Ask the Rabbi

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28 Av

Kosher Grains

I bought a box of kosher cereal and next to the kosher symbol it said “Yoshon.” Can you tell me what this means?

The Aish Rabbi Replies:

In keeping kosher, there is a grain-related issue called Chadash and Yoshon – literally "new" and "old." The Torah (Leviticus 23:14) says that if a grain (such as wheat) was harvested prior to Passover, then we may not eat that grain until after (the second day of) Passover.

This means that we have two kinds of grain: grain that hasn't celebrated its first Passover is (temporarily) forbidden as Chadash, while grain that has been around long enough to already have a Passover under its belt is Yoshon, and permitted to eat.

By the way, another grain-related issue is Challah. (This is not to be confused with the braided bread that we eat on Shabbat.) When one kneads a significant amount of dough (over 2.5 pounds) for baking purposes, a small portion of the dough is removed and burned. (In the times of the Holy Temple, this portion was given to a Kohen.) Once challah has been separated from the larger dough, the dough is "kosher" for baking into bread or other items.

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29 Av

Perfect World?

How do you answer the person who thinks that the reason nature is perfect is because it couldn't exist otherwise? The argument being that all the imperfect forms of nature were almost immediately wiped out and what was left is what we call "perfect." I would like to know your reaction to this premise.

The Aish Rabbi Replies:

One possibility is to point out the Second Law of Thermodynamics, which states that all things are moving from a state of order to disorder. In other words, unless acted upon by an intelligent outside force, nature could never have achieved its state of perfection.

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30 Av

Organ Donation

What is the Jewish position on organ donation? I have been told, albeit by someone relatively uneducated, that a Jewish body must be "whole and intact" for Jewish burial. But what confuses me is that, since my father had renal failure and was on dialysis, he was on a waiting list for kidney transplant. Is it then alright for a Jew to accept organs but not to donate them? This question has been on my mind for almost 20 years!

Also, I would like to register as an organ donor so that if, God forbid, I am involved in a fatal accident, I could help someone in the same position as my father. Can something so selfless and caring cause me to lose the mitzvah associated with a Jewish burial? Please explain – because if I am ever called upon to save a life, I want to know that I am doing the right thing.

The Aish Rabbi Replies:

This is a complex question, and you have articulated the issues well.

The Jewish position on organ donation is as complex as the issue of life and death, because it derives directly from the Jewish perspective on the sanctity of life and the role that our physical existence plays in the advancement of our spiritual selves.

On the one hand, we have a sacred obligation to preserve human life (pikuah nefesh). This is an overriding principle in Jewish law – so important that almost any other law can be broken for this reason. For example, we can break Shabbat to drive an injured person to the hospital.

On one other hand, Jewish law prohibits desecration of a dead body (nivul h’amate). A dead person's body, since it once housed the holy soul, is to be treated with the utmost respect. Every part of the body must be buried – which is why you see the heart-wrenching images of religious Jews dutifully going around after a terrorist bombing, scraping up pieces of flesh and blood for burial.

How do we resolve these two principles?

Organ donation is permitted in the case when an organ is needed for a specific, immediate transplant. In such a case, it is a great mitzvah for a Jew to donate organs to save another person's life.

Organ donation is not necessarily limited to dead people: Someone who can afford to spare a kidney, for example, may donate one to someone in need. (See an inspiring account here: http://www.aish.com/sp/so/48937647.html)

Yet in consideration of the prohibition against desecrating the body, it is forbidden to simply donate to an "organ bank," where there is no specific, immediate recipient.

Furthermore, it is also forbidden to donate for general medical research or for students to dismember in medical school.

Even when there is a specific, immediate transplant, there is need for caution, because oftentimes in order to obtain organs as fresh as possible, a doctor will remove the organ before the patient is actually "dead" according to Jewish law. The doctor is therefore effectively killing the patient, which is, of course, forbidden. (For more on this, see www.jlaw.com/Articles/brain.html)

The bottom line is that each case is different. A myriad of considerations must be reviewed. So before gong ahead with any procedure, consult with a rabbi well-versed in Talmud and Jewish law. It is clearly not as simple as blankly signing an organ donation card.

(Sources: Nodeh BiYehuda II Y.D. 210; Igrot Moshe Y.D. 2:174; Minchas Yitzhak 5:7; Tzitz Eliezer 10:25; "Judaism and Healing" by Rabbi J. David Bleich.

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1 Elul

Judaism: All Or Nothing?

I have been testing the waters, trying to get involved in Judaism. But I feel like I'm swimming in a vast ocean of unfamiliar concepts: Hebrew texts, legal nuances, culture, etc. I'm not sure any of this is for me!

The Aish Rabbi Replies:

There is a misconception that many people have about Judaism, what I call "the all or nothing" syndrome. With 613 mitzvot in the Torah, things can seem a bit overwhelming. People take a look at traditional Judaism with all these different commandments and say to themselves, there's no way that I can be successful at living that type of lifestyle, so what's the point of looking into it or getting involved? Where to start? What to focus on? How to make sense of it all?!

That's not the Jewish way!

Imagine you bump into an old friend and he tells you how miserable he is. You ask him, what's the matter? He says, I'm in the precious metals industry. My company just found a vein of gold in Brazil that's going to be worth hundreds of millions of dollars.

You say, that's fantastic. Your financial problems are solved. What's the problem?

He says, you just don't get it. Do you realize that this is just one vein of gold? It represents such a tiny fraction of all of the unmined gold in the world. What do I really have, compared with what's out there?

You say, are you nuts? Who the heck cares about what you haven't found yet? What you've got now is a gold mine!

That's the Jewish approach. Any aspect that you learn about, or can incorporate into your life, is a gold mine. What does it matter what aspect of Judaism you're not ready to take on? In Judaism, every mitzvah is of infinite value. Every mitzvah is more than any gold mine. Don't worry about what you can't do. Even if you never take on another mitzvah, you've still struck eternal gold.

The best advice: Relax.

Here's a true story that happened about 80 years ago in Jerusalem.

One Saturday afternoon, a young boy was walking in the Old City of Jerusalem. Suddenly he saw a gold coin on the ground. This was no mere candy money; this was a gold coin! Since it was ownerless he would be able to claim it as his. But there was one problem: The boy would not handle money on Shabbat. Suddenly he had the idea to guard it by putting his foot over the coin - and stand there until Shabbat ended... in four hours!

One hour passed and then another. Things were going well. But then some older boys came along, and said, "Hey, why are you just standing there like that?" He didn't answer them, so they pushed him down and took away the coin.

The boy returned home very very sad. He had tried to do the right thing by observing Shabbat, but wound up losing his gold coin. Later at the synagogue, the rabbi saw the boy and asked, "What's wrong?" When the boy explained the whole story, the rabbi said: "I have an idea how we can fix it. Come to my house when Shabbat is over."

After Shabbat ended, the boy went to the rabbi's house, and they sat down to talk. "I know how disappointed you are at having lost the gold coin," said the rabbi, "so here - I want to give something." And he pulled out of his desk a gold coin - just like the one the boy had found earlier that day!

"But," the rabbi continued, "I'll give you this gold coin on one condition. In exchange, you give me the merit of the mitzvah you did in observing Shabbat."

The boy thought for a moment and said: "Hmmm... If the mitzvah is worth that much, then no deal!"

The misconception that Judaism is all-or-nothing includes the false idea that a person is either "observant," or "non-observant." But that's not true. In fact, here's a secret:

Nobody is observing all the mitzvot.

That's because certain mitzvot only women usually do - like lighting Shabbat candles or going to the mikveh. Other mitzvot only men can fulfill - like Brit Milah. Others only apply to first-born children, such as the "fast of the first born" on the day before Passover. And only a Kohen can fulfill the mitzvah of reciting the Priestly Blessing.

Other mitzvot - like getting divorced with a proper Get - are procedural mitzvot that are only done under certain circumstances, and that one hopes never to fulfill. Finally, there are many mitzvot that apply only in the times of the Holy Temple, laws that in our day are temporarily suspended.

So when we talk about the totality of mitzvot, we'll never do them all anyway! So rather than get overwhelmed with the vastness of it all, better to be realistic about what we can do, and move forward in a positive way.

Let's say, for example, that a person wants to try the mitzvah of prayer. We may go to synagogue and see someone immersed in intensive prayer for one hour. We cannot conceive of how we could possibly get to that point ourselves. That's understandable, especially for one who is not fluent in Hebrew. So it's a matter of knowing which prayer gets top priority - for example, the Amidah prayer.

The Amidah has 19 blessings, and it's very difficult to concentrate for that entire time without being distracted, or one's mind wandering to other things like shopping and checking your email. So the key is to take on a small goal: "I am committing that for the first prayer of the 19, I will not rush nor allow anything to interfere between me and these few words." That goal is realistic and attainable, and one can begin to approach a high degree of intensity and concentration on that one prayer.

What this does is give a taste of the higher goal. All that's needed is to extrapolate to all 19. This is much more effective than starting off by saying, "Today I'm going to pray the entire 19 with great concentration!" - and then after three words, you're thinking about what's for breakfast.

If it's too lofty a goal, then at least taste it once. Break down a huge goal into bite-size steps that are realistic to achieve, and will give a taste of the full goal.

In Jacob's famous dream, God shows him a vision of a ladder reaching toward Heaven. Spiritual growth, like climbing a ladder, must be one step at a time. By setting small, incremental goals, we are encouraged by the periodic success. To make the plan foolproof, make your initial goal something you know you can reach. Tasting success will bolster your confidence and determination, and you can use this energy to strive for higher goals. Remember, the longest journey begins with just one step. And what goes in slow, will remain.

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2 Elul

Life in Perspective

I'm in high school and am starting to think about life. Everything seems so superficial - relationships, the media, fashions. I don't want my life built around that. What advice can you offer?

The Aish Rabbi Replies:

Every human being is comprised of two components -- the physical (body) and the spiritual (soul). Each wants to be nourished and sustained, yet each achieves this through very different means. The body seeks comfort and immediate gratification: food, sleep, power, wealth. The soul seeks longer-lasting, eternal pleasures: meaning, love, good deeds, connection to God.

The Talmud says: "Who is the wise person? He who sees the future." This ability to consider long-term, spiritual consequences is what distinguishes the mature from the immature. A child cannot predict that eating 20 pieces of candy will lead to a painful stomach ache. A college student may not see that promiscuity can lead to life-threatening disease. Or a father may not see that working overtime can lead to irreparable disconnection from his wife and children.

Today, each of us is fighting the battle between body and soul. The multi-billion-dollar media machine is constantly enticing us to buy into the lifestyle of "Instantaneous-ism." Between fast-food restaurants, disposable products and instant on-line everything, we have become accustomed to a world where immediacy is the norm. And the affect is that we've lost our sense of perspective.

To win the battle, we must be pro-active in undertaking spiritual activities. Something as simple as saying a blessing over food turns a "physical" act into a spiritual experience. Otherwise, what really separates us from animals?

The story is told of Rabbi Alexander Ziskind (19th century Europe) who had a personal custom after Yom Kippur. Each year he would break the fast with boney fish. Why? Because in this way, he would be forced to eat slowly and not gorge the food. The rabbi was determined that his soul maintain control over his body.

It is one's ability to moderate (not squelch, but curb) the body's needs that gives us the freedom to pursue the needs of the soul. Because when all is said and done, our lives are only as good as the soul we've nurtured. Next time you're at a funeral, listen closely to the eulogy: They speak about how he was a good parent, how he donated money to help build a hospital, how he cared for others, and how he was loyal to his faith.

You will never hear about what kind of car he drove, or how many different restaurants he tried, or how much money he had. Because deep down, we all know what is truly important, what is ever-lasting.

So keep your eye on the ball. Acquire wisdom. Know exactly what you're living for. Our actions today, and the choices we make, affect not only our own lives, but influence generations to come.

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3 Elul

Getting Started

I am married to a non-Jew. I swing back and forth between "doing" the traditional things and then not doing anything at all. As a Jew, I have decided to focus on Judaism in my graduate program. However, this summer I would like to begin my studies on my own. I can read and write Hebrew pretty well. In your opinion, what is the best way to get started? Should I begin with the Talmud? I continue to come back to missing the traditions, and need to know how to begin and how to stay on course. Where do I start?

The Aish Rabbi Replies:

In general, where should you start?

Believing in God is the primary commandment in Judaism.

Who is God?

God is the Creator of the world who gave the Torah and its commandments to the Jewish people at Mount Sinai. (see: http://www.aish.com/h/sh/se/48943936.html)

A good way to bring that concept into your life is through prayer. Open your heart to Him and He will surely help. As it says: "God is close to all who call sincerely" (Psalms 145:18).

The best way to learn about Judaism is to live near a Jewish community which has adult education programs, rabbis you can talk to one-on-one, Shabbat hospitality programs, etc.

If that is not an option, then try Torah education websites, such as Aish.com. You should get a basic Jewish library started in your home (http://www.aish.com/jl/sp/ns/48971206.html). While commuting or cooking, you can also listen to audio lectures from the thousands of titles available at www.aishaudio.com.

If you are interested in trying out one-on-one Jewish learning, I recommend signing up at http://www.partnersintorah.org/. www.partnersintorah.org. Any subject can be learned, by phone or in person, at a time that's good for you. This service is absolutely free.

Also, it is very important to attend a Discovery seminar. That frequently can make a big jump-start, by providing a framework and overview of the entire gamut of Jewish history, philosophy, and answering the questions, "Why Be Jewish," "Does God Exist," and "Is Torah True?" The seminar is given in hundreds of cities throughout the world. For more info, go to http://www.aish.com/dis/

Best of luck and let me know how it goes!

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4 Elul

613 Mitzvot

What is the earliest reference to the Torah having 613 mitzvot? Where does this list come from? This is a matter of dispute here in South Africa, where a radio talk show host made some inaccurate statements about Judaism by saying that the 613 laws were only formulated thousands of years after the Torah was written. Can you please clear this up?

The Aish Rabbi Replies:

Answering your question requires a little understanding of Jewish history.

At Mount Sinai God gave the Jewish people the Torah. The word "Torah" literally means "teaching." Included in this Torah were many laws that the Jewish people became obligated in performing from that point on. Over the 40 years in the desert, the Torah was written down onto a scroll by Moses. This became known as the Written Torah, because it was written down and sealed before their entry into the Land of Israel. (It is also commonly called the Five Books of Moses.)

Although the Written Torah contains the 613 mitzvot, it does not spell out exactly what they are. Along with the various laws that were commanded to the Jewish people, such as the commandment to wear Tefillin and to rest on Shabbat, came an oral explanation that explained exactly what the mitzvah entails. This is called the Oral Torah, as it was meant to remain as an "oral tradition" and passed on from parent to child throughout the generations. Some 1700 years ago, when the harsh Roman persecutions threatened the transmission, the Oral Torah was written down to form the Talmud.

The exact accounting of the 613 mitzvot are also a part of the Oral Torah that we received on Mount Sinai.

Although the Written Torah does not state the exact number of the mitzvot, there are various hints encoded throughout the Written Torah that take the tradition of 613 so far back in history, we learn that even the Patriarchs were aware of the tradition even though they lived years before the Torah was given.

The first place in the Torah where we see a written hint to the existence of 613 commandments was during the life of Jacob. This is hinted in the message that Jacob sent to his angry brother Esau when he warned him not to start a fight. He said, "I have lived (GARTI) with Laban up until now..." (Genesis 32:5) The Midrash explains that the Hebrew word GARTI ("I have lived") is the numerical value of 613.

Many commentators have discussed the mitzvot over the ages, but an important thing to note is that there is no absolutely definitive set of the 613 mitzvot. Some of the most well-known lists are from Maimonides, Nachmanides, and the Sefer HaChinuch. The variances in their lists are slight - for example, should we count the four types of Torah-ordained death penalties as separate mitzvot, or count them as one?

For a list of the 613 mitzvot, see: http://www.aish.com/jl/m/m/48945081.html

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6 Elul

Kiruv Drive

Is there a possibility to invite someone to our home for Shabbat dinner, if they are not Shabbat observant and will probably drive home after the meal?

The Aish Rabbi Replies:

Rabbi Shlomo Zalman Auerbach addressed your situation. He writes that one is permitted to invite someone who lives at a distance, as long as you offer him a place to sleep so that he will not have to desecrate Shabbos. Even if he does not take you up on the offer, and you suspect that he won't, that is okay because you have done your part to facilitate his Shabbat observance. ("Minchas Shlomo" 4:10:1)

Further, Rabbi Moshe Sternbuch explains that since you have their spiritual good in mind, this is not placing "stumbling block in front of the blind." (Teshuvos V'hanhagos 1:358)

Some rabbis go even further and say that you can let them drive if you estimate that this particular Shabbat experience will have a significant effect on their moving along in Torah commitment.

Rabbi Moshe Feinstein, however, was more stringent in these cases. ("Igrot Moshe" O.C. 1:99)

The bottom line is that every situation is different, and you should consult with your own rabbi for guidance.

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7 Elul

Kiddush - Stand or Sit?

Whenever I go to someone's house for Shabbat, I notice that on Friday night we stand for Kiddush, and on Saturday morning we sit. Why?

The Aish Rabbi Replies:

The reason why many stand on Friday night is because when a person makes Kiddush he gives testimony that God created the heavens and the earth. (Genesis 1:31 - 2:3) Since testimony before a court must be said standing, so too when Kiddush is said at nighttime it must also be said standing.

During the day, however, we do not say those same verses of testimony - so we can sit. Indeed, since we are required to make Kiddush in the same place we have our meal, it is preferable to sit, since that helps establish the place where we are going to eat.

Actually, the requirement of making Kiddush in the place where we eat also exists at nighttime. Therefore, many have the custom to stand during the first part of Kiddush on Friday night, and then sit for the blessings - in order to establish the place for the meal. (Code of Jewish Law - OC 271)

By the way, the next time you have a good question like this, try asking the people who are hosting you for Shabbat. I'm sure they would be thrilled to answer, and it will build a nice connection between you.

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8 Elul

Great Teshuva

My friend and I are having a disagreement about degrees of righteousness in God's eyes. Who is greater: One who is virtuous by inclination, or one who is virtuous by choice - i.e. one who must struggle with his passions and transform vice into virtue?

The Aish Rabbi Replies:

The Talmud says: "In a place where a ba'al teshuva (spiritual returnee) stands, even a full tzaddik cannot stand" (Brachot 34b). The idea is that by having sunk to the lowest depths, and then genuinely turning one's life around, the distance traveled in a positive direction is so great that it even exceeds those who have always been on the plus-side.

(Of course, one would not want to deliberately get into a negative situation, because there is no guarantee of coming out. Further, it often leaves residual stains.)

The great Mishnah commentary, Tifferet Yisrael (Kiddushin 4:14), tells of a fascinating event in the life of Moses:

An Arabian king sent an artist to the Israelite camp with orders to paint a portrait of Moses and to return with it to Arabia. (Those were the days before digital cameras.) Upon receiving the portrait, the king's physiognomists prepared a "face-reading" analysis of Moses to determine the base nature of Moses' personality. The ensuing report described Moses as greedy and arrogant. The king rebuked his physiognomists for their patently absurd analysis, given Moses' sterling reputation for kindness and humility.

The king decided to resolve the matter by visiting the Israelite camp and relating to Moses all that transpired. Moses assured the king that the physiognomists were as competent as the artist. Moses explained that by inclination he had many character flaws. Only sustained self-discipline and sheer determination enabled him to overcome his natural inclination and to obtain the stature and glory that were now his.

I should mention that various rabbis doubt this story, given the other sources that Moses was righteous from birth. But the idea is valid: Through sheer determination, we can overcome our flaws and achieve great spiritual heights.

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9 Elul

Golem

I recently visited Israel and stayed at the home of distant cousins. We were playing basketball and one kid said to another: "Don't just stand there like a golem - do something!" I'd heard about the idea of a Golem before, but this got me curious. Can you fill in the background? Thank you.

The Aish Rabbi Replies:

The word "golem" appears in Psalms 139:36. A golem is a body in human form, but without an ability to speak - and therefore no soul. The Talmud relates that the Sages were able to create living beings through their knowledge of Kabbalah. This is achieved through combining the 22 letters of the aleph-bet into various Names of God.

This is similar to the process, so to speak, that God Himself used to create the world, as it is written: "And God SAID, 'Let there be light.'" (Genesis 1:3)

The Talmud says that for the first few hours of life, Adam was a Golem - i.e. without a soul and not yet "human."

Golems became famous in the Middle Ages when the Jews were frequently accused of blood libels. Apparently, when a Christian baby would die of some disease, it would be secretly left in the yard of a Jewish family. The police would then be called, claiming that "the Jews killed the baby in order to use Christian blood to bake matzahs." (In fact, this is one reason why the custom developed to open the door for Elijah the Prophet on Seder night - in order to be on the lookout for potential "baby plantings.")

Legend says that in the 16th century, the Maharal of Prague created a Golem to patrol the streets and protect the Jews. Apparently, the Maharal engraved God's Name on the Golem's forehead (or perhaps wrote God's Name on a paper and placed it in the Golem's mouth.) Either way, the Golem eventually got out of control and had to be killed. According to legend, his body was hidden in the attic of the old synagogue in Prague. It is likely that this became the source for Mary Shelly's book, "Frankenstein."

I don't know of any recent Golems, though it is said about the Vilna Gaon (18th century) that he was about to create one, when an angel came and told him to stop. "Why?" asked the Vilna Gaon. "Because you are not yet Bar Mitzvah," the angel replied. (The Vilna Gaon was a child genius.)

Today, there are those who want to suggest that a cloned human might in fact be a modern-day Golem. However, a child born to a human mother, from a human embryo, would almost certainly be considered a full-fledged human being with its own unique soul.

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10 Elul

Abraham – the First Jew

Why is Abraham considered the first Jew?

The Aish Rabbi Replies:

When he was three years old, Abraham looked around at the world of nature with all its perfection, beauty, symmetry, precision, timing, balance, integration, coordination, unity – and he concluded that for the world to be designed so perfectly, there obviously must be an intelligent designer. It was then that Abraham discovered God.

Noah also knew about God, and his descendants Shem and Ever even had a yeshiva! If so, in what way was Abraham different that he is chosen to start the Jewish people?

What makes Abraham unique is not just that he recognized God, but that he understood the need to go out and share this with others. The Midrash likens spiritual knowledge to a bottle of perfume. If you leave the bottle of perfume corked and sitting in a corner, what good is it? Shem and Ever were like a closed bottle of perfume, off studying in a corner somewhere.

But Abraham went out and taught people about monotheism. He pitched his tent, which was open on all four sides, in the middle of an inter-city highway. He authored a 400-chapter book refuting idolatry. And he endured all types of mockery and persecution for holding beliefs that were, to say the least, politically incorrect. In fact, the Torah calls him "Avraham Ha-Ivri" – Abraham the Hebrew. HA-IVRI translates literally as "the one who stands on the other side." The entire world stood on one side, with Abraham standing firm on the other.

Abraham distinguished himself as being a lover of all humanity. When God sought to destroy the corrupt city of Sodom, Abraham was willing to stand up against God and argue that they should be spared. He cared about everyone and viewed himself not as an individual trying to perfect himself, but as the progenitor of a movement to bring God's existence into perfect clarity.

That is the Jewish legacy – serving as an inspiration and a role model for all humanity.

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11 Elul

Temple Mount

I am not loving the fact that the view today from the Western Wall Camera includes the Dome of the Rock. How can I overcome the heartbreak every time I see our holy Temple Mount being occupied by another religion?

The Aish Rabbi Replies:

On the one hand, it is very difficult for Jews to accept that something is built on the spot of the Holy Temple.

On the other hand, we can thank God for the kindness He has shown – since I imagine He could have allowed a much less flattering structure built on it – like a parking lot, or a sanctuary to an idol. In this case, the Muslims believe in one God and treat the Temple Mount with sanctity.

In fact, Maimonides explains that other monotheistic religions have flourished in order to help spread essential Jewish ideals, to better prepare the world for the coming of the Messiah.

What is highly objectionable is when political and religious leaders try to deny the indisputable history that two Jewish Temples existed on this site for hundreds of years – long before the founding of Islam. For example, Palestinian leader Mahmoud Abbas was quoted in the newspaper Kul Al-Arab (August 25, 2000) that: the Jews "claim that 2,000 years ago they had a Temple. I challenge the claim that this is so."

May the Almighty bring the redemption speedily in our days.

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12 Elul

Life's Big Picture

My credo in life has always been: Work hard, plan, and struggle. Yet I find that things often just end up a big mess. The righteous suffer and the wicked prosper. How can the pieces of this puzzle possibly fit together?

The Aish Rabbi Replies:

The premise for this question comes from a certain lack of perspective. Somehow we imagine that the world began when we're born, and ends when we die. Everything that happened beforehand is lumped together as "ancient history." If I can't understand it today, then it must not make sense at all.

The following story has a very deep message:

There once was a farmer who owned a horse. One day the horse ran away. All the people in the town came to console him because of the loss. "Oh, I don't know," said the farmer, "maybe it's a bad thing and maybe it's not."

A few days later, the horse returned to the farm accompanied by 20 other horses. (Apparently he had found some wild horses and made friends!) All the townspeople came to congratulate him: "Now you have a stable full of horses!" "Oh, I don't know," said the farmer, "maybe it's a good thing and maybe it's not."

A few days later, the farmer's son was out riding one of the new horses. The horse got wild and threw him off, breaking the son's leg. All the people in town came to console the farmer because of the accident. "Oh, I don't know," said the farmer, "maybe it's a bad thing and maybe it's not."

A few days later, the government declared war and instituted a draft of all able-bodied young men. They came to the town and carted off hundreds of young men, except for the farmer's son who had a broken leg. "Now I know," said the farmer, "that it was a good thing my horse ran away."

The point of this story is obvious. Life is a series of events, and until we've reached the end of the series, it's hard to know exactly why things are happening. That's one reason the Torah commands us to give respect to every elderly person - because through the course of life experience, they have seen the jigsaw puzzle pieces fall into place.

It is interesting that one of the weekly Torah portions, "Miketz," ends on a bad note, and is then resolved at the beginning of the following week. Why didn't the Torah simply extend "Miketz" a few verses and have it end good? Because the Torah wants to communicate the lesson that we don't always see the whole picture. More than any other Biblical account, the story of Joseph illustrates the lesson "that everything turns out good in end." In order to drive home this lesson, the Torah makes us wait one week to find out the ending!

The truth is that we are here on Earth for short time. We do not see the "Big Picture." We don't know all the details that happened before we were here, and we certainly don't know what will happen after we're gone. It is unfair to take a single event out of context. Why did it happen? We might not see the answer immediately; we might not even see in our lifetime.

In truth, it is often when things look the most grim that they then turn around. The night is at its absolute darkness just moments before the first rays of morning sun begin to illuminate the sky.

In the morning prayer service, we say, "Blessed are You, God, Who forms light and creates darkness..." Judaism says that the darkness is not a negative, but rather is a necessary step along the path toward light. Only because of our limited perception, do we perceive the darkness as an end unto itself.

A seed, when placed in the ground, is in a dark, cold and dirty place. The seed then begins to decay. To the onlooker, it looks like death. And then, at the very moment that the seed has completely broken down, something miraculous happens. It begins to sprout.

Think about your life, your career, your relationships with others and with God. Was the process smooth? In general, have you experienced greater growth when times have been tough or when times have been smooth?

From the darkness comes light.

[phkrause]

13 Elul

Is Coca Cola Kosher?

I've noticed religious Jews buying Coke at my local supermarket, but I don’t understand how it can be kosher if the formula is a big secret. Also, it doesn't say "kosher" anywhere on the label.

The Aish Rabbi Replies:

This is a fascinating question. Coke is kosher because it has proper rabbinical supervision. The fact that nothing is printed on the label is a marketing decision by the company.

But you raise the obvious question: Everybody knows that the formula for Coca-Cola is one of the greatest all-time secrets. So how can the rabbi possibly know what he is supervising? Only two top executives actually have access to the information, and the Coca-Cola company has many guidelines to guarantee the safety of the secret.

The solution is quite ingenious: The Coca-Cola company gave the rabbi a long list of ingredients (with no mention of the quantities), only some of which are actually in Coke itself. The rabbi approved the entire list, and the company only uses part of the list in actual production.

Here's another "kosher Coke tidbit:" One of the main ingredients in Coke is corn syrup, which Jews do not eat during Passover. So in cities with large Jewish populations, the local Coca-Cola bottling company will make a special batch of Coke using sugar instead. Actually, the original Coke formula called for sugar, and it was only in recent years that the company switched to corn syrup. So it turns out that once a year, Coke aficionados (from all ethnic persuasions) scout out supermarkets in Jewish neighborhoods – buying up caseloads of "the real thing!"

ps:this is the Jewish "friday the 13th" LOL

[phkrause]

14 Elul

Being a Good Jew

I am 50 years old and am on a path back to the Judaism that I was raised with, but unfortunately abandoned for so many years. I am asking lots of people this question, and now I'll ask you: How do I become a better Jew?

The Aish Rabbi Replies:

Abraham was the first Jew because he promoted the idea of God in the world. So by raising awareness of God in your life - and inspiring others to do the same - you become a better Jew.

Let's say that you are walking down a street when suddenly you notice the most beautiful apples dangling from a tree. On a sign hanging from a rusty nail are the hand-painted words, "Free apples. Pick and eat all you want!"

What are you going to do? Eat them of course! But how are you going to eat them?

Are you going to take ten apples and gobble them up as fast as you can?

The "gobble" approach may give immediate satisfaction, but gluttony doesn't make one closer to God. Try another approach.

Why not try eating the apple very slowly so that every little tiny molecule explodes a burst of flavor into your mouth so that you swoon with delight from the terrific flavor?

This approach, is an excellent way to notice how God is in everything.

In truth, we would be able to see how whole world is filled with God if we took the time and experienced everything deeply. Say to yourself, "How did God pack so much juice into this apple? Why does it taste so sweet? The colors are so bright! All in a waterproof cover! And all growing out of a piece of wood! Could this apple exist by a fluke of nature? No. There must be a God!"

This approach is great if you have a free hour to eat one apple.

Fortunately, there is another approach that works. And that is to say a blessing!

When one says a blessing, he elevates something mundane and makes it spiritual. In other words, an apple has many different nutrients that can nourish a person's body, and give him great enjoyment. But without a blessing, only the body gains nourishment, while the soul is left screaming that it is malnourished. A blessing, however, gives the food a spiritual component as well.

When one recognizes the need to make everything he or she does into a spiritual experience, automatically one notices God even in ordinary things, and thus, one becomes a better Jew!

The truth is that all 613 mitzvahs of the Torah help focus our energies and elevate our actions. For example, our work can become a holy activity when a percentage of our earnings are donated to Tzedakah. So too, Shabbat elevates time, Kashrut elevates food, the land of Israel elevates space, etc.

Perhaps I could recommend two excellent books:

"Gateway to Judaism" by Rabbi Mordechai Becher

"To Be a Jew" by Chaim Halevi Donin

[phkrause]

15 Elul

Kippah for a Non-Jew

I have a few Jewish friends who wear kippahs and sometimes when I'm hanging out with them I feel out of place. Even though I am not Jewish, would there be any problem with me wearing a kippah, too?

The Aish Rabbi Replies:

Well, on one hand, the Pope wears a kippah.

But on the other hand, a non-Jew should not wear a kippah, since that might deceive others into thinking that he is Jewish.

In practice, non-Jews will sometimes wear a kippah while attending a Jewish religious function (many world leaders have been photographed at the Western Wall wearing a kippah), but in general a non-Jew should not wear one, due to the confusion it may cause.

However, since the idea of a kippah is to have the head covered as a reminder of God, you could certainly use some other head covering, like a cap, to serve that purpose.

[phkrause]

16 Elul

Who is Satan?

I have a Christian friend who is always talking about God's battle with Satan. Why is Satan allowed to come to earth to sow death, hatred, and other turmoil? It would seem to be much easier to have banned him before he caused the hurt of so many. Is this a Jewish concept as well?

The Aish Rabbi Replies:

Although Judaism introduced the concept of Satan, it differs significantly from the later Christian idea.

In Judaism, Satan is just another one of the many spiritual messengers (angels) that God sends to accomplish His purpose. Satan has no power independent of God; otherwise this would imply a lack of God's all-inclusive control and power.

It is my understanding that Christianity holds Satan to be independent of God; thus the idea of a “battle” between them.

The definition of the Hebrew word "satan" means an adversary (see Numbers 22:22). Satan's mission is to tempt people away from God and lead them astray. In this way, a person has the opportunity to strengthen their loyalty and connection to God. (see Talmud - Baba Batra 15a)

To learn more, read the biblical Book of Job, a classic case where Satan is sent to challenge one's relationship with God.

May the Almighty give us all the courage and clarity to overcome our challenges!

ps:I find this a very interesting belief/concept among the Jews. I don't agree with the Rabbi at all.

[phkrause]

17 Elul

Relying on Miracles

With the ongoing problems in Israel, do you believe that God will intercede on the Jews’ behalf? And if he has done so many times in the past, why are the Jews not relying on that level of faith?

The Aish Rabbi Replies:

This is great question that I, living in Israel, think about every day.

Indeed, God has made consistent miracles for the Jews in Israel - the sandstorm that ruined the Nazi plan for Rommel's troops to invade from Egypt and wipe out Israeli Jewry in the 1940s; the five invading Arab armies repelled trying to exterminate Israel in May 1948, another four Arab armies decimated while trying to annihilate Israel in 1967, and the scud missiles that Saddam Hussein rained on Israel in 1991 with virtually no loss of life.

Yet even though God has made consistent miracles, we are still required to make our own effort. The Talmud says this is learned from the fact that the show-breads in the Holy Temple would stay fresh every week - yet the Kohanim still made an effort to arrange air-pockets between the breads so they wouldn't get moldy.

God put us in a world of action, and He wants us to make the effort. Not because He needs it, but because we need it. Our actions create a change within us.

In the Talmud, a scoffer tells Rebbe Akiva: "You shouldn't be helping poor people, because it was God who made them poor, and by helping them you're going against God's plan!"

Rebbe Akiva answered: "God made poor people precisely in order that we should help them. Helping others is what God wants us to do."

We make our effort through the system God created called "nature." Of course, God can override that system, and when He does, we call it a "miracle." But God prefers to remain somewhat hidden, in order to preserve our quest to find Him.

There is a well-known story of a man who lived by a river. A policeman warned him to evacuate because of a flood warning. The man rejected the offer, saying, "I have perfect trust that the Almighty will save me." As the water rises, a rescue boat offers to take him to safety. The man reaffirms his trust in God and refuses the ride. Finally, the man is sitting on his roof and a helicopter comes to rescue him. Again the man proclaims his trust and refuses the rescue. The water rises and the man drowns.

As he is brought in judgment before the Almighty, the man says, "God, I had perfect trust in you - how could you let me down?"

The Almighty replies, "But, my son, I sent you a policeman, a boat and a helicopter!"

So that's why we make every effort here in Israel to quell the violence through diplomatic channels, military means, and public pressure.

On the other hand, we have to know that these efforts are not the true source of our salvation. The Torah says that for the Jews in Egypt, it wasn't until "We cried out to God, that He heard our voice and saw our affliction" (Deut. 26:6-9). We had to hit rock-bottom, to see there was no other option but to turn to God. At that moment, redemption was under way.

So, too, the final redemption is ultimately not dependent on politics, strategy or wealth. We have to comreache to the point where we feel totally helpless and defenseless, where we totally recognize that the Almighty is our only option. This is a national imperative for the Jews in Israel, and we are already seeing a socio-religious shift in that direction.

It makes sense. Connecting with God is the primary reason for our existence. So if need be, God will bring every force against us, and strip us bare of every possible escape, in order to bring us the realization that He is the only answer we have. When we get to that point, that's when redemption comes.

So... will God intercede on our behalf? That depends on us.

[phkrause]

18 Elul

Fulfill Potential

My grandfather made a lot of money and left me a good chunk of it. I'm a pretty talented guy, but I enjoy mountain biking and hanging out with my friends. My parents are hassling me to "go to college and do something with your life." But I'm not sure what's the problem with my current lifestyle. I'm certainly not harming anyone. What should I answer them?

The Aish Rabbi Replies:

Allow me to share a story. The Netziv, Rabbi Naftali Tzvi Yehuda Berlin, lived in Lithuania a few hundred years ago. He was the most famous rabbi of his generation, and it's said that in the 40 years he headed the yeshiva in the town of Voluzhin, some 10,000 students studied there. The Netziv wrote commentaries on all parts of the Torah, and once when he'd published a particularly difficult work, called "HaEmek Shayla," he called together his friends for a special celebration, where he told them the following story:

"When I was a child, I never paid attention in school. I was lazy and did not want to concentrate. Then one day when I was 11 years old, I came home from school and heard my parents talking. My father was explaining how he'd spoken to my teacher and together they'd concluded that I'd never amount to anything in terms of scholarship. So, my father explained, he was arranging to enroll me as an apprentice shoemaker as soon as I became Bar Mitzvah.

"I was so shocked by this conversation that I ran to my parents and exclaimed: 'I'm sorry I've been so negligent with my studies. Please give me one more chance to prove that I'm a good student.' And from that day onward, I applied myself to the study of Torah with tremendous vigor and dedication. Since then I have not wasted a moment and it is that devotion which has enabled me to write the commentary which we are celebrating today."

Then the Netziv continued: "But just imagine what would have happened had I not overheard my parents' conversation. I'd probably have ended up as a shoemaker. And I'd have been a pretty good shoemaker besides! But think of what would have happened at the end of my life when I'd get up to the Heavenly Court and they'd ask me: 'Naftali, show us what you've done with your life.' And I'd proudly show them my beautiful shoes: the fine workmanship, the quality leather and the exquisite design.

"And then they'd ask me: 'But Naftali, where are all the books you were to publish? Where are your 10,000 students?'"

The Netziv continued: "And what would I possibly respond??"

(Of course there is nothing wrong with being a good shoemaker. But in this case the Netziv had a different set of skills that made him fitting for great scholarship.)

Every human being was created with a unique set of skills and talents - and a unique set of life circumstances. The Almighty created each of us with a special role to fulfill, a special problem to fix, a spiritual greatness to achieve. The task of life is to figure out what is our specific unique purpose in life - and then embark on a path to achieve that purpose.

In your case, you're still young and you probably don't feel that time is passing. But it is. And quite likely, in another 5 or 10 or 20 or 30 years, you will wake up one day and say, "Oy - I've wasted so much time!"

That can be a tragic realization from which you may never recover.

So my advice is not to wait to figure out your higher purpose in life. Get started today, right now. best of luck, and let me know how it goes!

[phkrause]

19 Elul

God's will

Why do many people say in response to certain situations, "It is God's will." How can any human say with certainty what is or isn't God's will? To know God's will, wouldn't one have to know God's mind?

I think many people use the phrase "It is God's will" to explain the unexplainable, to accept the unacceptable, and to make convenient for their sake that which is unattainable. This can be frightening when men use their perception of God's will to justify war/oppression/prejudice. Do you agree?

The Aish Rabbi Replies:

Of course we don't know for certain why God does what He does.

But we do know that God does not challenge us with trivialities. He only challenges us in ways which will truly get us to grow. If we're imbalanced in one area, He will send a challenge to modify that trait.

The whole concept of mitzvot is that they are actions which work against our nature. The Torah doesn't give us a mitzvah to breathe, because we're going to do it anyway. But since we may have a tendency to horde money, the Torah asks us to re-dispense 10 percent of our income to charity. If everyone gladly gave away money voluntarily, the Torah wouldn't need to bother telling us to do so. All the mitzvot direct our growth, building our weaknesses into strengths.

So whenever we encounter a challenge, we should train ourselves to ask: "What is this teaching me?" Find someone you trust, and ask for their perspective on whatever issues you're grappling with. Ultimately, we will never know for sure if we've hit upon the "ultimate" reason. But asking the question is always a crucial first step.

Difficulties are going to happen. That we cannot change. What we can change is our attitude. Will we view life's difficulties as a nuisance, or as a message? Life is not about suffering. Life is about growing and making the changes we were put here to make. To fulfill our potential and become truly great.

[phkrause]

20 Elul

Jewish Proselytizing?

Please forgive my ignorance, but can you tell me why it appears that the Jewish people do not actively encourage the rest of society to convert to Judaism and thus spread the knowledge of God and wisdom of the Torah to the rest of humanity?

Would not the Jewish aims – to bring peace, harmony, love, understanding and spiritual perfection to the world – be better achieved if Torah was shared with more of society, rather than being "kept" to people who happen to be fortunate to be born Jewish?

The Aish Rabbi Replies:

It would be discriminatory for Judaism to proselytize and try to convert those not of the religion. That would imply that everybody needs to be Jewish in order to make a relationship with God, participate in the Torah's vision of repairing the world, and "get to heaven." Yet this is not so.

The idea of demanding that everyone to convert is probably familiar to you as a Christian ideal. For example, a Baptist group in Florida recently spent over $1 million to distribute a video entitled "Jesus" to every household in Palm Beach County. It's no coincidence that 60 percent of these homes are Jewish.

Be that as it may, the Jewish idea is that the Torah of Moses is a truth for all humanity, whether Jewish or not. The Torah (as explained in the Talmud – Sanhedrin 58b) presents seven mitzvot for non-Jews to observe. These seven laws are the pillars of human civilization, and are named the "Seven Laws of Noah," since all humans are descended from Noah. They are:

1) Do not murder.

2) Do not steal.

3) Do not worship false gods.

4) Do not be sexually immoral.

5) Do not eat the limb of an animal before it is killed.

6) Do not curse God.

7) Set up courts and bring offenders to justice.

Maimonides explains that any human being who faithfully observes these laws earns a proper place in heaven. So you see, the Torah is for all humanity, no conversion necessary.

As well, when King Solomon built the Holy Temple in Jerusalem, he specifically asked God to heed the prayer of non-Jews who come to the Temple (1-Kings 8:41-43). The Temple was the universal center of spirituality, which the prophet Isaiah referred to as a "house for all nations." The service in the Holy Temple during the week of Sukkot featured a total of 70 bull offerings, corresponding to each of the 70 nations of the world. In fact, the Talmud says that if the Romans would have realized how much they were benefiting from the Temple, they never would have destroyed it!

Of course, anyone wanting to take on an extra level of responsibility can voluntarily convert to become Jewish. But that is not a prerequisite for having a relationship with God and enjoying eternal reward.

ps:great question by this guy. Not sure I totally agree with the answer.

[phkrause]

21 Elul

The Afterlife

Do Jews believe in the hereafter such as life after death?

The Aish Rabbi Replies:

The afterlife is a fundamental of Jewish belief.

The creation of man testifies to the eternal life of the soul. The Torah says, "And the Almighty formed the man of dust from the ground, and He blew into his nostrils the SOUL of life" (Genesis 2:7). On this verse, the Zohar states that "one who blows, blows from within himself," indicating that the soul is actually part of God's essence. Since God's essence is completely spiritual and non-physical, it is impossible that the soul should die. (The commentator Chizkuni says this why the verse calls it "soul of LIFE.")

That's what King Solomon meant when he wrote, "The dust will return to the ground as it was, and the spirit will return to God who gave it." (Ecclesiastes 12:17)

For anyone who believes in a just and caring God, the existence of an afterlife makes logical sense. Could it be this world is just a playground without consequences? Did Hitler get away with killing 6 million Jews? Could he really "end it all" by just swallowing some poison?

No. Ultimate justice is found in another dimension. There is obviously a place where good people receive reward and bad people get punished. (see Maimonides' 13 Principles of Faith: www.aish.com/jl/p/mp/)

The question of "why do bad things happen to good people" has a lot to do with how we look at existence. The way we usually perceive things is like this: A "good life" means that I make a comfortable living, I enjoy good health, and then I die peacefully at age 80. That's a good life. Anything else is "bad."

In a limited sense, that's true. But if we have a soul and there is such a thing as eternity, then that changes the picture entirely. Eighty years in the face of eternity is not such a big deal.

But the concept goes much deeper. From an eternal view, if the ultimate pleasure we're going after is transcendence - the eternal relationship with the Almighty Himself, then who would be luckier: Someone who lives an easy life with little connection to God, or someone who is born handicapped, and despite the challenges, develops a connection with God. Who would be "luckier" in terms of eternal existence? All I'm trying to point out is that the rules of life start to look different from the point of view of eternity, as opposed to just the 70 or 80 years we have on earth.

So what is the afterlife exactly?

From Judaism's perspective, this is the world of doing, and the "world to come" is where we experience the eternal reality of whatever we've become. When a person dies and goes to heaven, the judgment is not arbitrary and externally imposed. Rather, the soul is shown two videotapes. The first video is called "This is Your Life!" Every decision and every thought, all the good deeds, and the embarrassing things a person did in private is all replayed without any embellishments. It's fully bared for all to see. That's why the next world is called Olam HaEmet - "the World of Truth," because there we clearly recognize our personal strengths and shortcomings, and the true purpose of life. In short, Hell is not the Devil with a pitchfork stoking the fires.

The second video depicts how a person's life "could have been..." if the right choices had been made, if the opportunities were seized, if the potential was actualized. This video - the pain of squandered potential - is much more difficult to bear. But at the same time it purifies the soul as well. The pain creates regret which removes the barriers and enables the soul to completely connect to God.

Not all souls merit Gehenom. It is for people who have done good but need to be purified. A handful of people are too evil for Gehenom, and they are punished eternally. Pharaoh is one example.

So what about "heaven?"

Heaven is where the soul experiences the greatest possible pleasure - the feeling of closeness to God. Of course not all souls experience that to the same degree. It's like going to a symphony concert. Some tickets are front-row center; others are back in the bleachers. Where your seat is located is based on the merit of your good deeds - e.g. giving charity, caring for others, prayer.

A second factor in heaven is your understanding of the environment. Just like at the concert, a person can have great seats but no appreciation of what's going on. If a person spends their lifetime elevating the soul and becoming sensitive to spiritual realities (through Torah study), then that will translate into unimaginable pleasure in heaven. On the other hand, if life was all about pizza and football, well, that can get pretty boring for eternity.

The existence of the afterlife is not stated explicitly in the Torah itself, because as human beings we have to focus on our task in this world. Though awareness of an eternal reward can also be an effective motivator.

May the Almighty grant you blessings, success - and eternal life!

(sources: Maimonides - Foundations of Torah; The Way of God by Rabbi Moshe Chaim Luzatto; commentary of Nachmanides to Leviticus 18:29; Zohar, Mishpatim, Exodus 1:1; Arizal - Sha'ar Hagilgulim)

[phkrause]

22 Elul

Test of Arrogance

I am a high school student, and have a dilemma that has been bothering me for some time. I hope you can help me.

After a test, my teacher posts the highest marks on the bulletin board. I have gotten my name posted a few times so far, and then afterwards everyone looks at the bulletin board and comes to congratulate me. But I am worried that all this attention is making me arrogant. I considered asking my teacher not post my name, but then I figured that the recognition I get from having my name posted is helping to open doors to career and social opportunities.

What should I do?

The Aish Rabbi Replies:

It is fantastic that you are so concerned about this issue. Arrogance restrains us and inhibits us, because we become unnecessarily concerned over how we appear in the eyes of the others. That's why the Talmud identifies arrogance as one of the things that "removes a person from the world."

As for your question, I think you should have the teacher continue to post your name on the bulletin board as often as she likes. Don't run from the challenge. Rather, look at this as a good opportunity to work on developing humility - an opportunity you would not have if your name was not posted.

Here's a tool to help you conquer the challenge: The key to improving humility is to remind yourself that everything comes from God. If you catch yourself feeling somehow superior to other people, turn the feeling instead into gratitude to the Almighty. Thank God for giving you the strength and ability to do well on the tests in the first place. Learn to distinguish between "pleasure" and "pride."

Being both proud and humble is a tricky balance. The following story may shed light on how to attain this balance:

There was once a rabbi who carried two slips of paper in his pockets. In his left pocket was written the verse from Genesis 18:27: "I am but dust and ashes." In his right pocket he carried another slip of paper that said, "For my sake the world was created." (Midrash - Vayikra Rabba 36:4)

Before he would go to pray each day, he would reach into his left pocket to remember that in reality man was made from the "dust of the earth" (Genesis 2:7). He would then think how impossible it is to do anything without God helping him. How can the heart beat without God making it pump? And how can the lungs breathe without God willing it so?

While praying, he would reach into his right pocket and pull out the paper that said, "For my sake the world was created." And then he would remember the great love the Almighty has for every human being. He would have great feelings of self-esteem, and would ask God to fulfill all his needs and requests.

May the Almighty help you strike that perfect balance!

For more ideas, see Rabbi Noah Weinberg's 48 Ways essay, "Subtle Traps of Arrogance." http://www.aish.com/sp/48w/48953876.html

[phkrause]

23 Elul

Martyrdom & Sanctifying God's Name

In the Yizkor memorial prayer which we say on the holidays, we commemorate the souls of the martyrs who were "killed, murdered, slaughtered, burned, drowned and strangled" for the sanctification of the Name.

This raises two questions: Why is it considered sanctifying God's name if the victims went involuntary? And in general how is God's name sanctified through the slaughter of his people?

The Aish Rabbi Replies:

The mitzvah of Kiddush Hashem -- sanctification of God's Name -- is based on the verse, "I will be sanctified amongst the Children of Israel" (Leviticus 22:32). A Jew is obligated to act in a manner which causes others to regard God's name with reverence. The ultimate expression of this is when a Jew gives up his most valued possession -- his life -- for God, His Torah, and His values. (Maimonides - Yesoday Hatorah 5:1,11; Sefer Hachinuch #296)

This assumes that a Jew realizes that he's fulfilling this great mitzvah. This begs the question, what if he went involuntarily -- i.e. he specifically did not want to sanctify God's name? Furthermore, what about a 2-year old child that had no inkling of why he's dying?

Except for the known, inspiring stories of those such as Rabbi Elchanon Wasserman, who encouraged the victims as they were about to be killed, to purify their thoughts so as to be "unblemished sacrifices," we don't know what anyone was thinking when they were about to be shot, gassed or eliminated by the evil Nazis. The killers, however did know that they were killing Jews. And so did the nations of the world.

When a Jew is killed or suffers simply because he is Jewish, the uniqueness of the nation is thus underscored, and as it is deemed that he is dying for a Godly cause, God's Name is sanctified. Even if one did not do the will of his Master during his lifetime, when killed for just being Jewish, he is classified as a "servant" and his entire life is sanctified. ("Shoah" - ArtScroll, pg. 206-7)

There is another aspect of Kiddush Hashem. In Numbers 20:12,13 we read of the incident of Moses hitting the rock. Rashi there explains: "God's name is sanctified when judgment is done against His beloved, as He becomes feared and sanctified by the people." God is revered as an effective power that can carry out His word when justice in Godly terms is carried out.

Rashi mentions this idea in Leviticus 10:3: "When God executes judgment on the righteous, He is feared, awed and praised, and surely when He judges the wicked."

From this perspective, we can already begin to understand that even if the victim dies unwillingly, his death may still ultimately result in a Kiddush Hashem.

I have heard it explained that while many of the Holocaust victims did not have intention for Kiddush Hashem, there are an equal number of Jews who are ready to do such an act of sanctification, if ever called upon. We say this every day in the Shema prayer -- "to serve God with all your heart, with all your LIFE, and with all your resources..." We recall the Talmudic story of Rebbe Akiva experiencing an aspect of joy at being killed by the Romans, saying that all his life he was prepared to give up everything for God, and now that potential is being actualized. So as the Jewish people are one singular unit, the Almighty takes the intentions of those willing to sanctify, and unites those thoughts with the deeds of those who actually did sanctify.

For a powerful presentation of this idea, read "The Six Million Kedoshim" by Rabbi Ahron Lopiansky, and "Understanding the Holocaust" by Rabbi Yitzchak Berkovits.

One final thought: When contemplating the self-sacrifice of the Jewish martyrs, Rabbi Noach Weinberg's question constantly rings in my ear: "You may be willing to die for God, are you willing to live for God?"