Ask the Rabbi

[phkrause]

Adar II 23

Hitler's Level of Accountability

I have been wondering about the status of someone like Hitler who did not actually kill the 6 million with his own hands, but ordered it done by his emissaries. Does murder by his agents put him into the category of a mass murderer for all those they killed? Or does that just make him evil? Since the ones who perpetrated the murders all had free will, perhaps only they are actually considered "murderers" while their Fuhrer is technically exonerated from those acts? Just wondering.

The Aish Rabbi Replies:

You are asking a dual question: What is the culpability of one who hires or orders one to do a sin, in this case, murder? Secondly, if the director of the act is culpable, does that release his messengers from their responsibility of murder and all the blame goes to him?

In the Talmud, the opinion of Shamai is that if one sends an agent to murder someone, the agent is considered the murderer and not the one who sent him. The majority opinion, however, disagrees with Shamai and holds that the dispatcher is a murderer. (Kiddushin 43a)

Maimonides, when codifying this law, writes: "...One who hires a killer to murder another, or sent his slave to do so... is a spiller of blood and the sin of murder is on his hands; he deserves the punishment of 'death by Heaven' but he does not receive the death penalty by a court of Jewish law..." (Laws of Murder 2:2)

We see clearly that according to Jewish law one who hires or orders another to murder is considered a murderer himself. This is one of a number of examples where, due to the lack of a clear action, one is considered a murderer in the "heavenly court" although a penalty in a Beis Din or Jewish court could not be meted out; it is left to the "heavenly court" to exact justice. We similarly find that King Saul was considered a murderer for sending his army to kill the inhabitants of Nov, the city of the priests, (see 2-Samuel 21:1, with Rashi, and verses 1-10).

The question still remains as to the responsibility of the messenger who actually perpetrated the murder; does the culpability of the dispatcher release him from blame?

The Maharal (16th century Prague) says that when Esav was coming to kill Jacob, not only he but all his 400 warriors were liable for the death penalty. Although the 400 were coming by force of their king and commander, Esav. Murder, being one of the three cardinal sins, obligates one to forfeit his own life rather than murder another. The fact that Esav would kill them if they did not carry out his command is therefore not an excuse which would release his men from blame (Gur Aryeh, Genesis 32:8).

All this, and other sources out of the scope of this column, show clearly that Hitler was not only evil, but a mass murderer, personally responsible for the murders of every one of the 6 million Jews as well as many millions of gentiles. His henchmen who carried out his evil will remain fully responsible as well; the "Fuehrer's" command does not exonerate them from full personal culpability.

[phkrause]

Adar II 24

Pluralism

I get upset when I see different Jewish denominations at odds with each other. Why doesn’t everyone just accept everyone else? Or perhaps is there a way to know which of the denominations is the most correct?

The Aish Rabbi Replies:

A Jewish man is shipwrecked on a desert island. After 10 years he's finally rescued by a passing ship. When the rescuers embark on the island, they are surprised to find the man has built himself an entire civilization: golf course, restaurant, and two synagogues.

"But since you're here all alone on the island," they asked, "why do you have TWO synagogues?"

"Because," replied the man, pointing to the buildings, "that's the one I go to, and that's the one I don't!"

At the core of the pluralism issue is the debate over whether there's "More than one way to be a good Jew." Indeed, there have always been divergent streams of observance – like Chassidic, Sefardic vs. Ashkenazic, and even the Talmudic arguments between the Talmudic academies of Shammai and Hillel.

And yet, historic precedents show that there are limits to pluralism, beyond which a group is schismatic to the point where it is no longer considered Jewish. For example, everyone considers Jews for Jesus as outside of the legitimate Jewish sphere. The disagreement, then, lies in defining exactly what are the acceptable limits of divergence.

Historically, any Jewish group which denied the basic principles of Jewish tradition – Torah and mitzvah-observance – ultimately ceased to be part of the Jewish people. The Sadducees and the Karites, for instance, refused to accept certain parts of the Oral Law, and soon after broke away completely as part of the Jewish People. The Hellenists, secularists during the Second Temple period, also soon became regarded as no longer "Jewish." Eventually, these groups vanished completely.

Early Christians were the original "Jews for Jesus." They accepted the Divine revelation of the Torah, but not the eternal, binding nature of the commandments. Initially, these Jews were reliable in their kashrut, and counted in a minyan. But the turning point came when Paul, realizing that Jews wouldn't accept the concept of a dead Messiah, opened up membership to non-Jews. At that point, these "Jews" experienced a total severing of Jewish identity.

I can’t predict what will happen to the various streams within Judaism today, but I do believe that the best bet for a strong Jewish future is to remain loyal to our faith and traditions.

[phkrause]

Adar II 25

Married at Different Levels of Observance

My husband and I have been married for two years, happily. I am Orthodox and he is not. He has learned how to make Kiddush and say Grace After Meals (with transliteration), and happily accompanies me to peoples' homes for Shabbat meals (including local Aish folks, who are terrific). However, he shows little inclination to go further. We have agreed that our children will go to Orthodox day school. I try very hard not to push, but to be a quiet example. Yet it can be very frustrating at times.

My question is: Aside from prayer, which is the most powerful thing I do, is there anything else I can do to spur him along? We really have a wonderful relationship, and he has an incredible Jewish spark which glows, despite no nurturing in youth.

The Aish Rabbi Replies:

I think the answer is to expose your husband to role models. Rabbis are good, but I think even more important are successful, intelligent, worldly orthodox men. A rabbi can inspire your husband, but your husband can never imagine himself fitting that model. He will relate a lot more to a couple where the husband is working. Besides, since it's essentially a rabbi's job to reach out to people, the non-rabbi may be perceived as more sincere.

The other thing is you can have a religious man (even a rabbi in this case) come to your house and teach, say, a 3-part series on a topic like parenting, marriage, kindness, or business ethics. This way your husband can see how Torah wisdom directly applies to issues relevant to him – and provides meaningful answers. Perhaps it is worth the investment for you to underwrite the cost, just to get the ball rolling.

Another important thing: Give him a chance to see how your observance and learning directly increases your appreciation, respect and affection for him. In other words, do something really nice, and then when he thanks you, tell him that you got the idea from having heard a certain Torah lesson. Once he sees the correlation, and how your Jewish involvement is "good for him" – in a practical, everyday sense – he is bound to be more encouraging and interested himself.

Also, has he been to a Discovery seminar? That frequently can give a big jump-start to someone's interest and involvement. The seminar is given in hundreds of cities throughout the world. For more info: http://www.aish.com/dis/

Finally, ask the Almighty to open his heart.

[phkrause]

Adar II 26

Elderly

Back in my day, society accorded honor to the elderly. But it seems that today, with all the 25-year-old billionaires running the show, the elderly have been thrown to the back of the bus. As a Jew and a grandma, I find this attitude offensive. What says the rabbi?

The Aish Rabbi Replies:

Judaism emphasizes the tradition that is handed down from one generation to the next. The Talmudic tractate "Pirkei Avot" begins by telling us that Moses – after receiving the Torah on Mount Sinai – transmitted its teachings to Joshua, and from Joshua to the elders, the elders to the prophets, and the prophets to the Great Assembly. We constantly credit our preceding generations with the wisdom upon which our entire way of life is based.

The Torah specifically instructs us to "honor the elderly" (Leviticus 19:32). On public buses in Israel, for example, the first row of seats is marked with a sign quoting this verse. That is because every old person is regarded as having a special wisdom that comes with life experience.

Humans are made up of two parts, physical and spiritual. The physical body allows the Divine soul to develop and to fulfill its role in the world. By the time a person reaches old age, the body begins to wear down. This enables the spiritual side to exert itself to an even greater degree. Based on this idea, the Talmud delineates the different stages of life: Age 30 is for peak physical strength, and age 80 is for peak spiritual strength. In the secular world, where physical strength and beauty is emphasized, a person at age 80 is regarded as having little value. In the Torah world, 80 is prime time!

I once met a man who was a professional bowler. He was experiencing a mid-life crisis, because his athletic career was basically over. He was depressed and couldn't imagine what he'd do with the rest of his life. Then he discovered the joys of learning Torah and he became a changed man. He said: "Now I have something to look forward to the rest of my life, an area where I can continue to improve and develop."

Spiritual strength has never been higher, as the person prepares for his or her return to the embrace of God. Judaism recognizes all this, and accords the elderly great respect as they near the completion of their missions on Earth. Just as a retiring executive is given a farewell party upon his completion of his job, people are celebrated as they near the ends of their missions on Earth as well.

Further, Judaism teaches us to honor even an old person who no longer possesses their full mental faculties. The source for this teaching is the Ten Commandment tablets that Moses shattered, which were kept alongside the new tablets in the Ark of the Covenant. It teaches that we must continue to respect the elderly, even when they are intellectually "broken."

There is a great power in being in the presence of old people. The Talmud (Eruvin 13b) relates that Rabbi Yehudah HaNasi, the editor of the Mishnah, attributed his own greatness to the fact that he had seen "the back" of Rabbi Meir. Rabbi Yehudah added, "Had I seen Rabbi Meir's front, I would have been even greater!"

The Talmud is teaching us something very deep. Rabbi Meir was the last of a great generation. What Rabbi Yehudah HaNasi said was, "At least I saw the tail end of a great generation. That made an indelible impression upon me. But my students did not see that. They never even saw the "back of Rabbi Meir."

If society’s determination of one's worth is based on the ability to dress fashionably or navigate cyberspace, then the "older generation" is setting itself up for failure in their children's eyes. Because in the long run, they will never be able to compete with the technology of the younger generation.

Why is it that respect for the elderly permeates Jewish life? The story is told of two grandfathers, one religious and one agnostic, who were having a chat. "I don't understand," said the agnostic. "My grandchildren don't respect me. They never come to visit. And when they do, it's only to borrow money or ask for a favor. But your grandchildren are different. They come to see you often, they sit at your feet while you share stories and thoughts, anxious to hear every word. What's the difference between you and me?"

"I'll tell you the difference," said the religious man. "I teach my grandchildren that I'm two generations closer to receiving the Torah at Mount Sinai. You teach your grandchildren that you're two generations closer to the ape from which you evolved."

One last point: Judaism accords special honor to grandparent, with the understanding that even more than the joy of having children is the joy of grandchildren. Why is this so?

Most creatures in the world have parent-child relationships – whether it is a mother lion protecting her cubs or a mother bird feeding her young. But only the human being has a concept of grandchildren, of perpetuation beyond a single generation. Being a grandparent is therefore an experience which connects us to our uniqueness as human beings. (This explains why Jacob, on his deathbed, blessed his grandchildren before blessing his children.)

Further, once one's children have grown up and start raising children of their own, then one begins to see how well his values have been transmitted. Far more than children, it is grandchildren who reveal the foundation and future direction of a family line. Interestingly, today in Jewish circles there is a popular saying: "The issue is not whether you have Jewish children, it's whether you'll have Jewish grandchildren."

[phkrause]

Adar II 27

Assisted Suicide

I am a university student in Alberta, Canada and I am doing a research paper on euthanasia from the Jewish perspective. Can you direct me to more information? Thank you.

The Aish Rabbi Replies:

The amazing strides in medical technology has given humanity the ability to extend or save a life which was impossible just a decade or two ago. This has brought to the forefront some moral and ethical issues concerning the value of life, and when to apply or withhold medical services.

Rabbi Tzvi Meklenberg, 19th century Europe, wrote in his scholarly work "Haktav vi-Hakaballah":

"The seemingly repetitive nature of the verse in Genesis 9:5: 'From the hand of every man; from the hand of every man who is his brother will I demand the life of man,' refers to two types of murder:

1) to the detriment of the victim ("from the hand of every man") – i.e. in order for revenge, or money, etc.

2) for the benefit of the victim ("from the hand of every man who is his brother"), when he is in great pain and would rather die than live.

By referring to the two ways in which one person might take another's life, the Torah does not differentiate based on motive and reasons. Both are equally prohibited."

Jewish law maintains that one has no absolute ownership of one's body. We are given a body for a fixed time. We are obliged to guard it for safe-keeping and to make rational decisions about its care. We have no rights to tamper with life except for the purpose of preventing its destruction or loss.

Life, be it for 120 years, or a split second, is itself of infinite value. It has intrinsic value, mystical, and unfathomable. Therefore the quality of life during any one moment does not alter its infinite value.

Regarding assisted suicide, Jewish law is clear and definite. Under no circumstances may a doctor directly kill, or indirectly provide the means for suicide. Any form of active euthanasia is strictly prohibited and condemned as plain murder. The fact that the patient is in unremitting pain and pleads for assistance in ending his life does not change the law. Murder is one of the three cardinal sins prohibited by the Torah, and anyone who kills a dying person is liable to the death penalty as a common murderer.

Terrible "mistakes" have been made which cost people their lives. A relative of mine was in a very bad auto accident (in which three of the occupants were killed). She was in a coma and the doctors wanted to "pull the plug." The family resisted, and 20 years later this woman is 100 percent alive and healthy.

Even the removal of a pillow when a person is in death throes, thereby hastening death, is forbidden. (Rabbi Moses Isserles, Code of Jewish Law)

Having said this, there are certain conditions where it may be permitted to withhold certain medical treatments that would otherwise prolong life. Though any real-life situation must be discussed with a rabbi, well-versed in practical halacha.

For further study, see: www.aish.com/ci/sam, www.jlaw.com/Articles/suicide.html, and www.jlaw.com/Articles/phys-suicide.html

[phkrause]

Adar II 28

Is the Torah Literal?

I am wondering how does one figure out what parts of the Bible are figurative, and what parts are actual events? From what I know, there are those who debate if such stories such as the world’s creation, Adam’s sin, and the Exodus really occurred as described. Is there any way to determine when the Torah is and is not meant to be taken literally?

The Aish Rabbi Replies:

It is a very good and important question. Before all, I should state that our tradition teaches us that every word of the Torah is the precise word of God, as dictated to Moses (Talmud Sanhedrin 99a, Maimonides Laws of Repentance 3:8). The Torah is referred to as “the Torah of truth” (e.g. Malachi 2:6, Yigdal prayer). Thus, our question, corrected stated, is not if parts of our Torah should not be taken as factual or accurate. The Torah is entirely “true” – the precise words of the God of truth. The question is only if God intended His words to be understood as literal truth or at times more figuratively.

A second general point I should make is that generally speaking, this is not something we need to figure out on our own. When God gave Moses the Torah, He also gave him the Oral Law, explaining how the Written Torah was to be understood. (See here for more details on this.) The Oral Law tells us when laws and episodes of the Torah are to be understood literally and when more figuratively.

With these introductions, I think the general pattern we find in the Torah is that the vast majority of it is taken as literal truth. Certainly entire episodes such as the Flood and the Exodus occurred more or less as described.

Even so, there are many examples of specific events, details or laws which our tradition teaches us are not to be taken entirely literally. They are “true,” to be sure, but not true in a literal sense.

Perhaps the most salient example of this is the story of Creation. The Torah describes the creation as a simple process occurring in six days, yet clearly much more is involved than the simple reading of the Torah implies. The Talmud considers the story of creation to contain some of the deepest secrets of Kabbalah, which may be taught only to a single student at a time (Mishna Chagigah 2:1).

Further, the Sages clearly exclude the first days of Genesis – before Adam’s creation – from our regular calendar. The current count of 5775 years from Creation actually counts from the first day of Adam’s life (on Rosh Hashanah), not the first day of creation. The earlier days, before the world’s first Rosh Hashanah, are described as part of the “year of tohu (emptiness, chaos).” It is thus entirely possible that the “days” referred to in the story of Creation do not mean 24-hour days but epochs. (See this article which discusses this at length.)

Another good example is Genesis 35:22 which states that Reuben slept with Rachel's handmaid Bilhah. The Talmud (Shabbat 55b) explains that he did not literally do so. Rather, he moved his father's bed from one tent to another (as a protest that after Rachel's death he moved in with Rachel's maid rather than with Leah). Even so, the Torah equated his action – taking liberties with his father's personal life – to actually committing the offense.

Below I cite some other well-known examples.

(a) The Torah appears to prescribe the punishment for certain offences as 40 lashes (Deut. 25::3), while the Talmud teaches us that the verses should be read in a way which implies 39 (Mishna Makkot 3:10).

(b) The Torah’s justice demands “an eye for an eye” (Exodus 21:24) while the Talmud teaches us that the punishment is actually monetary. The meaning of the verse is that such is true justice – what the aggressor truly deserves. Yet in practice, the courts may not administer such a punishment – in part because knocking out the assailant’s eye may kill him, giving him more than he deserves. The Torah’s statement is true, yet not implementable in practice. (See here for a more detailed discussion.)

(c) The Torah appears to require that we place the head Tefillin between our eyes (Deut. 6:8), while that phrase is interpreted by the Talmud to mean the front part of the head (Menachot 37b based on Deut. 14:1).

(d) Adam was told that on the day he eats of the fruit of the Tree of Knowledge he would die, yet he lived another 930 years. According to the Midrash, he did die on that “day” – for 1000 years is a day in God’s eyes (based on Psalms 90:4).

(e) There are verses which clearly use terms poetically, such as the “four corners of the earth” of Isaiah 11:12.

Thus, in general, we will not find entire episodes in the Torah explained away as allegory. Yet, there is some degree of leeway in the interpretation of particular verses. Almost invariably, the classic sources guide us as to when the Torah’s intent is more and less literal.

[phkrause]

Adar II 29

Rashi's Daughters

Is it true that Rashi's daughters wore Tefillin? If so, what is the source? Why could those women wear them and other women not?

The Aish Rabbi Replies:

There are some who claim that Rashi's daughters put on Tefillin, but to my knowledge it is not written in any authoritative book. Neither Rashi himself nor Rabeinu Ta'am (a prominent Tosefot author and son of Rashi's daughter) mention anything about Rashi's daughters wearing Tefillin.

You may have heard that the Talmud (Eruvin 96a) says that Michal, the daughter of King Shaul and wife of King David, put on Tefillin. However, the Talmud Yerushalmi (Brachot 2:3) says that the Sages objected to this.

(see also: Igrot Moshe - OC 4:49)

[phkrause]

Nisan 1

Calendar Software

Is there any way I can get hold of a Jewish calendar for the current year?

The Aish Rabbi Replies:

You can get a copy of a software program called "Kaluach" which is a Jewish calendar covering thousands of years, giving you dates of holidays, parshas, candle-lighting times, etc. It covers hundreds of cities throughout the world, and switches from English to Hebrew - plus lots of other fun gadgets.

It is available free at (where else?) Aish.com. http://www.aish.com/jl/hol/o/48970511.html

[phkrause]

Nisan 2

Tallit Stripes

What is the reason that just about every tallit has a series of stripes running vertically down the tallit. Is there a reason or is it just decorative? If decorative, when did this practice begin?

The Aish Rabbi Replies:

The tallit needn't be striped at all, yet in fact most are striped. some are striped blue, some black, some bright white, and some with a multitude of colors. Yet in Jewish law the stripes are insignificant. So why the stripes?

Nobody really knows. Yet this is how it's been done by practically all communities throughout the Diaspora for as long as we know, and so we continue the practice.

In 1960, Yigal Yadin headed an archaeological expedition in the Judean desert of Israel. The purpose was to explore a number of caves known to have been used as a hideout for Jews during the Bar Kokhba revolt against Rome (132-135 CE). One of the fascinating discoveries was a number of Jewish tunics, each with stripes similar to the tallit of today. In Yigal Yadin's book, "Bar-Kokhba" (ch. 7), he writes that this was the Roman style of the times.

It is also possible that the stripes in the Tallit were a sort of substitute for the blue string in the Tzitzit, since the identity of the snail that was to be used for the dye was lost.

To learn more, see "Tztzith – A Thread of Light" by Rabbi Aryeh Kaplan.

[phkrause]

Nisan 3

Bar Mitzvah Gift

My nephew is having his bar mitzvah and I am thinking of a gift. In the old days, the gift of choice was a fountain pen, then a Walkman, and today an iPod. But I want to get him something special. What do you suggest?

The Aish Rabbi Replies:

Since this event celebrates the young person becoming obligated in the commandments, the most appropriate gift is, naturally, one that gives a deeper understanding of the Jewish heritage and enables one to better perform the mitzvot! (An iPod, s/he can get anytime.)

With that in mind, my favorite gift idea is a tzedakah (charity) box. Every Jew should have a tzedakah box in his home, so he can drop in change on a regular basis. The money can then be given to support a Jewish school or institution -- in your home town or in Israel (every Jews’ “home town”). There are beautiful tzedakah boxes made of wood and silver, and you can see a selection here.

For boys, a really beautiful gift is a pair of tefillin, the black leather boxes which contain parchments of Torah verses, worn on the bicep and the head. Owning a pair of Tefillin (and wearing them!) is an important part of Jewish identity. But since they are expensive (about $400), not every Bar Mitzvah boy has a pair. To make sure you get kosher Tefillin, see here.

If he already has Tefillin, consider a special waterproof Tefillin case that he can take on hikes, trips, etc.

The next obvious gift is a Jewish book. There are many hundreds of titles to choose from, so I’ve narrowed it down to the Bar/Bat Mitzvah Top 10. Just click on the title to order:

• Stone Chumash (published by ArtScroll), an excellent translation of the Five Books of Moses with running commentary on every page

• Book of our Heritage by Rabbi Eliyahu Kitov (Feldheim), a beautiful overview of the Jewish holidays

• The Bar Mitzvah Treasury, an illustrated collection of customs and inspiring stories (by Rabbi Yonah Weinrib and Rabbi Yaakov Salomon; ArtScroll)

• The Thinking Teenagers Guide to Life by Rabbi Akiva Tatz (Targum), gripping essays on forging a path through life

• Sand and Stars by Yaffa Ganz (ArtScroll), a two-volume book about Jewish history, written especially for teenagers

• Shmooze by Rabbi Nechemia Coopersmith, a fun book that provokes thoughtful discussions on essential Jewish issues

• The Long Road to Freedom, by Avner Gold, an exciting historical novel filled with intrigue and insight into Jewish life

• Bible for the Clueless But Curious by Rabbi Nachum Braverman (Leviathan), packed with wisdom on relationships, spirituality and more

• Candles in my Window by Beth Firestone, a delightful fiction book about a young girl discovering her Judaism

• Triumph – Aish.com’s popular book of inspiring true stories of challenge and spiritual growth

If all else fails, you can always give money. It is a nice idea to give $18 (or some multiple thereof), since the numerical value of 18 in Hebrew is "Chai," which means "Life."

[phkrause]

Nisan 4

Adultery - Jewish Perspective

What is so bad about adultery that it is prohibited in the 10 commandments?

The Aish Rabbi Replies:

To paraphrase Dennis Prager, Judaism has a sexual ideal: marital sex. Judaism placed controls on sexual activity, demanding that it be channeled into marriage. This quite simply changed the world and made the creation of Western civilization possible. Societies that did not place boundaries around sexuality were stymied in their development. The subsequent dominance of the Western world can largely be attributed to the sexual revolution initiated by Judaism, and later carried forward by Christianity.

This revolution began the arduous task of elevating the status of women. It is probably impossible for us, who live thousands of years after Judaism began this process, to perceive the extent to which undisciplined sex can dominate society. (Although we are perhaps seeing the ill effects of unrestrained sexualization in some aspects of Western society today.)

The bedrock of Western civilization, and of Jewish life, has been the centrality and purity of family life. Children need the stability to grow and develop in a family unit with a mother and father, each giving their appropriate influences. Adultery attacks the family unit at its core. Once adultery enters into the marriage, the chances of divorce increase, and at the very least the closeness and unity of the couple - and subsequently the entire family - breaks down. At stake is our civilization.

On a deeper level, if one has formed a solid relationship with his spouse, this will help develop his fidelity to God as well. The converse is also true: One who is disloyal to his spouse will most likely be disloyal to God.

The Midrash says this idea is alluded to by the placement of different commandments on the two tablets. The seventh commandment, the prohibition against adultery, appears opposite the second commandment, "Do not have other gods before me." This positioning is not accidental, but rather hints that loyalty to spouse and loyalty to God go hand-in-hand.

Adultery is much worse than just cheating on one's partner. It corrupts the entire basis of how we act in this world - and that demands strong counter-measures.

[phkrause]

Nisan 5

Jewish Mission

I read on Aish.com that "Every Jew is equally important to our mission." Pardon my question, but exactly what is our mission?

The Aish Rabbi Replies:

No need to apologize. The only bad question is one that remains unasked.

Rabbi Noah Weinberg zt”l wrote an article for Israel's 50th anniversary, which was published in Azure magazine (www.azure.org.il). There he writes:

"Tikkun Olam" is the basis of what drives the Jewish people to greatness. It all started back with Abraham. His business was to go out and teach what it means to be "created in the image of God." He demonstrated how a human being has to take responsibility for the world. Abraham's undertaking was the first progressive, liberal movement the world had ever seen. And look how it succeeded!

Tikkun Olam is the Jewish legacy. In looking back at the first 3,000 years of Jewish history, we don't recall the names of any great entertainers or athletes or corporate executives. We recall the great teachers of the Jewish message: Moses, King David, Maimonides, the Vilna Gaon. That is the essential Jewish legacy. The message was engrained in our souls at Mount Sinai and it is the single defining characteristic of our people.

Torah methodology is universal – for Jews and non-Jews, religious and secular, Israel and the diaspora, left and right. The Torah is alive and relevant for today. And for the Jewish people, the ability to effectively communicate this message is our single most important undertaking.

I hope this helps answer your question. Though this raises a whole new question: What are you going to do about it?!

[phkrause]

Nisan 6

Consuming Blood

I was wondering about the Blood Libels that have plagued the Jewish people over the centuries. We’ve been accused of killing non-Jewish children to drink their blood. I have trouble understanding this, as I always thought that the Torah forbids the consumption of blood. Please explain.

The Aish Rabbi Replies:

One thing I can say about anti-Semitism is that it is highly irrational.

The Torah forbids eating the blood of an animal or bird (Leviticus 7:26).

Although we never know the ultimate reason for God's instructions, the Sefer Hachinuch (Mitzvot 147-148) provides possible explanations for the prohibition of eating blood. He quotes Nachmanides to the effect that "you are what you eat." Since the “soul” of a creature is in the blood, consuming this blood can cause the coarseness of the animal to be passed over to the consumer. It is not proper for a divine human soul to mix with the crass animal soul.

In order to extract the blood, the entire surface of meat must be covered with coarse salt. It is then left for an hour on an inclined or perforated surface to allow the blood to flow down freely. The meat is then thoroughly washed to remove all salt. Meat must be koshered within 72 hours after slaughter so as not to permit the blood to congeal. (An alternate means of removing the blood is through broiling on a perforated grate over an open fire.)

[phkrause]

Nisan 7

Avraham Serving the Angels

In Genesis 18:8, three angels appear to Abraham. It says that Abraham served them milk and a calf. I realize that the laws of kashrut prohibiting mixtures of milk and meat were not given until 500 years later, but wouldn't Abraham have had the spiritual sensitivity to stay away from such a dangerous mixture?

The Aish Rabbi Replies:

Good question! In fact, the Talmud states that Abraham observed all the mitzvahs. So how could he be mixing milk and meat? Many different answers are offered:

1) The reason we wait 6 hours after eating meat is because we are concerned about strands of meat being stuck between the teeth; also the fatty nature of meat leaves a residue in one's mouth and stomach. These reasons don't apply if one has eaten a milk product, and therefore no waiting is required (providing one rinses his mouth). This is indicated by a careful reading of the verse which states that Abraham first gave them the dairy products, and then the meat. (Daas Zekeinim)

2) The verse says that "Abraham stood over them." He did so to ensure that there was no mixing of meat and milk. (Midrash Hagadol)

3) The verse says that Abraham gave them "the calf that he made." Some commentators say that this was not a real calf, but rather a creation that Abraham was able to conjure up (“made”) using spiritual powers. So the calf was not actual meat, and was thus permitted to be eaten with milk.

4) When the verse says that "the angels ate," it cannot possibly mean this, because angels are spiritual beings and do not eat. Thus there was no problem of milk and meat, because they actually "ate" nothing!

[phkrause]

Nisan 8

Hungry During Seder

I try my best to run a traditional and meaningful Seder every year, often with much of my extended family in attendance. One big difficulty I have is that most of the people (including myself) are too hungry to really get into the Seder. They find the long story-telling of Maggid – with no more than a cup of wine and nibble of potato or celery – too much to bear. What do you think I can do about this?

The Aish Rabbi Replies:

Your issue is quite valid. Most people who are not that familiar with the traditional Seder have no idea how much of it – in fact the most significant part of it – occurs before the meal begins. And they are ill prepared to sit through inspiring talks and long dissertations on an empty stomach.

What we do in our family is to serve a very large snack in the late afternoon, shortly before Passover begins. Now there are a few restrictions regarding what may be served at this meal. Chametz (leaven) is forbidden starting from about mid-morning (Shulchan Aruch 443:1). We also do not eat matzah at all on the day before Passover. (Some have the custom not to eat it starting two weeks earlier, at the onset of the Jewish month of Nisan). This restriction (on the day before Passover) also applies to cakes which contain matzah meal in their ingredients (see Rema 471:2, Mishnah Berurah 11).

Finally, for the final few hours of the day, one should not eat more than a small quantity of cooked foods containing matzah meal, such as matzah balls (Mishnah Berurah 444:8). (This is as opposed to baked foods containing matzah meal, which as above are forbidden the entire day.)

What is left to be eaten? Fruit, hard-boiled eggs, and lots and lots of potato kugel! One's cooking preparations must budget in this very important meal. After unwinding from a very hectic day of pre-Passover preparations, everyone suddenly notices how starving he or she is by late afternoon. Many a potato kugel are consumed at that point. And for us, this is one of our most important Seder preparations.

So make sure to offer your guests a filling snack before the night begins. (Once the sun sets, one may not eat without first reciting Kiddush.) And if at all feasible, guests who will not be arriving before the evening should be notified that they should help themselves to a filling snack before leaving home.

It’s also important to mention two other tactics people take to alleviate their hunger which are actually not correct. One is to serve a large “appetizer” as part of the karpas. (This is a greenery or potato dipped in saltwater served near the start of the Seder; see http://www.aish.com/h/pes/l/48968741.html.) In fact, one should be careful not to consume more than an olive-sized piece of karpas or any other vegetable at that point during the Seder, because doing so raises the question of if an after-blessing should be recited (Shulchan Aruch 473:6, Mishnah Berurah 53).

A second tactic taken by some is to hurry through the entire first part of the Seder until the matzah and maror are consumed and the meal begins. They feel that once their guests are sated, they will be more amenable to listening attentively to the messages of the Seder.

I feel this is not advisable for two reasons. First of all, the main part of the Seder occurs before the meal. It will be hard to recap all the lost material after the fact. Second of all, as my teacher Rabbi Yochanan Zweig observed, once food is served that seems to grab all the attention. People become much more focused on their comfort and less religiously inclined once they start eating. The conversation and chitchat will flourish, but it will be of a different sort entirely. It will be much more difficult to direct the conversation to spiritual matters.

[phkrause]

Nisan 9

Cleaning Craze

I find it a bit confusing the requirements for cleaning chametz. On one hand, your website says that we don't have to go crazy. But then you say that we must make sure there are no crumbs around that could fall into our food. It sounds to me that we do have to go crazy!

The Aish Rabbi Replies:

Yes, it is confusing. That's because there are two separate issues at stake.

On one hand, the Torah prohibits the mere possession of chametz during Passover, even if we will not eat it (Exodus 13:7). In Jewish law, any piece of chametz the size of a large olive (50 cc or larger) has to be removed from our possession. Thus, we should clean as much as we can, but not go crazy over tiny crumbs.

The second issue is that the Torah prohibits eating chametz during Passover (Exodus 13:3). What quantity of chametz are we not allowed to eat? Even one tiny crumb!

And that's where the "crazy" cleaning comes in. Because if there are any crumbs around, they could somehow make their way into the food. To prevent that, we very thoroughly clean all areas where we'll be preparing and eating food. This includes washing the kitchen chairs, covering the table, using a different set of pots, dishes and silverware, covering the kitchen counters - and even wiping off the light switches, doorknobs and telephone. We also make sure that our clothes are clean of chametz, in order that crumbs won't fall into our food during Passover.

Areas of the house that you will not be touching during Passover, only need to be checked for the larger olive-sized pieces.

For a more detailed explanation of this issue, see Aish.com's excellent guide to “Pesach Cleaning Made Easy.”

(Source: Maimonides - Laws of Chametz 1:7, 2:13)

[phkrause]

Nisan 10

Creative Seder

Since everyone else is recovering from various broken bones this year, I'm doing the Seder at my house. So I took the opportunity to try to add a few creative ways to tell the story of freedom. Oy vey, did my brother-in-law fuss. He says we must do the "real" Seder.

I want to do a Seder that is meaningful to us, so we'd be involved instead of biding our time until the meal. I want the idea of freedom to translate to our lives today from the Sages of the past. Should I feel guilty about this?

The Aish Rabbi Replies:

Regarding the content of the Passover Seder and unlimited creativity, I would like to make the following suggestion:

Keep to the traditional Seder, and also make time for creative adventure.

Why? Not to placate your brother-in-law. But in order to preserve the true message of the Seder.

Which is?

National redemption from the shackles of Egyptian oppression by the All Powerful Creator of the World, Who subsequently gave us the Torah, the guide to life that teaches us how to free ourselves from our own personal shackles of oppression and live a life which brings true joy - which is closeness to the All Powerful Creator of the World.

With all due credit and admiration for creative input, the concept of freedom can easily be misunderstood. For some people, "freedom" might mean releasing oneself from God's rules - exactly the opposite of what the Passover Seder is supposed to mean!

Sticking to the traditional Seder guarantees that God will be part and parcel of the freedom. And frankly speaking, any Seder that He isn't part of, is not a Passover Seder.

I'm all for creativity. At my own Seder we act out different parts of the Haggadah and we all have a blast. We have big plastic animals and ping pong balls (hail) flying around the room during the Ten Plagues. But we have the basic structure of the Haggadah there to preserve the integrity of the message that has been passed on for thousands of years. A time-tested message, woven with the self-sacrifice and devotion of countless generations. A priceless message which is the key to Jewish identity and survival.

[phkrause]

Nisan 11

Rice and Beans

I just got married and have an important question: Can we eat rice on Passover? My wife grew up eating it, and I did not. Is this just a matter of family tradition?

The Aish Rabbi Replies:

The Torah instructs a Jew not to eat (or even possess) chametz all seven days of Passover (Exodus 13:3). "Chametz" is defined as any of the five grains (wheat, spelt, barley, oats, and rye) that came into contact with water for more than 18 minutes. Chametz is a serious Torah prohibition, and for that reason we take extra protective measures on Passover to prevent any mistakes.

Hence the category of food called "kitniyot" (sometimes referred to generically as "legumes"). This includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover. Why?

Products of kitniyot often appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Also, chametz grains may become inadvertently mixed together with kitniyot. Therefore, to prevent confusion, all kitniyot were prohibited.

In Jewish law, there is one important distinction between chametz and kitniyot. During Passover, it is forbidden to even have chametz in one's possession (hence the custom of "selling chametz"). Whereas it is permitted to own kitniyot during Passover and even to use it - not for eating - but for things like baby powder which contains cornstarch. Similarly, someone who is sick is allowed to take medicine containing kitniyot.

What about derivatives of kitniyot - e.g. corn oil, peanut oil, etc? This is a difference of opinion. Many will use kitniyot-based oils on Passover, while others are strict and only use olive or walnut oil.

Finally, there is one product called "quinoa" (pronounced "ken-wah" or "kin-o-ah") that is permitted on Passover even for Ashkenazim. Although it resembles a grain, it is technically a grass, and was never included in the prohibition against kitniyot. It is prepared like rice and has a very high protein content. (It's excellent in "cholent" stew!) In the United States and elsewhere, mainstream kosher supervision agencies certify it "Kosher for Passover" -- look for the label.

Interestingly, the Sefardi Jewish community does not have a prohibition against kitniyot. This creates the strange situation, for example, where one family could be eating rice on Passover - when their neighbors will not. So am I going to guess here that you are Ashkenazi and your wife is Sefardi. Am I right?

(sources: Maimonides - Laws of Chametz and Matzah 5:1; Code of Jewish Law - O.C. 453)

[phkrause]

Nisan 12

Passover Pet Food

I recently got a pet dog and am not sure what to feed it over Passover. He is used to our food, however he does need his artificial bones or he will chew the furniture instead! What are the laws for dealing with pet food made of chametz? Obviously it isn't intended to be eaten by a Jew, but it is in our possession. Is there kosher for Passover dog food?

The Aish Rabbi Replies:

Jews around the world are perplexed by what to feed the family pet during Passover. The Talmud states that not only is it forbidden for a Jew to eat chametz on Passover, but it is also forbidden to own chametz or to have any benefit from it.

Additionally, it is forbidden to have a non-Jew give your pet chametz since we are not to derive any benefit from chametz on Passover – and feeding your pet is regarded as "deriving benefit."

Yet... if the dog is not properly fed, he will chew the furniture instead! What to do?

You simply have to feed your pet human food that is kosher for Passover. Alternatively, there are stores which sell pet foods that are kosher for Passover, and may even ship nationally.

Also, it is permitted to feed pets kitniyot – rice, corn, soy beans, etc. – which Ashkenazi Jews do not eat on Passover.

If this becomes unusually difficult, there is a leniency to buy regular pet food. However this is providing that the food was not edible at all for humans before Passover, and cannot have possibly caused other food to become chametz. (sources: Biur Halacha – "Ad"; Chazon Ish OC 116:8 – "V'Chol")

Even aquarium foods must not contain chametz. Most flake or pellet fish foods contain wheat products. This includes the most popular name brands such as Wardley's and Tetra-min. Alternative foods for your fish on Passover are the various freeze-dried worms, live foods, or frozen foods. (Freeze-dried blood worms are commonly available – the icky name is only because of the red color.) Be sure to check the labels of any commercial foods.

Happy Passover! Woof woof!

(additional sources: Talmud – Pesachim 21a; Chayei Adam, Hilchot Pesach 121:7 and 124:12; Ohr Samayach – Hilchos Chametz 4:10)

[phkrause]

Nisan 13

Selling Chametz

I am becoming more interested in Jewish observance, and with Passover coming soon, I started thinking about how my grandparents would always sell their chametz (bread, etc.) before the holiday. Can you give me some info about selling chametz for Passover in the modern days?

The Aish Rabbi Replies:

One way to dispose of chametz is to burn it – as is customary to do the morning prior to the Passover Seder.

However, many of us have a lot of chametz around the house and would like some way of disposing of it, without having to destroy it all. Hence the institution of selling chametz to a non-Jew prior to the holiday.

The sale must be a full and valid sale. It is not a charade. If not done properly, then the chametz will mistakenly remain in our possession throughout Passover! This is why we have a knowledgeable rabbi arrange the sale.

The contract is worded in a way so that the non-Jew actually has the option of purchasing all the chametz. Inevitably, however, the non-Jew winds up making a small profit from the entire transaction by transferring back the chametz right after the holiday.

Many have a custom not to sell real edible chametz like bread, crackers, whiskey, etc. The exception is when getting rid of it will involve a hardship – i.e. you've got a large quantity of it, it's difficult to obtain, or it's expensive. Certainly you can include a half-bottle of scotch in the sale. Otherwise, you can give the food away to a non-Jewish acquaintance. Some cities specifically host food drives for poor people in the days prior to Passover.

But what about food that's not "real" chametz – i.e. a can of tuna fish that's not labeled "Kosher for Passover," or food that was cooked in a chametz pot? These things you can sell and just not use during Passover.

Whatever you are selling should be put it into a separate cabinet, then locked (or taped shut), and labeled "sold." Your chametz will be sold at mid-morning, local time, on the day of the Seder. It may not be accessed after that time.

By the way, even chametz belonging to a non-Jew that is in your possession must be put away and covered.

Good luck – and just hope that the non-Jew who buys your chametz doesn't decide to undergo conversion during the week of Passover. That would really complicate things!

[phkrause]

Nisan 14

Archaeology and the Exodus

I am in touch with someone who is interested in Judaism, but wants to understand its validity from a historic and archeological perspective. He is very bright, a Ph.D. in mathematics.

He made me a challenge that he would take Judaism seriously if I could prove that historically the Exodus story is true. He says that based on historians and archeologists, there is no evidence of a Jewish people enslaved in Egypt under the pharaohs. He claims that scholars state that Egyptian record keeping and other artifacts (or lack thereof) prove this.

My friend is looking for hard scholarly evidence, as opposed to what he calls "some white-bearded rabbi who is quoting from the Jewish texts." What documentation can you provide?

The Aish Rabbi Replies:

Since my beard is not white, I suppose I qualify to answer.

In 2001, a storm of debate erupted in the Jewish world, following the assertion by Rabbi David Wolpe of Los Angeles that "the way the Bible describes the Exodus is not the way it happened, if it happened at all." Wolpe made his declaration before 2,000 worshippers at the Conservative Sinai Temple, and the speech was reported on the front page of the Los Angeles Times. The article, entitled "Doubting the Story of Exodus," asserts that archaeology disproves the validity of the biblical account.

While people don't usually get worked up about archaeology, the debate about archaeology and the Bible is often passionate and vitriolic.

Biblical Archaeology is often divided into two camps: The "minimalists" tend to downplay the historical accuracy of the Bible, while the "maximalists," who are in the majority and are by and large not religious, tend to suggest that archaeological evidence supports the basic historicity of the Bible text.

As a science, we must understand what archaeology is and what it isn't.

Archaeology consists of two components: the excavation of ancient artifacts, and the interpretation of those artifacts. While the excavation component is more of a mechanical skill, the interpretive component is very subjective. Presented with the same artifact, two world-class archaeologists will often come to different conclusions – particularly when ego, politics and religious beliefs enter the equation.

In the subjective field of Biblical Archaeology, anyone making a definitive statement like "archaeology has proven..." has probably chosen to take sides and is not presenting the whole picture. When the Los Angeles Times writes that "the rabbi was merely telling his flock what scholars have known for more than a decade," it is revealing an anti-biblical bias.

Admittedly, however, there is a shortage of Egyptian documentation of the Exodus period. Why?

We need to understand how the ancient world viewed the whole idea of recorded history. The vast majority of inscriptions found in the ancient world have a specific agenda – to glorify the deeds of the king and to show his full military power.

The British Museum in London displays inscriptions from the walls of the palace of the Assyrian Emperor, Sancheriv. These show scenes from Sancheriv's military campaigns from the 8th century BCE, including graphic depictions of destroyed enemies (decapitations, impalings, etc.). Sancheriv himself is depicted as larger than life.

But one element is missing from these inscriptions: There are no dead Assyrians! That is consistent with the ancient "historical" style – negative events, failures and flaws are not depicted at all. When a nation suffers an embarrassing defeat, they usually whitewash the mistakes and destroy the evidence.

The earliest known “objective historian," in our modern definition of the term, was the Greek writer Herodotus. He is generally considered the "father of historians" for his attempt to compile a dispassionate historical record of the war between the Greeks and Persians – 800 years after the Exodus (dated 13th century BCE).

This does not mean that early civilizations did not record events. It's just that their purpose was more propaganda than creating any kind of objective historical record.

This idea has significant ramifications for archeology and the Exodus. The last thing the ancient Egyptians wanted to record is the embarrassment of being completely destroyed by the God of a puny slave nation. Would the Egyptians ever want to preserve details of the destruction of fields, flocks, and first borns – plus the death of Pharaoh and the entire Egyptian army at the Red Sea?

In other words, we wouldn't expect to find prominent attention to Moses' humiliation of Pharaoh – even if it certainly occurred.

In one major event, the battle of Kadesh on the Orantes River between the Hitites and the Egyptian Pharaoh Ramses II, both sides record it as a major victory, and is depicted as such.

Interestingly, the Torah is unique among all ancient national literature in that it portrays its people in both victory and defeat. The Jews – and sometimes their leaders – are shown as rebels, complainers, idol-builders, and yes, descended from slaves. This objective portrayal lends the Torah great credibility. As the writer Israel Zangwill said: "The Bible is an anti-Semitic book. Israel is the villain, not the hero, of his own story. Alone among the epics, it is out for truth, not heroics."

Another factor here is that the archeological process is tedious and expensive. To date, only a tiny fraction of archeological sites related to the Bible have been excavated.

This thin archeological record means that conclusions are based on speculation and projection. Archeology can only prove the existence of artifacts unearthed, not disprove that which hasn't been found. Lack of evidence... is no evidence of lack.

Yet that has not stopped some archeologists from making bold assertions. In the 1950s, world-renowned archeologist Kathleen Kenyon dug in one small section of Jericho, looking for remnants of habitation at the time of Joshua's conquest of the land in 1272 BCE. She found no evidence, and concluded on that basis that the Bible was false.

The problem is that Kenyon dug only one small section of Jericho, basing her conclusion on that limited information. Today, though the controversy lingers, many archeologists claim there is indeed clear evidence of habitation in Jericho from the time of Joshua.

Archeology is a new science, and the record is far from complete. We have only begun to scratch the surface.

The Los Angeles Times makes another mistake in reading the biblical text without the accompanying Talmudic explanation. For example, in trying to demonstrate Biblical inconsistency, the Times writes: "One passage in Exodus says that the bodies of the Pharaoh's charioteers were found on the shore, while the next verse says they sank to the bottom of the sea." The Times unfortunately did not consult the preeminent Bible commentary, Rashi, who explains that after the Egyptians drowned, the sea threw them onto the shore, so that the Jewish people could be relieved at the knowledge that their enemies would no longer be in pursuit. (Exodus 14:30)

The credibility of the Times' article is further eroded by its quoting another Los Angeles rabbi who mistakenly asserts that it does not matter "whether we [Jews] built the pyramids." As it says clearly in Exodus 1:11 (and in the Passover Haggadah), the Jews "built the store-cities of Pitom and Ramses." Jews never built any pyramids, which were built in 2500 BCE – about 1200 years before the Exodus.

The Los Angeles Times asserts: "[M]ost congregants, along with secular Jews and several rabbis interviewed, said that whether the Exodus is historically true or not is almost beside the point."

We would disagree. The truth of the text is precisely the point. By attacking the veracity of the Exodus, and reducing it to mere fable, this knocks out the most basic Jewish principal of the past 3,300 years. Belief in God is predicated on the Exodus experience: "I am the Lord Your God, who brought you out of the land of Egypt from the house of slavery" (Exodus 20:2).

The Jewish people have survived for thousands of years, against all odds, because we knew clearly the truth of Torah. When Jews in the Crusades chose to be burned at the stake rather than convert, they were not subscribing to some weak fable. To suggest otherwise is an insult to the millions of Jews who have died for our beliefs.

Whether layperson or rabbi, for those who reject the truth of Torah and the obligatory nature of commandments, rejecting the Torah's historical accounts follows suit.

For over 3,000 years, the Jewish people have faithfully transmitted the Exodus story, unique in the annals of world history. From parent to child, and teacher to student, it is an unbroken chain of transmission. Is it true?

To explore this topic, I recommend attending a Discovery Seminar, which presents an excellent overview of the gamut of Jewish history, philosophy, and literature. For a current schedule, go to: http://www.aish.com/dis/

[phkrause]

Nisan 15

Number of Jews at Exodus

Thank you very much for all your wise and interesting writings. For the last two years, I've been teaching an adult seminar called "Discovering the Beauty of Judaism" at a Reform congregation, and I use Aish HaTorah material.

Now my question: I remember that the number of Jews leaving Egypt was 600,000. But I read recently that the number was in the millions! Is this true?

The Aish Rabbi Replies:

It is written in the Torah, "The Children of Israel journeyed... 600,000 adult males on foot, besides the children." (Exodus 12:37)

Since the verse only includes the number of men who were 20 years of age and over, we can extrapolate the total population by including the women and children as well.

According to Rabbi Yonasan ben Uziel (circa 1st century CE, author of an Aramaic translation of the Five Books of Moses), there were 3 million Jews in total who witnessed the giving of the Torah at Mount Sinai. (see Targum Yonasan – Exodus 12:37) It is probable that a comparable number of Jews left Egypt.

By the way, the Talmud says that 80 percent of the Jews never even left Egypt. They were so steeped in Egyptian culture that they were unwilling to join the Exodus. As such, they were lost to the Jewish nation forever.

Best of luck in your Torah studies – and teaching!

[phkrause]

Nisan 16

Stealing the Afikomen

It seems to me a very odd custom that children steal the afikomen at the Passover Seder. [Note: The afikomen is the portion of the middle matzah on the Seder plate which is saved to be eaten at the end of the meal. Many families have the custom that the children steal it, and only return it in exchange for a promise of gifts.] On a day which places so much emphasis on educating our children, why of all things are we training them to steal what is not theirs – only to be returned if we meet their demands for prizes?

The Aish Rabbi Replies:

You are correct that the practice seems very peculiar. However, the basis for it appears in the Talmud itself (Pesachim 109a) – at least according to one explanation. The Talmud states, "We grab the matzot on the night of Passover, so that the children will not sleep." Various explanations are offered by the commentators as to the exact meaning of “grabbing” the matzot – such as that we lift them up to get the children’s attention or that we hurry to eat them before the children nod off.

Maimonides (Laws of Chametz and Matzah 7:3), however, appears to take “grab” literally, writing that we grab the matzah from one another – again to pique the children’s curiosity. At some point in history this practice for some devolved into the children stealing it – although in my family our father OBM would hide it while we stepped out and we would then have to search for it.

My teacher R. Yochanan Zweig offered an interesting insight as to why such a curious custom took hold in Israel – especially since teaching our children to steal seems so antithetical to how we instruct them to behave the rest of the year. He observed that one aspect of slavery is that a slave owns no property. Typically, whatever a slave owns or acquires belongs to his master. Thus, perhaps taking the afikomen represents that as slaves, nothing we owned was truly ours. The slave of one master could take from his fellow slave with no consequences. This practice is thus another means of demonstrating to our children just what it felt like to be a slave.

[phkrause]

Nisan 17

Why First-borns Killed?

It has always bothered me why all of the first-borns in Egypt had to suffering in that final, devastating plague. There is no mention in the verses of the common Egyptian being particularly bad to Hebrews so as to deserve such punishment. Furthermore, other Egyptians – like Pharaoh's daughter who rescued Moses – actually did good. It appears that only Pharaoh and his governmental apparatus seemed bent on evil. Could you explain?

The Aish Rabbi Replies:

The killing of the first-born stands out from all the other plagues as Divine retribution directed toward Pharaoh and all of Egypt. The Midrash (based on the verse, "Behold, I will slay your son, even your first-born" – Exodus 4:23) teaches that initially when God sought to bring the plagues upon Egypt, He intended to commence with the plague of the first-born. (The other plagues were a reaction to Pharaoh's insolence.)

In order to fully understand this plague we must appreciate the hierarchy within Egyptian civilization. It was a society ruled by primogeniture. The first-born had absolute power within the family unit. Pharaoh was the first-born of the first-born of the first-born. It was from this birthright that he exercised power.

The attack against the first-born was therefore a powerful polemic against the entire culture of Egypt. The eldest ruled the younger siblings. This is why having slaves was so important to the Egyptians. This gave the lower classes someone else to control and dominate.

The Netziv (Naftali Zvi Yehuda Berlin) explains this idea based on the song that was sung after the splitting of the sea: "Then sang Moshe and the people of Israel this song to the Lord, and spoke, saying, I will sing to the Lord, for he has triumphed gloriously... the horse and his rider has he thrown into the sea." (15:1, 15:21)

The main part of the song seems to be the idea of "horse and the rider." The Netziv explains that this verse encapsulates the defeat of Egypt: the philosophy of the "horse and the rider." As the rider rides on the subjugated horse, so must the rider listen to the officer, and that officer listen to the general, and that general listen to the commander-in-chief.

According to Netziv, this describes the horrors of the Egyptian society, a series of horse and riders, where the Jewish slaves became the bottom of the proverbial "totem pole" – the lowest horse supporting the entire structure. This is why they were loath to release the slaves, since the entire society would crumble without them.

We now understand why the death of the first-born was so essential to the Exodus, and why the splitting of the sea evoked such a powerful response. The "horse and rider" philosophy had sunk at sea. The death of the first-born was the beginning this final chapter of liberation, where the leading "riders" were to die.

We now understand that the death of the first-born was not just another sign of Divine might. No, this plague struck at the very epicenter of the Egyptian civilization, and paved the way for liberation.

In Judaism, as we have seen numerous times, birth does not guarantee position. A Torah scholar who has tainted lineage takes precedence over a high priest who is ignorant.

The entire book of Genesis, in fact, is a polemic against the older son. Abraham was not a first-born. Isaac was not a first-born. Jacob was not a first-born. Joseph was not a first-born. Even King David was not a first-born. (Midrash Rabba – Bamibar 4:8)

It is only Jacob's willingness to serve God which transformed him into a "first-born." On the other hand, "real" first-borns have lost their status. Originally the Temple service devolved upon the first-born, but when they committed the Sin of the Golden Calf, the Levites were privileged to enter in their stead. (Midrash Rabba – Bamidbar 4:8)

One day the Messiah himself will merit to be called a first-born. He will help teach the world that being a child of God transcends lineage. Indeed, being a first-born of God is about how we lead our lives – the manifestation of the image of God within, not a question of sequence of birth.

(source: Rabbi Ari Kahn)

[phkrause]

Nisan 18

Egyptian Children Punished for Parents' Sins?

In the Book of Exodus, God indicates that He will slay all the Egyptian first-borns if Pharaoh will not allow the Israelites to leave. Why should the son suffer for the sins of the father? This contradicts the normal concepts of justice and Jewish law. Please explain.

The Aish Rabbi Replies:

In one place, the Torah says "...each man shall die for his own sins" (Deut. 24:16), while in the Ten Commandments it says the opposite: that God "counts the sins of the fathers on the sons." (Exodus 20:5)

The Talmud explains the distinction: Children are only held accountable for their parents' misdeeds only when they perpetuate those bad actions. (Actually, the children can be held even more accountable than the parents because a bad behavior which continues for more than one generation deepens the damage to society.)

Accordingly, all the Egyptians were punished in the Ten Plagues because they participated in mistreating the Jews. Although it appeared as if Pharaoh was solely responsible for the slavery, in truth the suffering and humiliation the Jews suffered would not have been possible without collective agreement, and a national effort on the part of all Egyptians.

As for the first-born, given their influential position within the family they bear more responsibility, and were subject to an especially strong punishment.

By the way, someone who carries on their parents' bad values – but never had the opportunity to learn otherwise – is not held accountable.

(Sources: Talmud, Sanhedrin 27b; Rashi and Ibn Ezra to Exodus 20:5)