d. כבוד “Honour.”
We honour the day inwardly by considering it a holy, distinguished season, which ought to be devoted to higher objects than the wants of our body. Our mind should be entirely turned aside from our daily business, in order to be free for loftier and holier thoughts. For the purpose of effecting this inward distinction of the Sabbath, we honour it also outwardly by various things, which are partly a symbol, partly a reminder of the distinction claimed by the day. We honour the Sabbath, therefore, by giving a festive appearance to our meals, our dress, and our dwelling. The [[356]]principal thing required is neatness and cheerfulness; not luxury. On the contrary, we are guided in this respect by the principle: Make rather thy Sabbath an ordinary day—i.e., omit the distinction in food and dress—than render thyself dependent on the support of thy fellow-men.[40]
It is customary to have two loaves on the table, over which the blessing ha-motsee is said. They are to remind us of the double portion of bread or manna (לחם משנה, Exod. xvi. 22) given to the Israelites in the wilderness on the sixth day because of the succeeding Sabbath-day. The cloth spread beneath the loaves, and the cover over them, represent symbolically the dew which both lay on the ground under the manna and also over it.[41] The origin of this custom of covering the bread may perhaps be found in the following Talmudic law: “If a meal that has commenced on Friday afternoon is continued in the night, it must be interrupted when Sabbath comes in; a cloth is to be spread over the bread whilst the Kiddush is recited” (Babyl. Talm. Pesachim, 100a). The spreading of the cloth appears to be here merely a sign of the pause, and the distinction between the ordinary meal and that of Sabbath.[42] That which was at first ordained for [[357]]special cases became in course of time a general custom.[43]
The loaves are called birchoth (ברכות), taashir (תעשיר), or challah (חלה). The first name they received as symbols of God’s blessing, the double portion of manna which the Almighty sent to the Israelites on Friday because of the Sabbath (see Rashi on Gen. ii. 3). The verse, “The blessing of the Lord, it maketh rich” (תעשיר, Prov. x. 22), suggested the second name. Challah reminds us of the commandment to give the first part of the dough to the priest (Num. xv. 17–21). Although at present this commandment cannot be carried out, we separate a small piece, called challah, of the dough which we prepare for bread, and burn it, after having recited an appropriate blessing.[44] It is customary to prepare the dough for the Sabbath loaves at home, in order to be able to act in accordance with this custom. This is one of the religious acts which it is the special duty of women to perform, and some of the pious women of Israel (נשים צדקניות) have the praiseworthy custom to lay something aside for charity when performing this or similar religious acts.
Another act performed in honour of Sabbath and [[358]]Festivals is the kindling of special lights before the holy day comes in, to indicate symbolically the approach of a day of light and cheerfulness. This duty is likewise the privilege of the housewife[45] or her representative. Before[46] kindling the lights the following blessing is recited: ברוך אתה … וצונו להדליק נר של שבת “Blessed art thou … and hast commanded us to kindle the sabbath lights.” יום טוב, יום הכפורים, שבת ויום טוב, or שבת ויום הכפורים is substituted for שבת according as a Holy-day, the Day of Atonement, or these days when they happen to fall on a Saturday, come in. On Festivals, except the last days of Passover, the following blessing, called שהחינו, is added: ברוך … שהחינו וקימנו והגיענו לזמן הזה “Blessed art thou … who hast kept us in life, preserved us, and enabled us to reach this season.”
Notes.
1. The reading of the Law is preceded and followed by a blessing. In the first we praise God for having distinguished Israel by revealing the Law to them, and in the second for the benefit derived from the Law as the source of eternal life. The love and regard for the Law expressed in these blessings should be shown by the congregants in silent and respectful attention to what is recited by the Reader. Those who are called up to the Law consider this as an important event, and make it an occasion of special prayers for relatives and friends (mi-shebberach), accompanied [[359]]by promises of contributions to communal and charitable institutions. On days of family rejoicing, as well as on days of mourning, the religious privilege of being called to the Reading of the Law is especially valued; in the former case offerings are vowed in honour of our living friends, in the other case in memoriam of those near and dear to us, who have departed from our midst. These additional prayers thus serve a double purpose; they help to preserve the bond of relationship and friendship, and secure a material support for the benevolent and other institutions of the community.
Objections have been raised to this in itself praiseworthy custom for two reasons: first, the mi-shebberach only concerns a few, and appears to the rest of the congregation a useless interruption in the reading of the Law; secondly, it gives occasion to a display of vanity and pride.
As to the first objection, provision could and should be made that the interruption be not unduly long, and cause irritation among the congregants. Due regard should be shown to the fact that the Divine Book is open on the reading-desk, and everything should be avoided that might diminish the reverence proper to such an occasion. The second objection is based on a pessimistic estimate of our fellow-men; if there is any one whose offerings are made from vain and ostentatious motives, he is certainly lost in the multitude of those who take a more serious and a more dignified view of their duties when standing before the open Torah.