Ask the Rabbi

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Sivan 19 

Observant Child in Non-Observant Family

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

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

The Aish Rabbi Replies:

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

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

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

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

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

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Sivan 20 

God's Time

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

The Aish Rabbi Replies:

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

Life would be very confusing.

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

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Sivan 21 

Free Will vs. Predestination

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

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

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

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Sivan 22 

Jewish Giving

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

The Aish Rabbi Replies:

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

Here are some sources I was able to locate:

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

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

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

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

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Sivan 23 

Israeli Produce

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

The Aish Rabbi Replies:

Yes, it does.

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

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

Here is an article which describes the process for separating Trumah and Maaser from Israeli produce: http://oukosher.org/blog/consumer-kosher/separating-terumah-and-maaser/. (See also comment there regarding Shmita produce, relevant to the Hebrew year 5775 (2914-15).)

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Sivan 24 

Chicken and Cheese

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

The Aish Rabbi Replies:

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

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

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Sivan 25 

Charging Interest

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

The Aish Rabbi Replies:

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

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

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

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

What about business loans?

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

A Shtar Iska is displayed in most banks in Israel.

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

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

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

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Sivan 26 

Chanukat HaBayit

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

The Aish Rabbi Replies:

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

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

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

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

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

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Sivan 27 

Buying Fish

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

The Aish Rabbi Replies:

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

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

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

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

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Sivan 28

Religious Restraint

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

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

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

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

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

The Aish Rabbi Replies:

Thank you for writing and sharing your thoughts.

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

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

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

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

Why don't they kill anyone who annoys them?

Why are they restricting their own behavior?

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

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

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

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

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

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

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Sivan 29

Relax!

I've always been told that every moment I have is precious. There's also the concept of being able to relax. So am I able to relax once in awhile? Or should I constantly think "achievement" all the time?! Sometimes I waste time, but I need to get my mind off things, and maybe watch a movie or whatever for relaxation. Is that okay?

The Aish Rabbi Replies:

Which is more important: five minutes or five cents? Everyone will say that "time" is more important. But still we throw it away more often than money. And in Jewish consciousness, killing time is suicide... on the installment plan.

The Talmud (Avot 6:6) speaks about "constant study." Does this mean always having a book in front of you? Of course not, that's absurd. What about sleeping?! Rather, "constant study" means that when you sleep in order to live more productively, then the sleep becomes part of the work. So too, eating, exercise, etc. - if done for the right purpose - contribute to the overall effort of growth and achievement in life.

So in answer to your question, of course it's okay to relax. But in Jewish terms, relaxing means you change gears. It's not quitting. It's growth. Your relaxation should be purposeful and directed. But don't space out. Don't let your mind shut down.

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Sivan 30 

Blue Tallit Stripes

Why is a particular blue color associated with Judaism? For example the Israeli flag, and the stripes on the tallit.

The Aish Rabbi Replies:

You're very perceptive to have connected the two! The Israeli flag's blue stripes are in fact based on the stripes of the tallit. How so?

In the third paragraph of the Shema prayer (Numbers 15:37-41), the Jewish people are instructed regarding the tzitzit, the strings tied to each corner of any four-cornered garment. In this paragraph we are told that one of the strings should be dyed blue.

The color of the blue dye is similar to the color of a clear sky. The purpose of the dyed string therefore is to remind us that God in Heaven is watching, and our actions should reflect that realization.

The blue in the Israeli flag is based on the blue string in the tzitzit. The stripes on the flag are based on the stripes found on the tallit.

David Wolffsohn (1856–1914), a businessman prominent in the early Zionist movement, was aware that the nascent Zionist movement had no official flag. He writes about preparations for the Zionist Congress: "What flag would we hang in the Congress Hall? Then an idea struck me. We have a flag — and it is blue and white. The talit with which we wrap ourselves when we pray: that is our symbol. Let us take this talit from its bag and unroll it before the eyes of Israel and the eyes of all nations. So I ordered a blue and white flag with the Shield of David painted upon it. That is how the national flag, that flew over Congress Hall, came into being."

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Tammuz 1

Spin-off Religions

It was suggested to me the other day that all religions are a spin-off from Judaism. Is this true?

The Aish Rabbi Replies:

Good question!

Four thousand years ago, the patriarch Abraham went in search of God. The Zohar (1:86a) says: In the morning when Abraham saw the sun rise in the east, he thought, “This is a great power. This sun must surely be the king who created me.” That day he prayed to the sun. In the evening, upon seeing the sun set and the moon rise, Abraham said, “Surely the moon rules even the sun to which I prayed, for it no longer shines!” All night he prayed to the moon. In the morning, upon seeing the darkness pass, and the east light up, he said, “Surely all these have a King and Ruler Who directs them.” When God saw Abraham's longing for Him, He appeared to Abraham and spoke with him.

Thus the first monotheist was born.

Although there were others who had a tradition of one God, only Abraham went out to teach others. Thus, Abraham became the “founder of monotheism," and all other religions that believe in one God are, in essence, a derivation (or deviation) of Abraham’s original path. Specifically:

EASTERN RELIGIONS: After the death of Abraham's wife Sarah, the Torah says that Abraham took a wife named Keturah. They had children together, and the Torah says: "Abraham gave all that he had to Isaac. But to the concubine children, Abraham gave gifts. Then he sent them away... to the land of the East." (Genesis 25:1-5) The words, "Abraham gave all that he had to Isaac," indicate that Isaac alone was the spiritual inheritor of Abraham's legacy – which was the ability to continue the Jewish faith. The other children, however, did not go to the East empty handed. According to the Zohar, the "gifts" refers to many of the mystical traditions of Abraham. Hence, the ancient eastern religions have their roots with Abraham. Some have even suggested that the name Abraham is the source of Brahma, the Buddhist deity. (For more perspective, see "Letters to a Buddhist Jew" by Rabbi Akiva Tatz)

CHRISTIANITY: The basis of Christianity is that Jesus (who was Jewish) was the son of God and messiah – both ideas which Judaism clearly reject. This religion remained mostly unheard of for more than 300 years, due to the fact that the stories of Jesus were regarded as preposterous by almost everyone. In the 4th century CE, the leader of the Roman Empire, Constantine (who was a pagan) had a dream in which he defeated his enemies by passing a cross to all his soldiers. Not knowing what the cross represented (this was not yet the symbol of Christianity), he asked his mother Miriam what it was. Miriam, who was experimenting with Christianity, decided it was the cross of Jesus. Constantine remained skeptical, until, to his amazement, he won the war. Because of his victory, he declared Christianity to be the new religion of the Roman Empire, dismantled all the existing idols, and changed the houses of idolatry into churches. Thus, even though Christianity started off as a small renegade Jewish cult, by the 4th century CE it consisted mostly of recently converted pagans.

ISLAM: Whereas Judaism started 4,000 years ago with Abraham, and Christianity is 2,000 years old, Islam is the baby of them all, having started 1,400 years ago. According to Thomas W. Lippman in his book "Understanding Islam," Muslims trace their origins to the patriarch Abraham, who, according to the Koran, was neither Jew nor Christian but a universal ancestor of monotheists. Hagar, the Egyptian slave-girl, and Ishmael the son she bore to Abraham, are believed to have reached Mecca in their exile. Abraham himself is believed to have constructed the Kaaba, the sacred shrine of Mecca, which is the object of the annual pilgrimage.

From the above example you can see that although Judaism was the impetus for all the other religions of the world, many of the original tenets have been corrupted or abandoned.

However, Maimonides states that the popularity of Christianity and Islam are part of God's plan to spread the ideals of Torah throughout the world. This moves society closer toward a greater understanding of God – all in preparation for the Messianic age, may it be speedily in our days.

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Tammuz 2 

Signs of Kosher Animals

When God spoke about kosher animals in the Torah, why does it only list the animals known to the people at that time? It never mentions any animals in Africa like the hippo or giraffe.

The Aish Rabbi Replies:

What makes an animal kosher? The Torah says (Leviticus 11:2, 3, 7):

"Speak to the children of Israel saying: Of all the animals in the world, these are the ones you may eat. Among mammals, you may eat (any one) that has true hoofs that are cloven, and that chews its cud... The pig shall be unclean to you although it has a cloven hoof, since it does not chew its cud."

There must two signs: Every animal must have fully split hooves and it has to be cud-chewing. Is a horse kosher? No, because it doesn't have split hooves or chew its cud. What about a lion? It also lacks these signs. What about a cow? Yes, because it has both signs.

The practical law is explained by Maimonides (Laws of Forbidden Foods 1:2-3):

"The identifying signs of clean animals are specified in the Torah as two: the true cloven hoof and the chewing of the cud (rumination). Both must be present… Consequently, if a person finds an animal in the wilderness… whose muzzle has been mutilated, he should examine the hoofs. If they are cloven, the animal is clean – provided he can ascertain it is not a pig."

This is amazing! Even though the Torah already gave us the two signs that make an animal kosher, it decides to add some extra information. The Torah lists only one animal – the pig – that has the kosher sign of split hooves, but not the other sign of chewing cud.

Why does the Torah stick its neck on the line to tell us there is only one animal that has the kosher sign of split hooves, but not the other sign of chewing cud? All we have to do is find a second animal with that one kosher sign and we know the Torah is wrong! All we need is one more species, at any time in existence, that does not chew its cud yet has split hooves and we know the whole Torah is a farce. You can close up the religion. There goes Judaism. It's been a nice few thousand years. Why risk the whole religion and expose it to fraud, for no gain?

Certainly, in Moses’ time the Jews were not able to identify every existing mammal in the world. Was Moses a hunter or a safari expert that he knew this information?! Obviously not. And yet, the Bible put very specific information in there without fear of being proven wrong.

Zoologists today have identified over 5,000 different species of mammals. And still there is only one – the pig – that has the kosher sign of split hooves, but not the other sign of chewing cud.

Why would the Torah write this, and more incredibly, how could it have gotten it right?

The Talmud (Chulin 60b) concludes: This refutes those who question whether the Torah was given by God.

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Tammuz 3

Environmentalism

I am looking for Torah sources that speak about nature, respect for life and animals, sustainability, etc.

Do we as Jews have a responsibility to nature and to preserve the other species of life on this planet? I am particularly concerned with trees and deforestation. If so, how do you feel we can best achieve "Green Judaism"?

The Aish Rabbi Replies:

Thousands of years ago, before environmentalism became a worldwide human concern, Judaism dealt with these issues in a detailed and sophisticated manner.

In Genesis (1:28), God commands man to "fill the world and capture it." The Torah permits us to use the world as we see fit. However, a few verses later (Genesis 2:15), the Torah tempers this by telling us that God put humans in the Garden (symbolic of the entire world) "to work it and to guard it." Since guarding something means preserving it, God wants us to both use the world for our needs, while being careful to preserve the world and not destroy it.

An example of this delicate balance comes from Deut. 20:19-20. When an army surrounds a city and prepares to use a tree as a battering ram, the Torah says that a fruit-bearing tree may not be used for this purpose. If one uses the fruit-bearing tree, then the fruit will be needlessly destroyed, since the same objective could be accomplished with a tree that does not bear fruit.

On the other hand, a person may cut down a fruit tree for some constructive purpose (Maimonides - Laws of Kings 6:8). This encapsulates the Torah perspective on the environment: While we may use the world for our needs, we may never irresponsibly damage or destroy the environment. (Needless destruction is called Bal Taschit.)

Rabbi Benzion of Bobov was strolling with a disciple, deeply engrossed in scholarly conversation. As they passed a tree, the student mindlessly pulled off a leaf and unconsciously shredded it into pieces.

Rabbi Benzion stopped abruptly. The student, startled, asked what was wrong. In response, the rabbi asked him why he had picked the leaf off of the tree.

The disciple, taken aback, could think of no response.

The rabbi explained that all of nature -- birds, trees, even every blade of grass -- everything that God created in this world, sings its own form of praise to its Creator. If they should be needed for food and sustenance, they are ingested and become part of the song of the higher species. But to pull a leaf off a tree for no purpose at all is to wastefully silence its song, giving it no recourse, as it were, to join any other instrument in the symphony of nature.

Regarding city planning and beautification, a healthy ecological balance dictates that there must remain distance between city and rural areas. Thus, the Torah (Numbers 35:2) does not permit any planting or building within a 1000-cubit radius around any of the Levite cities.

Rashi on this verse, based on the Talmud (Baba Batra 24b), comments that one purpose is to protect the beauty of the city. Thus, the Torah was concerned about zoning and city beautification.

For more, read "The Jewish Encyclopedia of Moral and Ethical Issues," by Rabbi Nachum Amsel, from which this answer was excerpted.

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Tammuz 4 

Eating Veal

I was in the kosher meat market the other day and they were selling veal. I don't understand how veal can be kosher, given the horrific conditions in which veal is raised. Please explain.

The Aish Rabbi Replies:

There are different mitzvahs in the Torah which address different issues. "Kosher" has to do with the species of animal, the way it is slaughtered, and removal of the blood from the meat.

“Kosher" does not address the issue of conditions in which the animal is raised.

There is another mitzvah, however, which addresses your concern. "Tzar Baalei Chaim" is the Torah prohibition against causing pain to animals. And based on this, the great Rabbi Moshe Feinstein indeed forbade raising animals in cramped and painful conditions.

Other mitzvahs concerned with the protection of animals include:

• It is prohibited to cause pain to animals – tzaar ba'alei chaim. (Talmud - Baba Metzia 32b, based on Exodus 23:5)

• One is obligated to relieve an animal's suffering (i.e. unburden it), even if it belongs to your enemy. (Exodus 23:5)

• If an animal depends on you for sustenance, it is forbidden to eat anything until feeding the animal first. (Talmud - Brachot 40a, based on Deut. 11:15)

• We are commanded to grant our animals a day of rest on Shabbat. (Exodus 20:10)

• It is forbidden to use two different species to pull the same plow, since this is unfair to the weaker animal. (Deut. 22:10)

• It is a mitzvah to send away a mother bird before taking her young. (Deut. 22:7)

• It is forbidden to kill a cow and her calf on the same day. (Leviticus 22:28)

• It is prohibited to sever and eat a limb off a live animal. (Genesis 9:4; this is one of the "Noachide" laws that apply to Jews and non-Jews alike.)

• Shechita (ritual slaughter) must be done with a minimum of pain to the animal. The blade must be meticulously examined to assure the most painless form of death possible. ("Chinuch" 451; "Pri Megadim" – Introduction to Shechita Laws).

• Hunting animals for sport is viewed with serious disapproval by our Sages. (Talmud – Avoda Zara 18b; "Noda BiYehuda" 2-Y.D. 10)

There is actually another mitzvah concerning the protection of animals which relates to your question. This is the prohibition of muzzling an animal when working in the field, thereby preventing it from eating what it sees. The Sages explain that animals derive pleasure from the act of eating, and muzzling unjustly deprives them of that basic pleasure. Based on this, Rabbi Feinstein forbade feeding animals chemicals in place of food, since this would deprive them of the pleasure of eating. ("Igros Moshe" EH 4:92)

One final note: Interestingly, animals which are raised in cramped conditions and fed chemicals are frequently found to be NOT Kosher, due to various problems and disease found in the organs of these animals.

[phkrause]

Tammuz 5 

Eternal Nation

I have been reading a lot lately about the possibility that the Jewish people as they have been known for the past 3,000 years will not be the same, because of so many Jews intermarrying and not identifying with Judaism anymore. This thought is scary to a 14-year-old. So I am wondering – do you think the Jewish people are going to gradually melt down to a non-existent group?

The Aish Rabbi Replies:

You are a very special person to be worried about the future of the Jewish people. I am also worried. When a Jew drifts away from Judaism, it is both a tragedy for the individual involved, and also a tragedy for the Jewish nation which loses that precious energy. The primary purpose of Aish.com is to help counteract this trend.

That relates to individuals. But I'm not worried that there won't be any Jewish people anymore, because God promises that the Jewish people will be eternal. As God told Abraham: "And I will establish My covenant between Me and you, and your descendants after you throughout their generations, an eternal covenant, to be your God and the God of the descendants after you." (Genesis 17:7)

The phenomenon of Jewish survival is truly remarkable, and defies all sociological norms. The story is told of King Louis XIV asking the philosopher Pascal for some proof of a supernatural force in the world. Pascal answered, "The Jews, your majesty. The Jews."

The great civilizations throughout history – the Greeks, Persians, Babylonians and Romans – all exist today as only an archaeological relic. Yet the Jewish people – even in the face of incredible persecution, and exile to four corners of the world – thrive and flourish to this day.

What is the secret of Jewish survival?

Tolstoy wrote: "The Jew is the emblem of eternity. He whom neither slaughter nor torture of thousands of years could destroy. He whom neither fire nor sword nor inquisition was able to wipe off the face of the earth. He who was the first to produce the oracles of God. He who has been for so long the guardian of prophecy, and who transmitted it to the rest of the world – such a nation cannot be destroyed. The Jew is as everlasting as is eternity itself."

When God makes a promise, He keeps it! As we say at the Passover Seder: "In every generation they rise up to destroy us – but the Holy One Blessed be He saves us from their hand."

On some level, every human being seeks immortality. Some try to achieve it by erecting tall buildings; others by setting athletic records. But when all is said and done, only the Jewish people are eternal. In the synagogue service, we cite the verse from Proverbs 3:18: Torah “is a tree of life for those who grasp it.” So keep focused on the Torah – and you and your grandchildren will enjoy being part of the Jewish future.

(Biblical references: Leviticus 26:44-45; Isaiah 54:10, 54:17, and 59:21; Jeremiah 5:18-19, 31:34-35, and 46:27-28; Malachi 3:6.)

[phkrause]

Tammuz 6 

Visiting the Sick

I work near a hospital and on my lunch hour I have been volunteering to visit the Jewish patients. Are there any specific Jewish traditions regarding visiting the sick?

The Aish Rabbi Replies:

You are engaging in the mitzvah of "Bikur Cholim" (literally: "Visiting the Sick") which is a Jewish tradition dating back thousands of years.

The Talmud (Sotah 14a) relates that when God came to Abraham in Genesis 18:1, Abraham was recovering from the painful surgery of circumcision at age 99. We find that God does many things in the Torah through angels, but when it came to visiting the sick, no messenger would suffice. The Talmud explains: Just as God visits the sick, so too is it incumbent upon us to imitate God and visit the sick. (Maimonides - Avel 14:4-6; Shulchan Aruch - Y.D. 335)

Many Jewish communities have a Bikur Cholim Society, which insures that sick people are visited regularly, and that all their needs are attended to - e.g. food in the house, rides to the doctor, plus cheering up and companionship. Indeed, a person's psychological state in large part determines their recovery and state of health.

When a person is sick, they want compassion. They want people to be sensitive to their needs, and to help alleviate the discomfort - both physical and emotional. Just by being there, much good will be accomplished. You can spare someone from loneliness, or be there to listen to them take a burden off their chest. Or just chatting with them distracts them from their condition and lifts their spirit. The Talmud (Baba Metzia 30b) says that "He who visits a sick person takes away one-sixtieth of their illness." The idea is that your visit helps reduce/mitigate/lighten the sick person’s suffering.

At times, visiting the sick may even be a matter of life and death. By visiting a person who is ill, you might be able to advise him about a doctor he should consult, or obtain medication for him.

Part and parcel of this mitzvah is to pray for the sick person's recovery. When one visits the sick, one should pray that God should heal him (using the person's Hebrew name and mother's name), along with all the sick people (Code of Jewish Law - YD 335:5-6). It may only take the inspiration and heartfelt prayer of a close friend to tip the scales in favor of a speedy recovery. We should never underestimate the power of prayer.

It is also customary to say Psalm 121.

According to the Talmud, visits should not be made very early or late in the day, and one should not stay too long.

Can a person fulfill this mitzvah via telephone? According to most opinions, a phone call only suffices if there is no other option. However, if a person has the chance to pay a live visit, they may not discharge their obligation via telephone, since visiting allows one to help the patient in more practical ways and has inherent concrete value. (Igrot Moshe Y.D. 1:223; Yechaveh Da'at 3:83)

Even if one finds the patient asleep, the visitor is still in fulfillment of the mitzvah, as the patient will be informed about the visit after awakening, which will give them encouragement. (Derech Sichah, p. 66.)

Further, Rabbi Yisrael P. Feinhandler (Avnei Yashpe 1:230) observes that even if the patient is a baby and not aware of anything, the parents are aware, and certainly benefit tremendously from the support; thus the idea of bringing comfort is applicable, even if not directly to patient.

Unfortunately, many people reason that it's better not to visit the sick, because "maybe I will say something that will unintentionally hurt them, or make them feel bad just by the fact that I am healthy," and many other similar evasions. These justifications are poor excuses, perhaps because we prefer to live comfortably without confronting these issues. That may be one reason why God gave us this mitzvah - to help get us out of ourselves and feel the needs of others.

For more on how to fulfill this wonder mitzvah, see: http://www.heritage.org.il/innernet/archives/bikur.htm

[phkrause]

Tammuz 7 

Vegetarianism

For the past few years, I have been eating meat only once a week. God made it possible for us to use animals, and I understand the essential use for leather shoes and vitamin B12 found in meat. But I do not believe we should use other creatures just for our pleasure. What does Judaism say about being a vegetarian, and is there any time that the Torah says we must eat meat?

The Aish Rabbi Replies:

Judaism permits the eating of meat, provided that proper intent and mindfulness are present: to elevate the Divine energy contained in meat to a higher human level; to use energy derived from eating to discharge spiritual and moral responsibilities; and to serve God through the pleasures of His world.

In Jewish consciousness, the highest level an animal can achieve is to be consumed by a human and used in the service of God. A chicken on a Shabbos table is a very lucky chicken! (see "Tanya" ch. 7)

Rabbi Abraham Isaac Kook (purportedly a vegetarian) writes that man was granted dominion over animals in order to underscore our spiritual superiority and heightened moral obligations. Were man to accord animals the same rights as humans, then just as we don't expect high moral standards from animals, we would, tragically, lower our expectations of humans as well.

In the Temple times, it was necessary for the Kohanim (priests) and the owners of an offering to eat from its meat. For example, at the Passover Seder, each would Jew would eat a piece of roasted lamb (Korbon Pesach).

Nowadays, there is no commandment to eat meat. On Shabbat and Yom Tov, one should eat meat ("Code of Jewish Law" O.C. 250:2). However, if a person does not enjoy meat, he does not have to eat it even on Shabbat (O.C. 288:2).

For a thorough treatment of this topic, see www.aish.com/ci/s/48916842.html

[phkrause]

Tammuz 8 

Torah versus Science

I don't understand all the fuss about certain school districts approving a mix of "evolution versus creation" in the classroom. I have undertaken extensive research of the natural world in light of the biblical account, and my conclusion is there need be no contradiction whatsoever. So what's the big fuss?

The Aish Rabbi Replies:

To answer your question, I turned to Dr. Gerald Schroeder, a nuclear physicist who served on the staff of MIT and as a member of the U.S. Atomic Energy Commission, and who now lectures frequently at Aish Jerusalem. Here's what he said:

If I had to assign chief blame for the ongoing struggle between science and religion and the resulting erosion of biblical credibility, it would be to the leaders of organized religion. Since Nicolaus Copernicus had the audacity to suggest that the sun, not Earth, was the center of our solar system, their knee-jerk reaction to scientific discovery has been to deny its validity. Yet what does the position of the earth have to do with belief in a Creator of the universe or the validity of the Bible?! Nowhere does the text claim that Earth is central to anything. In fact, the very first sentence of the Bible – "In the beginning God created the heavens and the earth" (Genesis 1:1) – places the heavens before Earth. As scientific data demonstrating the sun's centrality accumulated, the Church was forced into embarrassed retreat. And today, the popular perception remains that science had proven the Bible wrong. Where in reality, the claim of Earth's centrality had nothing to do with the Bible.

Similarly, Kepler's discovery of the elliptical orbit of the planets did not sit well with the religious establishment. They said circles are perfect geometric shapes, ellipses are defective. And they said an infinitely powerful God would be expected to produce perfect orbits. Of course, the Bible doesn't teach that a circle is better than an ellipse! Yet the Church condemned Kepler's discovery.

Then Charles Darwin appeared on the scene. The thought that life in general (and humans in particular) had developed from lower life forms was simply unacceptable to the Church. The concept of evolution was condemned as heretical, notwithstanding the fact that Darwin in the closing lines of his book attributed the entire evolutionary flow of life to "its several powers having been originally breathed by the Creator in a few [life] forms or into one." Nonetheless, the gauntlet of heresy had been thrown down.

Judaism views this whole issue much differently.

The medieval philosopher Maimonides wrote that conflicts between science and the Bible arise from either a lack of scientific knowledge or a defective understanding of the Bible. Our Sages always viewed Torah knowledge in light of prevailing scientific theory. In fact, Jewish law states:

"Only wise and understanding men are to be appointed to the Sanhedrin. They must be experts in Torah law, with a wide breadth of knowledge. They must also know secular subjects like medicine, mathematics, astrology and astronomy." (Maimonides – Sanhedrin ch. 2)

So where does the problem lie? Often, acknowledged experts in science assume that although scientific research requires diligent intellectual effort, biblical wisdom can be attained through a simple reading of the Bible.

Yet such a strange and poetic text is not to be read literally. Two millennia ago, long before paleontologists discovered fossils of dinosaurs and cavemen, long before data from the Hubble and Keck telescopes hinted at a multibillion-year-old universe, the Talmud (Chagiga 12b) stated explicitly that the opening chapter of Genesis, all 31 verses, is presented in a manner that intentionally conceals information. Furthermore, Moses, on the day of his death, exhorted the people three times to read the Bible as a text having within it a subtext harboring multiple meanings (Deut. 31:19, 30; 32:44).

From a Jewish perspective, the conflict over teaching science in schools is ironic. Maimonides wrote that science is one of the primary paths to knowing God, and for that reason the Bible commences with a description of the Creation. Throughout the Bible, knowledge of God is compared with the wonders of nature, as stated so well in Psalms (19:2): "The heavens tell of God's glory, and the sky declares his handiwork."

The first step in a rapprochement between science and Bible is for each camp to understand the other. Distancing the Bible from a few misplaced theological shibboleths will do wonders in furthering this mutual understanding.

Arnold Penzias, who was awarded the Nobel Prize for his research on the Big Bang, once remarked: "What we see marking the flight of galaxies with our telescopes, Maimonides saw from his metaphysical view."

To learn more, read Dr. Schroeder's book, "The Science of God" (Free Press).

[phkrause]

Tammuz 9 

Suffering of Children

I believe that God is just, yet I cannot reconcile this with the countless innocent children lost in the Holocaust. Did these children do terrible misdeeds? How can we justify God allowing this terrible suffering?

The Aish Rabbi Replies:

The idea that no one suffers unnecessarily is a fundamental concept in Judaism. The reasoning is as follows:

It is unthinkable to imagine that God would create a world and walk away from it, even momentarily. That would make God less responsible than His very own creations!

Therefore, it is a truism that God is very much involved in what happens in the world, and does not allow madmen to do as they please without license.

Your question is how to understand suffering in the lives of children. Since a child is not responsible for his actions until the age of 13, how can the child's suffering come as a result of their misdeeds?

One answer is that the misdeeds which brought about the suffering may not have been done by this particular soul in this lifetime, but rather in a previous lifetime.

Although the soul is in a child's body, the soul is actually much older than the body. When the child is born, it is for the purpose of refining and perfecting the soul which has been placed in this particular child's body.

Indeed, when the soul reaches perfection, the child may die, having fulfilled its mission in the world.

Another possible understanding of children's suffering is that God doesn't only deal with individuals, he also deals with nations.

For example, when God decided to destroy Sodom and Gomorra, Abraham asked God, "If I can find enough righteous people in Sodom and Gomorra, will you spare the cities?"

Apparently there were some righteous individuals, and although they were not the catalyst for the disaster, now that the disaster is going to happen, you need a tremendous amount of merit to be saved from it in a miraculous way. Because God deals both on a national and individual realm. And that complicates our understanding of the equation.

The bottom line is that it is very difficult for us to "judge" God, because we are stuck in time and space and thus limited in knowing which ground rules God is employing. When "bad" things happen, there are so many possibilities why. "Is this a challenge in life that was given to me so I could become an example to inspire others? Or is this to get me to fix a wrong I've done? Or is this due to historical/national forces that are affecting me as an individual?"

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."

God answered Moses: "No, you can never fully understand this. Perhaps in retrospect you can see how the pieces fit into this complex jigsaw puzzle. But in general, you ultimately are not to privy to the reason.

Still, God has a terrific track record, and we are certain that He knows what He's doing. That knowledge alone - that God has a reason - goes a long way in helping us cope with suffering.

 

ps:In my opinion, this is really far out!!

 

Edited June 26, 2015 by phkrause

[phkrause]

Tammuz 10 

Grasshoppers

One of my co-workers brought a box of chocolate-covered grasshoppers to the office. Many people tried them, but since I keep kosher I begged off, saying that I was grossed out. Did I do the right thing?

The Aish Rabbi Replies:

You did the right thing not to eat the grasshoppers, because they most likely weren’t kosher.

Many are surprised to discover that four species of grasshoppers are kosher (Leviticus 11:22). However, all other insects are not kosher.

One might think that this has little practical application to our modern eating habits. But in truth, many leafy vegetables (lettuce, broccoli) often contain insects and must be carefully examined before they can be eaten.

Some fruits like raspberries and strawberries are also problematic. Rabbis have developed specific methods to properly check these fruits and vegetables for insects. For details, see www.kosherquest.org/book.php?id=INSECTS_IN_FOOD.htm

One more point I’d like to add: The commentators say that when we are offered a non-kosher food, rather than decline by saying that we are “grossed out,” it’s actually better to say: “I’d really like that, but since I keep kosher I don’t eat that.” In this way, we communicate the ideals of holiness that the Torah instills, and this can serve as an inspiration to others.

[phkrause]

Tammuz 11 

Soul for a Fetus?

Where in Torah is there a reference to the exact time when God places the soul into the human being? Do Jews believe that babies have souls before birth?

The Aish Rabbi Replies:

This is a very deep subject. The Talmud (Sanhedrin 110b) mentions five possibilities of when the soul enters, apparently representing a continuum of deeper levels of the soul: at conception, at birth, at the circumcision (8th day), at the time he begins speaking, and when he responds to blessings with "amen."

According to the great kabbalist the Arizal (16th century Israel), the soul is actually formed during sexual contact - even if there is no baby born from the union. Furthermore, according to Arizal, in the Messianic era when the dead will be resurrected from their graves, everyone will find that they have many additional children, as the souls that they created during marital relations will come to life at that time.

[phkrause]

Tammuz 13 

Alien Creatures

Now that traces of water have been discovered on Mars, I tend to believe that life could exist on other planets. I assume that traditional Judaism doesn’t say anything about alien life in outer space. What’s your opinion?

The Aish Rabbi Replies:

Actually, the Torah addresses every aspect of reality, through all ages and times. You just have to know how to uncover the pearls of wisdom buried within.

The Sefer HaBrit writes that extraterrestrial creatures could exist, but they would not have free will.

This would basically reduce aliens to highly developed monkeys in space ships shooting laser guns. That also means that you would not include them in a minyan, since aliens will not be obligated to pray. Furthermore, as with all creatures, you will not be allowed to feed space aliens anything that Jews are forbidden to derive benefit from – e.g. milk cooked with meat, or chometz on Passover.

As for a source of extraterrestrial life, the simple reading of Psalms 145:13 – "Your kingdom is a kingdom spanning all olamim (worlds)" – might imply the existence of extraterrestrial life, since if there were no existence on these other worlds, what kind of kingdom would God have?! (Rabbi Chasdai Crescas, 14th century)

However, the word "olamim" has two meanings. Not only does it mean "worlds," but it also means "eternities." Thus the verse can be translated as "Your Kingdom is a kingdom spanning all eternities." This reading does not imply extraterrestrial life.

Whatever the case, may the Almighty grant you long life on Earth!

[phkrause]

Tammuz 12 

Goals & Destiny

I've been reaching a lot of articles on Aish.com and keep coming across concepts like goals, expectations, potential, effort and destiny. How do these ideas relate to each other, and how does each pertain to a Jew's life? I'm confused!

The Aish Rabbi Replies:

An excellent question, and I can understand your confusion.

Goals: What you want to accomplish.

Expectations: What you think you are capable of accomplishing.

Goals should be congruent with expectations in order to prevent frustration. In other words, goals have to be realistic. This includes not just what we know about ourselves but what we know about other people as well -- since they are often involved in the fulfillment of our own potential.

Potential: What you can become. Each person has to strive to be aware of his own potential and set his goals accordingly.

Effort is what we put forth to fulfill our goals. Prayer is one part of effort.

Destiny: What will happen to you. This is determined either as a result of the choices you make with your free will, or that which has been ordained in Heaven as your "lot." We are obligated to try to improve our lot whenever possible. Yet we may find that certain things are "ordained." Our job at that point is to accept what God has ordained for us. And that is perhaps the greatest challenge of all.

The best way to assess all these factors is to engage in a daily “Cheshbon” - a spiritual accounting. Just as any businessperson would take care to know where he is gaining and where is losing ground, so too we should treat our lives with the same degree of concern.

Read more about the idea of “Cheshbon” at: http://www.aish.com/h/hh/gar/48954726.html and http://www.aish.com/h/hh/gar/48955816.html