Ask the Rabbi

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10 Iyar

Religious-Secular Strife

I am very disturbed at the growing divisions between the Orthodox and secular communities in Israel in particular, and in Judaism, in general. The Jewish people are so few in number that we cannot afford such sharp and bitter divisions. Something must be done to bridge the gap.

I feel this is the single greatest issue facing the Jewish people today. What can be done to correct it?

The Aish Rabbi Replies:

You are absolutely correct about the severity of the problem and the urgency to find a solution.

The Talmud records that hatred was the principle cause for the destruction of the Second Temple. Factional struggle and petty vindictiveness destroyed the cohesion of the Jewish Commonwealth, condemning the Jews to 2,000 years of exile. Even when the Romans had besieged Jerusalem and total disaster was imminent, hostile groups within the city fought among themselves and plundered stores of food, causing terrible famine.

Today, as then, we have differences. What are the reasons for the religious-secular divide in Israel today? One can point many fingers – the factional nature of the political system, or the media which constantly stirs animosity in order to sell more papers.

I think it comes down to a basic lack of understanding between both sides. We differ greatly in our understanding of the authority of Torah and its role in shaping the cultural and legal character of the modern State of Israel. In short, the religious feel that Torah is that which has always distinguished our people – and in today's volatile world it is more crucial than ever to have that anchor. The secular take a somewhat opposite approach: Specifically because of Torah's unique lifestyle, it prevents Israel from full integration into the community of nations.

Indeed, this is a wide gulf. Yet because we have differences, that doesn't mean the other side is less intelligent, less well-motivated, or less desirous of truth than ourselves.

Our differences mean we disagree. Men of good will can and must disagree about matters of great importance without questioning their love or commitment for one another. Two people who learn together will battle passionately, says the Talmud, and end more committed to their friendship because their disagreements express a common search for truth.

We cannot afford for this to become polarized into a matter of "us against them." Each and every Jew is completely integral to our mission – regardless of their beliefs or level of observance. One of the spices used in the incense at the Holy Temple was the foul-smelling "galbanum," from which the Talmud (Kritot 6b) derives that even the worst amongst us are inextricably bound into the community of Israel.

Further, all Jews must be united in order for our nation to succeed. In Exodus 19:2, which says the Jewish people camped at Mount Sinai, the word for "camped" is written in the singular – to indicate that they were "like one person with one heart." Says the Midrash: If the Jewish People were lacking just one person from the 600,000 at Sinai, they could not have received the Torah.

It's all a matter of attitude. Rabbi Baruch Ber Leibowitz, one of the great rabbis of 20th century Europe, was quoted as saying: "When I will stand before the heavenly court and they ask me, 'What merit have you brought with you?' – what shall I answer? Torah? Is my Torah knowledge worthy enough to be mentioned? Fear of Heaven? Are my deeds worthy of that description? There is only one thing I could possibly claim – that I loved every Jew with all my heart. Whenever I walk in the street and I see a Jew, one thought comes to me: A blessing on his head!"

The key is that we each take whatever small steps from our own side to help build a bridge.

The Talmud says that in each generation in which the Temple is not rebuilt, it is as though it has been destroyed. Just as hatred destroyed the Temple, the only way of repair is by making the maximum effort to love every member of the Jewish people. We must seize that chance now... before famine grips Jerusalem once again.

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11 Iyar

Source for Afterlife

I know that Judaism believes in the afterlife, but in reading the Torah I did not see any mention of that. You would think such major, essential, fundamental ideas would be openly stated. Where is this discussed?

The Aish Rabbi Replies:

Maimonides writes (Teshuva 8:1) that we know of this from the Torah's statement in Deuteronomy 22:7: "You will have good and your days will be long." Without the traditional interpretation we could think it is just promising long life in this world. Elsewhere, Maimonides also mentions Numbers 24:17-18 and Deuteronomy 30:3-5.

The afterlife is discussed in detail in the Talmud, Sanhedrin Chapter 11.

Another source for the afterlife is logic: The soul, which is spiritual and therefore cannot die or decay, existed in the “world of souls” before the body was “born,” and will continue to exist after.

The reason the afterlife is not mentioned explicitly in the Torah, is because the purpose of earthly existence is to do good in this world, to give the soul a chance to elevate itself. To the extent we make the right "spiritual" choices (e.g. give charity, care for others, pray, study Torah) is the extent that we become sensitive to the spiritual reality of God. This attunes our soul to appreciate the pure spirituality of the eternal afterlife.

The famous book Path of the Just explains that the purpose of life is to enjoy God's radiance. Rabbi Noah Weinberg explains that this refers to the pleasure we get in this world from doing good. The eternal reward will come of its own accord, providing that we do good in this world. Further, the eternal reward is perhaps too intangible to be an effective motivator.

Finally, the ultimate reason for serving God and doing His mitzvot is so that we can become close to God, love and admire His essence. Thus, we should serve God whether or not there is a reward or punishment, either here or in the afterworld. (source: Maimonides - Mishnah Sanhedrin 10; Chatam Soffer Y.D. 356)

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12 Iyar

Yahrtzeit Commemoration

My mother passed away last year and now it is coming up to her yahrtzeit. Are there special things I should be doing on that day? What about the yahrtzeit of a grandparent or cousin, etc.?

The Aish Rabbi Replies:

On the anniversary of death, perhaps the best-known custom is to light a candle that will burn for 24 hours. The lighting of the candle recalls the scriptural verse that says, "The candle of God is the soul of man" (Proverbs 20:27). Lighting the candle reminds us that the soul is eternal. Although a candle is extinguishable, this is only because it runs out of resources to use. Had there been more wax and wick, the flame would still be burning.

The same can be said about the soul: Even though the physical part of the person has retired, the soul continues to burn brightly. The commentary “Elef HaMagen” writes that the lighting of the candle actually gives the deceased person's soul enjoyment, as that is the one time of the year that it is able to leave its resting place and travel around the world. When it sees the candle burning for it, it receives spiritual satisfaction.

The yahrtzeit candle is lit at sunset, since the Jewish day begins at sunset.

Mourners’ Kaddish should be recited on the day of the yahrtzeit. The Kaddish does not mention the dead, but is rather a praise of God. We declare that even though we have suffered a loss, we acknowledge that God knows best, and we place our trust in Him. It is a merit for the deceased to be the cause, so to speak, of having this praise of God expressed publicly.

In addition to saying Kaddish, you should try to lead the prayer service (except on Shabbat and Yom Tov) and also say "Borchu" during the morning and evening service. Also, the Shabbat before the yahrtzeit, the mourner is entitled to an aliyah during the Torah Reading. He should also lead the Mussaf prayer if he knows how.

The story is told of Rabbi Mordechai Gifter who was flying from Cleveland to New York City for a wedding, accompanied by some of his students. Due to extreme weather conditions, the flight was repeatedly delayed, and in the end Rabbi Gifter arrived in New York too late to make the wedding.

As they were pondering why God had caused their plans to go awry, the group decided to pray the evening Maariv service, right there in the airport. At that minute, a stranger walked up to Rabbi Gifter and asked sheepishly, "May I join your minyan to say Mourners’ Kaddish?" The man explained that his father had died recently, and had come to him in a dream requesting that the son say Kaddish. "But I don't know where to find a minyan!" the man protested to his father in the dream.

"Don't worry," said the father. "I'll arrange for you a minyan!"

On the day of the yahrtzeit, the study of Mishnah is an important way to help elevate the soul. Upon its departure from the body, a person’s body finds that it is not able to function to its maximum extent, since that it was not perfected. The word itself, MiSHNah, can be rearranged to spell the word NeSHaMa, which means soul. Studying Mishnah helps perfect the soul.

The custom of learning Mishnah on the yahrtzeit involves studying the chapters whose initials letter spell out the name of the deceased. The seventh chapter of tractate Mikva’ot is also learned since that word Neshama can found in the initials.

Another custom is to give tzedakah, money to charity, on the day of the yahrtzeit.

The Sages say that on Rosh Hashana, both the living and the dead are judged. This is difficult to understand, since only the living perform deeds in this world. The answer is that this judgment of the dead is based on the influence that a person continues to have – for the good or for the bad. So if those who knew the deceased use his legacy for inspiration to help others, serve God, etc., then that is accrued merit that can benefit the deceased in the eternal world of souls. In that way the soul receives the help it needs, and the living are able to do an incredible act of kindness for their dearly departed.

Therefore, the most important part of the raising the spiritual level of a soul, iluy neshama, is that the children proceed in the path of righteousness. In this manner they bring merit to their parents (Kitzur Shulchan Aruch 26:22). Of course, this can be done not only by the children of the deceased, but even by grandchildren, distant relatives, and even friends.

To learn more, read the book "Mourning in Halachah" (artscroll.com).

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13 Iyar

Why Bris?

Recently, I was at a website for expectant mothers when I happened upon a forum entitled "To circumcise or not." One Jewish woman posted a message asking for opinions on whether or not she should give a Bris to her unborn baby. She had many women respond to her (quite strongly, I may add) that it is a cruel, barbaric procedure that can traumatize the baby. People went so far as to cite medical studies proving that a Bris is traumatic for a child, decreases future tolerance to pain, increases the risk of infection, has long term psychological effects, etc.

I was horrified that people were trying to dissuade a Jewish mother from giving her son a Bris, so I posted my opinion. I explained to the woman that before she makes any decision she should find out more about the meaning and importance of a Bris. I told her jokingly that my husband, father, and brother have all been circumcised and none of them ever regretted the decision.

My questions are: Did I deal with this issue in the correct way? How can one refute these medical studies? And how can one prove that a Bris is not barbaric?

The Aish Rabbi Replies:

The truth is, there is no "logical" argument for such an elective procedure. Yet circumcision has been practiced on Jewish males for close to 4,000 years, ever since Abraham was so commanded by God. Why?

Let's tackle the issues:

It is a foundation of Judaism that we are to control our animal desires and direct them into spiritual pursuits. That's why the Bris is done on the organ where many people unfortunately express "barbaric" behavior. If we bring holiness into our life there, then all other areas will follow.

Another aspect of circumcision is that it is integral to Jewish identity. This point was made quite powerfully in a movie called "Europa Europa," the true story of a young Jewish boy trying to escape detection by the Nazis. The boy looks Aryan and speaks German fluently, so he poses as a non-Jew and is eventually recruited into an elite training program for the next generation of SS officers.

This boy was on his way to a fully non-Jewish life, except for one thing: His circumcision. He couldn't hide it. And that is what kept him Jewish throughout the entire ordeal. The man survived the war, and made a new life for himself in Israel. Instead, he may have ended up becoming a Nazi officer. It all depended on the Bris.

It is a principle of Jewish life that we do not perform mitzvot based on the "practical benefit." At the same time, the mitzvot frequently have positive observable effects in our everyday life.

Regarding the medical issues, Rabbi Yonason Binyomin Goldberger writes in "Sanctity and Science":

As an operation, circumcision has an extremely small complication rate. A study in the New England Journal of Medicine (1990) reported a complication rate of 0.19 percent when circumcision is performed by a physician. When performed by a trained mohel, the rate falls to 0.13 percent or about 1 in 1000. When a complication occurs, it is usually excessive bleeding, which is easily correctable. No other surgical procedure can boast such figures for complication-free operations.

One reason why there are so few complications involving bleeding may be that, according to recent studies, the major clotting agents, prothrombin and vitamin K, do not reach peak levels in the blood until the eighth day of life. Prothrombin levels are normal at birth, drop to very low levels in the next few days, and return to normal at the end of the first week. One study showed that by the eighth day prothrombin levels reach 110 percent of normal. In the words of Dr. Armand J. Quick, author of several works on the control of bleeding, "It hardly seems accidental that the rite of circumcision was postponed until the eighth day by the Mosaic law."

Furthermore, circumcision has been known to offer virtually complete protection from penile cancer. According to a recent review article in the New England Journal of Medicine, none of the over 1,600 persons studied with this cancer had been circumcised in infancy. In the words of Cochen and McCurdy, the incidence of penile cancer in the U.S. is "essentially zero" among circumcised men.

Several studies reported that circumcised boys were 10-to-39 times less likely to develop urinary tract infections during infancy than uncircumcised boys. In addition, circumcision protects against bacterial, fungal and parasitic infections and a variety of other conditions related to hygiene. The extremely low rate of cervical cancer in Jewish women (9-to-22 times less than among non-Jewish women) is thought to be related to the practice of circumcision.

As a result of studies like these, a number of prestigious medical organizations have recognized the benefits of circumcision, and the California Medical Association has endorsed circumcision as an "effective public health measure."

The bottom line, however, is that Bris is the sign of the covenant, maintaining one’s spiritual attachment to the Jewish people.

Maybe posting this on the forum will help.

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14 Iyar

Whose Blood Is Redder?

I recently read that one person may not take another's life to save his own (other than in self-defense), because we can't judge another person, and can't possibly know which of the two is more precious to God. Could you please send me the source for this idea?

The Aish Rabbi Replies:

This issue is discussed in the Talmud – Yoma 82b.

There, the Sages explore situations in which a Jew's life is in danger. For example, let's say that a terrorist says, "Kill that person, or I will kill you."

The law is that one must allow himself to be killed rather than kill the other person. The reason is derived from logic, which is "How can you judge between your life and his? Perhaps he is worthier than you!" Even in the case where a great leader is told to kill a lowly person, they cannot do it. Because the lowly person may have secretly performed great deeds, or they may have overcome greater struggles in life.

In the language of the Talmud, "Perhaps his blood is redder." Since it is impossible to know who is better, one has to let the circumstances play out without killing the other person.

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15 Iyar

What's in a Name?

We are expecting a baby and are having trouble picking a name. What general guidelines are there in Jewish tradition? How come the name of the father is never given to the son – e.g. Isaac Levy III or Jacob Cohen Jr.? If it's a boy, can we name him after a female relative? Is there any prohibition against announcing the name before the Bris?

The Aish Rabbi Replies:

First I would like to wish you "Bisha'ah Tova" – may the birth go smoothly and at the right time!

The Talmud says that parents receive one-sixtieth of prophecy when they pick a name. But that doesn't seem to help parents from agonizing over which name to pick!

Ashkenazi Jews have the custom to choose a name after a relative who has passed away. This keeps the name and memory alive, and in a metaphysical way forms a bond between the soul of the baby and the deceased relative. This is a great honor to the deceased, because its soul can achieve an elevation based on the good deeds of the namesake. The child, meanwhile, can be inspired by the good qualities of the deceased – and make a deep connection to the past. (see Noam Elimelech – Bamidbar)

Sefardi Jews also name children after relatives who are still alive.

It is also customary to name a child based on the Jewish holiday coinciding with the birth. For example, a girl born at Purim time might be named Esther. Similarly, names are sometimes chosen from the Torah reading the week of the birth.

The Torah emphasizes how parents took great care in picking the names of their children. For example, Leah chose to call her fourth son Judah (in Hebrew, Yehudah). This name comes from the same root as the word "thanks." The letters can also be rearranged to spell out the holy Name of God. The significance is that Leah wanted to particularly express her "thanks to God." (Genesis 29:35)

In Hebrew, names are not merely convenient conglomerations of letters. Really, the name of something reveals its essential characteristic. The Midrash (Genesis Raba 17:4) tells us that the first man, Adam, looked into the essence of every animal and named it accordingly. The donkey, for example, is characterized by carrying heavy, physical burdens. So in Hebrew, the donkey is named CHAMOR – from the same root as CHOMER, which means physicality. The donkey (chamor) typifies physicality (chomer). Contrast this with English, where the word "donkey" doesn't reveal much about the essence of a donkey!

When naming a child, it is important to pick a name that will have a positive effect, since every time the child hears it they will be reminded of its meaning (Midrash Tanchuma – Ha'Azinu 7). The child who is called Judah is constantly reminded of how much gratitude we should have toward God! Another example of a popular name is "Ari," which is Hebrew for lion. In Jewish literature, the lion is a symbol of a go-getter, someone who sees the opportunity to do a mitzvah, and pounces on it. (see Shulchan Aruch OC 1)

Of course, there are bad names, too. You wouldn't want to name your child "Nimrod," since the very name means "rebellion." In Biblical times, when Abraham was teaching monotheism, Nimrod was the man who threw Abraham into a fiery furnace – out of rebellion against God.

You can name a baby boy after a female, however you should try to keep as many letters the same as possible. For example, if the woman's name was Dina, call the child Dan. If the woman's name was Bracha, name him Baruch.

I think it's a good idea to give your child a Hebrew name that can also be used in English – e.g. Miriam, David, Sarah. This way, your child not only has a Hebrew name, but he'll use it, too! This can be an important hedge against assimilation; the Midrash (Bamidbar Raba 20:21) says that the Jewish people were redeemed from Egypt, partly in the merit of having kept their Jewish names amidst the assimilationist society of Egypt. As a child, I had one uncle who always called me by my Jewish name ("Shraga" means candle). I believe that being reminded of my Jewish name all those years was instrumental in maintaining my Jewish identity.

As for announcing name of a baby before the Bris, it is not forbidden to announce. However, in a metaphysical sense, the child does not actually "receive" his name until the Brit. This is because a Jewish boy only receives the full measure of his soul at the Bris, and a person cannot truly be "named" until attaining that completion. (see Zohar Lech Lecha 93a, Taamey Minhagim 929) This is based on the fact that God changed Abraham's name in conjunction with his Bris – at age 99! (Genesis 17:15)

To learn more, check out Aish.com's Hebrew name finder, and read Bris Milah by Rabbi Paysach J. Krohn.

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16 Iyar

Wedding Dates

I am planning my wedding for next year and I want to make sure that we don't schedule it in conflict with any Jewish holidays, etc. What days on the calendar are off-limits? And what day of the week is good to get married? I heard that it is good luck to get married on a Tuesday or Thursday.

The Aish Rabbi Replies:

The general rule is that we do not have weddings on Shabbat (Friday evening or all day Saturday) nor on the Jewish holidays -- which includes Rosh Hashana, Yom Kippur, Passover, Shavuot and Sukkot.

In addition, many do not schedule a wedding on the eve of Shabbat or a holiday, lest friends and relatives travel home from the wedding on Shabbat or the holiday itself.

In the summertime, for the three weeks between the 17th of Tammuz and the 10th of Av, there are no weddings. This is a period of national mourning for the destruction of the Holy Temples.

In the springtime, we do not have weddings for approximately one month during the Omer period. There are two major customs: either there are no weddings 1) from the second day Passover until Lag B'Omer, or 2) from the first day of Iyar until Shavuot. (source: "Code of Jewish law" OC 493, with Mishnah Berurah 14). In this regard, one may change from one custom to another in different years (Igrot Moshe OC 1:159). Thus, a wedding may be scheduled between the second day of Passover until Rosh Chodesh Iyar, or from Lag B'Omer until the day before Shavuot, as long as one observes the Omer restrictions during the other period.

As for the day of the week, a couple may marry freely from Sunday through Thursday. However, some prefer Tuesday, because on the third day of creation, the words "it is good" appears twice. (Genesis 1:10, 12)

Some prefer to marry on Thursday, because on the fifth day of creation, the living things were blessed to be "fruitful and multiply." (Genesis 1:22)

Mazel tov on your upcoming wedding. May it be at an auspicious time!

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17 Iyar

God's Promises

Has God failed us? I have read repeatedly where God promised the Jews to be a great nation, yet today Israel is struggling for survival, and Jews in the Diaspora are assimilating in record numbers. I don't understand and my faith is faltering. Please explain.

The Aish Rabbi Replies:

God made a covenant with Abraham, and that pact is not able to be broken. However, God assures us that our ability to flourish, or conversely to suffer, depends on how well we fulfill our end of the bargain: which is to observe the mitzvot and be a holy people that inspires the world to recognize God's existence and dominion over all.

Even in the darkest times, God is with us. But that in itself is a test of our connection to Him, to be able to see His guiding hand even within the darkness. In Deuteronomy 31:16-18, God says that if the Jewish people rebel, "I will hide My face from them."

That is the test. A Holocaust survivor said it like this:

"The quintessential element that distinguishes this event (the Holocaust) was the search for God. Every Jew who remained in the ghettos and the camps remembers 'the God Syndrome' that shrouded everything else. From morning till night we cried out for a sign that God was still with us... We sought Him, but we did not find Him. We were always accompanied by the crushing and unsettling feeling that God had disappeared from our midst." (Machshavot Magazine, Vol. 46)

So no, God has not failed us. He is waiting for us to come back to Him, so that we can get on with our job of leading the world back to sanity. We need to do our part - be faithful to the Torah, and find solutions to the problems that confront us. Aish HaTorah was created to respond to the key issues facing the Jewish people.

When you feel unclear about that, pray to God for... clarity!

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I'm inclined to agree with him, but not fully. The Jews as a nation fail because they refuse to include the NT to this question that was asked.

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18 Iyar

Why Celebrate Lag B'Omer?

I have a question about Lag B'Omer. I've heard this is the day when all of Rabbi Akiva's students stopped dying. But why should we celebrate? This must be a sad day since there were no more students left. Am I missing something?

The Aish Rabbi Replies:

The Chidah (Rabbi Chaim Yosef Dovid Azulay, 18th century Morocco) asks your question. He explains that since Lag B'Omer was the day that Rabbi Akiva's students stopped dying, it was therefore also the day that Rabbi Akiva began teaching a new group of disciples. This distinguished new group included Rebbe Meir, Rebbe Yossi and Rabbi Shimon Bar Yochai - and became the link to carry forth the Torah to all future generations. This is cause for celebration.

The Chidah adds another reason for celebrating on Lag B'Omer. It was years later - on this very same day of Lag B'Omer - that Rabbi Shimon Bar Yochai revealed the Kabbalistic teachings of "The Zohar."

Today, Lag B'Omer (literally the "33rd day of the Omer") is marked with great bonfires throughout Israel, and an estimated 400,000 Jews celebrate at the tomb of Rabbi Shimon Bar Yochai in the northern town of Meiron.

For the full story, go to http://www.aish.com/h/o/33o/91684314.html

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19 Iyar

Animal Souls

I have a dog that I love dearly. She has brought joy to my life and brought smiles to the faces of many. I've heard many people say that animals don't have souls or that their souls are different from ours. When I look at my dog I feel as though her soul is on a higher level than a lot of people I've met, partially due to her selfless nature. There is no question in my mind that that she knows right from wrong and she will do everything in her power to cheer up someone who needs it. Animals think, express emotion and feel pain and pleasure. Many humans aren't even sensitive enough to know when another person needs emotional support!

How does Judaism view the spirituality of animals – and specifically dogs? Do animals have souls? Is there a special place in Heaven for precious animals? I hope you can shed some light on this issue.

The Aish Rabbi Replies:

You are asking a very deep question.

The great kabbalists explain that all living things – human and animal – have souls. However, not all souls are created equal. As described in Genesis 2:7, every human being has both a "nefesh" and a "neshama." The nefesh is defined as an animal soul – the life force, the instinctual, animalistic drives. The neshama, in contrast, is a purely spiritual component, a divine spark which distinguishes man from animal. This is the part of us which yearns for spirituality and closeness to God.

Humans and animals all engage in emotional responses such as love, fear, loyalty, imagination, memory, intelligence, etc. We run from danger, have survival instincts, and are driven to procreate. This all emanates from the lower animal soul.

But there exists in humans another spiritual entity that is very different and much higher. Humans also have a divine, spiritual soul. Only this soul has the ability to forge a relationship with the Divine, transcendent dimension of existence. This is where humans enter the unique realm of making free will moral decisions. Only humans have the ability to choose higher "soul pleasures" – like helping the poor, even at the expense lower "body pleasures" like hoarding more food for ourselves. You'll never see a hungry dog say to his friends, "Let's not fight over this," or "Let's save some for Fido who came late."

As human beings, we are locked in a constant battle over which soul will lead our lives. The measure of true “humanity” is the degree that one controls the animal soul, because otherwise a person is acting like an animal. (Actually, as the Sages explain, he is worse than an animal. Wasting spiritual potential is something that only a human is held accountable for.)

In light of this, the Torah prohibits the consumption of blood (see Leviticus 7:26). The Talmud explains that the "animal soul" resides in the blood of the beast, and since the animal soul is essentially coarse and unrefined, eating blood internalizes that trait. The Torah's message is "Don't take the animal instinct, the animal life force, and increase its prominence within your personality. Minimize that part of you, and maximize the aspect of you which is spiritual."

(For meat to be kosher, the blood must be removed either by a process of soaking the meat in salt and then rinsing it out, or by broiling it in a flame. Ironically, Jews throughout the ages have been accused of the "Blood Libel" – i.e. killing Christian babies in order to use their blood to bake matzah. As absurd as this claim is, it is even more so in light of the Torah prohibition against eating blood!)

All this is not to demean animals in any way. That is how they were created, and of course they serve an important purpose in the world. They are mentioned throughout the Bible and the Talmud for their great qualities. For example, a dog in Hebrew is called Kelev – a contraction of the words Kol Lev –meaning a "full heart." Thus we can learn from a dog the meaning of loyalty.

Interestingly, one verse in the Torah says that if a Jew has a piece a non-kosher meat, he should "throw it to the dogs" (Exodus 22:30). Another verse says that at the Exodus from Egypt, no dog barked (Exodus 11:7). The Midrash explains that dogs are singled out for non-kosher meat as a special reward for not disturbing the Jewish Exodus.

There is another great difference between animals and humans. The divine human soul is completely independent of any physical substance. For a human being, when the body expires, the divine spiritual soul lives on eternally. Whereas since animals lack a divine soul, when the body expires, their animal soul expires, too. So even though they have an important place in this world, there is no heaven for animals.

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20 Iyar

Torah Transmission

How do we know that the Torah we have today is the same text given on Mount Sinai? Maybe it's all just a game of "broken telephone."

The Aish Rabbi Replies:

Excellent question!

The Torah was originally dictated from God to Moses, letter for letter. From there, the Midrash (Devarim Rabba 9:4) tells us:

Before his death, Moses wrote 13 Torah Scrolls. Twelve of these were distributed to each of the 12 Tribes. The 13th was placed in the Ark of the Covenant (along with the Tablets). If anyone would come and attempt to rewrite or falsify the Torah, the one in the Ark would "testify" against him.

Similarly, an authentic "proof text" was always kept in the Holy Temple in Jerusalem, against which all other scrolls were checked. Following the destruction of the Second Temple in 70 CE, the Sages would periodically perform global checks to guard against any scribal errors.

To eliminate any chance of error, the Talmud enumerates more than 20 factors mandatory for a Torah scroll to be considered "kosher." This is the Torah's built-in security system. Should any one of these factors be lacking, the scroll then has the same status as one of a printed book. It does not possess the sanctity of a Torah scroll, and is not to be used for a public Torah reading.

The meticulous process includes these following guidelines:

- A Torah Scroll is disqualified if even a single letter is added.

- A Torah Scroll is disqualified if even a single letter is deleted.

- The scribe must be a learned, pious Jew, who has undergone special training and certification.

- All materials (parchment, ink, quill) must conform to strict specifications, and be prepared specifically for the purpose of writing a Torah Scroll.

- The scribe may not write even one letter into a Torah Scroll by heart. Rather, he must have a second, kosher scroll opened before him at all times.

- The scribe must pronounce every word out loud before copying it from the correct text.

- Every letter must have sufficient white space surrounding it. If one letter touched another in any spot, it invalidates the entire scroll.

- If a single letter was so marred that it cannot be read at all, or resembles another letter (whether the defect is in the writing, or is due to a hole, tear or smudge), this invalidates the entire scroll. Each letter must be sufficiently legible so that even an ordinary schoolchild could distinguish it from other, similar letters.

- The scribe must put precise space between words, so that one word will not look like two words, or two words look like one word.

- The scribe must not alter the design of the sections, and must conform to particular line-lengths and paragraph configurations.

- A Torah Scroll in which any mistake has been found, cannot be used, and must be fixed within 30 days, or buried.

Maintaining the accuracy of any document as ancient and as large as the Torah would be very challenging even under the best of circumstances. But consider that throughout history, Jewish communities were subject to widespread persecutions and exile. Over the last 2,000 years, Jews have been spread to the four corners of the world, from Yemen to Poland, from Australia to Alaska.

Other historical factors make the accurate transmission of the Torah all the more difficult. For example, the destruction of the Temple nearly 2,000 years ago saw the dissolution of the Sanhedrin, the Jewish central authority which traditionally would lead and unify the Jewish people in case of any disagreements.

So let's investigate the facts as we have them today: If we collect the oldest Torah scrolls and compare them, we can see if any garbling exists, and if so, how much.

There are 304,805 letters in the Torah. If you were to guess, how many do you think are in question?

The fact is, that after all the trials and tribulations, communal dislocations and persecutions, only the Yemenite Torah scrolls contain any difference from the rest of world Jewry. For hundreds of years, the Yemenite community was not part of the global checking system, and a total of nine letter-differences are found in their scrolls.

These are all spelling differences. In no case do they change the meaning of the word. For example, how would you spell the word "color?" C-O-L-O-R. That's how you spell it in America. But in Canada, it's spelled with a "u," C-O-L-O-U-R.

Such is the nature of the few spelling differences between Torah scrolls today. The results over thousands of years are remarkable – especially when compared to other documents such as the Christian Bible (which has approximately the same number of words).

Here are the nine discrepancies:

Genesis 4:13 - "M'n'soh" (whether to have a Vav before the Alef)

Genesis 9:29 - "V'yiyu" (whether to have a Vav at the end of the word)

Genesis 25:6 - "Pilagshim" (whether to have a Yud before the Mem) - ibid 25:6.

Exodus ch. 29 - "Aharon" (whether to have a Vav before the Nun)

Leviticus 7:22 - whether to have parsha separation

Leviticus 7:28 - whether to have parsha separation

Numbers 7:1 - "Kalot" (whether to have a Vav before the Tav)

Deut. 1:13 - "V'Asimem" (whether to have a Yud after the Sin)

Deut. 23:2 - "Daka" (whether to have an Alef or a Hey at the end)

Such is the nature of the few spelling differences between Torah scrolls today. The results over thousands of years are remarkable!

The Christian Bible has better conditions for preserving the text – it is about half as old, Christians haven't gone through nearly as much exile and persecution as Jews have, and Christianity has always had a central authority (the Vatican) to ensure the accuracy of their text.

Yet the Interpreter's Dictionary of the Bible, a book written to prove the validity of the New Testament, says: "A study of 150 Greek [manuscripts] of the Gospel of Luke has revealed more than 30,000 different readings... It is safe to say that there is not one sentence in the New Testament in which the [manuscript] is wholly uniform."

Other scholars report there are some 200,000 variants in the existing manuscripts of the New Testament, representing about 400 variant readings which cause doubt about textual meaning; 50 of these are of great significance.

The Torah has nine spelling variants – with absolutely no effect on the meaning of the words. The Christian Bible has over 200,000 variants and in 400 instances the variants change the meaning of the text.

The point of course is not to denigrate Christianity. Rather, this comparison demonstrates the remarkable accuracy of the Jewish transmission of Torah.

(sources: "Divrei Chachamim" Y.D. 27 by Rabbi Shalom Yitzhak Halevi; "Divrei Yatziv" Y.D. 170 by Rabbi Y. Halberstam; "Yechaveh Da'at" 6:56 by Rabbi Ovadia Yosef; Aish HaTorah's Discovery Seminar)

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21 Iyar

Ruth's Conversion as Moabite?

I have a question about the Book of Ruth. As a Moabite, why was Ruth allowed to convert to Judaism, given the biblical injunction against accepting converts from the Moabite nation?

The Aish Rabbi Replies:

Excellent question! Actually, Ruth's descendant – the illustrious King David – was hassled by some people claiming that Ruth's conversion was controversial. She was from the nation of Moab, and the Torah proclaims that due to their historic cruelty toward the Jewish people, a Moabite is not permitted to convert (Deut. 23:4).

However, upon closer inspection we see that the Torah was precise in writing the word "Moabite" in the masculine form, indicating that only Moabite males are forbidden to convert, but Moabite females are allowed to convert.

Initially her name was Gilith, but she changed it to Ruth when she got married. The Hebrew name Rut (for Ruth) spelled backwards is "tur" which means dove. A dove is a bird that is allowed to be offered on the altar – symbolizing that Ruth was permitted to enter the Jewish people.

(source: Talmud – Yevamot 77a; Zohar Chadash – Ruth 78a)

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22 Iyar

Orthodox Sinners

It happened again. I opened the newspaper to find that an Orthodox "rabbi" was arrested on corruption charges, suspected of passing bribes to a local official. What is going on with these people? They hold themselves to be so pious, and then they stoop to the lowest level of society! Isn't it time we called them out on their hypocrisy?

The Aish Rabbi Replies:

First things first: The Torah is the guidebook for ethical perfection. All the values that the Western world takes for granted – education, equal rights, sanctity of life – are from the Torah. That is an inarguable fact of history.

Being orthodox does not guarantee that a person has succeeded in internalizing what they have been taught.

I would say that all Jews – religious and not – do not follow the Torah 100%. Everyone does the best that he can, some making more of an effort than others. But no one is perfect.

But I would also say that almost without exception, an individual will be more kind, charitable and moral because they learn Torah and follow it.

The question is not: Why do some religious Jews behave badly? The better question – and this is what I ask myself whenever I see an Orthodox person doing something wrong – is: Would the same individual behave worse, or behave better, if he was not religious?

Yes, the observant community has its hooligans and riff-raff.

Certainly the secular community has its fair share as well. A quick list of problems you might find there includes: adultery, substance abuse, robbery, teen pregnancy, suicide, objectification of woman, high divorce rate, violence in films.

The real question is: If you wanted to live and raise children in a moral environment, where is the best bet?

I would also argue that if you are looking for a role model of righteousness, you are far more likely to find it in a great religious person than in the secular world. The act of purifying oneself through prayer, study, mitzvah performance, and devotion to helping others to reach the heights of Godliness.

True, the observant community does not exist in a hermetically-sealed bubble protected from all negative influences. But given a choice of one or the other, I think the choice is clear.

[olger]

Doesn't that rabbi ever git tired of people pestering him with questions ?? !!!

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23 Iyar

Reincarnation

I was astonished by your explanation of suffering in little children as being due to their souls being "old" and having experienced past lives. I have always understood this notion as being a component of Buddhism and as being central to Hinduism. I have never heard of this in connection with Judaism. What is the scriptural basis for such a belief?

I am also puzzled by the reasoning. The child would presumably have no recollection of its past life. So how can it make the connection between its past misdeeds and present sufferings? And if all this is supposed to happen at some other undetectable, subliminal "soul" level, then why involve a body at all?

The Aish Rabbi Replies:

There are many Jewish sources dealing with what is popularly called "reincarnation." In Hebrew, it is called "gilgul ha'neshamot," literally the recycling or transmigration of souls.

This concept can be compared to a flame of one candle lighting another candle. While the essence of the second flame comes from the first one, the second flame is an independent entity. Still, the new flame contains imperfections inherited from the initial flame, and it is these imperfections that are to be corrected.

Most of the written material on this topic is very esoteric. Some of the prominent works dealing with this subject are the "Zohar" (1st century) and the Arizal's "Shaar HaGilgulim" (16th century). In the Bible itself, this idea is intimated in Deut. 25:5-10, 33:6 and Isaiah 22:14, 65:6.

Many sources say that a soul has a maximum of three chances in this world. One example given is that the great Talmudic sage Hillel was a reincarnation of the biblical figure Aaron.

The soul only comes into this world in the first place to make a spiritual repair. If that is not fulfilled by the end of one's lifetime, then the soul will be sent down again. The return trip may only be needed for a short time or in a limited way. This in part explains why people are born with handicaps or may live a brief life.

In order for the correction to take place, it is not necessary that there be a conscious awareness. Conscious awareness is only one level of understanding.

This idea is explored in an interesting book called "Psychic Phenomena," by Dorothy Bemar Bradley, M.D., and Robert A. Bradley M.D.: "Mentally retarded children have been known to burst out with unexpected abilities under altered awareness, manifesting the contents of the undamaged and theoretically undamageable unconscious mind."

In other words, there are levels of understanding that transcend the conscious level, even in children.

Re: your second question. Why does this have to involve the body in the first place?

Truly, some "corrections" do not have to take place through the body, but rather take place in the soul world, in the afterlife.

However, sometimes the correction must occur in the physical world. For example, it may involve a certain challenge of choosing the "right thing" over choosing the "comfortable thing." Or other people may have to be involved. And the soul cannot interact with the physical world in any other way expect through a body.

The bottom line is that a person's life situation provides everything necessary to achieve ideal growth. Our task is to employ our free will -- i.e. to properly and effectively use the opportunities that we have.

All the best to you in this and future lives.

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24 Iyar

Recognizing God

On one hand, I sense that God exists. On the other hand, I have a hard time seeing Him. What can I do to bridge that gap?

The Aish Rabbi Replies:

A guy is riding his motorcycle down a mountain rode when suddenly he loses control and goes hurtling off the cliff. As he's sailing through the air, he shouts out: "God! Please make a miracle! Save me!"

Within moments his shirt gets caught on a protruding branch - and he is left dangling thousands of feet above the ground.

There's no way out, so he looks heavenward and shouts: "God! Please save me!"

"Do you trust Me, my beloved son?" calls the voice from heaven.

"Yes, God, I trust you. Just please save me!"

"Okay then," says God. "Let go of the branch and I'll catch you."

The man thinks for a moment, look around, and calls out: "Is anyone else out there?!"

The key to forging a relationship with God is to trust Him. God is not some vindictive, punishing old man in the sky. God is our loving Creator, who wants only our best. Sometimes that calls for Him to “test” us with difficulties; but the intention is only to bring out our very best.

When we are children, we think we are the center of the universe. Then, through experience and trials, we become increasingly aware of the fact that there are things in life beyond our control. Whether it's earthquakes, cancer, the rise and fall of fortunes, circumstances of our birth - and even birth itself... this can only be ascribed to a Higher Power.

Maimonides writes that there are two primary ways to attain recognition of God: by observing the wonders of Creation, and by performing mitzvot. Through nature, we see the beauty, splendor, and perfect unity of the world. Through mitzvot, we see how humanity can likewise attain unity and perfection.

To learn more, see Rabbi Aryeh Kaplan's essays on “Divine Inspiration.” www.aish.com/jl/sp/bas/48937802.html

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25 Iyar

Career: Stuck in a Rut

I'm stuck in a rut: 45 years old, working as an accountant. My job pays well, but it is not personally satisfying. The bottom line is that I'm not happy. Any suggestions for getting out of this rut?

The Aish Rabbi Replies:

Let's talk a bit about the purpose of having a career.

In the Garden of Eden, Adam and Eve ate from the fruit and were banished from the Garden. God tells Adam that as a consequence of his actions, a curse will befall humanity: "By the sweat of your brow you will eat bread." While they were in the Garden, Adam and Eve had every need provided. Now the necessity to go out and make a living is a curse!

Western society has a very non-Torah view of "career." Somehow we think that career is the essence of our existence, as if when all is said and done and get to heaven, we will be able to boast that we made it to Vice-President of the corporation. In handing out one's eternal reward, I don't expect that God will be so impressed.

Making a living is a curse, yet today people are voluntarily running after it! Consider the following scenario:

Let's say that I offer you an annual salary of $100,000 to quit your job and work on assembly line screwing in a single piece. What do you say? Too boring? Okay, so I'll pay you $200,000 a year!

Imagine that you take the job. It's not the most satisfying work, but the money is good, so you make the best of it and enjoy the weekends. After few months, you are shocked to discover that at other end of conveyor belt, they're un-screwing your piece!

You complain to the management that this is an absurd use of your time. So they agree to utilize the assembly line to manufacture automobiles.

Satisfied, you go back to your place at the conveyor belt. But in a short time, you come to find out that the new vehicles are being used for one purpose: to bring more parts to the factory. This is an absurd cycle!

You complain again, and the management agrees to give the cars to employees, to enable them to come to work easier to make more parts.

This still sounds absurd, so you complain again. This time, they agree to give the cars to employees of oil companies, so they can to get to work, in order to produce gasoline, so we can drive our cars to work, to produce the automobiles.

This is the cycle of modern economic production. We're no longer "people," we're "consumers." Of course there's nothing wrong with free market economics. But ultimately there has to be a point to all this - beyond just "production and consumption."

Rabbi Noah Weinberg, the founder of Aish HaTorah, would phrase it like this: "Are we living to eat, or eating to live?!"

My advice is to make yourself some non-material goals. How will you help humanity? Improve your character? Develop your spiritual side?

Now make those goals the center of your existence. Build your career in a way that supports and enhances that goal. Ideally, you should find a job that ties directly into that goal, where it both pays your bills and is inherently meaningful. But at the least, even if 90 percent of your day is consumed with a non-meaningful, what gets you out of bed in the morning should be the drive to accomplish your stated goal of how you can uniquely contribute to the world.

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26 Iyar

Body Piercing

Everybody in my high school is getting their body parts pierced. I think some of the piercing is attractive – like multiple earring or the navel. But some of them are gross – studs in the tongue or pierced eyebrows. I was shocked in gym class to see how many girls have piercings in other parts of the body. I'm getting peer pressure to join the crowd. I'm also worried about my little brother because the guys in school sometimes take piercing to a real extreme. What does Judaism have to say about all this?

The Aish Rabbi Replies:

Body piercing per se is not forbidden. Our matriarch Rebecca not only had her ears pierced, but wore a nose ring as well, which was the custom at that time. (see Genesis 24:22)

In Jewish law, the main determination is whether a particular body piercing is done for a constructive purpose. Excessive body piercing without a constructive purpose is considered making a wound, which the Torah forbids (Deut. 4:9, 15; Code of Jewish Law – C.M. 420:31). Certainly piercing done for the sake of mutilating the body is clearly forbidden.

As for men, if we're talking about a society where men also pierce their ears or other parts of their body for beauty, it is permitted – see "Rashi" Exodus 32:2. If, however, it is common for only women to pierce, but not for men, it is forbidden to don a woman's attire or jewelry, and therefore is not allowed. (Code of Jewish Law – Y.D. 182:1)

Also, if it is done for erotic reasons, it is forbidden as a violation of the command to "be holy." (Igrot Moshe – E.H. 4:66)

But the real question is why you want it: If it to be fashionable, know that there are many people walking around who regret having done things in their youth that cannot be undone. Is it a call for attention? I think there are more constructive ways to express yourself than to make permanent marks on your body.

In terms of your own personal growth and development, the piercing is probably not a very good idea, since it may mean identifying with a certain strata of society who may not best represent your own goals and values.

Unfortunately in today's society, kids have simply no limits and you must therefore try to set a boundary for yourself. Since you are going to have to draw the line somewhere, it may as well be here.

By the way, there is a Jewish stigma to male ear piercing, since this was a Biblical sign of a slave who wasn't interested in going free. (see Exodus 21:6)

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27 Iyar

Kosher Species

Has anyone ever published an exhaustive list of all the kosher species?

The Aish Rabbi Replies:

The Torah (Leviticus 11:3) lists the characteristics of permitted animals as those with fully split hooves, who also chew their cud (ruminants). Kosher animals are always mammals and herbivores. The kosher animals commonly eaten today are the cow, goat and sheep. Buffalo meat, which has higher protein and lower fat content than cows, is becoming increasingly popular. Deer meat (venison) is a delicacy, but is rare to find due to the difficulty in properly containing the deer in order to shecht it (kosher slaughter).

As for birds, the Torah enumerates 24 forbidden species, and the Talmud explains that, among other signs, all birds of prey (vulture, hawk, eagle) are forbidden. In practice today, we eat only those birds for which there is an established tradition that the bird is kosher – e.g. chicken, turkey, duck and goose.

As for "kosher eggs," they must come from a species of kosher bird (e.g. chicken).

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28 Iyar

Tombstone Unveiling

In a few weeks we are having the unveiling of the tombstone for my mother-in-law. She was not a member of a synagogue and did not have a rabbi who knew her. I had a very good relationship with her and we respected each other very much. I would like to perform the ceremony myself. My wife and sister-in-law, her only children, feel it would be more meaningful if I did it. If you agree, I would like to know what prayers need to be said. And is it customary to serve refreshments to those attending the ceremony?

The Aish Rabbi Replies:

An unveiling is a way to commemorate the first year since the passing of a loved one. Sometimes it is done after 30 days.

The custom is to gather a minyan at the cemetery, and to recite Psalms according to the Hebrew name of the deceased. If you open to chapter 119, you will see that it is comprised of many short paragraphs according to the order of the Aleph-Bet. For example, if the deceased's name was Moshe (spelled mem, shin, hey), then one recites the entire paragraph beginning with the letter MEM, then the paragraph of SHIN, then HEY.

Afterwards, the same thing is done, but this time according to the Hebrew word for soul – "neshama" – nun, shin, mem, hey.

If a minyan is present, then the one who is reciting Kaddish on behalf of the deceased recites Kaddish at this point.

By the way, it is very important that Kaddish be said every year on the yahrtzeit (and every day during the first 11 months after death). If nobody is doing this, we have a service in Jerusalem whereby yeshiva students do so at the Western Wall. See: www.aish.com/kaddish

I should also mention regarding the tombstone itself: The custom is to engrave the Hebrew name of the deceased and his father’s name, as well as the Hebrew date of death.

Finally, it is not necessary to serve any food. Though if it is convenient for people to come to your house afterward, you could provide some snacks.

May the Almighty grant an elevation to the soul of your beloved mother-in-law.

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29 Iyar

Vasectomy

I’m getting to that stage in life where I don’t want to have any more children. I’m considering getting a vasectomy. My wife thinks it's better to leave the body as nature intended. What does Judaism say about all this?

The Aish Rabbi Replies:

According to Jewish law, a vasectomy is absolutely forbidden.

Further, Jewish law states that one who undergoes a vasectomy is classified as a "kroos shafcha" (Deuteronomy 23:2) literally meaning one whose "flow has been cut.” Jewish law states that that one who falls into this category may not be married to a woman who is Jewish from birth. (He is however, permitted to marry a convert.) In fact, if he was married to a woman who was Jewish from birth and he underwent a vasectomy, he must get divorced.

Exactly who is classified as a "kroos shafcha" according to Jewish law? It includes any one of the following three people.

1) One whose penis has been severed

2) One whose testicles have been crushed

3) Or one who has undergone a vasectomy and has severed the tubes that bring the seed up from the testicles

These laws can be found in Maimonides (Laws of Forbidden Relations, Chapter 16), and in the Code of Jewish Law (Even Ha'ezer, Chapters 5 and 16).

To understand the reasons for these laws, consider:

1) Mutilation of a limb is a disruption of the Divine Plan. Given that man is a creation of God, it is imperative that every limb in the body is there for a reason. God is not fickle to create anything unnecessarily. Indeed, according to one who believes that God created man, there are no "vestigial organs" or anything of the sort. Nothing is extra, and removal or mutilation of organs is permitted only under very specific guidelines, for example, when the limb is endangering the person's life.

Mutilation or removal of an organ without halachic license is either ignorance or arrogance. Even if one thinks he has a good reason, he must submit to the superior wisdom of God who has determined that the reason is not good enough.

2) Mutilation of a limb is an act of ingratitude. One’s body is not his own property. One’s body is a gift from God and it belongs to Him. We were not given the right to mutilate our bodies at will. Mutilation of this gift is an act of ingratitude before God. Imagine getting an expensive painting from a dear friend. Upon receiving the painting you promptly pull out a pocketknife and slash a hole in the painting. Does this not show a lack of appreciation and gratitude for this wonderful gift?

3) Mutilation of a limb disrupts spiritual growth. We are taught in Kabbalah (Jewish mysticism), that every part of the body represents a physical vessel for the spiritual counterpart in the soul. In kabbalah it is taught that there are 613 limbs in the human corresponding to the 613 mitzvot.

According to kabbalah, the soul attains perfection by using its physical counterpart according to the will of God, through the performance of positive mitzvot and through the abstention from negative commandments. Keeping that in mind one can begin to see how by damaging a physical organ one can affect the soul. And how by mutilating the body intentionally one can even cause imperfection in the soul that can change the person's halachic status.

This discussion pertains to those who are considering having a vasectomy. How about someone who already has a vasectomy and is married? In order for Jewish law to permit staying married, the person would need a vasovasostomy done to repair the vasectomy. If the experienced surgeon/doctor declares that semen flow has been restored to the previous condition, then he may remain married. The vasovasostomy success rate is high for those who were vasectomized within 10 years, and is conceivable that they may remain married. (source: "Igros Moshe" E.H. 4:31) In such a case one should be in touch with a competent halachic authority to find out what is required for this second operation to be considered a successful reversal of the status of a "kroos shafcha."

Moreover, if the vasectomy was done in a manner that the vas deferens was cut outside the scrotum (the section within the body cavity), then one may remain married to (or marry) a Jewish-born woman. ("Chazon Ish" E.H. 12:7)

You may be interested to read an interview with Dr. Sherman Silber, a leading international authority on vasectomy reversal: www.aish.com/ci/be/48880577.html

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1 Sivan

Star of David

Why does the Jewish star have six points? The Encyclopedia of Judaica explained it is from King David's time, and that it was shaped like the hexagon. This answer did not sit well with me. Perhaps you have other sources that explains it better?

The Aish Rabbi Replies:

In modern times, the Star of David has become a premier Jewish symbol. This six-pointed star (hexagram), made of two interlocking triangles, can be found on mezuzahs, menorahs, tallis bags and kippahs. Ambulances in Israel bear the sign of the "Red Star of David," and the flag of Israel has a blue Star of David planted squarely in the center.

What is the origin of this six-pointed symbol?

Through the Jewish people's long and often difficult history, we have come to the realization that our only hope is to place our trust in God. The six points of the Star of David symbolize God's rule over the universe in all six directions: north, south, east, west, up and down.

Originally, the Hebrew name Magen David -- literally "Shield of David" -- poetically referred to God. It acknowledges that our military hero, King David, did not win by his own might, but by the support of the Almighty. This is also alluded to in the third blessing after the Haftorah reading on Shabbat: "Blessed are you God, Shield of David."

Various other explanations exist on the meaning behind the Star of David.

One idea is that a six-pointed star receives form and substance from its solid center. This inner core represents the spiritual dimension, surrounded by the six universal directions. (A similar idea applies to Shabbat -- the seventh day which gives balance and perspective to the six weekdays.)

In Kabbalah, the two triangles represent the dichotomies inherent in man: good vs. evil, spiritual vs. physical, etc. The two triangles may also represent the reciprocal relationship between the Jewish people and God. The triangle pointing "up" symbolizes our good deeds which go up to heaven, and then activate a flow of goodness back down to the world, symbolized by the triangle pointing down.

A more practical theory is that during the Bar Kochba rebellion (first century), a new technology was developed for shields using the inherent stability of the triangle. Behind the shield were two interlocking triangles, forming a hexagonal pattern of support points. (Buckminster Fuller showed how strong triangle-based designs are with his geodesics.)

One cynical suggestion is that the Star of David is an appropriate symbol for the internal strife that often afflicts Jewish nation: two triangles pointing in opposite directions!

The Star of David was a sad symbol of the Holocaust, when the Nazis forced Jews to wear an identifying yellow star. Actually, Jews were forced to wear special badges during the Middle Ages, both by Muslim and Christian authorities, and even in Israel under the Ottoman Empire.

So whether it is a blue star waving proudly on a flag, or a gold star adorning a synagogue's entrance, the Star of David stands as a reminder that for the Jewish people... in God we trust.

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2 Sivan

Marrying a Convert

I have been dating a Jewish convert and some of my family and friends are hassling me about this. They say it is written that marrying a Jew by birth is preferred to marrying a convert. I always understood that anyone is free to join! Have I been wrong in believing this?

The Aish Rabbi Replies:

I am not aware of any source to this effect. Our forefathers – Abraham, Isaac and Jacob – all married converts. Assuming that the conversion was in accordance with Jewish law, it is fine. (Though it's always good to check with a qualified rabbi in the event that any other halachic issues apply.)

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3 Sivan

Biblical Criticism

I have heard many arguments for a multiple authorship/editing of the Torah. Is there any reason to doubt the seemingly convincing conclusions of the secular university Bible scholars? Are there contemporary Biblical scholars of note who dissent from the "unanimous" view of their peers that the Torah text is from man?

The Aish Rabbi Replies:

A complete discussion of Bible Criticism is beyond the scope of one email, but I can try to cover a few of the basic points.

One claim that the Bible Critics use for "multiple authorship" is the fact that the Torah uses different words to refer to God.

Of course this is true, because a human being can never fathom the totality of God. We can only describe "aspects" of His existence. For example, two primary terms the Torah uses for God are "YHVH" (the Four-Letter Name) and Elohim. YHVH represents the attribute of mercy (see Exodus 34:6), and Elohim is the attribute of judgment (see Exodus 22:8). Assigning different names to those various aspects is a key to deeper understanding of who God is. It's like describing “light” by the various colors visible through a prism.

Another point raised by the Bible critics is the subtle stylistic differences of the Torah text. For instance, if you carefully analyze Shakespeare (or any other human writer), you will see that the writer prefers certain sounds and phrasing structures. For example (and I am making up this example), lets say that Shakespeare will frequently end a word with an "sh" sound, and then follow it immediately with a word beginning with the letter "b." Most likely the author does this subconsciously. If a "new manuscript" of Shakespeare were discovered, the experts would run it through a computer, and if this same "sh" and "b" pattern was completely non-apparent, then the manuscript is likely a fake.

So too, Bible critics have applied this methodology to the Torah and found that it is not consistent. This criticism, however, is seriously flawed, because it applies a "human" phenomenon to God! In other words, the Bible critics start with their own premise – that the Bible was written by man – and then apply those human standards to it. But if the Bible was written by God, then obviously God has a consciousness far beyond those human constraints.

This idea has been corroborated by many researchers, for example Chaim Shore, a non-religious engineer at the Univ. of Tel Aviv, whose computer documentation on the Book of Genesis revealed a single author.

As a third example of multiple authorship, Bible critics will cite the two different creation stories which appear in the first chapters of Genesis. Yet that fails to consider the deep theological reasons for two different creation stories: It describes the complexity of human beings, who operate in multiple dimensions, and then merge those perspectives to create a holistic life approach. This spiritual phenomenon is detailed in many rabbinic writings, including Rabbi Joseph Soloveitchik's "Lonely Man of Faith," which is available in English.