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533 THE JEWISH ENCYCLOPEDIA

533

however, been the only one in Europe to adopt such a practise, and Gratz sees in it the chief reason fur its failure to make propaganda (" Volksthilmliche Gesch." iii. 737). Occasionally the parnas Hellwitz in Soest preached with uncovered head("Allg. Zeit. des Jud." 1847, p. 448), while both Ludwig Philippson and Abraham Geiger preached in the Berlin Reformgemeinde with their heads covered {ib. 1845, p. 622). In America, praying with the head uncovered was first introduced in the liar Sinai Gemeinde in Baltimore and Temple Emanu-El and Adath Jeshurun of New York, and is now the prev-

has,

alent

custom

in the

Reform congregations

of the

United States, though in some it is optional with the members whether they worship with the head covered or uncovered. As part of the requirements of the Oath (" More Judaico "), most of the nations of Europe demanded (and some still demand) that the Jews swear with their heads covered (see Oath, JewPolitical isit). A law of Hungary, issued in Laws. 1517, demands that a Jew should swear " Pileum Judaicum in capite habens" (Busch, " Jahrbuch," vol. 82). Similar are the laws of Saxony, Nov. 22, 1838; May 13, 1839; and May 30, 1840; of Schaumburg-Lippe, March 19, 1842; of Denmark, 1843 ("Allg. Zeit. des Jud." 1843, p. 395); of Brunswick, Jan. 14, 1845; of Austria, 1846 ("Wiener Zeitung," 1846, No. 338); of Meiningen, July 25, 1844 of Mecklenburg, April 8, 1848; of Birkenfeld, 1852; of Oldenburg, Nov. 2,

In a trial at a police1854; and of Sardinia, 1855. court in London, a Jew swore with uncovered head, and the attorney for his opponent objected to the oath, because, as he said, the Jews did not consider such an oath valid; and the judge sustained the objection ("Jewish Chronicle, " Aug. 9, 1901, p. 17). The conservative Jews in civilized countries insist on the covering of the head merely during the performance of religious acts, while the rigid adherents to the ancient custom keep their heads constantly covered, and therefore wear Concessions of a skull-cap (A. Ftirst, " Christen und Modern Juden," p. 296, Strasburg, 1892). In Orthodoxy, recent times the government of Rumania issued a decree prohibiting Hebrew instruction in the Jewish schools to children with covered heads with the ostensible purpose of keeping the children of Orthodox parents from these great schools (" Jewish Chronicle, " Feb. 22, 1901). many difficulties were encountered ("Orient," 1843, p. 6) when the reform was introduced in modern days of teaching school-children without hats (Wolf, "Gesch. der Juden in Wien," p. 180, Vienna, 1876).

A

Bibliography



Shulhan 'Aruk, Orah Hayyim, and

its glos-

sarists, §8 2, 6, viii. 2, lxxv. 1, cxi. 3, cli. 6 ; Azulai, Hauyiin Sha'al, part ii., p. 35, where the subject is exhaustively

treated. The Liberal standpoint is taken by Aaron Chorin in Iggeret Elasaf ocler Sendschreiben Eines Afrikanischen

Rabbi an Seinen (sie) Kollegen in Europa, mit Einem Vnrwnrte, Herausgegeben von Aaron Choriner (sic), Oherrabbi zu Arad, Prague, 1826 Hellwitz, Das Unbedeckte Haupt, Predigt am Pfingstfeste 18U7, Soest, 1847 ZulOssigkeit und Dringiichkett der Synagogenreformen, Begutachtet von Vorzugliehen In- und AuxUlndischen Rabbinern, Vienna, 1845 Shelomo ben Yo'ez and Abraham Oohn, in Geiger's WissenschaftUche Zeit. fur Jildische Theologie,





idem, for 1838, pp. 333-345 S. Adler, Das Entbmsste Haupt, ein Gutaehten, in Jud. Zeit. fur Wiss1837 pp. 364-375



senschaftundLeben, iii. 189 (see Geiger, Eine Vorlesung ilber Barhduptigkeit,



Low, Gesammelte

ib. 141); L.

in

behriften,

311 et

ii.

Bareheadedness Barges, Jean >.eq.

For the Orthodox point of view,,

from the codes quoted: Abraham ben Arveh L5h (A. Lowenstamm), D"nn ins, Amsterdam, 1820; Jonas Altar. )nji.-n p ni^'DD, against Chorin, Prague, 1826; Sinai, 1859, p. 14; Zunz, Gesammelte Scltrif ten, ii. 259. aside

D.— K.

k.

BARFAT Name used by Jews in

Provence and northern Spain e.g. "jy miD ITEm = "Barf at certifies as witness," found in an agreement between Pedro II. of Aragon and the Knights of St. Jean (MS. Paris, Bibliothfique Nationale); "Nicak Barfat"



.

("Literaturblatt des Orients," 1841, cols. 235, 312), Spain in 1346. Isaac ben Sheshet (" Ribash ") and his brother Don Crescas bore also the surname Barfat (Responsa, Nos. 370, 387, 390). As to its etymology in

significance, many hypotheses have been propounded. The most probable of these is the one given by Bloch ("Revue Etudes Juives." x. 255); namely, that the name ought to read "Berfet," and

and

is

abbreviated from

the Barcelona

"Shallum."

" Perfetto, " which latter occurs in of Jews, and is the equivalent of Indeed, in Hebrew, "Barfat" is somelist

times written "Parfat" (compare "Yuhasin," ed. Philipowski, p. 22, col. a; "Shalsheletha-Kabbalah," Gross adopts this interpretation ed. Venice, p. 61). and connects the name " Barfat " with that of " Profiat," although the latter is nowhere to be found as a family name. Bibliography Gross, Gallia Judatea, pp. 371-372 RenanNeubauer, Lei Rabbins Francais, p. 766 idem, Les Ecri:





vains Juifs Francois,

p. 600.

M. S.— G.

G.

BARGAINS AND SALES. BARGAS, ABRAHAM DE

See Requisition.

Translator into

Ladino of the prayers composed by Malachi ben Jacob on the occasion of the earthquake at Leghorn, in January, 1742, under the title " Traduccion de la Oracion del Ajuno de los Temblores de Tierra que en Ladino Espafiol Illustro," Pisa, 1746. He lived in Italy during the middle of the eighteenth century. An Alonzo de Bargas of Palma (in Majorca of the Balearic islands) was burned in the auto da fe held in Seville Feb. 24, 1722. The name " Bargas " may possibly be connected with the city Barga in the Italian province of Lucca. Bibliography Gesch. der



Kayserling, Bibl. Esp.-Port.-Jud. p. 16 idem, i. 186; Ailgcm. Zeitung des

Juden in Spanien,

Judenthums,

1888, p. 263.

G.

K.

BARGES, JEAN JOSEPH LEANDKE: Honorary canon of Notre Dame of Paris, abbe and Orientalist; born in 1810 at Auriol (Bouches-duRhone) died in 1896 near Marseilles. From 1835 he was a member of the Asiatic Society of Paris. After delivering lectures on Arabic as assistant in the chair of Arabic at Marseilles, he made an extensive trip through Algeria, the literary results of which were numerous. They first appeared only as notes in the "Revue de l'Orient " and in the "Journal Asiatique," as, for example, his article on the pronunciation of the Hebrew, entitled "Souvenir d'Oran" ("Journal Asiatique," 1848, ii. 172; transLater lated into German, "Z. D. M. G." iii. 374). he published a complete itinerary in book form. In 1842 he became professor of Hebrew in the faculty of theology at the Sorbonne in Paris, retaining the

position until the faculty

was abolished

in 1885.