Ask the Rabbi

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Av 10 

God Knowing the Future

If God is omniscient and knows the future, how can we have free will?

The Aish Rabbi Replies:

Dr. Gerald Schroeder, double-Ph.D. in Nuclear Physics and Earth and Planetary Sciences from the Massachusetts Institute of Technology, explains:

God knows the end already. God knows the future, but not as a future. Having created time, God is outside of time. In such a dimension, future, past and present are meaningless. They are all simultaneous. The four-lettered Hebrew name of God, Y/H/V/H, is composed of the letters that spell in Hebrew "I was, I am, I will be." The three tenses fold into one eternal "now."

We, however, live in time. So for us, the future has not yet occurred.

Nature gives a hint of what it means to be outside of time. The laws of relativity have shown us that at the speed of light, time stands still.

To our perception, light travels for eight minutes as it moves from sun to Earth. But if we could move along with the light in its journey, we would record that zero time passed during the flight from sun to Earth.

Here on Earth, being inside of time, those eight minutes afford us the opportunity to choose among a variety of activities. Yet their beginnings and endings would appear as occurring simultaneously from the perspective of the light.

In this sense, although totally outside of human experience and so difficult to comprehend, God knows the ending even at the beginning.

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Av 11 

Evolution and the Bible

Darwin seems to be well-accepted scientific fact. But given the Creation account in the Bible, is it reasonable to assume that Moses missed evolution?

The Aish Rabbi Replies:

The Bible is well aware of evolution, although it is not very interested in the details of the process. All of animal evolution gets a mere seven sentences (Genesis 1:20-26). Genesis tells us that simple aquatic animals were followed by land animals, mammals, and finally humans.

That is also what the fossil record tells us, albeit with much more detail than these few biblical verses provide. The Bible makes no claims as to what drove the development of life, and science has yet to provide the answer.

In paleontology's record of evolution, first came the discovery that life appeared on Earth almost 4 billion years ago, immediately after the molten globe had cooled sufficiently for liquid water to form. This contradicted totally the theory of gradual evolution over billions of years in some nutrient-rich pool. The rapid origin of life remains a mystery.

Then we learned that some 550 million years ago, in what is known as the Cambrian explosion, animals with optically perfect eyes, gills, limbs with joints, mouths and intestines burst upon the fossil scene – with nary a clue in older fossils as to how they evolved. It is no wonder that Darwin, in his "Origin of the Species," repeatedly implored his readers (seven times by my count) to ignore the fossil record if they were to understand his theory.

The overwhelming weight of evidence tells us that something exotic certainly happened to produce life as we know it. Historically one of the most compelling arguments regarding the existence of God comes from the precision design found in nature. Design implies a designer, and Darwin’s proposal that evolution could have occurred without a Designer (by means of natural selection through random mutations) changed things.

On the verse, "Consider the days of old, the years of the many generations (Deut. 32:7)," the 13th century scholar Nachmanides explains that “Consider the days of old” refers to the Six Days of Creation and “The years of the many generations” refers to the time from Adam forward." Many leading rabbis who lived centuries before Darwin understood that when Adam appeared on the scene, the universe might have already been much older. Most notably, this is the opinion attributed to Rabbi Nechunia Ben Hakana who lived some 2,000 years ago, which is quoted by many mainstream, medieval commentators such as Rabbenu Bechaya, the Recanti, Tzioni, and the Sefer HaChinuch. Rabbi Yitzhak M’Acco, a student of Nachmanides, suggested based on kabbalistic calculations that the universe is thousands of millions of years old.

With regard to humans arriving on the scene, the Talmud (Chagiga 13b) states clearly that there were 974 generations prior to Adam. The famous Tifferes Yisrael commentary to the Mishnah wrote in 1842 (prior to publication of Darwin’s Origin of Species): “In my opinion, the prehistoric men whose remains have been discovered in our time and who lived long before Adam are identical with the 974 pre-Adamite generations referred to in the Talmud, and lived in the epoch immediately before our own.”

Of course, the key point where Torah and evolutionists diverge is on the question of “accident versus design.” Evolutionists say that life happened by accident; Judaism says that God made it happen.

What is the possibility that life and all the wonders of nature accidentally occurred?

According to Dr. I. Prigogine, recipient of two Nobel prizes in chemistry: "The statistical probability that organic structures and the most precisely harmonized reactions that typify living organisms would be generated by accident is zero."

Sir Fred Hoyle, the distinguished astronomer, writes: "No matter how large the environment one considers, life cannot have had a random beginning. Troops of monkeys thundering away at random on typewriters could not produce the works of Shakespeare — for the practical reason that the whole observable universe is not large enough to contain the necessary monkey hordes, the necessary typewriters, and certainly the waste paper baskets for the deposition of wrong attempts. The same is true for living material."

Believers in evolution must accept the idea that in thousands of examples throughout nature, two independent lines of mutations occurred in the same random way at each of 500 steps of development. With one million potential choices at each step (and even if only 100 of the 500 choices needed to be the same), the odds against success would be one in 10 to the 600th power. And this is only for one simple transition! For a complicated organ such as a wing or a kidney or an eye, the probability against such an accident would increase by the billions.

Darwin himself wrote in Origin of Species: "...If it could be demonstrated that any complex organ existed which could not possibly have been formed by numerous, successive, slight modifications — my theory would absolutely break down..."

Consider the Bombardier Beetle, a little bug equipped with a chamber of hydroginine and a second chamber of hydrogen peroxide. When combined, these two chemicals are explosive. But a mechanism inside the beetle keeps them separate. Yet when provoked by an enemy, the beetle heats the chemicals to the boiling point and squeezes them into a combustion chamber like igniting a rocket engine. The explosive material streams out of the beetle at a rate of 1,000 pulses per second. (Pulses, rather than a continuous stream, give the beetle a chance to cool itself.) The poisonous fuel is expelled through a nozzle which, much like the turret of a tank, can rotate in any direction, under the legs or over the back. The enemy is poisoned, the beetle is saved!

Could this all possibly have evolved by slow, steady, infinitesimally small Darwinian mutations? Which came first: the hydroginine or the hydrogen peroxide? One without the other is useless.

Which came first: the chemicals, or the independent chambers separating them? One without the other is useless.

Which came first: the chemicals, or the shooting mechanism? One without the other is useless.

The human eye is another example of coordinated evolution. In a private letter, Darwin expressed anxiety over what he called "organs of extreme perfection," and admitted that "the eye, to this day, gives me a cold shudder." (Life and Letters of Charles Darwin, London, 1888, Vol. 2, p. 273)

So there are many assumptions made in the name of science. From my perspective, the Torah tradition is the most purely rational approach.

To learn more, read:

• "The Science of God" by Dr. Gerald Schroeder (Free Press)

• "Permission to Believe" by Lawrence Keleman (Feldheim Pub.)

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Av 12 

Stones on Graves

At the end of the movie Schindler's List, I saw people placing stones on the top of the headstone. What is the reason for this?

The Aish Rabbi Replies:

One idea is discussed in the Talmud (Eidiot 5:6): "Elazar Ben Hanoch was excommunicated. When he died, the court laid a stone on his coffin. From here we learn that if any man dies while under excommunication, they put a stone on his coffin." The Talmud (Smachot 5:11) also says: "An excommunicated person who dies is worthy of stoning. But not that they placed a heap of rocks upon him, rather a messenger of the court places a stone upon his coffin – in order to fulfill the mitzvah of stoning."

Rabbi Klonimus, who was buried next to the great Rabbi Ovadia M'Bartenura, asked that stones be placed on his grave, so that if he had committed any transgressions that warranted excommunication, this would atone for it. (Code of Jewish Law Y.D. 334:3)

But I think in today’s time, we follow a second reason for putting a stone a grave. Rabbi Yehudah Ashkenazi writes in Be'er Heitev, his 18th century commentary on the Code of Jewish Law (O.C. 224:8), that the custom of placing stones on the grave is for the honor of the deceased person by marking the fact that his grave had been visited.

In a similar custom, the Code of Jewish Law (Y.D. 376:4) says that upon visiting a gravesite, you pull up grass and toss it behind your back. This shows our belief in resurrection: Just as grass that withers can grow again, so will the dead rise in the messianic era. (source: Machzor Vitri 280)

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Av 13 

Marrano Heritage

My mother's family comes from a long line of Marranos, the "secret converts" who fled Portugal in the 15th century and went to South America. A year ago I embarked on a search for who I really am. For me, attending Shabbat services, learning Hebrew, and taking steps toward keeping kosher is only the beginning. The Inquisitors won their battle with my ancestors, but they didn't win the war with me. I feel that I want to extend an inner arm back through the ages and "fetch" my Jewish roots. I am alive today because of my ancestors' sacrifice. I am desperately longing to immerse myself in a mikveh, to nail a mezuzah to the doorposts of a kosher home, to light Shabbat candles on Friday evenings.

The obvious question is: "Am I Jewish?" I am being very patient, but at the same time, I want to get on with living as a Jew.

The Aish Rabbi Replies:

Your beautiful letter reflects the yearning of a special soul.

If one's mother is Jewish, than so is the child. This means that the soul this person possesses has a deep longing to connect to the Almighty through Torah that can never be eradicated even through centuries of non-Jewish behavior.

It is a good idea to search for the tombstone of your mother's mother, as this can serve as proof for your Jewishness, as is sometimes necessary for people who are coming from very assimilated backgrounds. For Marrano ancestry, there is a web site set up just for these types of things, called "Kulanu" at www.kulanu.org

In the absence of real proof, you would need to undergo a conversion process in order to be considered Jewish. It is thus very important to develop a connection with a rabbi who you can sit with and ask your many questions. If you tell me what city you're located in, I'll be happy to recommend someone you could contact.

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Av 14 

Fixing the World – Tikkun Olam

I often feel like I’m just spinning my wheels in the daily grind: Get up, shower, eat, go to work, come home, eat, go to sleep. And then do it all over again. Isn’t there more to life? How do I find it?

The Aish Rabbi Replies:

The Talmud asks: Why was Adam created alone? (As opposed to Adam and Eve being created simultaneously.) To teach you that every person is obligated to say, "For my sake alone the world was created." That doesn’t mean the world is mine to consume everything indiscriminately (although God does want us to enjoy the pleasures of this world).

What it does mean is that we must take responsibility for any problem in the world. If you recognize a problem – whether it be a piece of litter on the street or a major social issue that needs adjusting – you shouldn’t just say “someone else will deal with it.” There is nobody else. In God’s eyes, the rule is: You saw it, you fix it.

Consider the following true story:

In the 1980s when the Soviet Union invaded Afghanistan there was a doctor named Robert Stone who was the head of the trauma medical center at UCLA. Stone said to himself, "I wonder who's providing medical care to the refugees inside Afghanistan?" It turned out that all of the regular medical organizations like Doctors Without Borders were staying away because the Russians were killing any doctors they found. Stone said to himself, "If nobody else is doing anything, then it's my responsibility."

He sold his house in Los Angeles and moved to Pakistan. He trained illiterate Afghan refugees how to be medics – how to extract bullets, splint broken bones, treat the dozen most common diseases, etc. Then he sent them back across the border into Afghanistan. That was the only medical care available in Afghanistan during the entire time the Russians were there.

Imagine the pleasure of being able to look back at that achievement as your own.

We all yearn for immortality – yet how do we achieve that? To set the world record for the 100-meter dash? To build the tallest skyscraper in Manhattan?

Of course not. Immortality is achieved by connecting ourselves to the global body of humanity. To treat the planet as a sacred trust, to preserve for future generations. As the Torah says: God placed Adam in the Garden of Eden – “to work it and to protect it” (Genesis 2:15).

To get started, imagine this: Someone has nominated you for the Nobel Peace Prize for services to mankind. The award carries a prize of 10 million dollars. You are to present yourself to the awards committee and report what you plan to do with the money if you win. What will you tell them?

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Av 15 

The Right One

I’d like to settle down and get married, but I see so many of my friends getting married and then divorced after a few years. I don’t want this to happen to me. What advice do you have?

The Aish Rabbi Replies:

The first step is to make a list of all of the qualities you think are important in a future spouse. Traits that define a decent, honest, caring human should be "givens.” You absolutely need to trust and respect the person. A good way to measure this is to ask: Do I want my children to grown up to be like him/her?

Now look at the other qualities on your list. How vital are they? In the long term, things like looks and hobbies are much less important. The big thing to look for is life goals that are compatible with yours. Rabbi Nachum Braverman writes that Jewish wisdom defines marriage as "the commitment a man and a woman make to become one and to pursue together common life goals."

Couples may argue over a stray toothpaste cap, the style of a new couch or whose turn it is to get up with the baby, but no matter how heated these run-ins become, they should never destroy a marriage. Remember this rule of thumb: a marriage that is threatened by where to spend a vacation is a marriage that lacks the bond of common life goals.

Marriages dissolve when two lives are pointed in different directions. Conflicts over the color of a new kitchen can generally be resolved, but conflicts in direction often cannot. Couples rarely break up over clashes in taste, but they do break up over whether to give priority to career or family, over whether or not to have children, over the education of their children and over which religion. These are life goal issues. They are issues every individual needs to carefully consider before inviting someone else to share his or her life. Two people who don't know where they are going should never commit to getting there together.

Once all this is in place – this person has good character, you trust and respect them, and you share common life goals – the “final ingredient” is physical attraction. This does not means Hollywood-style fireworks, but rather a general sense that this person has pleasant physical features. The stronger attraction will grow as it is mixed with the emotional bond that is deepened over time.

For more insights, check out the excellent dating advice columns at: www.aish.com/d/

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Av 16 

Suicide

A guy who works at the same company just committed suicide. Some people are saying that this is a terrible crime, while others say it's okay because he didn't harm anyone. Can help put this into perspective for me?

The Aish Rabbi Replies:

The first thing to know is that we don’t “own” our bodies. Our body – and our very life – is a gift, on loan from the Creator. We are entrusted to care for it and nurture it, and do nothing to shorten its lifespan.

Someone who commits suicide is considered a murderer. It matters not whether he kills someone else or himself. His soul is not his to extinguish.

Judaism's opposition to suicide is found in the story of Noah's Ark. After the flood, God says to Noah: “Your blood which belongs to your souls I will demand; from the hand of every beast will I demand it. From the hand of every man; from the hand of every man who is his brother will I demand the life of man” (Genesis 9:5).

The Talmud (Baba Kama 90b) learns from the first part of the verse, "And surely the blood of your lives I will demand," that one may not wound his own body. All the more so, he may not take his own life.

Committing suicide intentionally is a great sin, which causes the person to be cut off from the afterworld. When a person commits suicide, the soul has nowhere to go. It cannot return to the body, because the body is destroyed. And it is not given entrance to the soul world, because its time has not come. This state of limbo is very painful. A person may commit suicide because he wants to escape, but in reality he is getting a far worse situation.

When a Jew commits suicide, he is not permitted a full Jewish burial, and there is even a debate whether shiva (the seven-day mourning period) is observed and whether the Kaddish prayer is said.

In practice today, however, suicide is usually treated as a normal death, since it is assumed that the person was not of sound mind, and cannot be held responsible for his action. But we still see the gravity by which Judaism views suicide.

(sources: Minor Tractate S'machot II; Chatam Sofer - Y.D. 326; “HaElef Lecha Shlomo" by Rabbi Shlomo Kluger - Y.D. 321)

See here for a lengthier treatment of Judaism's attitude towards suicide.

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Av 17 

Cholov Yisrael Milk

I live in rural Montana where the Cholov Yisrael milk is difficult to obtain and very expensive. So I drink regular milk. What is your view on this?

The Aish Rabbi Replies:

Jewish law requires that there be rabbinic supervision during the milking process to ensure that the milk comes from a kosher animal. In the United States, many people rely on the Department of Agriculture's regulations and controls as sufficiently stringent to fulfill the rabbinic requirement for supervision.

Most of the major Kashrut organizations in the United States rely on this as well. You will therefore find many kosher products in America certified with a 'D' next to the kosher symbol. Such products – unless otherwise specified on the label – are not Cholov Yisrael and are assumed kosher based on the DOA's guarantee.

There are many, however, do not rely on this, and will eat only dairy products that are designated as Cholov Yisrael (literally, "Jewish milk"). This is particularly true in large Jewish communities, where Cholov Yisrael is widely available.

Rabbi Moshe Feinstein wrote that under limited conditions, such as an institution which consumes a lot of milk and Cholov Yisrael is generally unavailable or especially expensive, American milk is acceptable, as the government supervision is adequate to prevent non-kosher ingredients from being added.

It should be added that the above only applies to milk itself, which is marketed as pure cow's milk. All other dairy products, such as cheeses and butter, may contain non-kosher ingredients and always require kosher certification. In addition, Rabbi Feinstein's ruling applies only in the United States, where government regulations are considered reliable. In other parts of the world, including Europe, Cholov Yisrael is a requirement.

There are additional esoteric reasons for being stringent regarding Cholov Yisrael, and because of this it is generally advisable to consume only Cholov Yisroel dairy foods.

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Av 18 

Giraffe Burgers?

Hi, I’m standing here in the zoo and want to know if giraffes are kosher. Thank you very much!

The Aish Rabbi Replies:

The giraffe is a kosher species, since it has the two kosher characteristics of cloven hooves and chewing its cud.

So why don’t we eat giraffes?

Let's first dispense with the myth that we don't know exactly what spot on the long neck to shecht it. Actually, since Shechita is permitted anywhere on the neck, this cannot be the problem. (source: Tosefta Chullin 1:11; Code of Jewish Law YD 20:1-2; "Tzohar" p. 262, by R' A. Ben-David).

The real reason we don’t eat giraffes is because we no longer have a continuous tradition of eating this species, and we may not introduce any animals that we do not have a distinct tradition, even if they possess all the kosher signs. (source: Shach Y.D. 80:1 and Chochmat Adam; Chazon Ish Y.D. 11:4)

Although Rav Sa'adya Gaon (in "Tafsir HaTorah"), Rabbenu Yona, Radak, and others translate "Zamer" (listed among the ten types of kosher animals in Deut. 14:5) as the giraffe, we follow the opinion of Rashi (Chullin 80a) and Ibn Ezra (Deut. 14:5) that we do not have an accurate tradition for what is the "Zamer."

There is an additional, practical reason for not eating giraffes. It would probably cost the exorbitant price of $100 per pound, even if they would be produced en mass.

But don't worry. When Moshiach comes and re-establishes the Sanhedrin in Jerusalem, this issue will be resolved. Then we could all go out for 15-foot giraffe deli sandwiches. I can hear it now: "Pass the mustard and the ladder, please!"

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Av 19 

Is Aish Orthodox?

I enjoy reading Aish.com and I am wondering what stream of Judaism do you subscribe to?

The Aish Rabbi Replies:

Aish students come from the spectrum of the Jewish world – left, right, secular, observant, affiliated and not. Aish synagogues observe Orthodox standards, but then again Aish seminars have been presented in Conservative and Reform temples.

Aish was founded to combat assimilation, alienation and indifference among Jews. We welcome Jews of all affiliations, beliefs, and traditions. We seek unity among all Jews. As educators, our goal is to re-ignite Jewish pride by teaching Jews about their heritage and its contribution to humanity.

Aish avoids labeling Jews as one type or another. That’s because every Jew is in some respect "observant." Is there any Jew who does not give charity, honor their parents, and feel pride in the State of Israel? Judaism is not "all-or-nothing." Aish believes first and foremost in Jewish education, for that drives one’s growth in commitment and observance.

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Av 20 

Why Dip Bread in Salt?

I was at a Shabbat dinner last week and after they ate the challah, they dipped it into salt. I know there must be a reason, but I was too shy to ask.

The Aish Rabbi Replies:

In Talmudic times the practice was to dip bread in salt to give it some flavor. Jewish law states that for "clean bread" (and ours surely qualifies) this is not required. Even so, salt should always be on a Jewish table, and there is a Kabbalistic custom to dip the bread in salt 3 times at the start of every meal. (Many are particular to do this on Shabbat.)

The reason for this custom is because the table that we eat on is compared to the Altar that once stood in the Holy Temple. The home is likened to a miniature Temple. Just as all offerings on the Altar were salted, the bread that we eat is salted, too.

Also we place salt on the bread because salt is a preserver, symbolizing that this meal is no longer merely a transitory experience, but a moment that will last for eternity.

Further, Genesis 3:19 says that we should eat our bread with the sweat of our brow (sweat contains salt).

The Torah (Leviticus 2:13) speaks of a "Covenant of Salt," where God instructs us to use salt on all the offerings as if to say that His covenant with us is eternal, sealed with salt. Since salt never spoils, it is a symbol of indestructibility.

(sources: Talmud Brachot 55a; Leviticus 2:13 with Rabbi S.R. Hirsch; Mishnah Berurah 167:30)

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Av 21 

Chosen People – Source of Anti-Semitism?

I’ve often heard the Jews referred to as the “Chosen People.” Isn’t that possibly the source of much of the anti-Semitism in the world?

The Aish Rabbi Replies:

I think the real question is whether the “Chosen People” idea is indeed a legitimate cause of anti-Semitism – or whether it is merely another excuse.

If Jewish "choseness" is in fact the cause of anti-Semitism, then hatred against the Jews should disappear when Jews drop the claim that they are chosen.

Late in the 19th century, the Jews living in Germany and Austria collectively rejected their "choseness" and were assimilated by their host nation. In fact, they believed that the non-Jews among whom they lived were the true chosen people. "Berlin is our Jerusalem!" they loudly proclaimed. Gentile society was their social environment of choice, and Germany their beloved motherland.

Did anti-Semitism disappear? We all know the tragic answer to that question. The Jews in Germany and Austria experienced the most vicious outpouring of anti-Semitic hatred in history. Precisely when Jews rejected their claim to "chosenness," they suffered the most virulent forms of anti-Semitism.

Another test of the Chosen People theory is to see how humanity responds to other peoples who claim to be "chosen." If the claim that Jews are chosen gives rise to anti-Semitism, then all groups who make similar claims of having been "chosen" should also become targets of persecution and hatred.

Christianity and Islam represent two other major religious groups that claim to have been chosen. Christian theology accepts that God gave the Bible to the Jews and made the Jews His special messengers. However, it is the Christian belief that once the Jews rejected Jesus, the Christians became God's new chosen people.

Muslims likewise believe that the Jewish Bible is the word of God. However, Muslim theology claims that when Mohammad appeared on the scene, God made the Muslims His chosen people. But why hasn't this historically generated hatred against them?

Indeed, nearly every nation on earth has at one time or another claimed to be chosen. Americans claimed Manifest Destiny – that their annexation of Texas and Alaska – against the wishes of the inhabitants of those areas – was divinely willed. The Chinese chose to name their country China because the word means "center of the universe." The name Japan means "source of the sun." For Native Americans, the same word means both "human being" and "Indian" – implying that every non-Indian belongs to some subspecies.

These nations are not hated for having claimed superiority. A claim that one is chosen does not in and of itself cause hatred. If it did, then so many other nations would be the targets of the intense, universal hatred that is in fact unique to the Jews.

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Av 22 

Learning the Laws of Shabbat

I am new to observing Shabbat, and am a bit overwhelmed by all the rules. Is there a systematic way to get all this straight?

The Aish Rabbi Replies:

First of all, congratulations on your new-found connection with Shabbat. As you will see, Shabbat is the highlight of every week and provides a crucial base for the family structure, the community, and a link to the Almighty.

The best course of study I can recommend is www.jewishpathways.com/laws-shabbat . This is a comprehensive online curriculum which explores hundreds of practical, common cases; the principle behind each of the 39 labor categories.

For a self-check of understanding, this course has interactive online testing: 10 questions based on the class material. Students automatically receive a test score, along with the correct answers. And all your test results are stored in your personal online account, so you can track your progress as you study the material.

Each Pathways class is also available either online or as a user-friendly PDF version, so you can print out the material and study at your own pace -- anywhere, anytime. And finally, there are dynamic video segments that present common scenarios, and help you work through the practical halacha in each case.

Also, I could suggest these fine books:

• "Laws of Shabbos" - by Rabbi Simcha Bunim Cohen

• "39 Melochos" - by Rabbi Dovid Ribiat (Feldheim.com)

• "Shemirath Shabbath" - by Rabbi Yehoshua Neuwirth (Feldheim.com)

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Av 23 

Jewish Claim to the Land

I have heard a lot of anti-Israel sentiment from my friends who support the Palestinians. A good client of mine questions the validity of Israel’s existence, saying: “How do you justify inhabiting an already populated land through force? How can you contemplate the horrors of the Holocaust and then inflict such suffering on the Arabs?” Some of these people say they respect Judaism, but question why it is acceptable to "steal" land from a people and keep it yourself.

I am not attacking Israel, just trying to investigate the issue. Do the Jews have a valid claim on Israel? From the times of Abraham and Moses, how many years was the land ours? I could also use some info on the history of U.N. declarations, etc. Thank you.

The Aish Rabbi Replies:

The Jewish people are not stealing anything. They were granted the Land of Israel by God, as is stated in Genesis 15:7 and 21:12.

In fact, the very first thing that God said to Abraham was: "Go from your land of your birth… to the land that I will show you, and I will make you into a great nation" (Genesis 12:1). When Abraham and Sarah got to Israel, God promised them, "To your descendants have I given this land from the river of Egypt to the Euphrates River." In God's eyes the deal was considered set in stone, which is why He said "I have given this land" in the past tense, as if the thing were already done and impossible to undo. (Genesis 15:18, Rashi)

Why did God promise to give Israel to the Jews? Why didn't God give them Uganda or Argentina instead?

Because Israel has a special holiness that other lands do not have. Even from before the giving of the Torah, Jerusalem and Israel had taken on great religious significance. The Talmud says that creation began in Jerusalem, and the world radiated outward from this place. Great religious leaders always lived there, such as Malchitzedek (Genesis 14:15). It is there that the patriarch Isaac was bound for sacrifice, and it is there that his son Jacob dreamt of the ladder ascending to heaven.

This inherent holiness is described in the Talmud, which says, "Even the air of the Land of Israel makes one wise."

The first words that Rashi, the preeminent Torah commentator, writes on the first verse in Genesis, is to ask why the Torah begins with the Creation account, and not from the first mitzvah (which is to sanctify the new month)? Rashi explains that the purpose of the Creation story is to establish God’s ownership over the world, in order to justify Jewish possession of the Land of Israel. The land belongs to God. He can give it to whomever He wants, and take it away from whomever He wants. God gave it to the Jews.

Although Abraham knew that God had given him the land, he nevertheless chose peaceful measures and paid exorbitant amounts for a field in Hebron (Genesis 23:4, Rashi). This became the Jewish holy site, the Tomb of the patriarchs, 4,000 years ago. Similarly, Jacob purchased Shechem (Genesis 33:19), and King David bought Jerusalem (2-Samuel 24:24). Note that Jerusalem has been the Jewish capital for more than twice as many centuries as Islam has even existed!

In our time, the Jews have returned to the Land of Israel on the grounds that their ancestors not only bought this land, but were promised it by God. Moreover, the League of Nations was aware of what your friend claims, and yet they declared Israel to be the homeland of the Jewish people in 1922. The United Nations did the same in 1947. And yet the Jewish claim to the land is far deeper than any political vote by the nations of the world.

There are no simple solutions to complex problems, especially when religious beliefs and national identities are at stake. But only through an objective understanding of history, can we hope to arrive at a just and lasting solution.

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Av 24 

A Convert's Soul

I have read that someone who becomes a Jew through conversion has a Jewish soul already – and the conversion is just correcting a mistaken birth. Can you give me some insight on this?

The Aish Rabbi Replies:

Indeed, I have spoken to many converts who have described the feeling of having been Jewish their entire lives.

The idea that all converts already have a Jewish spark comes from a verse in the Torah. On the last day of Moses' life, all the Jewish people gathered together and God spoke to them, saying: "Not with you alone do I seal this covenant and oath. I am making it both with those here today before the Lord our God, and also with those not here today." (Deut. 29:13)

This verse is rather perplexing. Who is the group that God refers to as being “not here today"?

The Talmud (Shevuot 39a) explains that this refers to future converts, whose souls were also at Sinai. (By the way, this helps explain why one of the primary requirements for conversion to Judaism is the acceptance to keep all the 613 mitzvot – just as the Jews did at Mount Sinai.)

A close look at this verse in the original Hebrew reveals something startling. In the first part of the phrase, "but with those here," the last letters of those four Hebrew words actually spell out the name "Yitro." Yitro was the father-in-law of Moses, and the first convert to Judaism following the exodus from Egypt.

Another source for the phenomenon you describe is found in the Talmud. In discussing the laws of conversion. It says: "A convert who comes to convert..." This begs the question – why does it say "a CONVERT who comes to convert"? Rather, it should say, "a GENTILE who comes to convert"! The reason is because the future convert already has a Jewish spark inside of him.

One of the most well-known converts was the Polish nobleman, Abraham ben Abraham. He converted to Judaism in the 18th century, and was sentenced by the church to death. It is said that even before his conversion, unidentifiable feelings, which testified to the greatness of his spirit, would overwhelm him every Shabbat. Rabbi Yoel Schwartz in "Jewish Conversion" quotes him as saying: "Although the nations rejected the Torah, individual members of those nations sought to accept it. Only the refusals of their peers prevented them from realizing their aspirations. The souls of these individuals appear in every generation as converts."

We would be happy to hear from any converts who have experienced this phenomenon.

[phkrause]

Av 25 

Immutability of Torah Law

I was born with a neuromuscular disease known as Spinal Muscular Atrophy and have been confined to a wheelchair my entire life. Unfortunately my sister and I were raised without any religious instruction or guidance. My father wasn't Jewish and although my mother is, she openly claims to be an atheist. The "good news" is that both my sister and myself - independent of each other and at different times in our lives - realized that we are Jewish and chose to live a Jewish life.

Because of my disability, I'm not always able to attend services on Shabbat, but I always light candles, pray from a Siddur and read the weekly Torah portion. I would like to know whether, considering my situation, if using a computer is allowed during the Sabbath? I found the complete Bible online and since my computer is voice-activated I don't have to struggle to turn pages or continuously ask for assistance.

Thank you to everyone at Aish.com for making it possible for myself and so many others to learn about being Jewish and grow in the most important part of our lives.

The Aish Rabbi Replies:

Thank you so much for your encouraging words and for sharing your inspiring story.

God gives each of us a set of challenges. To those more capable of conquering difficulties, He gave bigger challenges. A challenge from God is a sign that He cares about us and has confidence in our ability to become great.

It sounds like you're doing great!

As for using the computer on Shabbat, that is prohibited. A foundation of Judaism is that we need to respect God's wishes, even if we think that doing otherwise is "for a good reason." Consider this story:

A king calls in his trusted minister and says: "I have an important mission for you to perform. Go to the neighboring kingdom and meet in the palace with their leaders. But remember one thing - under no circumstances must you remove your shirt during this meeting. Now go and do as I say."

The minister sets off on his merry way and soon arrives at the neighboring kingdom. There he heads straight for the palace where he meets with the King. In the midst of their discussion, he sees some of the king's officers pointing and laughing at him.

"Why are you laughing?" asks the visiting minister.

"Because we've never seen someone with such a pronounced hunchback as yourself," they say.

"What are you talking about? I'm not a hunchback!"

"Of course you are!"

"No I'm not!"

"We'll bet you one million dollars that you are!"

"Fine - I'll gladly take your bet."

"Okay, so take off your shirt and prove it."

At which point the minister remembers the parting words of the king... "under no circumstances must you remove your shirt during the meeting." Yet, the minister reasons, a million dollars would certainly bring added wealth to the king's coffers. I know I'm not a hunchback, so I'll surely win the bet. Of course, under these circumstances the king would approve...

The minister removes his shirt and proudly displays his perfect posture. With pride in his achievement, he holds out his hand, into which is placed a check for one million dollars.

The minister can barely contain his excitement. He quickly ends the meeting and runs back to give the wonderful news to his king. "I earned you a million dollars!" exclaims the minister. "It was easy. I only had to remove my shirt to prove that I wasn't a hunchback."

"You did what?!" shouts the king. "But I told you specifically not to remove your shirt. I trusted that you'd follow instructions, and so I bet the other king $10 million dollars that he couldn't get you to remove your shirt!"

The Torah tells us "Do not add or subtract from the mitzvahs." (Deut. 4:2) Jewish law is a precise metaphysical science. Consider a great work of art. Would you consider adding a few notes to a Bach fugue, or some brushstrokes to a Rembrandt portrait?!

Perfection, by definition, cannot be improved upon. Altering Torah law is an unacceptable implication that God is lacking.

The verse in Psalms 19:8 declares: "Torat Hashem Temimah" - the Torah of God is complete. For just as adding one wire to a transistor radio means it no longer can pick up reception, so too we mustn't tinker with Jewish law. The mitzvahs of God are perfect.

May the Almighty give you strength to continue your growth in Judaism.

[phkrause]

Av 26 

Honey

Since honey is produced by bees, and bees are not a kosher species, how can honey be kosher?

The Aish Rabbi Replies:

The Talmud (Bechoros 7b) asks your very question! The Talmud bases this question on the principle that “whatever comes from a non-kosher species is non-kosher, and that which comes from something kosher is kosher.”

So why is bee-honey kosher? Because even though bees bring the nectar into their bodies, the resultant honey is not a 'product' of their bodies. It is stored and broken down in their bodies, but not produced there. (see Shulchan Aruch Y.D. 81:8)

By the way, the Torah (in several places such as Exodus 13:5) praises the Land of Israel as "flowing with milk and honey." But it may surprise you to know that the honey mentioned in the verse is actually referring to date and fig honey (see Rashi there)!

[phkrause]

Av 27 

Who was Shlomtzion?

There is a street near the Jerusalem city hall named after Shlomtzion HaMalka. Do you know who she was? While the name suggests that she was a queen, I have not seen any references to her. I would appreciate any information that you could provide.

The Aish Rabbi Replies:

Shlomtzion was the queen of Israel circa 100 BCE. She was a righteous woman whose brother was the famous Sage known as Shimon ben Shetach. In truth, her name was actually Shulamit, but she was called Shlomtzion (literally: "the peace of Zion") because the Jewish people loved her so much. She became the sole ruler of Israel after her husband died. This was a time of great peace and prosperity for the Jewish people.

The sources about Shlomtzion HaMalka are scattered throughout the Talmud and in the writings of Josephus. For a thorough treatment, I highly recommend the book "Echoes of Glory" by Rabbi Berel Wein (Shaar/ArtScroll).

The following beautiful story is from a book called "A Mother's Favorite Stories" (ArtScroll).

After the war in 1948, the government gave my father assistance to renovate a storefront in the area which was close to what is now Jerusalem City Hall. He was informed by the authorities that when the sign was painted, the address for the store should read “Princess Mary 15.”

My father came home that night, sat down at the small dinner table and said, “It's a shame to have such a name on the front of the shop. A street in the holy city of Jerusalem to be called Princess Mary! I won't have it. We are changing the name. As of right now, the address is Shlomzion HaMalka 15.”

We were accustomed to my father’s fierce love for Jerusalem and all things Jewish. No one questioned how he intended, single-handedly, to implement his decision. But he did, with my mother's help.

First, he instructed the painter to paint his address – the way he wanted it – in bold black letters. Second, every single time a letter arrived addressed to proprietor Princess Mary 15, he crossed it out and wrote, “Return to sender. Please use correct address.”

My mother would faithfully bring each and every one of these letters back to the post office. And, as everyone can see, his sincere love brought about a triumphant success. Very few people walking today on Shlomzion HaMalka know that the name was born from a heart of a fiery lover of Zion.

[phkrause]

Av 28 

Kosher Grains

I bought a box of kosher cereal and next to the kosher symbol it said “Yoshon.” Can you tell me what this means?

The Aish Rabbi Replies:

In keeping kosher, there is a grain-related issue called Chadash and Yoshon – literally "new" and "old." The Torah (Leviticus 23:9-14) states that each year's grain crops (wheat, barley, oats, rye, and spelt) may not be consumed until the second day of Passover, when the Omer offering is brought.

The Sages understand more precisely that the Omer offering permits any grain which has taken root by the time of its offering. Any grains planted after that point in time may not be eaten until the next Passover.

Note that this has much bearing on many grain products today, since the growing season in most temperate climates begins in the springtime, just around Passover. Thus, such grains will not become permitted until the next Passover, several months after they are harvested. (By contrast, the primary growing season in Israel is in the wet winter months.) Note also that the issue only begins around the end of the summer, when products made from the new year's grains begin to reach the market.

Practically speaking, there is a dispute if Chadash applies to grain grown outside the Land of Israel or on land belonging to non-Jews (see Mishnah Berurah 489:45). Most people in the Diaspora are lenient regarding it, and almost all the kashrut organizations certify products which are not Yoshon. However, there are many meticulous individuals who are careful not to consume Chadash in any case, and as you noticed, the kashrut organizations are beginning to take note.

By the way, another grain-related issue is Challah. (This is not to be confused with the braided bread that we eat on Shabbat.) When one kneads a significant amount of dough (over 2.5 pounds) for baking purposes, a small portion of the dough is removed and burned. (In the times of the Holy Temple, this portion was given to a Kohen.) Once challah has been separated from the larger dough, the dough is "kosher" for baking into bread or other items.

[phkrause]

Av 29 

Perfect World?

How do you answer the person who thinks that the reason nature is perfect is because it couldn't exist otherwise? The argument being that all the imperfect forms of nature were almost immediately wiped out and what was left is what we call "perfect." I would like to know your reaction to this premise.

The Aish Rabbi Replies:

One possibility is to point out the Second Law of Thermodynamics, which states that all things are moving from a state of order to disorder. In other words, unless acted upon by an intelligent outside force, nature could never have achieved its state of perfection.

[phkrause]

Av 30 

Organ Donation

What is the Jewish position on organ donation? I have been told, albeit by someone relatively uneducated, that a Jewish body must be "whole and intact" for Jewish burial. But what confuses me is that, since my father had renal failure and was on dialysis, he was on a waiting list for kidney transplant. Is it then alright for a Jew to accept organs but not to donate them? This question has been on my mind for almost 20 years!

Also, I would like to register as an organ donor so that if, God forbid, I am involved in a fatal accident, I could help someone in the same position as my father. Can something so selfless and caring cause me to lose the mitzvah associated with a Jewish burial? Please explain – because if I am ever called upon to save a life, I want to know that I am doing the right thing.

The Aish Rabbi Replies:

This is a complex question, and you have articulated the issues well.

The Jewish position on organ donation is as complex as the issue of life and death, because it derives directly from the Jewish perspective on the sanctity of life and the role that our physical existence plays in the advancement of our spiritual selves.

On the one hand, we have a sacred obligation to preserve human life (pikuah nefesh). This is an overriding principle in Jewish law – so important that almost any other law can be broken for this reason. For example, we can break Shabbat to drive an injured person to the hospital.

On the other hand, Jewish law prohibits desecration of a dead body (nivul h’amate). A dead person's body, since it once housed the holy soul, is to be treated with the utmost respect. Every part of the body must be buried – which is why you see the heart-wrenching images of religious Jews dutifully going around after a terrorist bombing, scraping up pieces of flesh and blood for burial.

How do we resolve these two principles?

Organ donation is permitted in the case when an organ is needed for a specific, immediate transplant. In such a case, it is a great mitzvah for a Jew to donate organs to save another person's life.

Organ donation is not necessarily limited to dead people: Someone who can afford to spare a kidney, for example, may donate one to someone in need. (See an inspiring account here: http://www.aish.com/sp/so/48937647.html)

Yet in consideration of the prohibition against desecrating the body, it is forbidden to simply donate to an "organ bank," where there is no specific, immediate recipient.

Furthermore, it is also forbidden to donate for general medical research or for students to dismember in medical school.

Even when there is a specific, immediate transplant, there is need for caution, because oftentimes in order to obtain organs as fresh as possible, a doctor will remove the organ before the patient is actually "dead" according to Jewish law. The doctor is therefore effectively killing the patient, which is, of course, forbidden. (For more on this, see www.jlaw.com/Articles/brain.html)

The bottom line is that each case is different. A myriad of considerations must be reviewed. So before gong ahead with any procedure, consult with a rabbi well-versed in Talmud and Jewish law. It is clearly not as simple as blankly signing an organ donation card.

(Sources: Nodeh BiYehuda II Y.D. 210; Igrot Moshe Y.D. 2:174; Minchas Yitzhak 5:7; Tzitz Eliezer 10:25; "Judaism and Healing" by Rabbi J. David Bleich.

[phkrause]

Elul 1 

Judaism: All Or Nothing?

I have been testing the waters, trying to get involved in Judaism. But I feel like I'm swimming in a vast ocean of unfamiliar concepts: Hebrew texts, legal nuances, culture, etc. I'm not sure any of this is for me!

The Aish Rabbi Replies:

There is a misconception that many people have about Judaism, what I call "the all or nothing" syndrome. With 613 mitzvot in the Torah, things can seem a bit overwhelming. People take a look at traditional Judaism with all these different commandments and say to themselves, there's no way that I can be successful at living that type of lifestyle, so what's the point of looking into it or getting involved? Where to start? What to focus on? How to make sense of it all?!

That's not the Jewish way!

Imagine you bump into an old friend and he tells you how miserable he is. You ask him, what's the matter? He says, I'm in the precious metals industry. My company just found a vein of gold in Brazil that's going to be worth hundreds of millions of dollars.

You say, that's fantastic. Your financial problems are solved. What's the problem?

He says, you just don't get it. Do you realize that this is just one vein of gold? It represents such a tiny fraction of all of the unmined gold in the world. What do I really have, compared with what's out there?

You say, are you nuts? Who the heck cares about what you haven't found yet? What you've got now is a gold mine!

That's the Jewish approach. Any aspect that you learn about, or can incorporate into your life, is a gold mine. What does it matter what aspect of Judaism you're not ready to take on? In Judaism, every mitzvah is of infinite value. Every mitzvah is more than any gold mine. Don't worry about what you can't do. Even if you never take on another mitzvah, you've still struck eternal gold.

The best advice: Relax.

Here's a true story that happened about 80 years ago in Jerusalem.

One Saturday afternoon, a young boy was walking in the Old City of Jerusalem. Suddenly he saw a gold coin on the ground. This was no mere candy money; this was a gold coin! Since it was ownerless he would be able to claim it as his. But there was one problem: The boy would not handle money on Shabbat. Suddenly he had the idea to guard it by putting his foot over the coin - and stand there until Shabbat ended... in four hours!

One hour passed and then another. Things were going well. But then some older boys came along, and said, "Hey, why are you just standing there like that?" He didn't answer them, so they pushed him down and took away the coin.

The boy returned home very very sad. He had tried to do the right thing by observing Shabbat, but wound up losing his gold coin. Later at the synagogue, the rabbi saw the boy and asked, "What's wrong?" When the boy explained the whole story, the rabbi said: "I have an idea how we can fix it. Come to my house when Shabbat is over."

After Shabbat ended, the boy went to the rabbi's house, and they sat down to talk. "I know how disappointed you are at having lost the gold coin," said the rabbi, "so here - I want to give something." And he pulled out of his desk a gold coin - just like the one the boy had found earlier that day!

"But," the rabbi continued, "I'll give you this gold coin on one condition. In exchange, you give me the merit of the mitzvah you did in observing Shabbat."

The boy thought for a moment and said: "Hmmm... If the mitzvah is worth that much, then no deal!"

The misconception that Judaism is all-or-nothing includes the false idea that a person is either "observant," or "non-observant." But that's not true. In fact, here's a secret:

Nobody is observing all the mitzvot.

That's because certain mitzvot only women usually do - like lighting Shabbat candles or going to the mikveh. Other mitzvot only men can fulfill - like Brit Milah. Others only apply to first-born children, such as the "fast of the first born" on the day before Passover. And only a Kohen can fulfill the mitzvah of reciting the Priestly Blessing.

Other mitzvot - like getting divorced with a proper Get - are procedural mitzvot that are only done under certain circumstances, and that one hopes never to fulfill. Finally, there are many mitzvot that apply only in the times of the Holy Temple, laws that in our day are temporarily suspended.

So when we talk about the totality of mitzvot, we'll never do them all anyway! So rather than get overwhelmed with the vastness of it all, better to be realistic about what we can do, and move forward in a positive way.

Let's say, for example, that a person wants to try the mitzvah of prayer. We may go to synagogue and see someone immersed in intensive prayer for one hour. We cannot conceive of how we could possibly get to that point ourselves. That's understandable, especially for one who is not fluent in Hebrew. So it's a matter of knowing which prayer gets top priority - for example, the Amidah prayer.

The Amidah has 19 blessings, and it's very difficult to concentrate for that entire time without being distracted, or one's mind wandering to other things like shopping and checking your email. So the key is to take on a small goal: "I am committing that for the first prayer of the 19, I will not rush nor allow anything to interfere between me and these few words." That goal is realistic and attainable, and one can begin to approach a high degree of intensity and concentration on that one prayer.

What this does is give a taste of the higher goal. All that's needed is to extrapolate to all 19. This is much more effective than starting off by saying, "Today I'm going to pray the entire 19 with great concentration!" - and then after three words, you're thinking about what's for breakfast.

If it's too lofty a goal, then at least taste it once. Break down a huge goal into bite-size steps that are realistic to achieve, and will give a taste of the full goal.

In Jacob's famous dream, God shows him a vision of a ladder reaching toward Heaven. Spiritual growth, like climbing a ladder, must be one step at a time. By setting small, incremental goals, we are encouraged by the periodic success. To make the plan foolproof, make your initial goal something you know you can reach. Tasting success will bolster your confidence and determination, and you can use this energy to strive for higher goals. Remember, the longest journey begins with just one step. And what goes in slow, will remain.

[phkrause]

Elul 2 

Life in Perspective

I'm in high school and am starting to think about life. Everything seems so superficial - relationships, the media, fashions. I don't want my life built around that. What advice can you offer?

The Aish Rabbi Replies:

Every human being is comprised of two components -- the physical (body) and the spiritual (soul). Each wants to be nourished and sustained, yet each achieves this through very different means. The body seeks comfort and immediate gratification: food, sleep, power, wealth. The soul seeks longer-lasting, eternal pleasures: meaning, love, good deeds, connection to God.

The Talmud says: "Who is the wise person? He who sees the future." This ability to consider long-term, spiritual consequences is what distinguishes the mature from the immature. A child cannot predict that eating 20 pieces of candy will lead to a painful stomach ache. A college student may not see that promiscuity can lead to life-threatening disease. Or a father may not see that working overtime can lead to irreparable disconnection from his wife and children.

Today, each of us is fighting the battle between body and soul. The multi-billion-dollar media machine is constantly enticing us to buy into the lifestyle of "Instantaneous-ism." Between fast-food restaurants, disposable products and instant on-line everything, we have become accustomed to a world where immediacy is the norm. And the effect is that we've lost our sense of perspective.

To win the battle, we must be proactive in undertaking spiritual activities. Something as simple as saying a blessing over food turns a "physical" act into a spiritual experience. Otherwise, what really separates us from animals?

The story is told of Rabbi Alexander Ziskind (19th century Europe) who had a personal custom after Yom Kippur. Each year he would break the fast with boney fish. Why? Because in this way, he would be forced to eat slowly and not gorge the food. The rabbi was determined that his soul maintain control over his body.

It is one's ability to moderate (not squelch, but curb) the body's needs that gives us the freedom to pursue the needs of the soul. Because when all is said and done, our lives are only as good as the soul we've nurtured. Next time you're at a funeral, listen closely to the eulogy: They speak about how he was a good parent, how he donated money to help build a hospital, how he cared for others, and how he was loyal to his faith.

You will never hear about what kind of car he drove, or how many different restaurants he tried, or how much money he had. Because deep down, we all know what is truly important, what is ever-lasting.

So keep your eye on the ball. Acquire wisdom. Know exactly what you're living for. Our actions today, and the choices we make, affect not only our own lives, but influence generations to come.

[phkrause]

Elul 3 

Getting Started

I am married to a non-Jew. I swing back and forth between "doing" the traditional things and then not doing anything at all. As a Jew, I have decided to focus on Judaism in my graduate program. However, this summer I would like to begin my studies on my own. I can read and write Hebrew pretty well. In your opinion, what is the best way to get started? Should I begin with the Talmud? I continue to come back to missing the traditions, and need to know how to begin and how to stay on course. Where do I start?

The Aish Rabbi Replies:

In general, where should you start?

Believing in God is the primary commandment in Judaism.

Who is God?

God is the Creator of the world who gave the Torah and its commandments to the Jewish people at Mount Sinai. (see: http://www.aish.com/h/sh/se/48943936.html)

A good way to bring that concept into your life is through prayer. Open your heart to Him and He will surely help. As it says: "God is close to all who call sincerely" (Psalms 145:18).

The best way to learn about Judaism is to live near a Jewish community which has adult education programs, rabbis you can talk to one-on-one, Shabbat hospitality programs, etc.

If that is not an option, then try Torah education websites, such as Aish.com. You should get a basic Jewish library started in your home (http://www.aish.com/jl/sp/ns/48971206.html). While commuting or cooking, you can also listen to audio lectures from the thousands of titles available at www.aishaudio.com.

If you are interested in trying out one-on-one Jewish learning, I recommend signing up at http://www.partnersintorah.org/. Any subject can be learned, by phone or in person, at a time that's good for you. This service is absolutely free.

Also, it is very important to attend a Discovery seminar. That frequently can make a big jump-start, by providing a framework and overview of the entire gamut of Jewish history, philosophy, and answering the questions, "Why Be Jewish," "Does God Exist," and "Is Torah True?" The seminar is given in hundreds of cities throughout the world. For more info, go to http://www.aish.com/dis/

Best of luck and let me know how it goes!

[phkrause]

Elul 4 

613 Mitzvot

What is the earliest reference to the Torah having 613 mitzvot? Where does this list come from? This is a matter of dispute here in South Africa, where a radio talk show host made some inaccurate statements about Judaism by saying that the 613 laws were only formulated thousands of years after the Torah was written. Can you please clear this up?

The Aish Rabbi Replies:

Answering your question requires a little understanding of Jewish history.

At Mount Sinai God gave the Jewish people the Torah. The word "Torah" literally means "teaching." Included in this Torah were many laws that the Jewish people became obligated in performing from that point on. Over the 40 years in the desert, the Torah was written down onto a scroll by Moses. This became known as the Written Torah, because it was written down and sealed before their entry into the Land of Israel. (It is also commonly called the Five Books of Moses.)

Although the Written Torah contains the 613 mitzvot, it does not spell out exactly what they are. Along with the various laws that were commanded to the Jewish people, such as the commandment to wear Tefillin and to rest on Shabbat, came an oral explanation that explained exactly what the mitzvah entails. This is called the Oral Torah, as it was meant to remain as an "oral tradition" and passed on from parent to child throughout the generations. Some 1700 years ago, when the harsh Roman persecutions threatened the transmission, the Oral Torah was written down to form the Talmud.

Although the Written Torah does not state the exact number of the mitzvot, there is a clear tradition in the Oral Torah that the total is 613. The Talmud (Makkot 23b) states that God taught Moses 613 mitzvot, 365 negative ones ("don't do X") corresponding to the days of the (solar) year, and 248 positive ones corresponding to the limbs of the human being. The overall message is that the mitzvot serve the purpose of perfecting mankind, in both the dimensions of space and time.

It should be mentioned that although our tradition states clearly the totals, never does it tell us the precise list. This has engendered much discussion among the medieval scholars what precisely constitutes the list and the principles for counting mitzvot. For example, should we count the administration of each of the four types of death penalties as separate commandments or as a single one? The discrepancies are for the most part minor, but the precise rules for classification require much analysis. Some of the scholars to have compiled their own lists are Maimonides, Nachmanides, and R. Moshe of Coucy (known as SeMaG after his main work).

Another well-known hint to the 613 mitzvot dates from the story of Jacob. When Jacob was returning to the Holy Land from Laban's house in Aram, he sends Esau a conciliatory message. It began, "I have dwelled (GARTI) with Laban..." (Genesis 32:5). The Midrash ingeniously points out that the Hebrew word "garti" contains the same letters as "taryag" – the representation of the number 613 in Hebrew letters. Thus, Jacob's implied message was, "With Laban did I dwell, and the 613 mitzvot I observed." One implication of this is that the Patriarchs observed the Torah long before it was given at Sinai.

For a list of the 613 mitzvot, see: http://www.aish.com/jl/m/m/48945081.html