Information tidbits of interest to our community about our culture and religion

The origin of the chupa has been explained in a variety of ways.  Some believe it is a vestige of the ancient tent-life of Israel. It has been pointed out that even to this day Bedouin tribes construct a special tent for the bride and groom.

Some scholars regard the chupa as symbolic of the laurel wreath worn by the bride and groom during the marriage ceremony in Talmudic times.  The original meaning of the word chupa, is "to cover with garlands."

Other authorities believe the chupa is a reminder of the room in the groom's house to which the bride was brought at the end of the betrothal (engagement) period and where the couple cohabitated, thus consummating the marriage.  This aspect of the ceremony, called yichud, was considered to be of the essence.

During the Middle Ages, when marriages were performed in the synagogue, it became customary to erect the type of chupa still in use today.

The ninth candle on the Chanukah menorah is called the Shamash. Using it to light the other candles is a continuation of the practice followed when the seven-branched candelabrum of the Tabernacle and Temple was lit.  The seventh branch in each of these menorot was called the Shamash, meaning "servant."  Used to light the others, it was not counted as one of the lights. 

A ninth candle is also used because the eight primary candles of the Chanukah menorah may not be used for practical purposes.  By having a ninth candle to light the others, one will not be tempted to use any of the eight primary candles for such purposes.

Rabbi Moses Isserles (1525-1572,) in his Notes to the Shulchan Aruch of Joseph Caro, writes that for the sake of retaining good will and avoiding enmity Jews who find themselves in the midst of a Gentile holiday celebration should join the festivities.  He suggests that Jews should not seek out such celebrations, but he considers it proper for Jews to send gifts to non-Jews on non-Jewish holidays. 

This long standing ruling is of particular significance in modern societies where Jews are invited to attend Christmas parties and celebrations and are expected to exchange gifts with non-Jewish friends in celebration of the holiday.  Apparently the problem is an old one. 

What applies to Christmas applies equally to other holidays that are basically of a Christian religious nature: Halloween (All Saints' Day,) Valentine's Day, and the like.

Thanksgiving, despite its religious overtones, is not a Christian holiday and is celebrated fully by American Jews.

Jewish law forbids mutilating the body; hence, autopsies may be performed only when absolutely essential.  In cases where a death is the result of a homicide, or where there is suspicion of homicide, most religious authorities allow an autopsy to be performed. 

Autopsy is also sometimes permitted when it is thought that as a result of the procedure man's scientific knowledge might be enhanced and lifesaving discoveries eventually might be made. 

In Israel, autopsy has been the subject of much controversy.  The current law limits the freedom of doctors to perform autopsies and organ transplants by requiring them to respect the wishes of relatives of the deceased when they oppose operations on the cadaver.