The Symbolic Representation of the Sefer Torah - Maqom

congregations, after the Torah scroll is unrolled, the wimple was brought to the women’s section and thewomen would fold the sash, passing it from one to another and thus giving all the women a chance to feelan attachment to the Sefer Torah. On the whole, women were a passive participants in the synagogue, theTorah reading and rituals as well as the general prayer service. This was a woman's opportunity to beactive. Not only the folding of the sash but the whole process of its preparation was an occasion for womento physically feel connected to the holiest of Jewish artifacts, the Torah scrolls.Discussion and ConclusionThis essay has focused primarily upon customs and rituals offering the majority of the congregantsthe opportunity to interact with the Sefer Torah and its sacred nature. Rudolf Otto (1958, pp. 5-7 andthroughout the entire monograph) discusses the concept of “holy” above and beyond the traditionalrational understanding of "goodness." He introduces the word “numinous” to “first, to keep the meaningclearly apart and distinct, second to apprehend and classify connectedly whatever subordinate forms orstages of development it may show.” By "numinous" he meant the numinous category of value as well asthe numinous state of mind which is reflected in feeling. He explains (p. 12) “it grips or stirs the humanmind with this and that determinate affective state.” The numinous also contains the “mysteriumtremendum” (mystical awe) which includes the element of awe or the feeling of fear or religious dread,the fear of G-d or the representation of the holy. One may experience a personal state of submission andself surrender before an awe-inspiring unapproachable object, an object which becomes attractive andfascinating. This object can be inanimate, and the extraordinary capability to evoke feelings of the “whollyother or consciousness” is attributed to it (Otto. 1958, p, 27). The identification with a religious object canmotivate varied feelings or expressions such as passion, excitement, vitality and impetus. One can feel thissensation without a clear concept or expression of what this evokes. These mindsets will motivate theindividual to bring the numen into his circle or have physical contact with the numinous object. Otto(1958, p. 33) argues “possession of and by the numen becomes an end in itself.”36