanation the traditional explana
tion of confusing Satan is a symbolic way of referring
to the trick used to confuse the enemy, i.e., the hostile
monarch who issued the decree. Even after the de
cree was abolished the tradition continued. There are
some writers who claim that the principal time for
the shofar is during Musaf because of the tripartite
liturgy of Malchiot, Zikronot and Shofrot which are
accompanied by the shofar. It was done also at an
earlier hour, i.e., after the Torah reading for the ill
and weak or indisposed who could not wait until the
Musaf service in the synagogue but who had to leave
earlier. Others claim that the shofar was moved to
the Musaf service because by that time the congrega
tion has already observed many good commandments
such as prayer, Torah reading, etc., and the shofar
crowns them with the apex of good behaviour topping
all the rest of their deeds.
U/rCTFDN LARGEST, MOST COMPLETE 3 LOCatiOHS
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THE ARIZONA POST
, ih
Doctor, it can't be ... 1 onty
nash between meals • Copr 1957. Leonard Pritlkln
HAPPY NEW YEAR
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Holiday Greetings
from
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PHILADELPHIA (JTA)
The appointment of Judge
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by Abraham L. Freedman,
president of the Federation
of Jewish Agencies of Phila
delphia. Judge Levinthal suc
ceeds Dr. Maurice Jacobs,
who held the post for three
years.
.y.v.v.vv.v.v.v.v.v.v,
;! Best Wishes !|
for a j:
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We wish to extend to all
OUR HEARTIEST GREETINGS AND
BEST WISHES
for a
HAPPY AND JOYOUS NEW YEAR
Offices: 4530 E. Broadway
PHONE EAst 6-2464
Pape Seven
SAY YOU SAW IT IN
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