Ask the Rabbi

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4 Sivan

One People

I live in Los Angeles and was horrified by the shootings a few years ago at our Jewish community center. I heard that after the shootings, law enforcement officials found a map in the shooter’s van. Apparently, he had thought about initially targeting other Jewish organizations, but changed his mind when he noticed the tight security. One was the Weisenthal Center, home of the Museum of Tolerance – founded by Orthodox Jews. Another was the University of Judaism – founded by Conservative Jews. The third potential target was the Skirball Museum – founded by Reform Jews.

Just as Hitler never asked about a Jew's denomination before sending him to the gas chamber, so too this maniac was uninterested in the denomination of those Jews he sought to destroy. If, heaven forbid, he had stepped inside a synagogue and began shooting, there would have been unanimous outrage. But unfortunately, there also might have been a few shaking their finger silently, viewing it as an attack on a single group. But because he did his horrible act at a JCC, the attitude is completely different. His choice removes the issue of religious differences from the picture altogether.

The rest of the world sees us as one people. We should too.

The Aish Rabbi Replies:

Indeed, the concept of the Jewish people standing together as one is deeply engrained in our national heritage.

In the days of Joshua, when Achan violated the prohibition against collecting the spoils of the battle of Jericho, the entire nation was held accountable and suffered enormous casualties.

Why? The Jewish people are one unit. The Kabbalists say that we are really one collective soul, all part of the same reality. The spiritual health of our collective national body is affected for good or bad by every member; therefore the destiny of each Jew is inextricably tied with the action of his neighbor. An individual cannot say "I myself am holy and am not affected by the actions of others."

When God decided to destroy Sodom and Gomorra, Abraham challenged God, "If I can find 50 righteous people in Sodom and Gomorra, will you spare the cities?" God said, "No problem, I won't destroy it." Abraham bargained with God until God said, "If you can find 10 righteous people I won't destroy it."

Why did Abraham stop at 10? Why didn't he bargain God down to one person?

Because Abraham knew that with a group of 10 righteous people, society might turn around. But less than that constitutes separate individuals – not enough to save Sodom and Gomorra.

Another question: Now that God decided to destroy it, do these righteous individuals merit to be spared themselves? The answer is that while these individuals were not the catalyst for the disaster, now that the disaster is going to happen, they'd need a tremendous amount of merit to be saved from it in a miraculous way. Because God deals with us both on a national realm and an individual realm.

The Talmud (Shabbat 55a) recounts a fascinating exchange between God and the angels which teaches us a profound lesson about the depth of our mutual responsibility.

When God sought to punish the residents of Jerusalem, He told the angel: "Go through Jerusalem and make a mark with ink on the foreheads of the righteous, so they should be spared by the angels of destruction. Then make a mark with blood on the foreheads of the wicked, so they should be attacked." The Attribute of Justice said before God, "Master of the Universe, why should one group be different than the other – given that the righteous were able to protest and did not do so." God said, "Even if they would have protested, it wouldn't have had any effect." The Attribute of Justice countered, "Yes, but the righteous didn't know that – and they never tried to protest!" Thus God ordered the angels of destruction to slaughter the Sages first – because they did not correct the wicked.

As shocking as it sounds, that is the reality of being part of a single national unit. For as The Talmud says: "Kol Yisrael areivim zeh la-zeh" – every Jew is responsible one for another.

The story is told of the religious man who died and went to heaven. There, he appeared before the Heavenly Tribunal to hear a listing of his good deeds and bad. The man was quite satisfied to hear of all his mitzvahs. But he was shocked to have included amongst his transgressions the prohibition of eating pork.

"What?!" the man protested, "but I never once ate pork!"

"True," spoke the Tribunal, "but for 20 years you lived next door to a man who ate pork, and you never made an effort to influence him. For that, you are responsible."

We have to reach out and try to make a difference in the world. And if we aren't altruistic enough to do so for the sake of others, then at least we should do so for ourselves. Because the reality is that no matter how hard we may try to insulate ourselves, some "bad" does seep in. And if we don't do something to help fix it – in the end it will get us as well.

It's like the story of two guys on a boat, and one of them is drilling a hole in the bottom. "What are you doing?!" his friend shouts. "Oh, don't worry," replies the first, "I'm only drilling under my OWN seat."

The hole in the ozone layer does not discriminate. Drugs and theft and violence have no boundaries. And when there's a terrorist attack in Israel, we all feel it. As the prophet says "The Jewish people are like a flock of sheep" – because when one is attacked, they all go into hysteria.

Indeed, we are one people with one destiny.

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5 Sivan

Ruth and Shavuot

I attended synagogue services on the holiday of Shavuot morning, and we spent a half-hour reading the Book of Ruth. Is there any special connection between Ruth and Shavuot?

The Aish Rabbi Replies:

The Torah and prophetic reading on Yom Tov always relate to a deeper theme of the day.

In this case, Ruth is the ancestor of King David, who was born on Shavuot, and died on Shavuot.

Another reason is because Ruth is the quintessential Jewish convert, and on the very first Shavuot - when the Torah was given at Mount Sinai - each Israelite essentially became a "Jew by Choice." That's why the Talmud and Code of Jewish Law use the Sinai experience as a basis for determining the requirements of all future converts:

1) Mikveh - All converts must immerse in a Mikveh (ritual bath), as the Israelites did at Mount Sinai (Exodus 19:14, 24:8).

2) Milah - Male converts must undergo circumcision, as the Israelites did before leaving Egypt (Exodus 12:48 and Joshua 5:5).

3) Mitzvot - All converts must accept to observe all 613 mitzvot of the Torah, as the Israelites did at Mount Sinai (Exodus 24:3).

Interestingly, the Torah intimates that the souls of eventual converts were also present at Sinai, as the verse says: "I am making [the covenant] both with those here today before the Lord our God, and also with those not here today." (Deut. 29:13)

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6 Sivan

Basis of Jewish Belief

I am proud of my Jewish identity, but I don’t get this whole thing about Jewish tradition and observance. I enjoy Jewish music, and have a lot of Jewish friends. Isn’t that enough?

The Aish Rabbi Replies:

Being culturally Jewish, without belief in God, is compared to a cut flower. While it still retains much of its vitality, the flower has been cut off from its source of nutrition, and within a short time will wither and die. The ideals which have kept the Jewish people alive and thriving over the millennia – despite all odds – can only be transmitted with the framework that the Torah provides.

The basis of Jewish belief is the recognition of God. This is codified in the Shema prayer, the Jewish Pledge of Allegiance: "Hear O Israel, the Lord our God, the Lord is one" (Deut. 6:4). (See more at: www.aish.com/jl/m/pb/48954656.html)

The second foundation of Jewish belief is that the Torah was given by God to the entire Jewish people at Mount Sinai, and its commandments are unchanging and binding for all time.

Historically, any Jewish group which denied the basic principles of Jewish tradition – Torah and Mitzvah-observance – ultimately ceased to be part of the Jewish people. The Saducees and the Karites, for example, refused to accept certain parts of the Oral Law, and soon after broke away completely as part of the Jewish people. The Hellenists, secularists during the Second Temple period, also soon became regarded as no longer "Jewish." Eventually, these groups vanished completely.

To learn more, see this series on Maimonides’ 13 Principles of Jewish Faith: www.aish.com/jl/p/mp/

Also, I suggest you attend a Discovery seminar, which provides an excellent overview of Jewish history, philosophy and literature. The seminar is given in hundreds of cities throughout the world. For a current schedule, visit www.aish.com/dis/

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7 Sivan

Who Wrote the Torah?

How did we get the Torah? Who wrote it down? If it was Moses, how could he write about his own death at the end of Deuteronomy?

The Aish Rabbi Replies:

The Torah was given to the entire Jewish people at Mount Sinai. (In fact, all Jewish souls – past, present and future – were there at the time.)

As for the actual verses, the Torah was dictated from God to Moses, letter-for-letter. From there, the Midrash (Devarim Rabba 9:4) tells us that prior to his death, Moses wrote 13 scrolls. Twelve of these were distributed to each of the Twelve Tribes. The thirteenth was placed in the Ark of the Covenant (with the stone Tablets). If anyone would come and attempt to rewrite or falsify the Torah, the one in the Ark would "testify" against him.

As for the final 8 verses of Deuteronomy, the Talmud has two opinions: 1) Moshe wrote it himself, simply following God's instruction to write about his own death, or 2) The final 8 verses were written by Joshua.

(sources: Talmud – Menachot 30a, Gittin 60a)

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8 Sivan

Aish's Educational Philosophy

I’ve been reading Aish.com for years. But the other day someone asked me to describe the principles behind Aish. I must confess that I didn’t know. So what’s the answer?

The Aish Rabbi Replies:

Aish HaTorah is guided by these core principles and values:

1) Judaism is not all or nothing; it is a journey where every step counts, to be pursued according to one's own pace and interest.

2) Aish HaTorah defines success as inspiring a commitment to grow Jewishly.

3) Every Jew is worthy of profound respect, no matter their level of observance, knowledge or affiliation. We never know who is a better Jew.

4) Every human being is created "In the image of God," and therefore has infinite potential.

5) Mitzvot (commandments) are not rituals, but opportunities for personal growth, to be studied and understood.

6) Torah is wisdom for living, teaching us how to maximize our potential and pleasure in life.

7) Our beliefs need to be built upon a rational foundation, not a leap of faith.

8) Each Jew is responsible one for another, and each is empowered to face the spiritual and physical challenges facing the Jewish people.

9) The Torah's ideas have civilized the world. The Jewish people's history and destiny is to serve as a light unto the nations.

10) The Jewish people are bound together. Our power lies within our unity. Unified, no goal is beyond our reach; splintered, almost no goal is attainable.

Aish HaTorah stands for Jewish education for all Jews everywhere. Our goal is to re-ignite Jewish pride by teaching Jews about their heritage and its contribution to humanity. We were founded to combat assimilation, alienation and indifference among Jews.

The Aish mission is to create a renaissance within the Jewish people, by tying every Jew to a pride in his heritage, to a confidence in our future, and to an appreciation of how precious his involvement with the Jewish people can be for himself, his children, grandchildren, and all humanity.

I would like to offer one example of how we are working to achieve our goal. The Discovery Seminar has to date been seen by 100,000 people on five continents – on college campuses, Reform synagogues, and JCC's. Follow-up surveys indicate that of Discovery attendees who previously would have considered intermarriage, 90% now say they will only date Jews. The implications of such numbers are exciting and give us hope for a Jewish renaissance.

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9 Sivan

Is Aish HaTorah a Cult?

I read an article online by cult-buster who claims that Aish HaTorah is a cult. I've even heard the term "I've been Aish'd." All the people I've met through Aish seem normal and balanced. How can I be sure that you guys aren’t just some Jewish version of Hare Krishna?

The Aish Rabbi Replies:

People tend to label anything as a "cult" that challenges them to rethink their belief system.

But if that’s the case, then for a European Socialist, American democracy is a cult.

Of course that notion is absurd.

So let’s define our terms: What is a cult, and how does Aish HaTorah compare to that?

1) Cults always force you to cut off ties with your family. Ask any parents of Aish HaTorah students and they will tell you that they are recipients of more honor and respect from their children than ever before.

2) Cults indoctrinate you not to think for yourself. The very foundation of Aish HaTorah's philosophy is that a person has to think for themselves and work out rationally the key issues of life. The Torah emphasizes building a rational basis of belief, to engage one's intellect through questioning and debate. It does not endorse leaps of faith, all-or-nothing decisions or disengagement from the world. Jewish life requires both the mind and heart, but the mind must lead the heart. The Discovery Seminar is based on this, as are Rabbi Weinberg's 48 Ways to Wisdom classes.

Aish does not use hard-sell because it believes it has the most powerful "product" in the universe – the Torah. As the Almighty's instructions for living, Torah teaches us how to maximize our pleasure and potential in life. As such, it is the most revolutionary book in history.

Aish helps young Jews see Judaism as a basis to answer the most important questions: How can I live a meaningful life; build successful relationships; deal honestly in business; fulfill my personal potential; really make a difference in the world?

So what does it mean to be Aish'd? It means to become educated. To strengthen one's Jewish pride through knowledge and understanding. To grow Jewishly, one step at a time. To replace apathy with idealism. To defend Israel. To respect every Jew. To take responsibility for the world, using the Torah as our guide, to fulfill the mission of the Jewish people. And most of all, being Aish'd means to love being Jewish.

If Aish is a cult, then it is the same cult practiced by Abraham, Maimonides and our Bubbies in Europe!

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10 Sivan

Holy City of Many Names

I have a school project and I need to write about the four names for Jerusalem. Can you tell me what they are?

The Aish Rabbi Replies:

Not that I want to be doing your homework, but here’s a start:

In Genesis 14:18, when the patriarch Abraham defeated the four kings, he went to Jerusalem, which was then called "Salem." This word means "complete," and is also related to "Shalom" meaning "peace." So it is the City of Peace.

In Genesis 22:14, when Abraham returned to Jerusalem to place his son Isaac on the altar, he renamed the place "Hashem Yireh," which translates as "The Almighty will see."

If you put the two together – Yireh and Shalom – you get Yerushalayim/Jerusalem: "He will see peace,"

After King David purchased Jerusalem from the Jebusites, he renamed it (appropriately) the City of David.

There are many more names, for instance Zion, and of course, the Holy City.

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11 Sivan

History of Palestine

I'm a bit confused about the term "Palestine." Today everyone uses it to refer to Arabs, but my grandfather played in Palestine Symphony Orchestra which changed its name to the Israel Philharmonic Orchestra when the Jewish state came into being in 1948.

So what's the scoop on "Palestine"?

The Aish Rabbi Replies:

In the year 70 CE the Romans burned down the Jewish Temple in Jerusalem, murdering and exiling the Jews of Jerusalem. Following an unsuccessful revolt against Rome in 135 CE, the Roman emperor Hadrian decided to excise all things Jewish from the promised land. Jerusalem was renamed "Aelia Capitolina" and the penalty for any Jew daring to venture into the city was death. In addition, an idol to the pagan god Jupiter was erected in the remains of the Temple.

Further, Hadrian asked his historians who were the worst enemies of the Jews. The scribes said, "The ancient Philistines who vanished half a millennium prior." It was thus declared that Land of Israel would from then on be called "Philistia" to dishonor the Jews and obliterate their history. Hence the name "Palestine."

For the next 2,000 years, Israel remained at the forefront of Jewish consciousness. Jews always maintained a presence in Israel, and prayed to return en masse.

The rhetoric about a massive Arab presence being overrun by "invading Jews" is dispelled by Mark Twain, who visited the area in 1867 and wrote in his book, "The Innocents Abroad":

"We traversed some miles of desolate country whose soil is rich enough but is given wholly to weeds – a silent mournful expanse... We never saw a human being on the whole route... hardly a tree or shrub anywhere. Even the olive and the cactus, those fast friends of a worthless soil, had almost deserted the country."

The vast majority of Arabs came to Israel after the early Zionists pioneers began to rebuild the land, thereby creating modern infrastructure and economic opportunities, which attracted Arabs from both surrounding territories and far-away Arab lands.

At the time, Jewish residents of Palestine were considered "Palestinians," whereby the Arabs were officially referred to as Arabs. The "Jerusalem Post" newspaper was called the "Palestine Post," and the Jewish Agency-issued postage stamps read "Palestine." As far as the Arabs were concerned no political entity called Palestine existed.

But that is all past history. The Arabs, in their decades-long war against Israel's very existence, have succeeded in convincing the world of a Palestinian Arab identity deserving of their own state. So that's the reality today, and we are trying to deal with it in a way that satisfies both world opinion and the security requirements of the citizens of Israel.

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12 Sivan

Four Quarters

I visited Israel in 1987 and it was the experience of a lifetime. In Jerusalem, I noticed that the walled Old City is divided into four quarters: Jewish, Muslim, Christian and Armenian. My question is: When were these divisions made, and why is there both a Christian and an Armenian quarter?

The Aish Rabbi Replies:

To answer your question, let's review a quick history of Jerusalem. Dating back 3,000 years ago, Jerusalem had only one quarter – the Jewish Quarter. The simply reason is that when King David made it the capital of Israel, all of Jerusalem was Jewish!

In 70 C.E. the Roman emperor Vespasian and his legions destroyed the Holy Temple and Jerusalem. A series of revolts against Rome ensued. The revolt led by Bar Kochba and Rabbi Akiva nearly succeeded, but in the end the Emperor Hadrian prevailed. He wiped out over a million Jews and completely destroyed Jerusalem. He then rebuilt the city in its current design of four quarters, and renamed it Aelius Capitolinus. (Aelius from his name, Aelius Publius Hadrianus, and capitolinus as the surname of his god Jupiter.)

Throughout the millennia, Jews did not relinquish their dream of rebuilding the Temple and returning to Jerusalem, and they always retained a presence there. One hundred years ago, 60 percent of the residents of the Old City were Jews. The Jewish Quarter was too small to accommodate them, so Jews actually comprised a majority of the Muslim Quarter as well.

Arab riots in the 1920s forced the evacuation of all Jews from the Muslim Quarter. In the aftermath, over 300 Jewish properties were either burned, destroyed or abandoned. Today, numerous buildings in the Muslim Quarter are identified as historically Jewish by virtue of the niches carved in the doorways. These niches once held a Mezuzah, the parchment placed on the doorway of every Jewish house.

Recently, many Jews have begun to move back into the Muslim Quarter, prompting some bit of political controversy. One group is the Ateret Kohanim Yeshiva, where Jewish scholars study the laws pertaining to Jewish life during the times of the Holy Temple.

The Christian quarter is comprised mostly of Arab Christians, including Greek Orthodox, Armenian Orthodox, Syrian Orthodox, Copts, etc. Since the time of the Crusades 1,000 years ago, the Church of the Holy Sepulcher in the Christian Quarter has been a site of pilgrimage for Christians the world over.

The Armenian quarter is comprised completely of Christian Armenians. Prior to WWI the entire area was a monastery. Only beginning in 1915, when fanatical Turkish Muslims massacred a million Armenian Christians, did some of the survivors take up residence in Jerusalem.

By the way, some would argue that there are actually five quarters in the Old City, the fifth being the Temple Mount, also called Mount Moriah, which has been a Jewish historical site for 4,000 years.

May Jerusalem soon fulfill its destiny as the City of Peace.

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13 Sivan

Self Discovery

I grew up in the United States and at around age 20 became disillusioned with society. I just felt that the materialism and commercialism was breeding too much greed and corruption. So I have been traveling the world, looking for an alternative lifestyle that fits my more utopian view. Since I'm Jewish, I figured I'd run this all by a rabbi and see what you have to say.

The Aish Rabbi Replies:

Thank you for writing and sharing your thoughts. I'd like to share with you an episode that occurs in the Bible (Genesis 12:1):

God appears to Abraham and commands him: "Go to yourself" ("Lech Lecha") - away from your country, your relatives, and your father's house." God is telling Abraham that in order to become truly great, he must "cut the umbilical cord," and embark on a journey of growth and self-discovery - away from the familiar routine.

It's all too easy to get caught up in a rut of peer pressure - old friends, old habits, overbearing parents. When I was growing up, a friend of mine always wanted to be a lawyer. But his parents wanted him to be a doctor, so they could say, "My son the doctor." He insisted on becoming a lawyer, they insisted he become a doctor. The pressure became so great that he went through 10 years of medical school just to satisfy his parents. (Upon completion, he went to law school, then combined the two fields and became a malpractice attorney.) But the point is that he didn't have the strength to break away and live his own life.

The first question each of us must ask is: Where does my "life philosophy" stem from? Is it essentially a Greek approach to life? Roman? Eastern? Jewish? Imagine if you had been born into a family of Muslim fundamentalists in Iran - what would you be doing with your life today?" (Because if you don't ask this question, chances are quite good you'd be a Muslim fundamentalist!)

As God told Abraham: "Go to yourself - away from your country, your relatives, and your father's house."

Everyone has to go through this process. There are no exceptions. I once spoke with a famous rabbi who revealed to me the secret of his greatness. He said: "My grandfather founded one of the biggest yeshivas of modern time. My father succeeded him as head of this yeshiva. Growing up, I was surrounded by the very best that Judaism could offer. I studied with the top scholars, I had access to immense libraries of Torah books, and I grew up in a home that was in effect the center of Jewish communal life. I had it all. But at the same time, I felt like it wasn't mine. I had been given it, but I hadn't acquired it."

He continued: "So when I was 18, I made a decision to undergo a thorough process of self-examination. I took all of Jewish thought and practice, and emptied myself of it. Metaphorically, I put it on the table so I could look at it. I looked at Shabbos, for example, and asked myself: "What is this? How do I relate to it? What do I, and what do I not, like about it? What aspects don't I understand?"

He continued: "During this process I did not stop observing the mitzvahs. But I needed to grow up and become my own person. I repeated this process with all realms of Torah. It took years. But now I know who I am, and more importantly, why."

We all sense the need to go through such a process. Perhaps this is how the tradition began in America of going away for four years to university. It gives us the flexibility to experiment with different ideas and lifestyles, without having to be under the constant scrutiny of family and friends. It is an opportunity to discover who we really are. (Tragically, however, those four years are often spent more on partying than on serious self-examination.)

In the Bible, God suggested to Abraham where he as a Jew could experience this best: Israel. There is a certain history, spirituality and weightiness about the land that puts things into perspective and makes life real.

So as you travel around the world, looking for that special spark that speaks to your soul, I suggest that you visit Israel. While you're here, stop into Aish in Jerusalem to hear a few lectures (http://israel.aish.com/essentials/). I also highly recommend attending a Discovery seminar. This provides an excellent framework and overview of the entire gamut of Jewish history and philosophy, and answers the questions, "Why Be Jewish," "Does God Exist," and "Is Torah True?" The seminar is given every Sunday in the Old City of Jerusalem. (www.aish.com/dis/)

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14 Sivan

Baal Teshuva Under Attack

I recently became a baal teshuva and on my first trip back home, my friends and family started peppering me with questions: Why do I do this, and why do I do that? I'm really new to this, and I could not answer many of the questions. So now I am having doubts about whether all of this is really true.

The Aish Rabbi Replies:

You are not the first to experience this. But there's a simple method to help you handle it.

When someone asks you a question, it is important to distinguish between a question which merely addresses a detail of your observance (e.g.: “Why do you salt the bread at the Shabbat table?") versus a question that attacks the very foundation of your observance (e.g.: “How do you know that God spoke at Mount Sinai?").

In the first case, the proper response is: "Judaism is so rich with customs and traditions, and I haven't had the opportunity to learn the deeper reasons behind everything. But that’s a great question and I am going to do some research and get back to you – and then we'll both know the answer!"

In the second case - a foundational question - if you don't have a decent answer, then perhaps you may want to sit with a rabbi and discuss the issue in-depth. For although "evidence" is not a prerequisite for belief in the veracity of Torah, in today's day and age, with so many people trying to attack religion, it is wise to have a solid intellectual basis for one's belief. And given that Judaism is very, very solid in the area of rational basis for belief, it's a good idea to have that knowledge clear.

I hope this helps.

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15 Sivan

Inferior Class of Jews?

My wife and I were married by a rabbi who also performed our son's Bris. Our son is now six years old – and I believe he meets all the criteria for Pidyon Ha’Ben.

When I contacted our rabbi regarding a Pidyon Ha’Ben, he informed me that his movement of Judaism does not do this anymore. The rabbi said it's ludicrous to redeem your son simply because his last name is not Levi. He explained that most rabbis are not from the tribe of Levi, and that a child with the last name Smith is no less important in God's eyes.

After speaking with the rabbi, I got the sense that performing a Pidyon Ha’Ben would be acknowledging that my son is an inferior class of Jew. Is this correct? I want to do right by God and my son.

The Aish Rabbi Replies:

It is very impressive that you are pursuing clarity on this issue, particularly with all the dissuasion you've had until now.

Let's start from square one: Pidyon Ha’Ben refers to the "redemption of the first born son," and is commanded in the Torah (Numbers 18:15-16).

The reason behind this mitzvah is to remind us how during the Exodus from Egypt, God killed the first-born Egyptians, yet miraculously spared the first-born Jews. And since one's first child brings so much happiness, it's a fitting time to acknowledge that everything we have belongs to God. (Numbers 3:13)

But what does the tribe of Levi have to do with all this? The background is a bit complex, so here goes:

Originally, God intended that the first-born of each Jewish family would be a Kohen – i.e. would serve as that family's representative to the Holy Temple. (Exodus 13:2, Exodus 24:5)

Then came the incident of the Golden Calf. When Moses came down from Mount Sinai and smashed the tablets, he issued everyone an ultimatum: "Make your choice – either God or the idol." Only the tribe of Levi came to the side of God. (Exodus 32:26)

At that point, God decreed that each family's first-born had forfeited their "Kohen" status – and henceforth all the Kohanim would come from the tribe of Levi. (More specifically, the descendants of Aaron became the Kohanim, with the rest of the tribe of Levi taking on other responsibilities in the Temple.)

This created a situation where all Jewish first-borns are "potential" Kohanim, while the descendents of Aaron are the "actual" Kohanim.

Therefore, God gave us the commandment to redeem the first-born from a Kohen, who essentially is serving in place of the first-born.

Now for your question: Isn't all this discriminatory? Just by virtue of birth is a Kohen inherently "better" than a non-Kohen?

The answer is yes and no.

We all accept the idea that "status" can be passed down genealogically. Imagine someone born into the family of Rockefeller. He would automatically have vast financial resources and social status. Is this fair? After all, his only claim to fame is that some distant ancestor excelled!

So, too, a Kohen is a Kohen today by virtue of an exceedingly great act that his ancestor did in refusing to worship the Golden Calf.

Whether fair or not, it's a genealogical reality that applies to many aspects of life. Some people are born smarter, some prettier, and some more athletic. However this does not make one human being better than another. It just means that we all have different limitations, and a different potential to be fulfilled. (In fact, the tribe of Levi "lost out" in one regard, in that they were not assigned a tribal portion in the Land of Israel.)

Actually, the greater a person's potential, the greater degree of responsibility. One of the reasons why Esav (Esau) sold the birthright to Jacob is because Esav thought he would suffer grave consequences as a result of performing the Temple service improperly. Indeed, if a Rockefeller would squander his wealth and abuse his social status, he would be held culpable – much more than if a non-Rockefeller did so!

But in truth, we've missed a basic point. In Judaism there is a much higher value than one's status as a Kohen – the "Crown of Torah."

Torah learning is regarded as the most important of all mitzvot, because it opens the door for observance of the other mitzvot. As the Talmud says (Shabbat 127a): "The study of Torah is equal to the sum total of all other mitzvot."

The Talmud asks who deserves more honor: A non-learned Kohen Gadol (High Priest), or a Torah scholar with badly-tainted lineage (for example the product of an incestuous relationship)? The answer is that Torah scholarship supersedes simple Kohanic lineage.

So when we speak about fulfilling one's Jewish potential, there are no restrictions, no special classes of Jews. Torah is not the exclusive domain of some priestly class. Rather, it is open and available to all. And we are required at all times to involve ourselves personally in its study and practice.

Furthermore, while everyone may not be cut out to be a scholar, everyone can share in that merit by supporting Torah scholarship. The classic example of this is a partnership made between the two Jewish tribes of Yissachar and Zevulun. The people of Yissachar were professional scholars, while the people of Zevulun excelled in business and trade. The two group made a 50-50 partnership: Zevulun supplied Yissachar with funds, and in return Yissachar agreed to split the merit of their Torah learning. Indeed, this provision is used even today as the model for many similar, private arrangements.

Yet when all is said and done, aren't Kohanim still regarded as "special?"

The definition of peace is not that everyone is equal or that everyone has exactly the same needs as everyone else, but rather that everyone knows their place, knows what they're capable of, knows what their contribution is, and is accepting of themselves and that others' contributions as equally important and valuable. Everyone has a vital role to play, regardless of occupation or skill, and we are only expected to excel with the tools we have.

The story is told of the great Rabbi Shlomo Zalman Auerbach (20th century Jerusalem), who asked his congregation to delay beginning the evening prayers until the street sweeper arrived. Said Rabbi Auerbach: "This man is devoted and committed to his work, and takes pride in the contribution he makes to Jewish life. I wish that I would have such pure intentions in my own work!"

It is interesting that the Priestly Blessing set forth in the Torah (Numbers 6:22-27) is essentially a blessing for peace. The Kohanim are the prime example in Jewish life where we could be setting ourselves up for jealousy – "my position versus your position." Yet the Torah assigns them the specific role as messengers of peace!

And who was the quintessential master of peace? Moses' brother – Aaron the High Priest – who occupied the second-highest position in Jewish communal life. Yet Aaron was known as the master of peace. Despite his "special" status, Aaron brought harmony by teaching that no one's "package" is inherently better than another’s. And that's the key to true peace – never treating others as less important.

One last point mentioned in your question: A person's last name does not determine whether or not they come from the tribe of Levi. While it is true that many families named Levi are Levites, this is far from an absolute rule. Imagine an Eskimo who converts to Judaism and legally changes his last name to Levi. That doesn't make him a Levite!

Nor are all Kohen's named Kohen. Many Kohanim are named Katz, which is an acronym for Kohen-Tzedek – "righteous Kohen." And the family today with the most verified lineage of Kohanic ancestry is named "Rappaport!"

The only valid method of being a Levite (or Kohen) is to have an unbroken tradition, passed from generation to generation, stretching back to the time of Moses. In many Jewish communities, meticulous records were kept throughout the generations to ensure that ancestral lines remain clear.

Finally, while a Pidyon Ha’Ben is usually done one month after birth, even if the opportunity was missed, the obligation still remains. My best advice is to contact a local rabbi with solid knowledge of the Talmud and Code of Jewish Law. There are many technical details regarding Pidyon Ha’Ben, and not all first-borns are obligated in the mitzvah.

I wish you the best success in raising your son in the Jewish tradition. With your honest approach in your relationship to God, he's got an excellent role model already.

Read more about Pidyon Ha’Ben at www.aish.com/jl/l/b/48964996.html

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16 Sivan

Who Made God?

A basic principle of physics is the law of conservation of matter. That has me wondering: If God created the world, then where did God come from?

The Aish Rabbi Replies:

Maimonides deals with this question at length. He answers that God is beyond our comprehension, and it is absurd to apply our realm of experience to His. Therefore it is inappropriate to discuss God in terms of past, future or being created, etc.

To explain: Everything that is finite has to have been created, but God is infinite and therefore He did not have to be created.

Everything in the physical world had a beginning at some point in the past. If you cut down a tree we can see how old it is by counting rings. As a person ages, i.e. he is now 20 years old, that means he had to be one year old at some time.

Since everything in this world gets older, it means that everything was created at some point.

How was it created?

There are only two options: Either it made itself, or it was made by something else. Now, it couldn't make itself, because it did not yet exist. So it had to have been made by something else.

Eventually, one must arrive at the conclusion that the world and all it contains was started by something that was not time-bound and therefore did not have a beginning. Since it did not have a beginning, it was not “created.”

A being that exists beyond time doesn't come from anywhere. He has always existed. If something created God, God would have a beginning and be finite, not infinite. Beyond time means having no beginning and no end, eternal. It means there is nothing that exists before God. “Before” is a time-bound quality that applies only to finite entities. Therefore God is called the “First Cause" - or the Prime Mover - the dimension that has no other dimension preceding it.

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17 Sivan

What is Kabbalah?

What is the purpose of studying Kabbalah? What effects (both tangible and intangible) does this have on a person? With areas of Torah study like character development and Jewish law, the purpose and effects are obvious. With Kabbalah, this is not the case. So what's it all about?

The Aish Rabbi Replies:

Kabbalah is best defined as "Jewish metaphysics." Just as physics deals with interactions and relationships within the physical world, Kabbalah deals with interactions and relationships within the spiritual world, as well as the interconnection between the physical and spiritual. It addresses such ideas as an infinite God creating a finite universe, body-soul relationships, etc.

Just as physics has its principles and descriptive formula, so too Kabbalah has its principles and descriptive formula. Though one may be exposed to popularized explanations of physics, a true understanding of the physical universe (such as sub-atomic physics) requires an in-depth study of standard physics with a strong background in calculus, etc. So too Kabbalah cannot be understood without a firm grasp of Talmud, Code of Jewish Law, and other primary Jewish works. The study of Kabbalah is like "graduate work" built upon a firm base of the revealed written and oral Torah.

Further, Maimonides writes that Kabbalah should be studied only after one has passed the age of 40. Without a huge base of Torah and years of maturity, one lacks the ability to correctly understand Kabbalah. Even worse, one who misunderstands Kabbalah could actually cause spiritual destruction upon himself and others.

The Hebrew word Kabbalah literally translates as "received," since it is a tradition that has been "received" from previous generations. The roots of this tradition are very old, with the earliest Kabbalistic writings can be traced back to the very first Jew, the patriarch Abraham. The main book of Kabbalah, "The Zohar," was written by Rabbi Shimon Bar Yochai about 2,000 years ago.

The reason to learn Kabbalah is simply because it contains the deepest secrets of the universe! Kabbalah explains how everything in the physical world is a metaphor for a spiritual concept. For example, hair appears on the power-points on a body: arms, head, groin. Therefore, hair represents power. The Torah concept of a Nazir (one who refrains from cutting hair, among other things) is tapping into the deep wellsprings of spiritual power. (See the biblical story of Samson, who strength waned when his hair was cut.)

You should be aware that popularized accounts of Kabbalah are often misrepresented and wrong.

Nevertheless, there are certain basic Kabbalistic concepts that can be grasped by one who does not have an extensive background. These ideas are found in "The Way of God," written in the 18th century by Rabbi Moshe Chaim Lutzatto. There is an English translation published by Feldheim. Also, see an online course, "Kabbalah 101" at: www.aish.com/sp/k/

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18 Sivan

Wasting Time

I live in New York City and spend two hours each day commuting. Plus another good chunk of my day waiting in line - at the bank, supermarket, doctor's office. I wish my time were more productive. Any ideas?

The Aish Rabbi Replies:

We each have a limited amount of time on this earth. And that makes every moment precious. As the saying goes, "Time is money." But ask yourself: Given the choice, which is really more important: five minutes or five dollars?

It's obvious that time is more precious than money. The older we get, the clearer that becomes. When we're young, we may feel we'll live forever. Legend has it that on her deathbed, the Queen of England said, "I'd give up all my fame and riches for just one more hour of life."

One of the biggest human tragedies is to waste time. Because that is literally throwing away a precious piece of life. Of course there are the obvious ways we waste time: Gossiping. Listening to moronic jokes. Watching sitcoms on TV. Playing backgammon for hours every day. That's "Killing time... and vise versa."

But there's a more subtle way of wasting time as well. I recall seeing a poster in a department store advertising clothes "to fit your busy lifestyle." The poster was appealing to our human desire to be busy. If we're busy, we feel important. But what are we busy with? What are we really accomplishing? Would you be proud of a tombstone that reads: "He ran a lot of errands?" Isn't there more to life than just "being busy?"

Now you're probably thinking, "Oh, this all sounds nice in theory, but I need time to relax!" Of course, everyone needs time for recreation and relaxation; a time to recharge and refresh. But when Western society says "relax," that usually means "space out." I recall seeing an enormous billboard for a popular entertainment/retail promenade. The message read: "The place to go when you've got nothing to do."

Judaism says don't waste a minute. This doesn't mean having a book in front of you 24 hours a day. (We have to sleep, right?) Rather, the Jewish idea of "relaxing" means to tune into another aspect of living. It should be purposeful and directed. When you sleep, it should be for the purpose of resting your body so that it will have the strength to do something truly meaningful. In this way, the sleep itself becomes meaningful.

Similarly, if you're visiting with a friend, rather than spend the time chattering about news, sports and weather, why not brainstorm ways to assist the community, or talk about the weekly Torah portion. Or take a walk through nature. Even though you change gears, it's not quitting. It's growth.

If you're daydreaming while commuting or waiting in line, then you're throwing money right out the window. Instead, learn something! There are endless Judaism classes available on audio. Set yourself a goal. Learn Hebrew. Go through a series on Jewish history. Listen to tapes on the upcoming Jewish holiday. (see aishaudio.com) There is no shortage of opportunities, if we truly desire to make it a reality.

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19 Sivan

Observant Child in Non-Observant Family

I’m 15 years old and have really gotten into Judaism. The problem is that my parents (who are both Jewish) think that religion is bad. I started wearing a kippah and they freaked out. Keeping Shabbat is nearly impossible at my house, with the TV blaring and the pressure to drive with them to the beach on Saturday.

This is starting to cause fights. I’m ready to either give up or move out. What do you suggest?

The Aish Rabbi Replies:

Your position at the moment is definitely not a comfortable one and you do need to find ways to make it better. Unfortunately, your options are somewhat limited. It is not in your best interest to pick fights with your parents and whatever you can do to be discreet should be done. For instance, could you wear a cap instead of a kippah?

In addition to the mitzvahs you are obligated to perform – Shabbat, kashrut, etc. – don’t forget the mitzvah of honoring your parents, which means being respectful at all times, and showing lots of gratitude and appreciation for every little thing! This will certainly make them less resentful of your observance.

Another important thing: Give your parents a chance to see how your observance directly increases the quality of your relationship. For example, write them a note and buy flowers – for no special occasion. Once they see the correlation, and how your Jewish involvement is "good for them" – in a practical, everyday sense – then they are bound to be more encouraging and interested.

Also, it would be a big help if you could find a place outside your home that would provide a "comfort zone," where you can freely express your Judaism. If you let us know where you live we can recommend someone in your city who can help.

Finally, I would add that through experience I have seen that in 95% of the cases, parents who are initially resistant to their child becoming religious, eventually come to accept it, appreciate it, and often embrace it for themselves as well. It may take a few years, but I believe it will happen. So hang in there.

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20 Sivan

God's Time

The older I get, the more I realize the truth of the Jewish teaching that God is intimately involved in the world, moment by moment. That sounds like it keeps Him pretty busy. Yet what was God doing before creating the world?

The Aish Rabbi Replies:

This is a wonderful question. The first step is to appreciate that even the concept of "time" was created when God created the universe. It was created in such a way that one thing would happen after the next. Imagine if time was never created. One minute you'd be playing in a baby crib, the next minute you'd be going to college, the next minute you'd learn how to walk, and next you'd find a spouse and get married.

Life would be very confusing.

God created time in order that we could understand the progression of life. However, God is above time. He can see everything at once - birth, death, and everything in-between. And since "time" is also a creation, it is impossible to ask what God was doing before he created the world - because the concept of "before" did not exist.

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21 Sivan

Free Will vs. Predestination

If God is truly omniscient and omnipotent (knows the future), then how do I have free will? Everything we do God must want us to do - since He is omnipotent. If I pursue one path, then this is the path that God wants me to pursue.

Therefore how can man ever be punished? How can we be held responsible for our actions? And why bother changing?

I struggle with these philosophical issues constantly. Just for the record, I am a Jew exploring his Jewish roots, and am having seriously trouble reconciling many issues. Any information that you can provide would be greatly appreciated.

By the way, does God determine who will win the Super Bowl?

The Aish Rabbi Replies:

Often, a result is predetermined, but the path to get there is not. I like to think of it as a circle, with one point designated as the "finish line." You can enter the circle at any point - but whichever way you go, you'll always end up at the finish line.

For example, it may be predetermined that "Robert" will earn a million dollars this year. However, what is not predetermined is how Robert will get that money. For example, he could choose to work 60 hours every week, sacrificing his health and time with his family. Or he could spend all his time on the beach sipping iced teas, and buy a winning lotto ticket.

But if Robert were to go out and receive his million dollars by robbing a bank, he can't say, "It's not my fault! It was predetermined!" Because we are still responsible for all our actions, and are subject to a reward and punishment according to every choice that we make.

Nevertheless, God not only knows every possible path, He also knows which path we will choose. And despite that, we still have free will.

Confused? There was a book written nearly 100 years ago by a British mathematician, "Flatland," that may help explain this idea.

Imagine a world which is only two-dimensional. That means everything is flat like a piece of paper. Everything that lives in this world is also flat. It might be a circle drawn on the paper - or a square or a triangle - but nothing in this flat world has any height whatsoever.

What do with these beings see when they look at each other? When the Triangle looks across the flat edge of the paper at the Square, he only sees a line. As the Triangle moves around the Flatland, the line he sees may change in length and texture, but a line is all he is able to distinguish.

Now let's imagine a human being comes along to visit this world, and sticks his finger through the piece of paper. What will those in Flatland see? They will see a flesh-colored line, bearing the texture of skin.

Now imagine that the finger begins to move up and down, through the piece of paper. What will those in Flatland see? They will see a series of flesh-colored lines. Will they be able to imagine what the finger looks like? No. They may be able to gain some sense of three-dimensional characteristics of the finger, but they will not be able to construct a total picture of the finger - because they have no frame of reference for anything bearing three dimensions. Although the finger (and the human being who owns the finger) surely exists, those living in Flatland hit a mental block when trying to imagine or describe that which they have glimpsed.

So too with us human beings in trying to imagine an infinite God, who exists in another dimension, outside the confines of time and space.

We take the concept of "time" for granted, but time is also a creation. It was created in such a way that one thing would happen after the next. Imagine if time was never created. One minute you would be writing an email, the next minute you would be born, after that you would marry your spouse, and then go through puberty. Life would be very confusing. So God created time in order that we should be able to understand the events of our life.

God, however, is above time. He can see the entire Master Plan, everything at once - birth, death, and everything in between. This is what the Sages expressed when they said, "Everything is foreseen, yet freedom is given to choose." (Talmud - Pirkei Avot 3:19)

Don't be dismayed if you don't understand how this is all possible. The fact that God can know the future, and yet we maintain free will decisions at every moment, is one of the great to philosophical and theological mysteries of mankind. Because as long as we live in the physical world, bound by the limits of time, we will not be able to understand this contradiction. The true answer of how this works, as Maimonides writes, is unknowable to the human mind. We simply do not possess the tools to imagine the infinite realm of God's existence.

As for the Super Bowl, it seems that God has already determined who will "win the game." Nevertheless, how it is played remains to be seen.

(sources: Talmud - Sanhedrin 90b, Maimonides - Teshuva 5:5; Way of God 2:6:3)

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22 Sivan

Jewish Giving

I am doing some research on the giving habits of various religions and population groups. This information will be helpful in my giving the Kol Nidre Appeal for my synagogue this year. Unfortunately, the level of giving in my synagogue is dismal and I want to try and educate our congregation (800 families) as to where we stand versus other religions.

The Aish Rabbi Replies:

Jewish charitable giving is something that Jews take for granted. Back from the time that Abraham welcomed the strangers into his tent (Genesis ch. 18), charity has been a foundation of Jewish life. Based on Leviticus 25:35, Maimonides lists charity as one of the 613 mitzvahs.

Here are some sources I was able to locate:

Studies conducted in 1986 and 1988 found that a higher percentage of Jews, regardless of their socioeconomic background, give to charities more so than non-Jews. (see: M. Rappeport and G. Tobin, A population Study of the Jewish Community of MetroWest New Jersey; V.A. Hodgkinson and M.S. Witzman, Giving and Volunteering in the United States: Finding from a National Survey Conducted by the Gallup Organization)

According to a 1951 report on American philanthropy, "Jews, who constitute less than 4 percent of the total population, undertake campaigns for their welfare funds which exceed the totals raised by all the non-Jewish Community Chests in the country." (Maurice J. Karpf, "Jewish Social Service and Its Impact upon Western Civilization")

Today there are many Jewish billionaires who give generously to charity. Unfortunately, the vast majority of that money goes to non-Jewish causes: universities, hospitals, libraries, etc. While these are certainly worthwhile charities, in the meantime Jewish educational programs are struggling to survive, and as a result many young Jews are missing out on a proper Jewish education.

Perhaps you could emphasize the need to take care of our own communal needs first, and with that the Jewish people can get a real boost toward fulfilling its role of tikkun olam and serving as a light unto the nations!

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23 Sivan

Israeli Produce

My local supermarket carries some Israeli produce like tomatoes, oranges and avocados. I know that the Torah prescribes various laws for crops grown in Israel. Does that apply also to exported produce?

The Aish Rabbi Replies:

Yes, it does.

Trumah and Maaser are terms for various tithes that apply to Israeli-grown produce, to be given to the Kohen and Levi. Untithed foods are called Tevel and are not kosher to be eaten. If you're visiting Israel, or even if you're buying Israeli oranges or tomatoes in your local supermarket, you should make sure that proper tithes have been taken from all grains, fruits and vegetables.

The Torah (Leviticus ch. 25) says that every seven years, agricultural work must cease in the Land of Israel. This is called Shmita – the seventh, sabbatical year. Produce that grows on land that was "farmed and worked" during the seventh year is not kosher. Today, with the return of a Jewish agricultural industry to Israel, the laws related to Shmita are once again very relevant. So if you're buying Israeli produce, make sure the laws of Shmita were properly observed.

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24 Sivan

Chicken and Cheese

Do you know why Jewish law came to add fowl to the "no meat and milk" law? Fowl do not have mammary glands so do not produce milk – why were they added to mammalian meat restrictions with milk? Also, do you know if the boiling meat in milk was originally a pagan ritual?

The Aish Rabbi Replies:

The Talmud explains that when the Torah says "do not boil a kid in it's mother's milk," it is only referring to meat from the three kosher domesticated animals – cow, goat and sheep.

However, since people "intuitively" associate chicken as "meat," it became the law as well not to mix chicken and milk. This view was accepted by the entire Jewish people as binding law about 1,500 years ago. This is one of the many "fences around the Torah" which, as the name suggests, helps protect the Torah from being transgressed accidentally, and help people protect themselves from spiritual damage.

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25 Sivan

Charging Interest

Can you explain the concept in Jewish Law which prohibits the charging of interest. Is there a loophole to charge interest even in Orthodox business circles?

The Aish Rabbi Replies:

The Torah states that it is forbidden to charge a fellow Jew interest on a loan (Leviticus 25:37).

Maimonides comments on this passage that the highest form of charity is to prevent a person from becoming poor - e.g. by offering a loan or employment, investing in his business, or any other form of assistance that will avoid poverty.

Interest is forbidden because we are obligated to help out others when in need. If someone is in dire need for money, in order to sustain himself and his family, and he refuses to accept charity, we should lend him the money he needs, without him worrying about the interest ruining his future.

"Interest" is any time a person gets back more than they loaned, whether it was pre-arranged or not. Not only is it forbidden for the borrower to give the lender back more money than what was loaned, but he must not give anything extra as a result of the loan.

What about business loans?

Imagine a situation where someone wants to do business and is need of a financer. He can make a business deal whereby the full amount of the loan is not guaranteed to be paid back. It is a risk the lender takes, like any other business deal. The borrower is just an agent to do business for the lender (for whatever share they agreed upon). In such a case, a special contract is drawn up called a "Shtar Iska." A copy of this text can be found in the Kitzur Shulchan Aruch, chapter 66. (see Shulchan Aruch - Y.D. 167)

A Shtar Iska is displayed in most banks in Israel.

In any case, it is permitted to borrow and/or lend from a non-Jew with interest, which is why many observant Jews prefer using banks that are owned by non-Jews.

There are also rabbinic authorities who say there is no prohibition of taking/giving interest from a corporation, only from individuals. Some people rely on this in case of great necessary.

Since the laws of "interest" in the Torah are very complex, in any actual case you should consult with your local rabbi.

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26 Sivan

Chanukat HaBayit

We just bought our first home and will be moving in another few weeks. We wanted to make a house-warming party. Is there anything like this in Jewish tradition?

The Aish Rabbi Replies:

A Chanukat HaBayit (literally "dedication of the house") is a Jewish house-warming party.

In a technical sense, the Chanukat HaBayit is when the Mezuzah is affixed to the front door, which should be done immediately upon moving into a new home. (If you're only renting, and the house or apartment is located in the diaspora, then a mezuzah can be put up within 30 days.) See details of how to affix a mezuzah, as well as an instructional video.

Besides that, it is a tradition to infuse the start of a new home with blessings, warmth and holiness. So after you've moved in and unpacked your boxes, invite family and friends to join you for a Chanukat HaBayit celebration. A festive meal is served, words of Torah are spoken, and Psalm 30 is recited. The full ceremony and other details of the Chanukat HaBayit are printed in the book "Sefer HaBayit," by Rabbi Yosef Yitzchak Lerner.

This is also a good time to appreciate the importance of the Jewish home. It surprises many people to find out that most of the essential functions in Jewish life take place not in the synagogue, but rather in the home -- such as the Passover Seder, the Sukkah, candle-lighting on Shabbat, the Chanukah menorah, and the mezuzah. The continuity of Judaism rests on the home more than anything else.

A "Chanukat HaBayit" can also be held when moving into a new office. This is a good time to remember that Jewish ethics are not confined to the synagogue or holiday celebrations, but rather punctuate every moment of our lives -- including standards of business ethics. There are Jewish laws dealing with employee relations, unfair competition, charging interest, damage to possessions, etc. A Chanukat HaBayit is a good time to commit to following these guidelines, with the hopes that one's business dealings will reflect honesty and integrity, serving as a model for others to follow.

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27 Sivan

Buying Fish

I am a frequent traveler and sometimes I find myself in a motel with a kitchenette. Am I able to go to the local fish store and purchase kosher fish?

The Aish Rabbi Replies:

One may not purchase cut fish from a store that sells non-kosher fish, even though the fins and scales of the fish that you want to buy are recognizable. The knife used may have residue from a non-kosher fish, and the proprietor cannot be relied upon that the knife is used exclusively for kosher fish.

Also, if the fins and scales are not recognizable, the fish pieces may be from a non-kosher fish.

One who has no alternative to purchasing cut fish from a non-kosher store should purchase only whole fish, have the fish cut in his presence, or purchase only pieces that have recognizable scales. If the fish was cut in the store, the cut pieces should be thoroughly washed and the cut surfaces lightly scraped with a knife edge.

(source: Teshuvos Chavas Yair 179; Laws of Kashrus – artscroll.com)

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28 Sivan

Religious Restraint

Are religious Jews mentally challenged? I think yes, and I'll explain why.

The human experience lends one to certain drives: you're hungry, you eat. You feel attraction to someone, you get involved in a relationship. Someone insults or attacks you, you take revenge. And so on.

Religion doesn't allow that. Religion is all about rejection and fear of allowing your human side to express itself.

It is also a psychologically proven fact that when beliefs that are 180-degrees opposite to the human experience are imposed upon a healthy mind, that mind becomes diseased. Take Eddie Gein, the 1950s necrophiliac and psychotic serial killer. His religious Catholic mother had drilled into him that women are impure and evil. This confusion between his human, natural, true self and the nonsense stuffed into him by his mother created his psychotic condition.

So I submit to you that religion is poisonous to the mind.

The Aish Rabbi Replies:

Thank you for writing and sharing your thoughts.

Let me clarify: Are you claiming that a secular person does not restrict himself in the area of physical drives? Of course he does! And those who do not invariably end up in jail!

But secular people don't restrict themselves merely to stay out of jail. They also exhibit a certain concept of right and wrong.

Why doesn't a secular married man have a relationship with every woman he is attracted to?

Why doesn't a secular person take from a department store anything he likes without paying for it?

Why don't they kill anyone who annoys them?

Why are they restricting their own behavior?

You make it sound like every secular person is some kind of wild stallion roaming the countryside, and every religious person is sitting dumbstruck in a corner. Not quite.

Judaism encourages the physical side to be expressed, however it does offer guidelines to insure that:

a) the physical side of the person remains under the control of the intellectual side, and

the person does not harm himself or anyone else in the act of expression. This includes both physical and spiritual harm.

As for Eddie Gein, what does that have to do with Judaism? Judaism is not "180-degrees opposite to the human experience." Judaism (unlike some other religions) encourages marriage and sexual relations between a husband and wife. It encourages enjoying food, wine and happiness.

May I suggest that you learn a bit more about Judaism? Read "The ABC's of Judaism", and see Rabbi Blech's excellent online course, "Deed and Creed."