Ask the Rabbi

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Nisan 28

The Holocaust: Why?

The pain and tragedy of the Holocaust is so enormous and unfathomable. Why did it happen?

The Aish Rabbi Replies:

The bottom line is that we do not know why tragedy happens. In Exodus 33:13, Moses asks God, "Make Your ways known to me." The commentators explain that there are "50 Gates of Wisdom," and Moses had reached the 49th Gate. This means that only one aspect of existence was still unknown to him. And which was that? The issue of "why bad things happen to good people." So what was God's answer? "This is the one thing that no human can ever comprehend." (see Exodus 33:20)

However, Judaism provides us with some approaches and insights. Try reading:

• "Understanding the Holocaust"

• "Wrestling with Suffering"

Also, "Why the Jews" is an excellent online seminar examining the deeper roots of anti-Semitism.

 

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Nisan 29 

Holocaust Denial

It seems that every time I search for the Holocaust online, there are as many articles denying the Holocaust as there are sites reporting on it. What's behind this Holocaust denial? And what can we do to stop it?

The Aish Rabbi Replies:

Some feel that too much sympathy has been generated for the Jewish people through the Holocaust, and being that these people do not like Jews, they would like the Holocaust to disappear from the pages of history.

Others feel guilty that so many Jews were killed, and hardly anyone did anything to prevent it from happening. In order to alleviate their guilt, they'd rather pretend the whole thing never happened.

There are a few “deniers” who make a lot of noise, and current Holocaust studies are prolific enough to cancel out much of the effect of the deniers. The problem is that even if these “denials” don’t stick, a seed is planted every time someone reads about it. Just by raising these ideas in public discourse, it shifts these ideas from an extremist view to the realm of acceptable opinion.

I think the key to neutralizing these people is to be unfailingly accurate in our reporting of the Holocaust. For example, at one point Aish.com had posted an article entitled "Apple Over the Fence," which told the story of a boy in a concentration camp who was saved from starvation by a young girl who would thrown him an apple every day over the fence. Twenty years later and half a world away, these two people were set up on a blind date, then realized who each other was and got married. The man became famous, telling his amazing story on “Oprah” and signing a motion picture deal.

It turns out, however, that Holocaust researchers identified how various details of the story were inconsistent with the layout and activities at the concentration camp where the man said it all took place. The story was discredited, and Aish.com removed it from our website.

It is stories like this that are used by Holocaust deniers to try to discredit the mountains of absolutely true evidence. Thus the best weapon we can use against the deniers is to maintain total accuracy from our own side.

 

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Nisan 30 

Exercise on Shabbat

How would you explain why my rabbi says not to exercise on Shabbat, although I find it fun and relaxing?

The Aish Rabbi Replies:

What is "fun and relaxing" is usually permitted on Shabbat, but not always. (Driving to the beach is not permitted.)

Actually, if a person is exercising for enjoyment, it is permitted to exercise on Shabbat. This is because there is a special mitzvah called "Oneg Shabbat" -- which means a person should do what is enjoyable on Shabbat.

One should he careful, however, not to get sweaty and overexerted, because that goes against the spirit of rest and serenity that Shabbat is designed to provide. (Code of Jewish Law - O.C. 301:2, with Mishnah Berurah 7; "Shmirat Shabbat" 1:16:39)

 

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Iyar 1 

Teshuva Movement

Why are so many Jews today turning their backs on Orthodox Judaism?

The Aish Rabbi Replies:

You are making an assertion that I don't believe is borne out by the statistics.

Far more Jews are dropping out of other affiliations (fueled by 60 percent intermarriage), while the net gain to Orthodoxy (based on higher birth rates, and "returnees" to Orthodoxy) far exceeds any loss.

It is true that some kids who are raised Orthodox decide to drop out. This is a real minority, and there are many reasons for this, as explored in the book, "Off the Derech" (http://www.amazon.com/dp/1932687432).

However, the far greater trend is for a return to Orthodoxy. The preponderance of outreach kollels and baal teshuva yeshivas has exploded in the past two decades. As an example, in 1975 there were 480 Chabad institutions worldwide; today there are approximately 3,000. You can read a report on this at: http://www.simpletoremember.com/vitals/world-jewish-population.htm

Consider the following excerpt from New Yorker Magazine:

"The people making this sweeping change in their life grew up in a secular world. They went to good colleges and got excellent jobs. They didn't become Orthodox because they were afraid, or because they needed a militaristic set of commands for living their lives. They chose Orthodoxy because it satisfied their need for intellectual stimulation and emotional security.

"The number of Orthodox Jews is increasing in pockets all over the country. There are more than 1,800 Orthodox synagogues in North America, and about half a million Orthodox Jews in the United States - double the number fifteen years ago.

"Modern Orthodox Jews are lawyers, doctors, bankers, advertising executives, professors, computer experts, artists, writers, and teachers. They are also clerks and secretaries. Many of them are "baalei teshuva," people who grew up with little religious training."

This Jewish return was also predicted prophetically, some 3000 years ago:

"Behold, days are coming, says the Lord God, when I will send a famine upon the land. Not a amine for bread nor a thirst for water, but for hearing the word of God. And they shall wander from sea to sea and from the north to the east to seek the word of the Lord..." (Amos 8:11-13)

So the ball is rolling and as the prophet indicates, there is plenty more to come.

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Iyar 2

Tallit - Women

On the issue of women wearing a tallit, I understand that women don't generally wear them because they are not required to attend synagogue services 3 times a day. But is there a law forbidding this?

The Aish Rabbi Replies:

A tallit is an embellished form of the mitzvah of tzitzit, which are special tassels placed on a four-cornered garment as prescribed by the Torah.

The primary intention of this commandment was to address a particular failing principally found in men - the inclination toward licentious behavior. Physiologists attribute this to many reasons, yet it's obvious to anyone who reads the news that this is the case.

It was to curb this natural drive that God commanded men to wear tzitzit. As the verses tell us, "And you should see them [the tzitzit] and remember not to follow after one's heart and one's eyes" (Numbers 15:39).

Being that this mitzvah was tailored for man's negative inclination, women have traditionally not worn a tallit.

Nevertheless, from a strictly technical standpoint, women may fulfill the mitzvah of tzitzit. Ashkenazi women may even recite the blessing.

However, this is discouraged for a few reasons:

Firstly, the Torah forbids women to wear garments that are made specifically for a man, as it is written, "A man's garment shall not be worn by a woman." (Deut. 22:5) The Talmudic Sage, Yonatan Ben Uziel, explains the verse as actually referring to tefillin and tzitzit. Therefore if a woman wore Tefillin and Tzitzit which are men's garments, she would be breaking a Torah commandment.

The great Kabbalist the Arizal wrote that the mitzvah of tzitzit is only and specifically for men. (see Kaf HaChaim 17:5)

Additionally, Rabbi Moshe Feinstein states that in many instances where women do wear Tzitzit, it is political statement of women's rights, as opposed to the desire to fulfill G-d's commands. Since the motivation is fundamentally a complaint against the Sages, and not a truthful desire to serve G-d, these actions do not constitute a mitzvah.

To learn more, read:

• “Halichos Bas Yisrael” by Rabbi Yitzchak Yaacov Fuchs

• "Tzitzith" by Rabbi Aryeh Kaplan

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Iyar 3 

Requirement to Visit Israel?

I know about the importance of Israel and its centrality to our national narrative. But does the Torah require a Jew to visit Israel at least once?

The Aish Rabbi Replies:

I will answer your question regarding a "visit" to Israel. As for the issue of "living" in Israel, please see here for a discussion of the verse, "You shall possess the Land and dwell in it" (Numbers 33:53).

The Talmud, Ketuvot 111a, states that " a person who walks 4 amot (about 7 feet) in Israel merits a special place in the world to come." And while there is no formal requirement for a Jew to visit Israel, it is one of the most important things a Jew can do.

In the 18th century, the chassidic Rabbi Nachman from Breslov withstood life-threatening dangers to visit Israel. He said, "To approach the Holy Land, one must overcome many barriers." He was right. Along the way, while crossing through Turkey, he was suspected of being a spy and threatened with imprisonment. While in Turkey, he became deathly ill, and then a bloody war erupted. When he finally left Turkey by ship, a great storm broke out and threatened to capsize them. Eventually he arrived in Israel.

Why did this rabbi, along with many others, risk his life to visit Israel? Said Rabbi Nachman: "The motive for making the journey is to draw closer to God. Merely by stepping foot on the Land he will merge with it and be transformed by its sacred character."

In many ways a trip to Israel is an essential aspect of one's Jewish identity. Jews in the Diaspora are used to being the minority, and being in Israel completely changes that equation. Jews walk freely without any self-consciousness about their identity. Many times I've seen people who would never think of wearing a kippah on the streets of their hometown, suddenly don one during their stay in Israel, sensing a spirit of holiness that one might otherwise find only in a synagogue.

The experience of being in that atmosphere is a liberating one and has a powerful effect on many, many Jews. It enables one to discover a deep part of oneself that was previously hidden and unknown. In this regard, each individual's experience in Israel is very personal and unique.

There are a myriad of opportunities to visit – young people can come on a Birthright (www.birthrightisrael.com), Fellowships trip (www.goisrael.org), or introductory Torah study program (http://israel.aish.com/essentials/). Other can come on an Aish mission or Executive Learning program combined with touring (http://israel.aish.com/elc/).

It is unfortunate that with the ease of travel today, such a large percentage of Diaspora Jews have never visited. An essential part of themselves is yet to be discovered. They don't know what they're missing!

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Iyar 4

Trip to Israel

I will be bringing my family to Israel this summer for our first visit ever. Needless to say we are very excited. We want to have the maximum experience in the 10 days we have available. What would you recommend for us?

The Aish Rabbi Replies:

Thank you for writing. Unfortunately, a mistake many people make when visiting Israel is to spend all their time seeing the "sights" – i.e. mountains, beaches, museums – but they miss out on the real heart of Israel which is the Torah learning which takes place here. As it says: "For out of Zion shall the Torah come forth, and the word of God from Jerusalem." (Isaiah 2:3)

I recommend you set aside time to attend the Discovery seminar, an excellent presentation of Jewish history and philosophy. Modules include: "7 Wonders of Jewish History," "Genesis & the Big Bang" (with MIT nuclear physicist Dr. Gerald Schroeder), and "Computer Bible Codes." The seminar is held on Sundays, from 9:30 am – 6:30 pm, in the Jewish Quarter of Jerusalem (info at www.aish.com/dis/). You may be able to drop in for some classes at Aish's Essentials program – http://israel.aish.com/essentials/.

Here are some ideas of what to do in Jerusalem:

Western Wall – Schedule some quiet, meditative time at Judaism's holiest spot. For excitement and sheer beauty, the best time to be at the Wall is just before sunset on Friday, when Shabbat descends upon the holy city, and Jews from all walks of life gather to usher in the holy day.

Western Wall Tunnels – http://english.thekotel.org/

City of David – www.cityofdavid.org.il/hp_eng.asp

Aish Building – see the amazing Chihuly glass sculpture, view a scale model of the Holy Temple, and get a breathtaking rooftop view directly overlooking the Temple Mount. www.aish.com/ai/jb/

Mea She'arim – Walk through the old Orthodox section and see how the Jewish community might have looked in pre-War Europe.

Machane Yehuda outdoor vegetable market – best on Friday morning, when pre-Shabbat shopping is at a frenzy.

Yad Vashem Holocaust Museum – absolutely essential.

Jerusalem Area:

"Dig for a Day" archaeological experience – www.archesem.com

Tank Museum in Latrun – www.davidpride.com/Israeli_Armor/Armor_Main.htm

Mini-Israel – fun for the kids, see all of Israel’s sites in miniature www.minisrael.co.il

Rachel's Tomb in Bethlehem

Tomb of the Patriarchs in Hebron

Tel Aviv area:

Blind Museum - www.d-in-dark.co.il

Palmach Museum – www.palmach.org.il

Dead Sea Area:

Masada – hike up the mountain at sunrise, or ride the cable car

Dead Sea – float in the lowest point of Earth, and enjoy the healing mineral mud.

Ein Gedi Nature Reserve – hike to the waterfalls.

Tzfat – visit the old synagogues, old cemetery, mikveh of the Arizal, and tomb of Rebbe Shimon in Meiron.

Take one afternoon and volunteer:

At a food relief agency – www.yadeliezer.org/volunteer

At an Israeli hospital – www.vfi-usa.org

At a medical services group – www.yadsarah.org/index.asp?id=72

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Iyar 5 

Who is a Zionist?

I try to keep up on Israeli politics and I will sometimes see a reference to "non-Zionist Orthodox parties." I don’t understand how people who live in Israel can be "non-Zionists." What is the definition of Zionism, anyway?

The Aish Rabbi Replies:

Zionism is the belief that the Jewish people should have a homeland in Israel.

It's impossible to say that Orthodox Jews are opposed to the concept of Zionism, because the very idea for Zionism comes from the Bible. God made a covenant with Abraham, promising him and his descendents the Land of Israel (Genesis 15:18).

Torah Jews believe that the Jewish community in Israel is part of the Divine plan for Jewish redemption. One of the great wonders of Jewish history is how the Bible foretells the Jews' return to the Land. As a first phase of redemption, God promised to in-gather all the exiles. (see for example Deuteronomy 30:1-5, Jeremiah 16:14-15, Jeremiah 31:6-7, and Isaiah 27:12)

The question, however, regards the second part of God's covenant with the Jewish people, which mandates that Jewish existence in Israel is predicated on observing the commandments. The Torah makes this clear in many places, for example Leviticus 18:28 and Deut. 11:17.

Modern Israeli society is based largely on Western ideals, even when they conflict with those of the Torah. For example, the Jewish system of jurisprudence is the basis for every great legal system in the world. The Romans derived their judicial system from the Torah, as did the Magna Carta and the U.S. Constitution. But instead the modern Israeli legal system originally adopted Ottoman law! The state has at times even made tactical decisions that devalued fundamental principles of Jewish life.

Hundreds of thousands of Israelis are now living in the Diaspora because if the goal of life is Western ideals and material success, then there's a better version available in Los Angeles!

This in no way minimizes the great things that Israel has achieved. Indeed, the first 60 years of the modern state have been miraculous. Israel has succeeded in making the desert bloom, and in building the finest hospitals, roads, schools and industry – even amidst hardship, terror and wars. For Jews around the world, Israel has been the spark for renewed Jewish identity.

My own organization, Aish HaTorah, believes that the State of Israel is a Divine gift. Aish celebrates Israel Independence Day and Jerusalem Day, and proudly flies the flag of Israel 365 days a year above its World Center at the Western Wall. And we pray daily for the protection of Israeli soldiers who put their lives on the line for the Jewish people.

And yet, Orthodox Jews would favor an Israeli society that recognizes God and Torah as the primary driving force of the nation. This means basing the laws of the State on Judaism (e.g. observance of Shabbat and Kashrut in public) – though of course non-coercive for private individuals. And the schools would place more emphasis on Torah learning.

It has been said that the Land of Israel is the "body" which hosts the Jewish nation, while Torah is the "soul." A body without a soul is empty. We yearn for a restoration of timeless Jewish values and wisdom, to fully complete the modern Jewish renaissance in Israel.

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Iyar 6 

Natural Disasters

I have watched the horror of hurricanes, tornadoes and earthquakes, plus hundreds of thousands of people wiped out in a tsunami. What is the spiritual reason behind all this?

The Aish Rabbi Replies:

Thank you for your thoughtful question. It is really a formulation of the classic: "Why do bad things happen to good people?" Let me try to explain:

The story is told of the king who commissioned a tapestry to be woven. In the middle of the work, someone came upon the weaver and saw a mish-mash of different colored threads, loose threads and, in general, a very messy piece of work. A complaint was issued to the king who then confronted the artist. The artist pleaded with the king for a few days to prepare his defense. After those few days he came before the king with a wrapped package and told the king, "Here is my defense." Inside the package was the completed tapestry.

The moral is that we cannot judge the work until it is completed. Moses asked to see God's face. That request was denied, but he was allowed to "see" God's "back." It is explained that Moses wanted to understand how God runs the world. The response was that it is beyond human comprehension until you see the "back." That is, until we can see the whole picture; then in hindsight it will all make sense.

While this answer may seem a "cop-out," it prevents us from trying to understand God's actions from our very limited perspective. In order for us to be able to "judge God," we need to consider God's "ground rules" for existence. Using this premise, it becomes very difficult to judge God. Why? Because we are stuck in a finite perspective of time and space, and we can therefore never be sure which rules God is employing at any given moment.

In order to begin to make sense of this, one thing we must understand is that God is in control, and there are no accidents. There has to be intrinsic meaning in our lives; otherwise we are just a random collection of molecules whizzing through space, with no real direction or purpose.

We are living in a very complex world, and in such a world, God doesn't only deal with individuals, he also deals with nations.

 

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Iyar 7 

Trying to Escape

When the Israelites were in the wilderness and were 'craving' meat so badly, why didn't they just use some of the cattle that they had. I realize some of that was for offerings, but there had to be a few extra. This has always stuck in my mind.

The Aish Rabbi Replies:

Your question was asked in the Midrash (Yalkut Shimoni - B'Ha'alotcha 736).

The answer is that they had plenty, and were just looking for things what to complain about, even if there was no reason to complain. See "Rashi" Numbers 11:1,4, that they were trying to turn away from God, and were fabricating excuses.

We see from here the inclination to move away from God, to escape into a "world" of independence.

Kurt Vonnegut's novel, "Breakfast of Champions," brings home this point in a dramatic way. In one scene, the main character, Kilgore Trout, is having a drink in a bar, minding his own business. Suddenly, he feels an awesome presence is about to enter the bar. He begins to sweat.

Who walks in?

Kurt Vonnegut. When the author of the book steps into the novel to visit to his character, Kilgore's perception of the world is changed forever. He realizes that he does not exist independently. Rather, every moment of life requires a new stroke of the author's pen. Without the author, he ceases to exist.

So what is Kilgore's reaction? He starts to run away! In an attempt to maintain independence, he tries to hide from the very source of his existence!

The metaphor is clear. God has His plans, and we are destined to either follow along, or suffer the consequences. The choice is quite clear. The only true existence is the Infinite. And why fight it?? Whenever we peel back the outer layer of this world and get a glimpse of the higher Infinite dimension, we have a moment of awe-filled transcendence. We lift beyond our finite limitations and touch eternity. Perfection itself.

 

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Iyar 8

New Hebrew Name

I am 22 years old and starting to take my Judaism more seriously. The problem is that I don’t have a Hebrew name. I’ve asked my parents and they can’t recall what name I was given at birth. So my question is: How do I go about selecting a Hebrew name? And how does it become “official”?

The Aish Rabbi Replies:

The Jewish custom is to give the name of a relative who has passed away. This keeps the person’s memory alive, and in a metaphysical way forms a bond between your soul 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. You, meanwhile, can be inspired by the good qualities of the deceased – and make a deep connection to the past.

Another idea is to pick the name of a great Jew, someone who embodied qualities like piety, kindness and leadership that you aspire to. This could be a biblical character, or someone from Jewish history. Some choose a name based on the Jewish holiday coinciding with the birth. For example, someone born at Purim-time might be named Esther or Mordechai. A girl born on Shavuot might be named Ruth, and a child born on Tisha B'Av, the Jewish day of mourning, might be named Menachem or Nechama.

Similarly, names are sometimes chosen from the Torah portion corresponding to the week of the birth. Many names and events are mentioned in each Torah portion, offering a spiritual connection between the baby and that particular biblical figure.

There is an interesting story about how the Jewish reggae star Matisyahu got his Hebrew name. His English name is Matthew Miller, and the Hebrew name he received at his Brit Milah was forgotten. In Hebrew school it was assumed to be Matisyahu because of the connection between Matthew and Matisyahu. That was fortuitous for his music career, because the original Brit certificate was later located, revealing that the actual name given was "Feivish Hershel." Imagine that on the Billboard charts.

The importance of a Hebrew name was articulated by King David, who wrote in Psalms (147:4): "He counts the numbers of the stars; He gives a name to each of them." God gives names to each star, for they are dear to Him. Like the stars, no two souls are exactly alike. Everyone has his unique function in which he excels. Everyone shines a different light.

And finally, the actual process for being given the Hebrew name is to simply begin using it. Ask others to call you by that name, and ask the rabbi to say a special blessing for you in synagogue. It's as simple as that!

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Iyar 9 

Kohen Marriages

I am a Reform Jew and am now looking to get married. I went to a few Jewish dating sites, and I saw some profiles which say "permitted to a Kohen." I am a Kohen, and therefore this caught my attention. What exactly are they talking about?

The Aish Rabbi Replies:

A Kohen is not allowed to marry a divorcee, a convert, or someone classified as a "zonah." (see Leviticus 21:14; Talmud – Kiddushin 78a; Maimonides – Forbidden Relations 18:3)

A "zonah" is defined as a woman who had intimate relations with a man whom she was forbidden to marry according to Jewish law – e.g. adultery, incest, or relations with a non-Jew.

A Kohen is forbidden to marry these women, not because she is a bad person, but because there is metaphysical reality that is created which prevents a Kohen from being able to create the proper bond. Consider that H2O is water, and H2O2 is Hydrogen Peroxide. The difference may seem negligible, but is actually the difference is between life and death.

This is a very serious issue, and if a Kohen goes ahead and marries someone that he is not allowed to be married to, he is transgressing a Torah commandment every minute he remains married to her.

On a practical level, the kohanim, who are charged with being the spiritual leaders and role models for all of Jewry, must preserve a more scrutinizing level of holiness. The fact that a particular Kohen today may not see himself in such a lofty role does not diminish his obligation to live up to that.

There is another issue, however. It is important to check if the "Kohen" is a real "Kohen." How reliable is the Kohanic tradition in the family? Just because someone's last name is "Cohen" does not mean that he necessarily has the status of a Kohen. To be considered a Kohen, one must have an unbroken tradition, as well as other factors too numerous to mention here. (Nevertheless, most people who have the name Cohen also have the status as Kohen.)

Also, it may be that the Kohen is really a "chalal.” If his mother, paternal grandmother, etc., was forbidden to marry a Kohen, in that case the resulting son would be a chalal, not a Kohen – thereby disqualifying the "Kohen" (and his subsequent descendents) from the regular Kohanic rights and obligations.

Bottom line: If you have any questions about your status, or about that of any particular young woman, you need to speak with a reliable authority in Jewish law. If you tell me what city you're located in, I'll be happy to recommend someone you could contact.

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Iyar 10 

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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Iyar 11 

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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Iyar 12

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).

[phkrause]

Iyar 13

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.

Edited May 2, 2015 by pkrause

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Iyar 14 

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.

Edited May 3, 2015 by pkrause

[phkrause]

Iyar 15 

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.

Edited May 4, 2015 by pkrause

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Iyar 16 

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). (Note that "Tuesday" on the Jewish calendar means from Monday night until Tuesday sunset.)

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!

Edited May 5, 2015 by pkrause

[phkrause]

Iyar 17

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!

Edited May 6, 2015 by pkrause

[phkrause]

Iyar 18 

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

Edited May 7, 2015 by pkrause

[phkrause]

Iyar 19 Print Version »

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.

Edited May 9, 2015 by pkrause

[phkrause]

Iyar 20

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)

[phkrause]

Iyar 21

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! Before I answer, I need to add an important clarification to your question. The Torah does not exactly forbid a Moabite to convert, only to "enter the assembly of God" (Deut. 23:4). This is understood by the Talmud to mean that they may not marry a pedigreed Jew (Yevamot 77b). Thus, a Moabite may in fact convert, but may not subsequently marry into the Jewish people – but must rather marry another convert or a Jew of poor lineage. Although a Moabite may personally become Jewish and observe the mitzvot, as a result of the historic cruelty they showed to the Jewish people, the Torah did not permit their truly becoming a part of the nation (v. 5).

The question is thus not how Ruth could have converted, but how she could have subsequently married Boaz. In fact, Ruth's descendant – the illustrious King David – was hassled by some of the greatest scholars of his time claiming that Ruth's marriage had never been permitted, and so David was not fit to rule.

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 marry in, but Moabite females are allowed to.

Initially her name was Gilith, but she changed it to Ruth when she 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 fully become a part of the Jewish people.

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

Edited May 11, 2015 by pkrause

[phkrause]

Iyar 22 

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 he has been taught.

I would say that all Jews – religious and not – do not follow the Torah 100%. Everyone does the best 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 he learns Torah and follows 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.