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soc.culture.jewish FAQ: Worship, Conversion, Intermarriage (5/12) |
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area where there is no synagogue, no Jewish funeral home, and no
Jewish cemetery, what would the rules be in regard to burial?
Answer:
The general rule is to attempt to follow the most traditional
observance and deviate from that as circumstances prevail. One would
not say that since there is no Jewish cemetery, I will just be
cremated. The question to ask is how far away is the nearest Jewish
cemetery? Is it acceptably close? If so, be buried there. If not and
there are other Jewish families in your community, consider a
non-denominational cemetery in your area and see if they will block
off a small (or large) section of property for Jewish burial. Fencing
it with hedging and consecrating it as a Jewish burial site would
work. If that doesn't work, select an isolated plot in the cemetery.
------------------------------------------------------------
Subject: Question 11.6.12: Death and Burial: Can Jews and Non-Jews be buried
together?
Answer:
Traditional Judaism would not permit such mixed burial. However, there
are circumstances where a non-Jewish cemetary sets aside a demarcated
region of land to be used exclusively by Jews, in which case it is
permissible for Jews to be buried in this section.
Conservative Judaism holds with the traditional rules.
Reform Judiasm, in principle, will bury non-Jewish spouses of Jews
next to the Jewish spouse; they also bury as Jews some whom the more
traditional movements would not consider Jews. However, if the Reform
Jew is using a recognized Jewish cemetary, the latter is more likely
to occur than the former (it all depends on that cemetary's practice,
so ask).
Conservative Judaism has issued a responsa dealing with the impacts of
Reform Jewish practice. These subjects are discussed in "A Matter of
Grave Concern: A Question of Mixed Burial" Rabbi Ben Zion Bergman,
approved by the Committee of Jewish Law and Standards (CJLS), January
30, 1991. Published in "Response 1991-2000" The Rabbinical Assembly,
p.418-425
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Subject: Question 11.6.13: Death and Burial: Must the Chevra Kedisha be
family members?
Answer:
The burial society ("Chevrah Kadisha" is literally "Holy Friends") is
never the deceased's family. Rather, they are a group of volunteers
who know the laws, customs, and the simple pragmatics of preparing the
deceased for burial, and who organize cemetary space, the pragmatics
of the funeral, etc. They need to be people who have experience, and
really can't be a different group for each deceased.
------------------------------------------------------------
Subject: Question 11.6.14: Death and Burial: How have burial customs changed
over time?
Answer:
Customs, although relatively static, do change over time. Consider the
following changes in customs between now and the 2nd Century CE:
* R' Shim'on ben Gamliel, in the 2nd Century CE, was frustrated with
the competitiveness in funeral arrangements. People felt that they
weren't doing enough for their loved one if they didn't do as
much--or out-do--their neighbors, sometimes to the point of
impoverishment. He was a descendent of Hillel, a nasi (prince; ie
not merely the rabbinic leader of the day, but also lauded for
being a descendant of David), and quite wealthy. He insisted in
his will that they bury him in a simple white linen garment,
figuring that everyone would follow. And such became custom.
* Jews in the 2nd Century CE placed the body of the deceased in the
ground by using caves rather than digging graves. Usually there
would be shelves in the walls of the cave, like a subterranean
mausaleum. However, burial space was running low. So, after a
year, when the body was reduced to dry bones, they would take the
bones out of their original location, and re-bury them in a
smaller box. (Note that this is similar to the custom seen today
in family crypts in locations where the water table is too high,
such as New Orleans)
------------------------------------------------------------
Subject: Question 11.6.15: Death and Burial: Why do Jews emphasize burial
within 24 hours?
Answer:
Jews normally bury the dead within 24 hours, however, there are
exceptions. A funeral could be held up for a day or two if it would
save a mourner the additional pain of missing the funeral. Second, we
do not bury people on the Sabbath or any of the holidays on which work
is prohibited.
Why do Jews do this? The most straightforward reason is that the Torah
says so. In discussing capital punishment, the Torah says the body
must be buried before nightfall. And if a murderer deserves that much,
so ought any deceased person.
But this isn't enough? Why might there be this commandment? It's
considered disrespectful toward the dead to leave the body unburied.
Perhaps it's because it means people will witness the body's decay, or
see and remember something that seems like the person, but is
inanimate and without fears or dreams. There is a second reason, based
on kabbalah. During the course of a lifetime, a soul forms an
attachment to the body. Part of the punishment for sins comitted out
of a pursuit of the physical is the subsequent disillusionment with
the body and with the values that lead to that pursuit. This is called
"chibut haqever" (attachment to the grave). Burial hastens the end of
this punishment, by bringing the soul "closure" in its relationship to
the body. It is therefore merciful to the deceased to bury as soon as
possible.
------------------------------------------------------------
Subject: Question 11.7.1: Charity: What are the levels of giving?
Answer:
Maimonides defines nine levels in giving charity (Tzedakah):
1. Giving assistance to a someone who has fallen on hard times by
presenting a gift or loan, or entering into a partnership with the
person, or finding them work, thereby helping that person to
become self supporting.
2. Giving assistance in such a way that the giver and recipient are
unknown to each other.
3. Donations to the community charities, which should only be done if
there is confidence that the charity is administered in an honest,
prudent, and efficient fashion.
4. Donations when the donor is aware to whom the charity is being
given, but the recipient is unaware of the source.
5. Donations when the recipient is aware of the donor's identity, but
the donor still doesn't know the specific identity of the
recipient.
6. Donations where each party knows the other, but the gift is given
unasked.
7. Donations where each party knows the other, but the gift is given
only after a specific request.
8. Donations where each party knows the other, but the gift is given
only after a specific request, and the donor gives less than
should be given (but does so willingly).
9. Donations given grudgingly.
(based on Yad, Matanot Ani'im X 1-14)
------------------------------------------------------------
Subject: Question 11.8.1: Sacrifices: When did Jews stop making animal
sacrifices?
Answer:
Jews stopped making animal sacrifices when the Temple in Jerusalem was
destroyed. Jews are forbidden to offer any sort of sacrifice outside
of the Holy Temple.
------------------------------------------------------------
Subject: Question 11.8.2: Sacrifices: What replaced animal sacrifices in
Jewish practice?
Answer:
It is important to note that in Judaism, sacrifice was never the
exclusive means of obtaining forgiveness, and was not in and of itself
sufficient to obtain forgiveness. For some transgressions sacrifice
was not even effective to obtain forgiveness.
Jews believe that sacrifice is the least important way to gain
forgiveness from G-d. Repentance is more important. Very few sins
required sacrifice (per Leviticus). For example., the animal
sacrifices are only prescribed for unwitting or unintentional sin
(Leviticus 4:2, 13, 22, 27; 5:5, 15 and Numbers 15:30). The one
exception is if an individual swore falsely to acquit himself of the
accusation of having committed theft (Leviticus 5:24-26). Intentional
sin can only be atoned for through repentance, unaccompanied by a
blood sacrifice (Psalms 32:5, 51:16-19).
This is re-enforced: "And you shall call upon Me, and go, and pray to
Me, and I will hearken to you. And you shall seek Me, and find Me,
when you shall search for Me with all your heart" (Jeremiah 29:13).
Given its relative unimportance even in Biblical days, what comprised
an acceptable Jewish sacrifice?
Many people think that Jewish sacrifice required blood sacrifice. This
is not true. The primary commandment about blood is that it shouldn't
be eaten. (Leviticus 17:10) "And any man from the house of Israel, or
from the aliens who sojourn among them, who eats any blood, I will set
My face against that person who eats blood, and will cut him off from
among his people." This can be paraphrased: "Don't eat blood." The
next phrase (Leviticus 17:11) goes on to say, "For the soul of the
flesh is in the blood and I have assigned it for you upon the altar to
provide atonement for your souls; for it is the blood that atones for
the soul." This explains why blood is not to be eaten, and that when
it is used as part of a sacrifice it must be sprinkled on the altar of
the Temple. Note that it doesn't say, "blood is the only way to atone"
it says that you shouldn't eat the blood because its only use is for
sacrifice. Since this is a little confusing lets use an example: we
can say that all little boys are people, but does that mean that all
people are little boys?. So Leviticus says "Don't eat blood. You can
use it for sacrifice," but it doesn't say that blood is the only
acceptable sacrifice.
What is an acceptable sacrifice? Well, we know what isn't: the Torah
strictly forbids human sacrifice, unlike most religions of the
Biblical era.
What kind of sacrifices were allowed? Throughout the Book of
Leviticus, only distinct species of animals are permitted for use in
blood sacrifices. There is also atonement by a cereal offering
(Leviticus 5:11-13), atonement by gold (Num. 31:50), and atonement by
the burning of incense: "So Moses said to Aaron, 'Take a censer and
put fire in it from the altar, put incense on it, and take it quickly
to the congregation and make atonement for them; for wrath has gone
out from the L-RD." (Numbers 17:11). Remember that prayer and
repentence must accompany sacrifices.
When Jews were not near the Temple (they lived too far away, or were
captives as in Babylon) sacrifice was not done by them. King Solomon
said that even in the days of the Temple prayer could be used by those
away from the temple to obtain forgiveness (I Kings 8:46-50).
Synagogues from the time of the Temple have been excavated by
archeologists. They were used, as they are today, for prayer. Once or
twice a year sacrifices were sent to the Temple from these Synagogues.
Now that there is no Temple there are no sacrifices. In accordance
with the words of Hosea, we render instead of bullocks the offering of
our lips (Hosea 14:3); i.e., prayer and repentence.
------------------------------------------------------------
Subject: Question 11.8.3: Sacrifices: How do sacrifices relate to compassion
for animals?
Answer:
It is difficult to understand how one reconciles the fact sacrifices
were demanded in the temple and animals had to slaughtered for G-d,
with the requirements for compassion for animals (for example, resting
on Shabbat, freeing the mother bird, and helping an overloaded
animal). First, note that although animal sacrifices were required,
they were not to appease a meat-eating god. This is because in
Judaism, G-d is incorporeal and does not eat.
While it is true that there are clear expectations in regard to proper
treatment of animals (the hebrew term is "tzar baalei chaim", a
prohibition from causing pain to living creatures), it is also true
that the Torah approves of human use of animals. In fact, there are
detailed laws on how to kill an animal to eat it. If asked to describe
the Torah's expectations for our treatment of animals (and in fact for
the whole environment), one could summarize them as follows:
The world and everything on it was created for humankind's spiritual
growth. Specifically, we are expected to use the physical world to
enable and develop our spiritual side. That is, some physical acts we
do so that we continue to exist, which enables us to continue doing
spiritual acts. Other physical acts we do for their intrinsic
spiritual value. Often we try to merge the two: taking an act which we
must do in order to exist, and infuse it with some intrinsic spiritual
value (e.g., we eat in order to live, but as Jews we do much to change
the way we eat [blessings, the kosher laws, etc.] to make even eating
a spiritual act). We therefore have a responsibility to use the
physical world appropriately. When we use a physical object for
spiritual purposes, it suffuses that object with spirituality. That is
to say: humans achieve spirituality through their choices, we have
free will and our choices matter, and the rest of the physical world
achieves spirituality by how it is used by human beings.
To use an animal in the development of spirituality (by offering it on
an altar, or by eating it as part of a holiday celebration) is good
both for us and for the animal: it makes the creation of that animal
meaningful. Additionally, the Torah recognized the human capacity for
personification. Humans who treat animals cruelly develop their
capacity for cruelty to other humans as well. Humans who treat animals
kindly develop their capacity to treat humans kindly.
There are thus two considerations in evaluating a human's use of an
animal:
1. Is it truly useful (preferably in a directly spiritual sense, but
at least in a spiritualy enabling sense)
2. Does it develop the human capacity for kindness or for cruelty.
For those interested in this subject, some references for further
reading are: Talmud Baba Metzia 32a-b and 85a; Talmud Shabbat 128b;
Maimonides, Laws of Shabbat, 25:26; Sefer Hachinuch, Mitzvah 451;
Shulchan Aruch, Orach Chaim 223 (very end); Responsa Noda B'yehuda
Vol1, Yoreh Deah, 10; Responsa Yechava Daat 3:66; and Responsa Igrot
Moshe Even Haezer 4, 92:3. For information on vegetarianism, compare
the verses in Genesis 1:29-30 with Genesis 9:3-4, and then see the
Talmud Sanhedrin 59b and Olat HaRiyah Vol 1 p 292.
------------------------------------------------------------
Subject: Question 11.8.4: Sacrifices: Will sacrifices be restored if the
Temple is rebuilt?
Answer:
There is some disagreement about this. Most authorities believe that
with the rebuilding of the temple would mean the reestablishment of
animal sacrifices. Rav Kook suggests that animal sacrifices would not
be brought back, he connects this to a suggestion that animals will be
more humanlike in messianic times, and hence we will return to an Eden
type vegetarian existence. The actual positions of the movement
differ:
* Orthodox. Orthodox Judaism calls for restoration of Temple and
resumption of animal sacrifices.
* Conservative. Conservative Judaism calls for the restoration of
Temple, but does not ask for resumption of animal sacrifices. Most
of the prayerbook passages relating to sacrifices are replaced
with the Talmudic teaching that deeds of loving-kindness now atone
for sin. In the Amidah the phrase na'ase ve'nakriv (we will
present and sacrifice) is modified to read to asu ve'hikrivu (they
presented and sacrificed), implying that animal sacrifices are a
thing of the past. The petition to accept the "fire offerings of
Israel" is removed.
* Reform. Most of Reform Judaism calls neither for the resumption of
sacrifices or the rebuilding of the temple, although some
prayerbooks are moving towards calling for the latter.
Note that we do not rebuild the Temple yet for a simple reason:
ignorance. We do not know where on the Temple mount the altar or
holy-of-holies are supposed to be. And places it a few feet off would
violate the notion of only making offerings "in the place where I will
show you." In fact, if we had the proper location down pat, we could
rededicate the altar without building the Temple.
------------------------------------------------------------
Subject: Question 11.9.1: Symbols: Why are Jews called Jews?
Answer:
The word Jew is English and is only used by Jews who speak English. It
is derived from the Hebrew word, yehudi meaning Judean, which comes
from the name of the tribe of Yehudah (Judah). Before the Babylonian
exile, the Northern Kingdom of Israel essentially disappeared and only
the Southern Kingdom of Judah remained. As a result, the name of the
Southern Kingdom began to be used to refer to all the descendants of
Jacob (Israelites).
Note: Arabs are also descended from Abraham, but they certainly do not
call themselves Jews. Why? Because they were not part of the tribes of
Israel. Rather, they claim lineage through Abraham's son Ishmael.
------------------------------------------------------------
Subject: Question 11.9.2: Symbols: What does the Star of David represent and
what is its symbolism?
Answer:
The Star (Shield) of David, also called Magen David, is a relatively
new Jewish symbol. Supposedly, it represents the shape of King David's
shield (but there is no rabbinic support for that claim). The symbol
is very rare in early Jewish literature.
Is there any theological significance to the symbol? Some claim that
the top triangle strives upward, toward G-d, while the lower triangle
strives downward, toward the real world. Others note that the
intertwining represents the inseparable nature of the Jewish people.
Still others claim the three sides stand for the three types of Jews:
Kohanim, Levites and Israel. A similar claim could be made for the
three major movements. However, these theories have little basis in
historical fact.
What is the history?
Intertwined equilateral triangles is a common symbol in the Middle
East and North Africa, where it supposedly brings good luck.
Originally, it was primarily associated with magic or family/community
insignia. Its geometric symmetry made the symbol popular in many
cultures. A common claim is that the upward triangle represents female
sexuality, and the downward triangle represents male sexuality;
combined, they symbolize unity and harmony. In alchemy, the two
triangles symbolize "fire" and "water"; together, they represent the
reconciliation of opposites.
Where did Judaism come into the picture? The earliest known Jewish use
of the star was as a seal in ancient Palestine (6th century B.C.E.).
It was next used eight centuries later in a synagogue frieze in
Capernaum. These may have only been ornamental designs. In the Middle
Ages, the star appears frequently on churches, but rarely in
synagogues or on Jewish ritual objects. Also note that Jews of this
time often wore badges proclaiming their Judaism (similar to those in
Nazi Germany). However, these badges used a six-pointed badge similar
to an asterisk, as illustrated in a fifteenth century painting by Nuno
Goncalves. The menorah served as the primary Jewish symbol, not the
star.
Some historians have attempted to trace the star back to King David;
others trace it to Rabbi Akiva and the Bar Kokhba ("son of the star")
rebellion (135 CE); still others trace it to the kabbalists,
especially Rabbi Isaac Luria (16th century). However, there is no
documented evidence of these claim. Instead, evidence suggests that
the early use of the star was limited to "practical Kabbalah",
probably dating back to the 6th century. It is connected in legend
with the "Seal of Solomon," which was a signet ring used by Solomon to
supposedly control demons and spirits.The original ring was inscribed
with the Tetragrammaton; but medieval amulets imitating the ring
substituted the six-pointed star or five-pointed star, often
accompanied by rampant lions. Hence, the star was called the "Seal of
Solomon."
Additionally, medieval Jewish texts spoke of a magic shield possessed
by King David that protected him from his enemies. These texts claim
the shield was inscribed with the seventy-two letter name of G-d, or
with Shaddai (Almighty) or angelic names, and was eventually passed
down to Judah Maccabee. The kabbalist Isaac Arama (15th century)
claimed that Psalm 67, later known as the "Menorah Psalm", was
engraved on David's shield in the form of a menorah. Others suggest
that Isaiah 11:2, enumerating the six aspects of the divine spirit,
was inscribed on the shield in the outer six triangles of the star. In
any case, over time, the star replaced this menorah in popular legends
about David's shield, while the five-pointed pentagram became
identified with the Seal of Solomon. The star was also widely regarded
as a messianic symbol, because of its legendary connection with David,
ancestor of the Messiah. On Sabbath eve, German Jews would light a
star-shaped brass oil lamp called a Judenstern (Jewish star),
emblematic of the idea that Shabbat was a foretaste of the Messianic
Age. The star was also popular among the followers of Shabbatai Tzevi,
the false messiah of the 17th century, because of its messianic
associations. Among Jewish mystics and wonderworkers, the star was
most commonly used as a magical protection against demons, often
inscribed on the outside of mezuzot and on amulets.
Another use of the star in medieval times was as a Jewish printer's
mark, especially in Prague and among members of the Jewish Foa family,
who lived in Italy and Holland. In 1354, Emperor Charles IV of Prague
granted the Jews of his city the privilege of displaying their own
flag on state occasions. Their flag displayed a large six-pointed star
in its center. A similar flag remains to this day in the Altneuschul,
the oldest synagogue in Prague. From Prague, the star spread to the
Jewish communities of Moravia and Bohemia, and then eventually to
Eastern Europe.
The star has achieved its status as the most common and universally
recognized sign of Judaism and Jewish identity only since 1800. In the
17th century, it became a popular practice to put Magen Davids on the
outside of synagogues, to identify them as Jewish houses of worship in
much the same way that a cross identified a Christian house of
worship. In Vienna, the Jewish quarter was separated from the
Christian quarter by a boundary stone inscribed with a hexagram on one
side and a cross on the other, the first instance of the six-pointed
star being used to represent Judaism as a whole, rather than an
individual community.
With Jewish emancipation following the French Revolution, Jews began
to look for a symbol to represent themselves comparable to the cross
used by their Christian neighbors. They settled upon the six-pointed
star, principally because of its heraldic associations. Its geometric
design and architectural features greatly appealed to synagogue
architects, most of whom were non-Jews. Ironically, the religious Jews
of Europe and the Orient, already accustomed to seeing hexagrams on
kabbalistic amulets, accepted this secularized emblem of the
enlightened Jews as a legitimate Jewish symbol, even though it had no
religious content or scriptural basis.
The star gained additional popularity as a symbol of Judaism when it
was adopted as the emblem of the Zionist movement in 1897. Theodor
Herzl chose the Star of David because it was so well known and also
because it had no religious associations. In time, it appeared in the
center of the flag of the new Jewish state of Israel and has become
associated with national redemption. The symbol continued to be
controversial for many years afterward. When the modern state of
Israel was founded, there was much debate over whether this symbol
should be used on the flag.
During the Holocaust, the Nazis chose the yellow star as an
identifying badge required on the garments of all Jews. After the war,
Jews turned this symbol of humiliation and death into a badge of
honor.
Nowadays, the Star of David is the most universally recognized symbol
of the Jewish People.
------------------------------------------------------------
Subject: Question 11.9.3: Symbols: What is the signficance of "Chai" and the
number 18?
Answer:
The word CHAI means LIFE in Hebrew. The "CH" is pronounced with a
gutteral sound. The word CHAI is written in Hebrew as CHET YUD. Every
hebrew letter has a numeric value, and CHET=8, YUD=10. Thus, the
"numeric value" of Chai is 18.
------------------------------------------------------------
Subject: Question 11.9.4: Symbols: What is a Mezuzah?
Answer:
In Deut. 6:4-9, a passage commonly known as the Shema, G-d commands us
to keep His words constantly in our minds and in our hearts, by (among
other things) writing them on the doorposts of our house. This is done
using a mezuzah. Almost all Jews have a mezuzah on the main external
door of their house. More traditional Jews have them on all external
doors, as well as on internal doors (except bathrooms), especially
bedroom doors. I have even seen mezuzah's for cars!
A mezuzah is a small case that is mounted on the doorposts of Jewish
homes. It is not a good-luck charm. Rather, as noted above, it is a
constant reminder of G-d's presence and G-d's commandments.
The mezuzah contains a tiny scroll of parchment, which has the words
of Deut. 6:4-9 and the words of a companion passage, Deut. 11:13. On
the back of the scroll, a name of G-d is written. The scroll is then
rolled up placed in the case, so that the first letter of the Name
(the letter Shin, which looks like a "W") is visible (more commonly,
as the mezuzah is not transparent, the letter Shin is written on the
outside of the case). The scroll must be handwritten by s sofer
(scribe) in a special style and must be placed in the case to fulfill
the commandment. It is commonplace for gift shops to sell cases
without scrolls, or with mechanically printed scrolls, because a
proper scroll generally costs more than the case. According to
traditional authorities, mechanically printed scrolls do not fulfill
the mitzvah of the mezuzah, nor does an empty case.
Once a mezuzah is ready to be affixed to a door (i.e., it has a proper
scroll inside), it is nailed or otherwise affixed, at an angle,
typically with the Shin angled towards the inside of the house or
room. At this time, a brief ceremony called Chanukkat Ha-Bayit
(dedication of the house) is performed.
Why angled? First, angling is an Ashkenazi custom, but as to why we
angle, well, as with anything in Judaism, there are multiple
explanations:
* One explanation is that until the 12th or 13th century, all
Sepharadim and nearly all Ashkenazim put their mezuzos into the
doorframe so that it was positioned vertically, with the letters
in the same position as when you read them. However, there is an
opinion in the Talmud that was followed by a minority of
Ashkenazim that the mezuzah should be placed horizontally. The
Tosafists were the first to propose current Ashkenazi practice of
implementing a compromise. The current 45o angle satisfies both
opinions.
* Historians of halachah, however, wonder about this. First, the
Tosafists were staunch supporters of assuming Ashkenazi norms were
halachic, even if there was no souce in the published texts. So
why would they be the ones to suggest a change here? The second
problem is that we rarely take comprimises rather than following a
single ruling. If you're unsure, then be stringent in Torahitic
matters, and follow a lenient ruling in more minor Rabbinic ones
-- as we do for other doubts. But this approach is nearly unique.
It was therefore suggested that there is a second reason for this
ruling. In houses that belonged to Jews and were taken over by
Crusaders, the mezuzah was removed and the new Christian residents
would add a horizontal line to the scar to make a cross in the
doorframe. This couldn't be done with the new diagonal scheme.
Therefore it was theorized that maybe the Tosafists were trying to
outmaneuver the Crusaders in a battle for our doorframes.
* The Chaim Mageni of Chevron had a different answer, based on his
studies of history and the gemoro. He states that the original
dispute was not about how to place the mezuzah but about which way
was forbidden; specifically, it is forbidden to place the mezuza
in such a way as to appear to be a lock on the door. Those who
placed it vertically, held that this was the horizontal position
(as dropping a bar across the door). Those who used the horizontal
position, stated that the vertical position was that of the
locking bar being inserted into holes on the top and bottom. Thus,
the compromise is a position which is acceptable to both views.
This is not really a "compromise", but is a method chosen so that
(though not preferable according to both views) the mezuzah would
still be kosher according to both views.
Speaking of doorframes. The norm in most areas until the 19th century
or so was to place the mezuzah inside the doorframe. Our current
practice of hanging a case on the doorframe is halachically equivalent
to enlarging the frame and putting it inside. In fact, the original
custom remains in the older parts of Jerusalem. If you go to the Old
City, to the current Moslem Quarter, you will find patches in the
doorframes where mezuzos were torn out of the Jewish homes in 1948.
When traditional Jews pass through a door with a mezuzah on it, they
will touch the mezuzah and then kiss the fingers that touched it. This
is done to express love and respect for G-d and G-d's commandments. It
also serves to remind them of the commandments.
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