Hakam Je
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Hair Hakkafot THE JEWISH ENCYCLOPEDIA 160 proportion of brunettes, and in Silesia, where the non-Jewish population is of very dark complexion, the Jews have a high percentage of blonds. The same has been shown by Scbimmer to be the case in Austria. Andree ("Zur Volkskunde der Juden," pp. 84-40) points out that the fact that red and blond Jews are found in North Africa, Syria, Arabia, Persia, etc., is proof that intermarriage has had little to do with the production of the blond type in east- ern Europe. He is of the opinion that there were blonds among the ancient Hebrews, and that the modern red and blond Jews are their descendants. Luschan agrees in this view. Jacobs attributes the erythrism of the Jews to defective nutrition, and shows that it is present not only among the Euro- pean Jews, but also among those in Algiers, Tunis, Bosnia, Constantinople, Smyrna, and Bokhara, where the presence of Aryan blood could not be admitted. The color of the hair undergoes changes with the advance of the age of the individual. Up to the age of thirty-five or forty the hair re- Grayness mains the same color in the majority and of people. If gra}'ness occurs earlier Baldness, it is considered premature. It has been stated that premature grayness is very frequent among Jews (Weissenberg); but in- vestigations by Fishberg and Yakowenko show that it appears rather later—at about the age of forty-five. Baldness also is considered premature before the age of forty-five, at which age other signs of decay, such as loosening of the teeth and weakening of sight, begin to appear. It occurs most often among brain- workers and among those exposed to prolonged mental worry and anxiety. Weissenberg found that among Jews between the ages of twenty-one and fifty 16 per cent are more or less bald. Others point out that normal baldness (that is, baldness not due to favus) is not more frequent among Jews than among others. Yakowenko shows that it is found only as an exception among Jews before forty-five, and that when it occurs before this age it is usually due to fayus. Fishberg reports only 83 individuals wholly or partially bald among 1,188 Jews over the age of twenty. Only 12 Jews among those less than forty were thus affected. BIBLIOGRAPHY: Jacobs, On the Racial Characteristics of Modern Jews, in Journal of the Anthropological Institute, xv. 23-63: idem. On the Comparative Anthropometry of English Jews, ib. xix. 76-88; Virchow, Gesamtbericht . . . Uber die Farbe der Haut, der Haare und der Augen der Schulkindcr in Deutschland, In Archiv fUr Anthropolo- gic, xvi. 375-475; Schlmmer, Erhebungen Uber die Farbe der Augen, der Haare und der Haut bei den Schulkindcrn Oestcrrcichs, in Mittheilungen der Anthropnlogisclten Ge- sellschaft, Vienna, Supplement i., 1884; Fishberg, Physical Anthropology of the Jews, in American Anthropologist, Jan.-March, 1903; Elkind, Evrei Trudi Antropologitshes- kavoAmdilla, xxi., Moscow, 1903: Majer and Kopernicki, Chakterystyka Fizyezna Luclnosci GaHcyjskiej, in Zbior Viadam do Antrop. Kraj, Cracow, i. and ix., 1877-85; J. Bed- doe, On the Physical Characters of the Jews, in Transac- tions of the Ethnological Society of London, 1861, 1. 322-237; Pantukhof, Observations Anthropologiques an Caucase, Tiflis, 1893. .1. M. Fl. HAJES, MENAHEM MANTJS. See HAY- YUT, MENAHEM. HAJES, ZEBI HIRSCH B. MEIR. See CIIAJES, ZEBI HIRSCH B. MEIR. HAKAM (D3CJ; Aramaic, 0"On; Arabic, "ha- kim ") : A wise or skilful man. The word is gen- erally used to designate a cultured and learned per- son: "He who says a wise thing is called a wise man ["hakam"], even if he be nota Jew " (Meg.16a). Hence in Talmudic-Midrashic literature wise and learned non-Jews are commonly called "hakme um- mot ha-'olam " (the wise men of the nations; Pes. 94b, and passim). "Hakam" as an official title is found as early as the first Sanhedrin, after the reconstruc- tion of that body, when the Hadrianie religious perse- cutions had ceased; in addition to the nasi Simon b. Gamaliel, two other scholars stood at the head of the Sanhedrin, namely, R. Nathan as AB BET DIN, and Me'ir as hakam (Hor. 13b). Another hakam men- tioned by name was Simon, the son of-Judah ha-Nasi I., who after the death of his father officiated as hakam with his elder brother, the nasi (Ket. 103b). Just what the functions of the hakam were is not clear. Rapoport's suggestion that he was the arbi- ter in matters of ritual prohibition and permission is highly improbable. Zecharias Frankel looks upon the hakam as a presiding officer whose duty it was to examine a case in question from all points of view, and, having summed up the results, to present the matter for discussion. It is more probable, how- ever, that the office of liakam was created in order to secure a majority in cases of difference of opinion between the nasi and the ab bet din in the affairs of the Sanhedrin; one of the most eminent scholars was always chosen for the post. A baraita (M. K. 22b) leads to the inference that the hakam was always the director of a school (" bet ha-midrash "), for in addition to the Great Sanhedrin, which Functions, later came to take the place of an acad- emy, there were also private academies under the direction of eminent scholars. The origin of the office of hakam is as doubtful as its duration. Frankel thinks that Joshua b. Hananiah, who lived in the beginning of the second century c.E., was the first hakam, but he does not sufficiently support this assertion. The office seems to have existed in Pal- estine as long as the academy of the nasi. An amora of the fourth century recounts the following rule of etiquette, still observed in his time: "When the hakam appears in the academy every one present must rise as soon as he comes within four ells of him, and must remain standing until he has gone four ells beyond " (Kid. 33b). It is hardly possible that the office of hakam existed in Babylonia, where the relation of the resh galuta to the heads of the academy was entirely different from that existing in Palestine between the latter and the nasi. Here " ha- kam " was merely the term for a Jewish scholar who studied chiefly oral, traditions, while the terms "so- fer " and " kara " were applied to Bible scholars (Kid. 49a, b; Sotah 49a; Yer. Sotah ix. 23b; Yer. Ta'an. iv. 68a, where "hakkim" is used ironically for the hakam of the academy). In the Seder 'Olam Zuta ("M. J. C." ed. Neubauer, pp. 71 et seq.) every resh galuta is accompanied by a hakam, who probably had charge of the religious affairs of the exilarchate; but as this work originated in Palestine (comp. SEDER 'OLAM ZTJTA), the author probably applied Palestinian conditions to Babylon. The Syrian Aphraates, who had met only Babylonian Jews, mentions a man " who is called the ' hakkima ' of the Jews" ("Homilies," xxiv., ed. Wright, p. 394), but this, too, may mean " the wise man " of the Jews.
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Hakam Jewish Encyclopedia Article
Transcript of Hakam Je
Hair Hakkafot THE JEWISH ENCYCLOPEDIA 160
proportion of brunettes, and in Silesia, where the non-Jewish population is of very dark complexion, the Jews have a high percentage of blonds. The same has been shown by Scbimmer to be the case in Austria. Andree ("Zur Volkskunde der Juden," pp. 84-40) points out that the fact that red and blond Jews are found in North Africa, Syria, Arabia, Persia, etc., is proof that intermarriage has had little to do with the production of the blond type in eastern Europe. He is of the opinion that there were blonds among the ancient Hebrews, and that the modern red and blond Jews are their descendants. Luschan agrees in this view. Jacobs attributes the erythrism of the Jews to defective nutrition, and shows that it is present not only among the European Jews, but also among those in Algiers, Tunis, Bosnia, Constantinople, Smyrna, and Bokhara, where the presence of Aryan blood could not be admitted.
The color of the hair undergoes changes with the advance of the age of the individual. Up to the
age of thirty-five or forty the hair re-Grayness mains the same color in the majority
and of people. If gra}'ness occurs earlier Baldness, it is considered premature. It has
been stated that premature grayness is very frequent among Jews (Weissenberg); but investigations by Fishberg and Yakowenko show that it appears rather later—at about the age of forty-five.
Baldness also is considered premature before the age of forty-five, at which age other signs of decay, such as loosening of the teeth and weakening of sight, begin to appear. It occurs most often among brain-workers and among those exposed to prolonged mental worry and anxiety. Weissenberg found that among Jews between the ages of twenty-one and fifty 16 per cent are more or less bald. Others point out that normal baldness (that is, baldness not due to favus) is not more frequent among Jews than among others. Yakowenko shows that it is found only as an exception among Jews before forty-five, and that when it occurs before this age it is usually due to fayus. Fishberg reports only 83 individuals wholly or partially bald among 1,188 Jews over the age of twenty. Only 12 Jews among those less than forty were thus affected. BIBLIOGRAPHY: Jacobs, On the Racial Characteristics of
Modern Jews, in Journal of the Anthropological Institute, xv. 23-63: idem. On the Comparative Anthropometry of English Jews, ib. xix. 76-88; Virchow, Gesamtbericht . . . Uber die Farbe der Haut, der Haare und der Augen der Schulkindcr in Deutschland, In Archiv fUr Anthropologic, xvi. 375-475; Schlmmer, Erhebungen Uber die Farbe der Augen, der Haare und der Haut bei den Schulkindcrn Oestcrrcichs, in Mittheilungen der Anthropnlogisclten Ge-sellschaft, Vienna, Supplement i., 1884; Fishberg, Physical Anthropology of the Jews, in American Anthropologist, Jan.-March, 1903; Elkind, Evrei Trudi Antropologitshes-kavoAmdilla, xxi., Moscow, 1903: Majer and Kopernicki, Chakterystyka Fizyezna Luclnosci GaHcyjskiej, in Zbior Viadam do Antrop. Kraj, Cracow, i. and ix., 1877-85; J. Beddoe, On the Physical Characters of the Jews, in Transactions of the Ethnological Society of London, 1861, 1. 322-237; Pantukhof, Observations Anthropologiques an Caucase, Tiflis, 1893. .1. M. Fl. HAJES, MENAHEM MANTJS. See HAY-
YUT, MENAHEM. HAJES, ZEBI HIRSCH B. MEIR. See
CIIAJES, ZEBI HIRSCH B. MEIR. HAKAM (D3CJ; Aramaic, 0"On; Arabic, "ha
kim ") : A wise or skilful man. The word is generally used to designate a cultured and learned per
son: "He who says a wise thing is called a wise man ["hakam"], even if he be nota Jew " (Meg.16a). Hence in Talmudic-Midrashic literature wise and learned non-Jews are commonly called "hakme um-mot ha-'olam " (the wise men of the nations; Pes. 94b, and passim). "Hakam" as an official title is found as early as the first Sanhedrin, after the reconstruction of that body, when the Hadrianie religious persecutions had ceased; in addition to the nasi Simon b. Gamaliel, two other scholars stood at the head of the Sanhedrin, namely, R. Nathan as AB BET DIN, and Me'ir as hakam (Hor. 13b). Another hakam mentioned by name was Simon, the son of-Judah ha-Nasi I., who after the death of his father officiated as hakam with his elder brother, the nasi (Ket. 103b). Just what the functions of the hakam were is not clear. Rapoport's suggestion that he was the arbiter in matters of ritual prohibition and permission is highly improbable. Zecharias Frankel looks upon the hakam as a presiding officer whose duty it was to examine a case in question from all points of view, and, having summed up the results, to present the matter for discussion. It is more probable, however, that the office of liakam was created in order to secure a majority in cases of difference of opinion between the nasi and the ab bet din in the affairs of the Sanhedrin; one of the most eminent scholars was always chosen for the post. A baraita (M. K. 22b) leads to the inference that the hakam was always the director of a school (" bet ha-midrash "), for in
addition to the Great Sanhedrin, which Functions, later came to take the place of an acad
emy, there were also private academies under the direction of eminent scholars. The origin of the office of hakam is as doubtful as its duration.
Frankel thinks that Joshua b. Hananiah, who lived in the beginning of the second century c.E., was the first hakam, but he does not sufficiently support this assertion. The office seems to have existed in Palestine as long as the academy of the nasi. An amora of the fourth century recounts the following rule of etiquette, still observed in his time: "When the hakam appears in the academy every one present must rise as soon as he comes within four ells of him, and must remain standing until he has gone four ells beyond " (Kid. 33b). It is hardly possible that the office of hakam existed in Babylonia, where the relation of the resh galuta to the heads of the academy was entirely different from that existing in Palestine between the latter and the nasi. Here " hakam " was merely the term for a Jewish scholar who studied chiefly oral, traditions, while the terms "so-fer " and " kara " were applied to Bible scholars (Kid. 49a, b; Sotah 49a; Yer. Sotah ix. 23b; Yer. Ta'an. iv. 68a, where "hakkim" is used ironically for the hakam of the academy). In the Seder 'Olam Zuta ("M. J. C." ed. Neubauer, pp. 71 et seq.) every resh galuta is accompanied by a hakam, who probably had charge of the religious affairs of the exilarchate; but as this work originated in Palestine (comp. SEDER 'OLAM ZTJTA), the author probably applied Palestinian conditions to Babylon. The Syrian Aphraates, who had met only Babylonian Jews, mentions a man " who is called the ' hakkima ' of the Jews" ("Homilies," xxiv., ed. Wright, p. 394), but this, too, may mean " the wise man " of the Jews.
161 THE JEWISH ENCYCLOPEDIA Hair Ha.Js:~afot
Among the Spanish-Portuguese Jews "l;lakam" 'is the official title of the local rabbi, but it has not
yet been ascertained how old the title Among is. Solomon ben Adret addresses some
the of his responsa to people with "leSephardim. J;iakam Rabbi ... " (Responsa, Nos.
79, 395), 9thers again with "la-rab Rabbi ... "(Nos. 219, 346), but it is possible that "le·l}akam" simply means "to the wise." The plural, "J;iakamim," is generally used in the Talmud, and also by the Tannaim, to designate the major,ity of scholars as against a single authority. The Aramean equival~t is "rabbanan." BIBLIOGRAPHY: Frankel, in Monatsschrift, I. 345-349; Idem,
Darke ha-Mlshnah, p. 154, and Supplement, pp. 7, 8; Halevy, Dornt ha-Rishnnim, ii. 20 (to the passages cited hy Hal6vy add Yer. Mak. II. 3ld) ; Rapoport, 'Erek Millin, p. 2. s. s. L. G. J.IA~AN, SAMUEL (SAMUEL HA-LEVI
IBN ·J.IAKIM) ~ Egyptian rabbi of the sixteentfa century, first at Cairo, subsequently at Jerusalem {Levi ibn I;Iabib, Responsa, Nos. 10, 110; Conforte, "~oreha-Dorot," s.v. "Ashkenazi"; Joseph Taytazak. "She'erit Yehudah," ed. Salonica, 1604, p. -07b). · I;Ia].l:an was a pupil of Elijah Mizral;li (Responsa, No. 15). He edited and printed Isaac bar Sheshet's responsa at Constantinople (1546). He is quoted in Caro's "Bet Yosef," in Shull;lan 'Aruk, I;Ioshen Mishpat, § 36, and in Moses di Trani's Responsa, part ii., No. 67. R. Tam ibn Yal;lya, to whom he and Jacob Bernb (whose adversary he subsequently became) addressed a question from Cairo, -calls him simply "Samuel l;Ia].l:an" q~p~n: see his responsa, "Tummat Yesharim," Nos. 100, 190, Venice, 1621; Taytazak, s.v. ). It appears from the passages quoted above that he was among the foremost men of his time; but'no indtipendent works by him :are extant. BIBLIOGRAPHY: Azulal, Shem ha-Gedolim.
K. L. GRtl'.
HA-KARMEL : Hebrew periodical, edited and published by Samuel Joseph FUENN in Wilna. It was founded in 1860as a weekly, and was continued as such (with the interruptions usual in the case of all Jewish periodical publications in Russia) 1intil 1871. Eight volumes appeared in these eleven years, of which vols. i.-iii. have supplements in Russian. It then became a monthly, of which four volumes appeared from 1871 to 1881, when the publication was suspended. I;Iayyim Lob Katzenellenbogen was associated with Fuenn in the editorship (see "Letters of J. L. Gordon," No. 87, Warsaw, 1894). I;Iayyim Lob Markou later assisted Fuenn in the same capacity.
"Ha-Karmel" was more of a literary periodical and less of a newspaper than other Hebrew contemporaries like "Ha-Maggid" or "Ha-Meli~." It contained much historical material, and its criticisms and book reviews were of a high order. It was one of the important forces of the progressive, or "haskalah," movement in Russia.
BI:lli~~GRAPHY: Kowner, ~eror Pera~im, pp.120-124, Odessa,
E. c. P. WI.
HA-KEREM. See PERIODICALS.
HA~~AFOT: Processional circuits of the con-gregation in the synagogue on the Feast of Tabernacles, usually around the ALMEMAR, reminiscent of Joshua vi. and the proceedings in the Temple related in Sukkah 45a. The procession is omitted on the Sabbath, but on other days of the festival a scroll is taken from the Ark to the almeinar at the close of the MusAF, and the possessors of LuLAB and ETROG join in procession, following the officiant, who chants the HosnA'NA refrain and hymn for the day. The chant reproduces the sad tones of the SELIJ;IOT, but opens and closes with an intonation peculiar to the festival, as here shown. The
HAJs:l}AFOT
:Polish
VeraiOD.
German
Version.
CONGREGATION. CANTOR.
