Ask the Rabbi

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Adar I 2

Overcoming Jealousy

Society seems so driven by materialism. Who can get ahead of who! I try not to get caught up in this, but I frequently find myself getting jealous of what others have. How do I stop being jealous of them?

The Aish Rabbi Replies:

I'd like to share with you a true story:

When I was a young boy, I remember sitting in the back seat of our Ford staring jealously at a beautiful limousine that had pulled up alongside us.

"Hey Mom," I said excitedly. “Look at that car! Could we get one just like it?"

"Dear," my mother said gently, "do you have any idea what kind of car that is? I am sure you do not want one. It's a hearse."

Everybody has their own package of ups and downs in life. And as the old saying goes: If everybody put their troubles into bags and set them at the center of the room, whose bag would you choose to take?

Your own.

Just as we would not be jealous of a person that has an entire cabinet filled with expensive medicine, so should we not be jealous of someone that has more materialism than we have.

When we see what other people have, we should think to ourselves the following: "I'm so lucky that I don't need all the things they need!"

Whenever you find yourself feeling jealous, keep the following things in mind:

• Whatever one has is from God.

• Though some people have more and some have less, every person has what he needs for his mission in life.

• What each one of us owns is suited for his own individual mission.

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Adar I 3

Blue Techelet Thread

I was in Israel recently and saw some religious men wearing tzitzit strings with a blue thread. I thought the strings were supposed to be white. What was this blue?

The Aish Rabbi Replies:

The Torah prescribes a blue dye called "techelet" to be used as one of the strings on the Tzitzit, and also used for dying priestly garments. (see Exodus 25:4 and Numbers 15:38)

However, Tzitzit are still fit for use even if they lack the blue string.

Techelet was a bluish color, obtained from the fluid of a sea creature called the chilazon (Tosefta Menachot 9:6). It is found on the coast of northern Israel, though here is a disagreement among scholars regarding what the chilazon actually is. Some say it is a snail, others say a squid, and some claim it is another type of mollusk.

At any rate, this particular dye was very precious and because of its value, the Romans (who conquered Israel in 63 BCE) seized control of its usage. This caused the Jewish dyers to go underground. By 639 CE, at the time of the Arab conquest, the secret of techelet was lost all together.

In the 1850s, Rabbi Gershon Henoch Leiner, the Radzyner Rebbe, began to search for the long lost chilazon. What he came up with was a type of squid that fit the Talmud's description. Within a few years, thousands of the rebbe's followers were wearing techelet.

However, in 1913 Rabbi Isaac Herzog (the Chief Rabbi of Ireland and later the Chief Rabbi of Israel) discovered that the techelet dye of the Radzyner Rebbe included iron fillings in the process. Rabbi Herzog ruled that this makes the dye synthetic – and thus unfit for use. Nevertheless, there are still people today who wear the Techelet of the Radzyner Rebbe.

As Rabbi Herzog continued his research, he found that the French zoologist Henri de Lacase-Duthiers had discovered a mollusk called murex trunculus that could create a blue dye. Subsequent research has prompted other Jews to use Rabbi Herzog's techelet.

Today, however, the majority of Jews still do not wear Techelet because we don't have a bona fide tradition coming from the time of the Sages of exactly which animal is used.

Next time you are in Israel, you can stop by the "Temple Institute" located in the Old City of Jerusalem to see examples of wool dyed from the various sea creatures thought to be the Chilazon. To learn more, go to www.temple.org.il and www.tekhelet.co.il.

There are many esoteric meanings to the techelet thread. The Midrash says, "Whoever observes the mitzvah of tzitzit is considered as if he greeted the Divine Presence, for techelet resembles the sea, and the sea resembles the sky, and the sky resembles God's holy throne." (Sifrei – Shelach) Thus the techelet thread is a method of gaining the highest levels of spirituality.

May the Almighty reveal the secret of the chilazon, speedily in our days!

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Adar I 4

Notes in The Wall

I live in America and was wondering if you really put into the Western Wall all the e-mail letters you receive. I have a friend who is visiting Israel and would like her to see my message. If you could post my note it would be greatly appreciated.

And by the way, where did the idea get started to stick papers in the Wall in the first place?

The Aish Rabbi Replies:

Aish HaTorah's Window on the Wall (www.thewall.org) receives thousands of prayers sent to the Wall via email. Each one is printed out (albeit in a very small font – God had good eyesight) and each day a yeshiva student places the messages into the cracks of the Wall.

It is a centuries-old tradition to place notes into the Wall. To answer your question why, let's go to the distant country of Morocco in the 18th century...

"Do you really think I should move to Israel?" Azulai asked his teacher, the master Kabbalist called the Ohr HaChaim.

"Yes," the Ohr HaChaim told him. "And when you arrive, here is a note that I want you to put into the Western Wall."

Azulai diligently packed his belongings, and as for the important note from his rabbi, he sewed it into the lining of his jacket to be sure not to lose it.

In Israel, Azulai was so overcome by distractions that he forgot about the note sewn into his jacket. Every day he would go to the synagogue to learn Torah, but things were very difficult. In Morocco he had been a widely respected teacher and had many friends, but in Israel he experienced loneliness and anonymity. There was no shortage of Torah teachers in Jerusalem – and Azulai was not the kind to push himself forward.

While walking home one day and feeling a bit dejected, Azulai remembered the Ohr HaChaim's note! He immediately ran home, unstitched the lining of his jacket, and took the note to the Western Wall where he inserted it tenderly into one of the cracks.

It happened that in the synagogue the next day, someone had an intricate question in Jewish law – which "coincidentally" was found in the same chapter of law that Azulai was studying! Azulai was able to answer the question immediately. Seeing this, another person asked Azulai a different question – which he was also able to answer. In a short time, Azulai's reputation grew and he once again enjoyed the recognition of the old days on Morocco.

A local rabbi, seeing that Azulai's fortune had turned for the better, asked, "What happened to prompt this change?"

Azulai racked his brains, but could not think of anything specific which might have caused the turnaround.

"I do remember something," he said after a while, "A long time ago my teacher gave me a note to put in the Wall, and I forgot about it until recently."

With a little urging, the rabbi convinced Azulai to go down to the Wall and retrieve the note to see what was written inside. And this is what they read: "Dear God, please let my student Azulai become successful in Israel."

The upshot of this story is that Azulai went on to become one of the greatest Sages of his time, and is known far and wide today by the acronym, the "Chida."

Today, people put notes into the Western Wall every single day. The idea is not that we are praying to the Wall (that would be like talking to a wall!), but rather it is known that the Divine Presence rests on the Western Wall more than other places. (see Midrash Rabba – Exodus 2:2 and Song of Songs 2:4)

Furthermore, the Talmud teaches that all prayers ascend to Heaven through Jerusalem. So writing a prayer on a piece of paper and sticking it in the Wall is like having a continual prayer linked to the prime source.

Today, with millions of people visiting the Western Wall each year, plus all the people using the Internet service, the cracks can get pretty packed with notes. (You can sometimes see one person standing on another's shoulders to get their note into an available crack.) Because of the great volume, all the notes are removed from the Wall twice each year and buried, along with other holy objects that are not being used anymore.

May the Almighty answer all your prayers!

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Adar I 5

Jewish Leadership

In biblical times, there always was a prophet of God who was guiding and advising Israel's kings. At the present time there is no such prophet. How does Israel's prime minister know he is doing the right thing, according to God's will?

The Aish Rabbi Replies:

Prophecy ended in the 3rd century BCE with the deaths of Ezra, Nechemiah and Zechariah.

Although God no longer communicates with us through prophecy, He left a lifeline for all generations. The biblical prophets not only prophesied for their own generation, but even for future generations. That is the unique power of prophecy; since it's divine, it can speak of the future.

The details of these prophecies, and how to interpret them for today, are for the most part explained in the Talmud. Optimally, when a Jewish leader has a question, he gathers all the available political and military information, and then – in consultation with our Sages – looks into the classical Jewish sources for guidance.

This applicability of Torah principles to every place and time has been a key factor in Jewish survival as the "eternal nation."

Unfortunately, many Jewish and Israeli leaders today do not always give due respect to our biblical heritage, and sometimes foray into delicate national issues without properly considering the Torah perspective. This cuts us off from our greatest source of wisdom and national strength.

We pray that out leaders’ eyes will be illuminated with the light of God and His Torah.

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Adar I 6

Tattoo - Holocaust

I have a tattoo on my left arm from the German Auschwitz camp. Since the Torah prohibits tattoos, should I get it removed?

The Aish Rabbi Replies:

Actually, in your case, the tattoo is not a Torah prohibition, since it was done under coercion.

On the contrary, your tattoo is a symbol of your bravery and courage to remain Jewish, despite the evils you had to endure.

I heard a story where thousands of Jews were waiting in line to see a great rabbi. To facilitate order, the rabbi's attendants handed out numbers to those waiting. At one point, an elderly man walked to the front of the line, and said he wished to speak with the rabbi.

"Where is your number?" the attendant asked. At which point the man rolled up his sleeve to reveal his concentration camp tattoo. The man was immediately put at the front of the line.

May the Almighty grant you long life and many blessings.

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Adar I 7

Moses' Horns

I am taking an art appreciation class and we recently studied Michelangelo's statue of Moses, which is adorned with horns. This has anti-Semitic overtones and I am wondering where this idea got started?

The Aish Rabbi Replies:

This comes from a mistranslation of the Torah. The verse (Exodus 34:29) says that when Moses descended from the mountain with the two tablets in his hands, his face was radiant from speaking with God. The Hebrew word for radiant is "keren," which is also the Hebrew word for "horn." Hence the mistranslation.

The deeper meaning behind why Moses' face became radiant has to do with the power of Torah. The verse says that "Torah is light" (Proverbs 6:23). Just as a light illuminates a dark path and allows one to stay on course, Torah gives a person the wisdom to make proper decisions.

The Midrash says that Adam, the first man, had skin which was made completely out of light. This means that Adam was so pure he had no difficulty discerning between truth and falsehood. However, after eating from the Tree of Knowledge of Good and Evil, his skin became opaque like the skin we have today. In other words, he lost his purity and with it the ability to easily discern between truth and falsehood.

Torah has the power to restore the original purity of Adam to mankind, as can be seen from the verse describing the great light radiating from Moses. So too, we all have the opportunity through Torah study to attain great heights of spiritual and moral development.

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Adar I 8

Eating in Non-Kosher Restaurant

I would like to keep kosher but am concerned about how to sustain social interaction with friends and business associates who do not. There aren't too many kosher restaurants where we could meet. Is there anything I would be able to consume in a non-kosher establishment?

The Aish Rabbi Replies:

There are a number of problems with eating in a non-kosher restaurant, even if you order (for example) just a salad.

1) Since insects are not kosher, and frequently bugs attach themselves to leafy vegetables like lettuce, broccoli, etc., ordering a salad would be a problem of kashrut.

2) The knives and countertops used to prepare your salad may have residue of non-kosher ingredients.

3) Sitting at a table in a non-kosher restaurant is a problem of "marit ayin," which means that we have a responsibility to avoid creating a situation where others may draw the wrong conclusion – i.e. a passerby might see you and think that the restaurant is really kosher and it's okay to eat there. Or others might think that since you (who purports to keep kosher) are lax in observance, then somehow it's okay for them, too.

So it would be best for you to try to meet at one of the kosher places. Rabbi Moshe Feinstein does consider the possibility of an exception where agony or financial loss is involved. (Igrot Moshe O.C. 2:40) You should speak with your own local rabbi regarding what circumstances could be considered an exception.

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Adar I 9

Double Torah Portion

I enjoy attending synagogue every Shabbat morning. When it comes to the weekly Torah reading, sometimes we read two parshas. Why is that?

The Aish Rabbi Replies:

The Torah is split up into 54 portions, called parshas. The entire Torah is completed once per year, which works out to approximately one per week.

More precisely, though, there are 54 weekly portions in the Torah, but only 50 or 51 Shabbats in a year. In addition, there are at least two, and sometimes as many as 4 or 5, times when Shabbat falls on a holiday, and the normal weekly portion is not read that week. How are the calendars and the Torah reconciled?

The normal Jewish year (i.e. not a leap year) is generally 354 days long. 354 divided by 7 is 50 weeks, with a remainder of 4. In other words, there are 50 or 51 Shabbats during a normal Jewish year.

There are also certain times when the normal weekly portion is not read on Shabbat. Such instances are during Passover and Sukkot, when at least one day of the holiday happens on Shabbat, and other holidays which sometimes fall on Shabbat. Thus, there are at least two times during the year where the normal weekly portion is not read on Shabbat.

So now we’re down to approximately 48 Shabbats each year when the weekly portion is read. (Actually, we only read 52 of the 54 portions on Shabbat: The first portion of the Torah, Breishis, is always read on the Shabbat immediately following Simchat Torah. The last portion is always read on Simchat Torah, even though that holiday can never fall on Shabbat.)

The way these problems get reconciled is that certain portions can be combined:

• Vayakhel (Exodus 35:1–38:20) and Pekudei (Exodus 38:21–40:38)

• Tazria (Leviticus 12:1–13:59) and Metzora (Leviticus 14:1–15:33)

• Acharei (Leviticus 16:1–18:30) and Kedoshim (Leviticus 19:1–20:27)

• Behar (Leviticus 25:1–26:2) and Bechukotai (Leviticus 26:3–27:34)

• Chukat (Numbers 19:1–22:1) and Balak (Numbers 22:2–25:9)

• Matot (Numbers 30:2–32:42) and Masei (Numbers 33:1–36:13)

• Nitzavim (Deuteronomy 29:9–30:20) and Vayelech (Deuteronomy 31:1–31:30).

Some of these seven pairs of portions are combined each year to reconcile the number of Shabbat readings with the need to complete the annual Torah cycle.

During a Jewish leap year, an extra 30-day month is added to the year in the winter. This allows for at least four more weeks in the year, meaning that there is still a need to combine portions, but not as many as in a regular year.

Thankfully, all this is determined by a pre-set calendar, so there is no guesswork involved. If you’re interested to see how this plays out over many years, you can download user-friendly Jewish calendar software at http://www.aish.com/jl/hol/o/48970511.html

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Adar I 10

Do I Really Need To Give?

I work very hard for my money and I resent the fact that Jewish charities and organizations are constantly hounding me for donations. If I were wealthy, I could understand. But why are they bothering me?

The Aish Rabbi Replies:

The Midrash tells the following story:

There was once a man who owned a large farm. Every year he would harvest a successful crop from the fields, and he'd give the appropriate 10 percent of the harvest to charity.

When this man became older and was on his deathbed, he called his son, and said that he was bequeathing the farm in his son. He warned, "Be very careful to give 10 percent each year to charity." And with that, he died.

The next year, the field produced a large crop, and the son gave 10 percent to charity according to the Torah law and his father's warning. The following year there was also a large crop, and again the son gave away 10 percent. But he thought to himself, "Why am I giving so much of my produce to charity? What a waste!" So he made a resolution not to give charity the following year.

To the son's dismay, the following year's crop was 10 percent of its usual size -- a 90 percent loss!

When his relatives heard, they came to visit him. "We're sorry you lost most of your crop. But it's your own fault. In the beginning, as the owner of the field, you kept 90 percent for yourself and gave 10 percent away. But now that you have refused to give your tenth, God is the owner of the field -- taking 90 percent of the crop for Himself -- and you are the recipient of the 10 percent charity!"

Part of the lesson from this story is that our salary, even though we work very hard for it, is in reality a gift from God. Therefore it is fitting to follow God's instruction to give 10 percent of our earnings to people in need, based on Leviticus 25:35 and Deut. 15:7-8. This is called Ma'aser, literally "one tenth" (hence the English word "tithe"), and is one of the 613 mitzvahs.

Besides this, there is a wonderful feeling in helping to heal the world, and to partner with God and others in the jewish national goal of tikkun olam.

To learn more, read "Ma'aser Kesafim - Giving a Tenth to Charity" edited by Cyril Domb (Feldheim), and "Permission to Receive," by Lawrence Kellemen (Targum Press). See also: Code of Jewish Law - Y.D. 249:2; Igrot Moshe Y.D. 2:112; "Orchat Rabbeinu (Rabbi Y.Y. Kanievsky) 1:302.

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Adar I 11

Degrees of Non-Kosher

Are there degrees of non-kosher food? Meaning, if I'm going to cook a vegi omelet in a non-kosher pan (let's say that was previously used for pork), does it make no difference if I just go ahead and cook a Western omlette – i.e. using actual ham?

The Aish Rabbi Replies:

Yes, it makes a big difference! The general rule is to always try to maximize your mitzvahs and reduce your transgressions.

There is a wonderful story which illustrates this concept. The great rabbi the Chafetz Chaim was faced with a question from young Jewish men who had been drafted into the Russian army during the early 20th century. They asked: "If we are on the battlefront, and they serve us pork, what should we do?"

The Chafetz Chaim replied: "If there is no other food available, then you may eat the pork, because preservation of life overrides the kosher prohibitions."

"But," the Chafetz Chaim continued, "when you eat the pork, you may not lick the bones." In other words, if you're going to transgress, minimize it.

As for your specific case, the pork which is real non-kosher food is actually worse than using the pan which has the taste of non-kosher food absorbed into it.

But here’s a solution: just buy yourself a new frying pan!

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Adar I 12

Extra-Marital Affair

I was recently assigned to a long-term project where I had to work long hours with a colleague who is a married man. We slowly grew closer and now we are in a full-fledged affair. I never planned this, but now I want to spend my life with him. He says he is going to leave his wife very soon. Should I wait it out?

The Aish Rabbi Replies:

You should let the relationship go. Pursuing this relationship (even platonic) will only cause harm to you, to him, and to his spouse.

Infatuation is a romantic feeling that is based purely on physical stimuli. That's what you are experiencing. It is important to understand that infatuation is a temporary state and bears no relation to a real life relationship. You may be missing something in your life at this time and envision that this gentleman can fill this void.

Certainly, he may enjoy the slight flirtation the two of you may be engaging in - if it is a flirtation and not simply the response of a nice guy who has a sense of humor and a nice personality. However, this is not something that would be healthy for you to latch onto or consider pursuing.

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Adar I 13

Pinking on Drurim

If it is so good to get drunk on Purim, why not do it all the time?

The Aish Rabbi Replies:

In the days of Mordechai and Esther, the Jews went from being the target of annihilation, to being the heroes and victors. It was a miraculous 180-degree shift in fortune. We learn from here that even though it may be hard to see God in the world, even when things look really bad, in some way it has to be for the best. Because there is a beneficent God behind everything, manipulating events for our good.

So what does this all have to do with drinking?

When we drink, we loosen our reliance on physical senses - and our souls are freer to transcend limitations and feel the Oneness of God and the universe. We see that everything is part of God's "grand eternal plan" - where ultimately Haman is punished and Mordechai is rewarded. There is indeed ultimate justice.

That's why the Talmud (Megillah 7a) says that "A person should drink on Purim until the point where they can't tell the difference between "Blessed is Mordechai" and "Cursed is Haman." We drink to the point where we can't intelligently debate which aspect of God's revelation is greater. Because in truth, it's all the same.

On Purim, we wear costumes and perform skits - mocking our hang-ups, idiosyncrasies, and worries. We attack the source of our debilitating anxiety - and laugh about how silly it really is!

So why don't we drink all the time? Because while alcohol can help a Jew lose inhibitions and get closer to God, this is only the beginning. Performance of mitzvahs require a clear mind and steady hand. On Purim, we try to jump-start a process which will carry us through the rest of the year.

By the way, on Purim one should not become so drunk that he will be negligent in performing mitzvahs, since it is improper to pray if one is "unfit to stand before the King."

To learn more, go to http://www.aish.com/h/pur/

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Adar I 14

Comforting Mourners

How do I speak to my brother who just lost his 12-year-old son in an accident? He and his wife are devastated and I want to make sure I choose the right words.

The Aish Rabbi Replies:

The Bible tells about Job who suffered terrible afflictions – he lost his home, his family died, and he was stricken with disease. When Job's friends came to console him, they stayed for an entire week without saying anything. They simply sat there and empathized.

So instead of thinking about what you can say to your brother, just try to feel what he is feeling. That will communicate much deeper than words. Because in truth, there probably are no words that can console him – at least not while the tragedy is so fresh.

This approach is codified in Jewish law, which says that when you go visit a mourner, you should not speak until the mourner says something first. Just wait until they say something and then try to be as understanding as possible. Let them express how they feel.

In addition, try to help out with everyday things like cooking, shopping, etc. Doing so will relieve them of any distractions, and enable them to fully process their grief.

For more, see "A Practical Guide to Paying a Shiva Call" - http://www.aish.com/jl/l/dam/48970361.html

May your family know no more sorrow.

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Adar I 15

Haman and the Half-Shekel

I read that the Half Shekel that Jews give relates to Haman's offer to pay 10,000 "kikars" to Achashverosh for the right to annihilate the Jews (Esther 3:9).

My question: If one kikar equals 3,000 shekels, and Haman offered 10,000 kikars, then he gave 30 million shekels. But you wrote that he gave 300,000. If you could resolve this question, I would appreciate it.

Also, what is the approximate value of the biblical half-shekel in today's U.S. dollars?

The Aish Rabbi Replies:

You're right about one thing - the math here is confusing! Let's try to work through the steps:

A) Haman offered 10,000 kikars, and since one kikar equals 3,000 shekels, Haman was in effect putting a price tag of 30 million shekels on the Jews.

There are 600,000 main souls in the Jewish nation (see Numbers 2:32). At one half-shekel per person, that equals 300,000 shekels.

C) However, the "Holy Temple" currency is actually worth twice the value of a regular currency (such as that given by Haman). So actually the Jewish half-shekels totaled 600,000 of Haman's shekels.

D) Additionally, the obligation to contribute the yearly half-shekel begins at age 20 (Numbers 1:3). Given an average lifespan of 70 years, that means 50 years of giving half-shekels. Fifty (years) multiplied by 600,000 (main Jewish souls) equals 30 million - the exact amount offered by Haman to Achashverosh.

All this is explained by the "Bach" - Rabbi Yoel Sirkes (17th century Poland), based on the commentary of Tosfot to the Talmud (Megillah 16a).

Had enough? Another explanation is as follow: Since 50 shekels is the donation value of an adult male (as specified in Leviticus 27:3), this amount multiplied times 600,000 souls equals 30 million.

This and other explanations are given by Rabbi Yaakov Emden on the Talmud; Rabbeinu Bachaye - Parshat Pekudei; Midrash Chazkuni - Parshat Ki Tisa; Panim Me'erot 3:30; Binyan Tzion 144; Tzitz Eliezer XI 1:8.

As for the current value of a biblical half-shekel, Maimonides records it as weighing 160 grains of barley, which is equivalent to 8 grams, or 0.28 ounces. With the current rate of silver at about $28 USD per ounce, that means a biblical half-shekel equals about $8.

In other words, Haman was willing to pay about $200 million to annihilate the Jews.

Now don't you wish you'd been paying more attention in ninth grade math class?

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Adar I 16

Blessing on Natural Wonders

We will be traveling to Switzerland on vacation. When you visit the gorgeous mountains, is there a special blessing to recite?

The Aish Rabbi Replies:

When seeing unusually shaped or beautiful mountains, that one can readily recognize as a wonder of God, one should recite the following blessing (Code of Jewish Law - O.C. 228:1,3):

"Boruch Ata Adonai, Eloheinu Melech Ha'Olam, Oseh Ma'aseh Breishit"

Blessed are You God, King of the universe, who fulfills the act of Creation."

Some guidelines:

- This blessing may only be recited by one who is awed by the height of the mountain. Therefore, one who is not impressed with such mountains (perhaps as a result of familiarity) does not recite the blessing. (Orchat Rabbeinu 1:117, citing Chazon Ish)

- Similarly, this blessing should not be recited from an airplane where the height of the mountain cannot be appreciated. (V'Zot HaBracha, p. 155)

- If the mountain was seen in the past 30 days, the blessing is not recited. (Mishnah Berurah 228:2)

This reminds me of a story:

Near end of his life, Rabbi Shimshon Rafael Hirsch announced that he was going to tour Switzerland on foot. His students were shocked, and tried to dissuade him from risking his health.

Rabbi Hirsch explained: "When I come before Almighty, I will have to answer for many things. But what will I tell Him when He asks me, "Shimshon, did you see My Alps?"

Here's wishing you a safe and pleasant trip!

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Adar I 17

Timers on Shabbat

There is a new guy in our Penn State group who has been coming to Friday night services, and also follows the crowd to my place for the Oneg Shabbos party. He is very curious and asks good questions. His latest question did not stump us to find an answer, but he did not agree with our explanations. His question deals with setting timers for lights on Shabbos. He wants to know:

1) Why is it permitted to set a timer? Isn't that just a cop-out to not being able to turn on the lights yourself?

2) If you can set a timer, why can't you program a computer to perform a whole series of Shabbos activities?

What do you think, Rabbi?

The Aish Rabbi Replies:

The rule is that on Shabbos one cannot perform creative activity. Connecting an electrical circuit is deemed a creative activity.

However, setting lights on a timer on Tuesday, and having them go off on Saturday while I'm somewhere across the country, is obviously not called "performing a creative activity on Shabbos."

The only reason why someone would think that a Shabbos timer is "cheating" is based on a misperception that Shabbos is all about suffering and denial. Actually, God wants us to enjoy life, so he gave us certain guidelines - e.g. "spend one day with your family and don't run off in a million directions." But within those guidelines, we are encouraged to use our creativity.

As every basketball fan knows, it is through structure that a player finds his greatest personal expression. Michael Jordan was great because of what he could do WITHIN the rules. It is those very rules which provide discipline and direction. Without that structure, he would not be half the player that he is.

But nobody claims that Michael Jordan is cheating because he can perform aerial acrobatics that no one else can! Is a slam dunk cheating because basketball was really meant to be a game of shooting?

So the question remains: Why not automate everything on Shabbat, in order to do laundry, check email, etc.?

The answer is that we cannot use a timer for things which are generally not common to use timers for, because then people might see us using it and think we did it on Shabbos. Lights are commonly on timers; laundry machines are not. (There are other halachic issues as well, but for now this should suffice. Needless to say, for all questions of practical law, one should discuss the matter with a rabbi first.)

Continued success with your Shabbos parties!

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Adar I 18

Get Document - Technical Requirements

I am getting divorced and need to order a Get document. Is there something online available for download?

The Aish Rabbi Replies:

A Get must be written in a very specific way, and only under the supervision of an expert rabbi who is well-versed in these laws. For example, the Get must be written specifically for this couple, and a pre-printed document cannot be used. There are other complex factors as well, including the type of people who must witness the giving of the Get, and precise formulas for the spelling of words and names. All of this must be done properly, or else the couple is still considered as if fully married.

The Get document is written by a trained scribe (sofer). It contains 12 lines of text, written in Aramaic which was the vernacular during Talmudic times. The text states the location, man’s and woman’s names, and a brief pronouncement that the woman is now free to remarry. The man hands the Get to the woman, in the presence of two authorized witnesses. There are no prayers or blessings involved. The entire proceeding normally takes about an hour, and usually takes place in the rabbi's office.

In situations where direct contact between the husband and wife would be difficult (due to either geographic constraints or emotional displeasure), the process can be done via proxy.

The Get document itself remains in the files of the officiating rabbi, and is torn so that it cannot be used again. The rabbi issues a certificate of proof to both parties, attesting to the fact that a Get was properly drawn up, delivered and accepted, and that each party is free to remarry.

A Get can be arranged at any subsequent time, even years later. Nevertheless, from the standpoint of Jewish law and as a practical matter, it should be done as soon as possible.

For assistance in arranging a proper Jewish divorce, go to kayama.org.

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Adar I 19

Torah Source for Pi

I am a scientist and enjoy studying the Torah lessons found on Aish.com. But from a professional standpoint, I feel that scientific information is more accurate and reliable. Is that a valid perspective?

The Aish Rabbi Replies:

Yes and no. on one hand, when it comes to things like medicine, we have to rely on modern science. Yet on the other hand, we have seen time and again where science evolves its theories, and something that was once considered crazy - like the Big bang - becomes accepted as fact.

The Torah is absolute and immutable, and there are many examples of how the Torah reflects a deeper scientific wisdom. Here's one:

The verse says: "[King Solomon] made a molten sea of 10 cubits from rim to rim, with a round circumference, five cubits in height, and a 30-cubit line of circumference." (1-Kings 7:23, 2-Chronicles 4:2)

The verse describes King Solomon's pool as a circular structure with a circumference of 30 cubits and a diameter of 10 cubits. Thus: 30 divided by 10 equals 3. This value is considered a very primitive approximation of Pi.

Historians have generally attributed the first close approximation of Pi to the Egyptians, in their construction of the Great Pyramid, as described by Abbe Moreux in his "La Science Mysterieuse des Pharaons" (Paris, 1923).

Now let's look at the writings of The Vilna Gaon (18th century Lithuania), who writes:

In each of the two Biblical verses describing King Solomon's pool, the word for "line" is written differently. What is the possible reason? If we take the gematria (numerical value) of the two spellings, we find something very significant.

The word "line" in 1-Kings 7:23 is spelled Kuf-Vav-Heh, which equals a numerical value of 111. The word "line" in 2-Chronicles 4:2 is spelled Kuf-Vav, a numerical value of 106.

If you calculate the ratio of these two values to four decimal places (1.0472), then multiply by 3 (the biblical value of Pi in its simple reading), the result is 3.1416 - the precise mathematic value of Pi, correct to four decimal places.

Many scientists acknowledge the deeper scientific truths of Torah. I recommend reading the writings of Dr. Gerald Schroeder, author of Genesis and the Big Bang, The Science of God, and The Hidden Face of God.

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Adar I 20

Race or Religion?

I will be giving a speech on the topic of "Jews: Race or Religion?" My mother always taught me that it is a race. I want to get expert advice, so would you consider Judaism as a race or a religion? And what precisely is the basis of Jewish belief and nationhood?

The Aish Rabbi Replies:

To categorize Judaism "only" as a religion is a misunderstanding. The Jewish people are a nation, who share a common land (Israel), a common religion (Judaism) and a common history (dating back to Abraham).

What is amazing is how the Jews have maintained their distinct national identity having been scattered to the four corners of the globe. This achievement was possible only because of our adherence to the Torah, the "constitution" of the Jewish people. The Torah lays out the scope of personal rights and obligations, as well as laws covering lifecycle, business practice, medical ethics, parenting, married life, etc. Observance of the Torah was thus the thread which kept the Jewish people alive, and thriving, in every place and time.

Judaism cannot be classified as a race, because anyone can become a Jew by converting. The convert is considered a Jew in every regard, and his relationship with God is the same level as that of every other Jew. Come to Israel and you will find black Jews, oriental Jews, Indian Jews, etc.

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Adar I 21

Home Study

I need a good book on Judaism. My wife is Jewish and I recently found out that I am, too! We want to raise our kids Jewish. I have read extensively on the subjects of philosophy, religion and psychology. I need something with some real meat, not a yawn intro book.

The Aish Rabbi Replies:

The first place to start, of course, is with the all-time bestseller, the Bible. It is not a yawn! I recommend the "Stone Chumash" (artscroll.com), because it will give you a proper Jewish translation plus extensive commentary.

Jewish life is based largely around the calendar year. "The Book of Our Heritage" by Rabbi Eliyahu Kitov (feldheim.com) is a classic work, featuring a lively and scholarly explanation of all the laws and customs of the Jewish holidays.

An understanding of history is also integral. Rabbi Ken Spiro has written an excellent book filled with facts and anecdotes – "Crash Course in Jewish History" explores the 4,000 years of Jewish existence from Abraham to Zionism, while answering the great questions: Why have the Jewish people been so unique, so impactful, yet so hated and so relentlessly persecuted?

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

May the Almighty guide you and your family on the path to Jewish fulfillment.

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Adar I 22

All Jews Equal

I often get the feeling that Jewish groups are judgmental of one another, as if to say that one type of Jew is better than another. This causes division and dissension. How can we prevent this from snowballing any further?

The Aish Rabbi Replies:

The Talmud says that our long exile was caused due to dissention amongst our people. So your question is extremely relevant to the Jewish national situation today.

Judaism says that no person is inherently better or worse than another. The Book of Numbers begins with a census of the Jewish people. Far from reducing everyone to a number, this census teaches us that every Jew is important. The kabbalists point out that just as 600,000 Jewish souls stood at Mount Sinai, so too there are 600,000 letters in the Torah (including the white spaces between letters). Just as a Torah Scroll is invalid if even a single letter is missing, so too the Jewish people are handicapped if even one Jew is missing. Each and every Jew is completely integral – regardless of occupation or skill.

According to the Torah, can we know who is a "good Jew"? If a terrorist would order the greatest rabbi to kill a thief or else be killed, the rabbi is forbidden to murder, even in order to save his life. Why? Because, the Talmud says: "Nobody knows whose blood is redder." No one can judge the worth of another person because no one knows where another person is situated on the ladder of life – where he began and how many rungs he has climbed. Perhaps the thief, given his life's circumstances, is making greater, more difficult life choices than even the finest rabbi.

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

If one person is born with physical strength and becomes a brick-layer, while another is born with a sharp mind and becomes a brain surgeon, each makes his own important contribution to society. Neither should feel any more or less valuable than the other. It is arrogant for someone to think that being born with more talent somehow makes them better. The Talmud says that the only thing we earn is our good name and character. Everything else is a gift. In the words of Rabbi Zelig Pliskin, true self-esteem comes from focusing on your spiritual growth, not on superficial signs of status. Because no one person's "package" is inherently better than another.

Rabbi Rafael of Barshad (19th century Europe), summed it up as follows: "When I get to Heaven, they'll ask me, why didn't you learn more Torah? And I'll tell them that I'm slow-witted. Then they'll ask me, why didn't you do more kindness for others? And I'll tell them that I'm physically weak. Then they'll ask me, why didn't you give more Tzedakah? And I'll tell them that I didn't have enough money. But then they'll ask me: If you were so stupid, weak and poor, why were you so arrogant? And for that I won't have an answer."

The best policy is for all of us to stop judging each other and respect each other instead.

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Adar I 24

Hamsa

I received a gift from an Israeli friend. It is a beautiful mosaic Hamsa, or Miriam's Hand. I am interested in the Hebrew prayer that appears on the back of it. I am wondering if there is an English or transliterated version available. Some say having a Hamsa in the house gives good luck, while others say it is a protection against the evil eye. Can you tell me more about this?

The Aish Rabbi Replies:

"Hamsa" is the Arabic word for five. It is customary for Arabs and Jews from the Middle East to raise their hand (five fingers) for good luck and against (Ayin Hara) an evil eye. In Exodus 17:11, we see that when Moses raised his hand, the Jews were successful in battle against Amalek. Conceivably, this is where it originated.

Some have the Hamsa fingers drawn and filled in with Kabbalistic words. This is considered a "Kamaya" (amulet) which is a sort of prayer for good luck. (Code of Jewish Law - Y.D. 179:12)

There is no set text to what prayer is placed on back of the "hand," but usually it is a blessing for peace in the house, or for a successful business. Although your text may be different, here is a sample of what the blessing may say:

"Let this house be a beautiful, peaceful abode. Let tranquility, unity, blessings and success abundantly fill each room, with help from the Heavens above. Let there be raised a righteous generation under the shade of this roof, who will fill this house with the sound of Torah. And let the Divine Presence exist in every corner."

Here's wishing you that all these words are fulfilled!

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Adar I 25

Few in Number

I'm doing research on Jewish history and I came across an amazing statistic: when the Common Era began, Jews comprised 10 percent of the Roman Empire. Yet somehow the number of Jews today has failed to keep pace with the expected population growth over a period of 2,000 years. What happened?!

The Aish Rabbi Replies:

Let's start from the beginning of Jewish nationhood. It is estimated that 3 million Jews left Egypt at the biblical Exodus (based on 600,000 male Jews between ages 20-60). To get a sense of perspective, 3,000 years ago the number of the Chinese in the world was roughly the same as the number of Jews. Simple demographics tell us that the Jewish people today should number in the hundred of millions.

The reason why our numbers have not grown substantially is due to thousands of years of persecution, servitude, pogroms, expulsions, Crusades, forced conversions, the Holocaust, etc.

Also, the phenomenon of assimilation has sapped Jewish numbers – as we see today in America and elsewhere with over 50% intermarriage.

Amazingly, the Bible predicts this as a historical reality: Deuteronomy 4:27 and 28:62 declares: "You shall remain few in number among the nations where God shall lead you."

How have other nations, China or India, for example, managed to stick around for so long? There have definitely been historic conquests of these civilizations. Why didn't they disappear?

Their sheer numbers! There are so many of them that when the conqueror comes in, the conqueror gets swallowed up! There are just too many of them to simply fade into extinction.

But the Jews keep diminishing and diminishing, yet we're still hanging in there, bouncing along at the bottom of the graph.

Despite the fact that our tiny size would almost guarantee extinction, the Torah predicts that the Jews will be an eternal nation.

The Torah tells us, "Zechor yemot olam." Keep your eyes on history. And when you do, you begin to perceive that something or someone is pulling the strings. It doesn't matter if the world hates you, persecutes you, scatters you throughout the globe... somehow you're going to remain with your identity intact, even if you're the tiniest nation in existence.

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Adar I 26

Rollerblading on Shabbat

My fiance and I both enjoy rollerblading. I am curious to know if it is okay for us to rollerblade in a park on Saturdays if our intentions are to have fun rather than get in shape. Thank you very much.

The Aish Rabbi Replies:

It's funny you should mention this. I recently had to visit someone in the hospital on Shabbat afternoon, and walked 16 miles in the process. As I was walking, I saw some kids rollerblading, and thought to myself, "What a great idea. This could have really cut down my travel time!" It was too late to do anything about it, but I registered the idea for the future.

In answer to your question, it is permitted to use rollerblades on Shabbat, provided one does not carry them (i.e. when not wearing them) in a public domain. However, if rollerblades are customarily not used on Shabbat by observant Jews in your community, then you should also not use them. An exception could be made in case of pressing need, for example my hospital visit.

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Adar I 27

Kosher Symbols

When I was growing up, most kosher products had the symbol O-U. But now there seems to be everything – Texas-K, California-K, Minnesota-K. How do I know what kosher supervision is considered reliable?

The Aish Rabbi Replies:

Be aware that just because a product is labeled with a "K" does not necessarily mean it's kosher. In America, there is no law barring a company from putting any letter they want on a label, whether the product is ice tea or pork rinds.

One rabbi told me that he was supervising a kosher bakery in Florida, and when they wanted to start using a non-kosher ingredient, the rabbi told them, "If you use that ingredient, then I will have to remove the certification." They replied, "That's okay, we'll just continue putting a 'K' on our packaging anyway."

For reliable supervision, O-U, O-K, Star-K, and Chaf-K are some of the most common symbols (called “hechshers”). There are many others, some good and some not-so-good. If you have a specific question, you should check with a rabbi well-versed in Jewish law, or try the web site www.kosherquest.org.