Ask the Rabbi

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Iyar 23 

Reincarnation

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

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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

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

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

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

All the best to you in this and future lives.

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Iyar 24 

Recognizing God

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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

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

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

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Iyar 25 

Career: Stuck in a Rut

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Iyar 26 

Body Piercing

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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Iyar 27 Print Version »

Kosher Species

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

The Aish Rabbi Replies:

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

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

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

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Iyar 28

Tombstone Unveiling

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

The Aish Rabbi Replies:

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

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

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

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

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

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

Finally, it is not necessary to serve any food. If it is convenient for people to come to your house afterward, you might want to provide some refreshments.

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

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Iyar 29 

Vasectomy

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

The Aish Rabbi Replies:

According to Jewish law, a vasectomy is absolutely forbidden.

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

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

1) One whose penis has been severed

2) One whose testicles have been crushed

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

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

To understand the reasons for these laws, consider:

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

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

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

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

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

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

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

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

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Sivan 1 

Star of David

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

The Aish Rabbi Replies:

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

What is the origin of this six-pointed symbol?

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

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

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

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

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

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

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

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

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

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Sivan 2 

Marrying a Convert

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

The Aish Rabbi Replies:

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

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Sivan 3 

Biblical Criticism

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

The Aish Rabbi Replies:

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

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

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

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

So too, Bible critics have applied this methodology to the Torah and found that it is not consistent. This criticism, however, is seriously flawed, because it applies a "human" phenomenon to God! In other words, the Bible critics start with their own premise – that the Bible was written by man – and then apply those human standards to it. But if the Bible was written by God, then obviously God has a consciousness far beyond those human constraints. non-religious engineer at the Univ. of Tel Aviv, whose computer documentation on the Book of Genesis revealed a single author.

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

This idea has been corroborated by many researchers, for example Chaim Shore, a

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Sivan 4

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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Sivan 5 

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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Sivan 6 

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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Sivan 7

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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Sivan 8 

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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Sivan 9

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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Sivan 10 

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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Sivan 11

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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Sivan 12 

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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Sivan 13 

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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Sivan 14 

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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Sivan 15

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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Sivan 16 

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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Sivan 17 

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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Sivan 18 

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.