Ask the Rabbi

[phkrause]

Kislev 9

Spiritual Slump

I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

[phkrause]

Kislev 10

Buying German Products

I’ve heard the argument made that Jews should not buy German products, for example Volkswagen cars which used Jewish slave labor during the war. It is wrong for Jews to support German industries?

My cousin says we should just forgive and forget. I would like your thoughts on the subject.

The Aish Rabbi Replies:

The great rabbi known as the Chazon Ish once said that if a Torah scroll was found burning, and a man used it to light his cigarette, there is no Jewish law that forbids it. Nevertheless, doing so would show a lack of sensitivity. So too, Jewish law does not forbid purchasing a German car.

Regarding the "demand for forgiveness," people often quote the Bible that when one is struck, it is proper to "turn the other cheek" and allow that cheek to be struck as well. But that only appears in the Christian Bible. Jews believe in fighting actively against evil.

Almost all people are inherently good and so we should forgive their lapses. But some people are truly evil – for example, Amalek, the ancient nation which wantonly attacked the Jews leaving Egypt.

Over two millennia ago when Haman (a descendant of Amalek) was commanded by the king to lead his enemy Mordechai through the streets of Shushan, Mordechai was too weak to climb on to the horse. Haman had to stoop to allow Mordechai to use his back as a stepping stool. In the process, Mordechai delivered a vicious kick to Haman which obviously startled him.

Turning to Mordechai in bewilderment, Haman asked: "Does it not say in your Bible, 'Do not rejoice at your enemy's downfall?'" Mordechai responded that indeed it does, but it refers only to people less evil than Haman. So too, we have no reason or allowance to forgive the Nazis and their helpers. Those who scraped the concrete in the gas chambers gasping for air can choose whether to forgive the Germans. We cannot.

[phkrause]

Kislev 11

How God Created

I understand that God does not have a physical being, but only a spiritual being. What I don't understand is how any entity without any physical being can be responsible for the creation of the planet Earth, or any other physical entity for that matter. I'd appreciate your response.

The Aish Rabbi Replies:

You've asked such a great question you've just thrown yourself into one of the deepest mysteries of the metaphysical world.

Rabbi Aryeh Kaplan deals with this issue in his book, "The Infinite Light." Here is a segment to get you on your way:

The very word "create" implies creating something out of nothing. Otherwise, we use the word "make" or "form." When we say that God created the universe, we mean that He created it absolutely ex nihilo - out of nothing. This is alluded to in the verse, "He hangs the world upon nothingness." (Job 26:7)

The Midrash tells us that a philosopher once remarked to Rabban Gamliel, "Your God is a wonderful artist, but He had fine materials to work with. When He made the world, He fashioned it out of waste and desolation, darkness, wind, water and depths." Rabban Gamliel replied, "Your words are mere wind! All of these things were also created by God."

The act of creation involved absolutely no effort on the part of God. When the Torah says that he "rested" on the seventh day, it does not mean that He rested because He was weary or tired after six days of hard work. Rather, it means that God stopped creating after six days, since the world was completed with the creation of man. The act of creation, however, involved absolutely no effort on the part of God, as the prophet Isaiah taught, "Do you not know? Have you not heard? The Lord, the everlasting God, Creator of the wide world, grows neither weary nor faint." (Isaiah 40:28)

This is because God is absolutely infinite. To an infinite Being, the entire universe is like nothing, and therefore, its creation involves no effort. The Bible thus says, "Everything on earth is like nothing to Him, He does as He wills with the host of the heaven and the inhabitants of the earth." (Daniel 4:32) Every possible thing, even the creation of a universe, is infinitely easy for an infinite God.

To learn more read, "The Infinite Light," by Rabbi Aryeh Kaplan, or "The Aryeh Kaplan Anthology," both published by the National Conference of Synagogue Youth.

[phkrause]

Kislev 12

When Is Messiah Coming?

What does Judaism say regarding the sequence of events that will lead up to the Messiah's coming? And how will we know when the Messiah has actually arrived?

The Aish Rabbi Replies:

This is indeed a timely question because I think we are seeing a good number of the signs today. Rabbi Aryeh Kaplan writes in the "Handbook of Jewish Thought":

There is a tradition that people will begin to despise the values of their religion in the generations preceding the coming of the Messiah. Since in a period of such accelerated change, parents and children will grow up in literally different worlds, and traditions handed down from father to son will be among the major casualties.

Our sages thus teach us that neither parents nor the aged will be respected, the old will have to seek favors from the young, and a man's household will become his enemies. Insolence will increase, people will no longer have respect, and none will offer correction. Religious studies will be despised and used by non-believers to strengthen their own claims; the government will become godless, academies places of immorality, and the pious denigrated...

The Jewish people will begin to return to the Land of Israel as a prelude to the messiah. The ingathering will begin with a measure of political independence, and according to some, with the permission of the other nations. First a small percentage of the exile will return to the Holy Land, and then Jerusalem will come under Jewish control and be rebuilt. (source: Talmud – Sanhedrin 97a and Sotah 49b)

Another major sign of the Messiah’s imminent arrival is that the Land of Israel gives forth its fruits in abundance.

As for recognizing when the Messiah has arrived, we know that he will:

1. Build the Third Temple (Ezekiel 37:26-28)

2. Gather all Jews back to the Land of Israel (Isaiah 43:5-6)

3. Usher in an era of world peace, and end all hatred, oppression, suffering and disease. As it says: "Nation shall not lift up sword against nation, neither shall man learn war anymore." (Isaiah 2:4)

4. Spread universal knowledge of the God of Israel, which will unite humanity as one. As it says: "God will be King over all the world – on that day, God will be One and His Name will be One" (Zechariah 14:9).

If he does not accomplish these, he is not the Messiah. And if he dies, that is a sign he is not the Messiah.

[phkrause]

Kislev 13

Ten Lost Tribes

Do you have any idea where the Ten Lost Tribes of the northern kingdom of Israel are today? Is anyone trying to find the descendents of these people?

The Aish Rabbi Replies:

First some background: The Jewish commonwealth split into two kingdoms in 796 BCE, following the death of King Solomon. The two kingdoms were defined along tribal lines, with the tribes of Judah and Benjamin forming the Kingdom of Judah, and the other 10 tribes forming the Kingdom of Israel.

In 555 BCE, the Kingdom of Israel was exiled to Assyria and disappeared. Jewish tradition holds that all Jews today are descended from the Kingdom of Judah.

So what happened to those 10 tribes?

They evidently settled somewhere in the east, probably in the areas of Kurdistan, Afghanistan, Syria and Iran. It is very likely that most of them assimilated into the nations to which they were exiled. Accordingly, they are permanently lost and will not even rejoin the Jewish people in the time of the Messiah. (Talmud – Sanhedrin 110b with Rashi)

On the other hand, there are indications from the prophets Isaiah, Jeremiah and Ezekiel, that the Ten Tribes may have maintained their Jewish identity and will eventually be reunited with Judah and Benjamin.

A third opinion is that many of them fled into the tribe of Judah, which was not taken into exile. Over time, it was forgotten which tribe they came from.

As for searching for them, some believe that Ethiopian Jews are from the Tribe of Dan, and that certain Judaic tribes in India may be descended from Menashe.

[phkrause]

Kislev 14

Prayer of an Atheist

Prayer of an Atheist

I enjoy being Jewish, but I have trouble connecting with God. I just don't see Him in my life, and I am suspecting that He does not exist. I don't really have a question for the rabbi, just wanted to share my thoughts.

The Aish Rabbi Replies:

A basic tenet of Judaism is that since it is impossible to prove that God does "not" exist, therefore atheism is built on blind faith.

I would like to share with you a true story about an atheist:

Many people who visit Jerusalem are tourists who come to get a sense of Jewish culture and history. One day, a young tourist named Jeff was brought in to meet Rabbi Noah Weinberg at Aish HaTorah.

"What are you doing?" Rabbi Weinberg asked him.

"I'm working for my MBA at Harvard University. And I'm an atheist."

"Fantastic! A real atheist! Whoever was able to convince an atheist like you to speak to a rabbi like me deserves a medal."

"Nah," Jeff says, "he doesn't deserve anything. I'll tell you how I came..."

Jeff had been in Norway, visiting his Norwegian fiancée. And he decided it was now or never: either he is going to come to Israel or he'll never make it.

So he headed for Jerusalem and the Western Wall. He figured he would stop by the Wall to see some old stones. Yet upon his arrival he was amazed. He felt something heavy. He was moved.

Jeff stood before the Wall, and made up an atheist's prayer. He looked at the stones and said:

"God, I don't believe in You. As far as I know, You don't exist. But I do feel something. So if I'm making a mistake, I want You to know, God, I have no quarrel against You. It's just that I don't know that You exist. But God, just in case You're really there and I'm making a mistake, get me an introduction."

Jeff finished his prayer, and one of the yeshiva students who happened to be at the Wall, saw Jeff and thought, "Perhaps he'd be interested in learning some Torah."

He tapped Jeff on the shoulder, startling him so much that he jumped three feet in the air. Jeff whirled around and shouted,

"What in the blankety-blank-dash-bang do you want?!"

"I'm sorry. I just want to know if you'd like to learn about God."

That question hit Jeff like a 2-by-4 right between the eyes. He had just finished asking God for an introduction, and immediately someone was offering to introduce him to God.

Jeff learned at Aish HaTorah for the next six weeks. He was a very serious student, and went back to the States with a commitment to continue learning. A year later, Jeff came back to Israel and told Rabbi Weinberg the end of his story.

During that previous summer he had been meandering through the cobblestone alleyways of the Old City when he saw a pretty, sweet, religious girl walk by. He said to himself, "Look at the charm of this Jewish woman. May the Almighty help me meet someone like this."

One Shabbos morning during the next year, Jeff entered a synagogue in Boston for prayer services. Standing there was the same young woman he had seen in the Old City. He made his way over to her and said:

"Excuse me, but I believe I saw you last summer in Jerusalem."

She answered, "You're right. I saw you, too."

They are now married and living in New Jersey.

Remember Jeff's prayer. Because when you are sincere with God, your prayers are answered.

To learn more about the Jewish concept of prayer, go to: www.aish.com/sp/pr/

[phkrause]

Kislev 15

Overcoming Depression

I have a good job at a bank. I have good friends, a loving family, and enough money. But I'm depressed! I lost substantial client funds in the currency markets over the last six months. I was always good at this business and since this has occurred, I feel so rotten and sad all the time. Can you help?

The Aish Rabbi Replies:

I understand why you feel this way, despite the fact that these people knew there was a chance they could lose money.

The fact that you feel bad is an indication of your fine character.

One of the ways to emotionally cope with distressing events is to learn a positive message from it.

Perhaps one of the positive things that can be learned from this is how everything really is in the hands of God. Who in truth can guarantee that anyone will make money, being that God runs the world?

The word "Baruch," which means "bless" in Hebrew, is similar to the word "Berech" which means knee. Based on this, our Sages teach that to bring blessing to the world, we must be able to acknowledge that all is God's, and "bend our knees" to Him. Indeed, this is the purpose of prayer, to reinforce the awareness that we are dependent on God and humble ourselves before Him.

So I think you need to work at accepting that this mistake/setback happened, and focus on asking how you can channel this into positive energy to grow and mature.

Beyond this, there could be a number of reasons why you are unhappy. It may be something as simple as diet or something more complicated, such as a chemical imbalance that must be treated with medication.

In general, depression is a function of lack of meaningful activity. If we feel like we have a purpose in life, and are making a contribution, then our self-esteem rises (and we also have less time to be bored). Have you tried a community service project, perhaps helping the less fortunate? This can be a good channel for your energies, and will give you a real sense of value and contribution.

Another common cause of depression is unrealized goals. It could be there is something that you really want to achieve, but have been avoiding for one reason or another. Ask yourself:

What are my goals? Am I achieving them? If not, why not? Are the goals realistic? Are my methods for achieving them realistic?

Try that for starters.

You also need to think about "happiness" in general. Try to manufacture for yourself some "happy pills." By this I mean thinking of two or three things that can instantly make you happy, no matter what the circumstances. It may be the fact that you are Jewish, or that you have a best friend, or that you have eyes to see with. Keep these handy in the back of your mind, to draw upon whenever you're feeling down. The lift that you'll get from thinking about these should be able to pull you out of the doldrums and energize you to move on.

Final advice: Pray that God will help you overcome the problems you are experiencing. He is here and wants to help!

[phkrause]

Kislev 16

The Number 40

In my Torah studies I keep running across the number 40 - for example, Moses on Mount Sinai for 40 days. Is there an underlying message of the number 40?

The Aish Rabbi Replies:

The number 40 has great significance throughout the Torah and the Talmud. The number 40 represents transition or change; the concept of renewal; a new beginning. The number 40 has the power to lift a spiritual state. Consider:

When a person becomes ritually impure, he must immerse in a ritual bath, a mikveh. The Talmud tells us that a mikveh must be filled with 40 se'ahs (a measure of water). Immersion in a mikveh is the consummate Jewish symbol of spiritual renewal.

It is no accident that in the story of Noah, the rain poured for 40 days, and submerged the world in water. Just as a person leaves a mikveh pure, so too when the waters of the flood subsided, the world was purified from the licentiousness which had corrupted it in the days of Noah.

Moses was on Mt. Sinai for 40 days and came down with the stone tablets. The Jews arrived at Mt. Sinai as a nation of Egyptian slaves, but after 40 days they were transformed into God's nation.

According to the Talmud, it takes 40 days for an embryo to be formed in its mother's womb.

In Kabbalah, 40 represents the four sides of the world, each side containing the ten Sefirot (esoteric powers).

When a rabbinical court finds someone guilty of a crime, the punishment is sometimes lashes, prescribed in the Torah as "forty less one." The purpose is to bring the offender to a point of change, transition and atonement.

There are 40 days between the first day of Elul, when we begin to blow the Shofar to prepare for Rosh Hashana, until Yom Kippur, the end of the annual teshuva (repentance) period. These 40 days are the most auspicious time for personal growth and renewal.

According to the Talmud (Avot 5:26), at age 40 a person transitions from one level of wisdom to the next. After Moses led the Jewish people for 40 years in the wilderness, he told them: "God has not given you a heart to know, and eyes to see, and ears to hear, until this day" (Deut. 29:3-4). From here we see that it took the Jewish people 40 years before reaching a full level of understanding.

[phkrause]

Kislev 17

Nipples - Men

This one has puzzled me for a long time, and I thought maybe you would have an answer:

Why do men have nipples?

The Aish Rabbi Replies:

Nipples represent the ability to nurture. Women can obviously experience this from both a physical and spiritual perspective. As modern research has shown, mother's milk provides the best possible nutrition for a baby. But the same applies to the spiritual nourishment an infant absorbs from its mother. For example, a tender, caring mother will impart those deep feelings to the child. Thus, the physical act of breast-feeding passes crucial spiritual influences to an infant. (see Talmud - Avodah Zarah 10b)

Since a man does not breast-feed, his ability to nourish is limited to a purely spiritual level. The physical existence of nipples, however, remind him that although he lacks the means to nurture a child physically, he must still take a primary role in the child's spiritual nourishment. This is alluded to in the verse, "From my flesh, I will see God." (Job 19:26)

Throughout Torah literature, we see the breast frequently used as a symbol of spiritual nourishment. In his deeply symbolic work, "Song of Songs," King Solomon writes: "I am a wall and my breasts are like towers" (verse 8:10). The reference here is to Torah scholars: Just as the breast provides physical sustenance, so too Torah scholars provide spiritual sustenance to the world. (Talmud - Pesachim 87a, Rashi)

Furthermore, breasts symbolize the idea that each person must draw sustenance on his own level and must not seek a lifestyle that is inappropriate to his current abilities. For this reason, breasts are termed "Shadayim," which contains the word "Dai - enough!" The message is that there is no need to look beyond one's own source of bounty to fulfill one's needs; there is ample spirituality available for everyone. (see Rabbi Chaim Kramer - "Anatomy of the Soul")

On a more medical note, while only females have mammary glands, we all start out in a similar way in utero. The embryo follows a female template until about six weeks, when the male sex chromosome kicks in. By that time, the nipples have already formed.

By the way, there's one more reason for men's nipples. The Midrash (Genesis Rabba 30) describes the case of a man whose wife died shortly after giving birth. God then made a miracle and granted him the ability to breastfeed the baby. A miracle!

[phkrause]

Kislev 18

Why Keep Kosher?

I grew up in a kosher home, and now that I’m out on my own, I am examining these issues for myself. So my question is: In today's modern world, why should I keep kosher?

The Aish Rabbi Replies:

It is good that you are grappling with this and trying to acquire your Judaism as your own.

The ultimate answer to your question is "because God said so." Beyond this, however, there are practical, observable benefits to keeping kosher today:

1) Spirituality: The Torah teaches that non-kosher food has a negative effect on a Jewish soul. The soul is like an antenna that picks up waves of spiritual energy. Eating non-kosher food damages the capacity of the soul to "connect spiritually."

2) Self Growth: If you can be disciplined in what and when you eat, it follows that you can be disciplined in other areas of life as well. Kashrut requires that one must wait between milk and meat, and we may not eat certain animals or combinations of foods. (Even when you're hungry!) All of this instills self-discipline, and enables us to elevate our spiritual side, by making conscious choices over animal urges.

3) Health Reasons: With its extra supervision, kosher food is perceived as being healthier and cleaner. After slaughter, animals are checked for abscesses in their lungs or other health problems. Blood – a medium for the growth of bacteria – is drained. Shellfish, mollusks, lobsters and crabs have spread typhoid and are a source for urticara (a neurotic skin affliction). Milk and meat digest at an unequal rate and are difficult for the body. And of course, pigs can carry trichinosis.

4) Moral Lessons: We are taught not to be cruel – even to animals. A mother and her young are forbidden to be slaughtered on the same day, and we "don't boil a kid (goat) in its mother's milk." We must not remove the limb of an animal while it is still alive (a common practice, prior to refrigeration). When we slaughter an animal, it must be done with the least possible pain. And we are reminded not to be vicious, by the prohibition to eat vicious birds of prey.

5) Tradition: One of the keys to making a Jewish home "Jewish" is the observance of keeping kosher. When we keep kosher in the home, our attachment to Judaism and the sacrifices that we make become ingrained on our children's minds forever. And with food so often the focus of social events, keeping kosher provides a built-in hedge against assimilation. For many, the bridge between past and future is the spiritual aroma of a kosher kitchen.

Ultimately, we cannot fathom the full depth of "Why keep kosher." For as the saying goes, there is more to keeping kosher than meets the palate...

[phkrause]

Kislev 19

Which Charities to Give to?

I enjoy giving charity, but I sometimes feel overwhelmed by the number of "good causes" out there: feeding the poor, educational needs, handicapped children, etc. Is there some yardstick I can use to measure the appropriate value of each charity?

The Aish Rabbi Replies:

You are very astute. Fulfilling one's charitable obligation does not mean simply "giving the money away." You need to make a thorough study of the best use of that money. When you choose one project over another, you have to know rationally why it is more effective than the other. God is expecting you to spend His money wisely. Consider it as the "Your-Name-Here Save the World Foundation."

The first obligation is redeeming captives. Maimonides writes: "Redeeming captives takes precedence over feeding and clothing the poor. There is no mitzvah greater than redeeming captives, since the captive suffers from hunger, thirst, lack of clothing -- and his life in danger."

According to some authorities, Ma'aser must be used solely to support those in need (with priority to Torah scholars), whereas other authorities allow a wider interpretation.

The cost of a mitzvah, that you would have spent in any case, cannot be deducted from your Ma'aser money (Tzitz Eliezer 9:1). For instance, money for synagogue dues cannot be counted as Ma'aser, since there is a prior mitzvah obligation to pray in a synagogue.

However, you could choose to spend extra above-and-beyond what you might otherwise spend for a mitzvah, and deduct that from Ma'aser. For example, if you would normally give a $20 wedding gift, but you know that the couple needs money, you could give a $50 gift and deduct the $30 difference from Ma'aser.

In terms of the order of priority when supporting poor people:

A person's own needs take priority over those of anyone else, and he is not obliged to give charity until he has enough to meet them. But this applies only to the essential minimum needs of food, shelter and clothing.

The Code of Jewish Law (YD 248) states: "Every person is obligated to give tzedakah, even the poor who themselves are recipients thereof."

Maimonides writes that nobody ever became poor from giving tzedakah. In fact, the Talmud (Ta'anit 9a) states that when you give Ma'aser properly, it actually earns you additional wealth.

However, those in the most difficult financial situation could rely on the opinion that allows you to exchange the Ma'aser money with another person in need. The other person simply gives his Ma'aser money to you, and you give yours to him.

A person's poor relatives have priority over other poor people. You can use Ma'aser money to support your parents, but only if you cannot otherwise afford to support them. (If you have other money, it is considered humiliating to use charity funds for this purpose.)

Ma'aser money cannot be used to support your children who have not yet reached the age at which they normally earn a living. If they do not earn a living until they marry, and live with their parents meanwhile, there is a separate parental obligation to support them -- and so Ma'aser money many not be used for that purpose. (Rabbi Moshe Feinstein)

Next come poor people of your own town (neighbors first). After that comes poor people in Jerusalem, then in other cities in Israel, and finally poor people in other places outside of Israel. (Midrash - Sifrei Deut. 15:7)

We usually try to help other Jews first, since all Jews are considered "part of your community."

[phkrause]

Kislev 20

No Pork

What’s the big deal about Jews not eating pork? It’s actually more healthy than the chopped liver and pastrami that you find in a Jewish delicatessen. So what’s the problem?

The Aish Rabbi Replies:

The one Jewish law that everyone in the world seems to know is that a Jew is not allowed to eat ham, pork or anything else derived from a pig. Interestingly, there is nothing in the Torah that seems to make this prohibition more stringent than others. In fact, there is no difference in Judaism between eating pork or catfish or a chocolate-covered ant. Why then have we singled out this prohibition against the pig?

One reason you may have heard for not eating pork is that prior to the advent of refrigeration, pork was a primary cause of the disease trichinosis. This is not the reason that the Torah gives, and ascribing this as "the reason" for not eating pork is dangerous because it implies that nowadays – since trichinosis is no longer a problem – pork should therefore be permitted.

This is totally incorrect reasoning. The laws of the Torah are eternal and immutable. Of course, there can be many practical side benefits. But the Torah forbids a Jew to eat pork, and that's the bottom line.

Having said that, we can try to examine some of the philosophical underpinnings of this mitzvah.

The Torah tells us (Leviticus 11:7) – and zoologists concur – that the pig is the only animal in the world possessing the outward symbol of kosher (split hooves), but not the inward symbol (chewing cud). The pig therefore represents that which is kosher in outward appearance, but is in fact unclean on the inside. This type of hypocrisy is described the Talmud as one of the categories of behavior that God detests. For that moral reason, the pig is universally viewed as reprehensible to the Jew.

Interestingly, the Midrash compares the arch-enemy of the Jewish people – Esav (Edom) to a pig. Because just as a pig puts forth its hoof as if to say: "See, I am Kosher," so too does the Empire of Edom boast as it commits violence and robbery, under the guise of executing justice. (Midrash Rabba – Leviticus 13:5)

Maybe that's what King Solomon meant when he said, "Better the anger of a friend than the kiss of an enemy." At least you know what you're getting.

[phkrause]

Kislev 21

Do-It-Yourself Menorah

I live in North Vancouver, Canada and I have looked everywhere for Chanukah candles - but to no avail. Either the stores are all out of them, or their supplier cannot get them. Any help would be appreciated.

The Aish Rabbi Replies:

You don't need candles specifically made for Chanukah. Actually, any candle will work (providing they were not made for use in a pagan ceremony). The candles just need to be long enough to burn for more than 30 minutes. Most supermarkets sell boxes of Shabbat candles, which are just fine for this.

Actually, even better is to use olive oil, because that is how the actual Chanukah miracle took place in the Holy Temple. For this, all you need are some standard shot glasses. Pour in some olive oil, and top it off with a floating wick. Then line 'em up in a neat little row, and you're all set to go!

[phkrause]

Kislev 22

Dreidel Game

I read that some students in New York beat the world record for dreidel spinning, with 618 people simultaneously spinning dreidels. As a kid I remember playing a game where everyone spins a dreidel and then gets to take money out of the pot. Can you refresh my memory how to play this game?

The Aish Rabbi Replies:

Ahh, the wonderful dreidel game!

Each player starts off with an equal number of coins, nuts, M&Ms, stones or whatever you wish to use.

Each player takes turns spinning the dreidel. If it lands on:

• Nun - the player receives nothing, next player spins.

• Hey - the player takes half of the pot.

• Gimmel - the player takes the entire pot.

• Shin - the player puts one piece into the pot.

Each time the pot is emptied out, each player puts in a piece (coin, nut, candy) and the game continues.

The original of the dreidel is that during the time of the Maccabees, Jews were imprisoned for the "crime" of studying Torah. While in jail, these Jews would gather together to play dreidel. Under the guise of idling away their time, they'd engage in Torah discussions and thus defy the enemies of Judaism.

The letters stand for Nes Gadol Haya Sham - a great miracle happened there. (In Israel, a Pay is substituted for the Shin.)

As you saw in the news, another way to play is to have a contest to see who can spin it the longest. Or who can get the most dreidels spinning simultaneously.

[phkrause]

Kislev 23

Electric Menorah

Can an electric menorah with light bulbs be used during Chanukah?

The Aish Rabbi Replies:

We do not allow an electric Menorah for Chanukah, since it does not burn in the same manner as the oil-and-wick lamps that were used in the Temple.

Another problem using a Chanukah menorah is that you must have enough fuel at the time of lighting to burn for at least 30 minutes after nightfall. The problem is that when you turn on your electric Menorah, you do not actually have 30 minutes of "stored fuel" there on the spot. ("Har Tzvi" by Rabbi Tzvi Pesach Frank)

However, some authorities do allow an electric Menorah, and it could be used if no other option is available. You must be sure to place these lights in a way that it's recognizable that it is especially for Chanukah (i.e. not where electric bulbs are usually lit). And being that many authorities do not allow it, the blessings should not be recited. (Rabbi Ovadia Yosef - Yabia Omer 3:35:7)

[phkrause]

Kislev 24

Eight Miraculous Days

My daughter came home from school with this question, and I don't have anybody to answer it:

Why is the first night of Chanukah also considered a miracle if there was originally enough oil to burn for the first night of Chanukah? It is understood that there wasn't enough oil for the other nights, but what was so special that we call the first night of Chanukah also a miracle? Thanks.

The Aish Rabbi Replies:

Your daughter has asked one of the most famous questions in rabbinic literature! Rabbi Yosef Karo (16th century Israel) offered three possible answers, and scholars have offered an endless stream of answers through the years. There is even a book called "Ner L'meah," by Rabbi Yerachmiel Zeltzer, that lists 100 answers to this question! Here's a sampling:

(1) The oil was divided in eight parts, and the Kohanim lit only one-eighth of the oil each night. But this small amount miraculously burned throughout each of the eight nights - including the first night. (Beit Yosef)

(2) Since the Temple had been desecrated with pagan idols, the Maccabees lit their Menorah outside in the courtyard. Normally, a flame exposed to the open air will burn more quickly than one sheltered indoors. Nevertheless, on all eight nights, the oil burned as long outdoors as it would have inside the Temple. (Chasam Sofer)

(3) Having returned to the Temple and found it in shambles, the Maccabees had no reason to think they would find pure oil. But they were so eager to perform the mitzvah of lighting the Menorah, that they began what seemed like a hopeless search - and they succeeded! This commitment to battle all odds for the sake of a mitzvah is what we commemorate on the first day of Chanukah. (Rabbi Yosef Dov Soloveitchik)

(4) The first day commemorates the miraculous military victory. (Pri Chadash, Kedushas Levi)

(5) We tend to take "nature" for granted, yet the burning of oil is inherently no less miraculous than would be the burning of water. Therefore, the first day commemorates that even the "normal" burning of oil takes place only because God created it so. (Rabbi David Feinstein)

Have a happy Chanukah, and may your daughter's future be as bright as the Chanukah lights!

[phkrause]

Kislev 25

One Night of Chanukah?

This year during Chanukah I will be on a wilderness survival trip, and it will be very difficult to properly celebrate the holiday. I certainty won't be able to bring along a Menorah.

So if I am going to celebrate only one day of Chanukah, which is the most significant?

The Aish Rabbi Replies:

If a person can only celebrate one day of Chanukah, he should celebrate the first day.

This is similar to a case where a person is in prison, and the authorities agree to permit him to go to synagogue one day. The law is that he should go at the first opportunity, and not wait for a more important day like the High Holidays.

The reason is because one should not allow the opportunity of a mitzvah to pass. Moreover, it is quite conceivable that circumstances will later change and allow for additional observance. Therefore, we do not let the first chance pass. (Sources: Code of Jewish Law OC 90, Mishnah Berurah 28.)

As an important aside, Chanukah candles must be lit in (or at the entrance to) a home rather than out of doors. Thus, you should not light in actual "wilderness," but only after you've pitched your tent for the night.

There may be another reason why the first night is the one to focus on. Chanukah is celebrated for eight days to commemorate the one-day supply of oil that miraculously burned for eight days. But if you think about it, since there was enough oil to burn naturally for one night, nothing miraculous happened on that first night! So why shouldn't Chanukah be just seven days?!

There are many wonderful answers given to this question, highlighting the special aspect of the first day. Here are a few:

1) True, the miracle of the oil did not begin until the second day, and lasted for only seven days. But the Sages designated the first day of Chanukah in commemoration of the miraculous military victory.

2) Having returned to the Temple and found it in shambles, the Jews had no logical reason to think they would find any pure oil. The fact that the Maccabees didn't give up hope, and then actually found any pure oil at all, is in itself a miracle.

3) The Sages chose Chanukah, a festival that revolves around oil's ability to burn, as the time to teach the fundamental truth that even so-called "natural" events take place only because God wants them to.

The Talmudic Sage Rabbi Chanina Ben Dosa expressed this truth in explaining a miracle that occurred in his own home. Once, his daughter realized that she had lit the Shabbos candles with vinegar instead of oil. Rabbi Chanina calmed her, saying, "Why are you concerned! The One Who commanded oil to burn, can also command vinegar to burn!" The Talmud goes on to say that those Shabbos lights burned bright for many hours (Taanit 25a).

To drive this truth home, the Sages decreed that Chanukah be observed for eight days: The last seven to commemorate the miracle of the Menorah, and the first to remind us that even the “normal” burning of oil is only in obedience to God's wish.

In closing, I'm not sure what's stopping you from celebrating more than one day? At a minimum, you can light one candle sometime during the evening, and that fulfills the mitzvah of Chanukah - no “official Menorah” necessary. With so much joy to be had, why limit yourself to one night only?!

[phkrause]

Kislev 26
Number of Branches on Menorah

I'm confused. My Chanukah menorah has 9 branches, but the Menorah in our synagogue has 7. Why the difference?

The Aish Rabbi Replies:

The original menorah was the one Moses made for the Tabernacle in the desert. That one, and the ones in the Holy Temples, had 7 branches (6 + the center), as directed in Exodus 25:31-32.

The Chanukah menorah commemorates the 8-day miracle of Chanukah, which we celebrate Chanukah for 8 days. Therefore the Chanukah Menorah has 8 branches, with a ninth one used as the Shamash, set somewhat apart from the others.

Best wishes for a de"light"ful Chanukah.

[phkrause]

Kislev 27

Matisyahu

I'm a big fan of Matisyahu, the chassidic reggae singer. What is the origins of his name?

The Aish Rabbi Replies:

Matisyahu (also pronounced, Matityahu) is known from the Chanukah story as the father of Judah the Maccabee. During the second century BCE, the Jewish community was divided in response to the Greek appeal for assimilation. Some saw assimilation as a positive and modernizing influence and they welcomed the release from Jewish parochialism. In general, two camps polarized: the Jewish assimilationists (called Hellenists) on one side, and the religious community on the other.

The matter came to a head in a small village called Modi'in, not far from Jerusalem. Greek soldiers came one day and demanded that the Jews sacrifice a pig to the pagan god. At first, no one stepped forward and the Jews stood in proud defiance of their pagan oppressors. But then a Jewish Hellenist volunteered to perform the mock offering.

Furious at this outrage, Matisyahu, from the family of Hasmonian priests, killed the man on the spot and then killed the soldiers who were present. Matisyahu and his five sons fled to the nearby caves and became the core of a guerrilla fighting unit. Led by Matisyahu's son Judah, they fought to preserve the exclusive worship of Judaism - battling the Greeks not only militarily, but religiously as well.

In the end, we know who prevailed! It was, in the words of the singer Matisyahu, "a miracle!" (see http://vimeo.com/17369323)

[phkrause]

Kislev 28

Maoz Tzur

I remember singing Maoz Tzur as a child during Chanukah. What does this song mean, and how does it go?

The Aish Rabbi Replies:

The first two words of the song, "Maoz Tzur," mean "Stronghold of Rock," a reference to God. The song goes on to describe the various oppressors who have risen against the Jewish people (Pharaoh, Nebuchadnezzar, Haman, Antiochus), and how they have ultimately all been defeated. The song also expresses our wish for the final redemption.

The popular melody is associated with an old German folk-song "So weiss ich eins," dating back to the 15th century. You can hear it sung at: http://www.aish.com/h/c/mm/s/48970856.html#song2

Here are the words:

Maoz tzur yeshua-si

Lecha na-eh li-sha-beyach

Tikone bais ti-fee-lasi

Vi-sham todah ni-za-beyach.

Li-ase ta-chin mat-beyach

Mee-tzar ham-na-beyach

Az eg-more vi-sheer meez-mor

Chanukas ha-meez-beyach

Az eg-more vi-sheer meez-mor

Chanukas ha-meez-beyach.

(English Synopsis)

O Rock of my salvation, with delight we praise You.

Restore the Temple where we will bring offerings.

When You will eliminate our enemies,

Then I shall sing at the rededication.

Have a happy Chanukah!

[phkrause]

Kislev 29

Shabbat Candles & Havdalah on Chanukah

During the Shabbat of Chanukah, which is lit first - the Menorah or the Shabbat candles?

And then on Saturday night, which do we do first - the Menorah or the Havdalah service?

The Aish Rabbi Replies:

On Friday afternoon during Chanukah, we first light the Chanukah candles. The reason is because if we would light Shabbat candles first, this would signify the onset of Shabbat - and we are not allowed to light Chanukah candles on Shabbat. (Code of Jewish Law O.C. 679:1)

But following Shabbat on Saturday night, there are different opinions as to which should be done first. On one hand, it makes sense to say Havdallah first, because that signifies the end of Shabbat and now gives permissibility to lighting Chanukah candles. Also, there is the Talmudic principle of "Tadir U'sheino Tadir, Tadir Kodem" - the activity that is performed more often should be performed first (Zevachim 89a).

Furthermore, it would seem a contradiction to be lighting the Chanukah candles - an activity which is forbidden on Shabbat - when we still have yet to officially usher out the Shabbat!

On the other hand, there is another rule which states "Afukei Yoma Me'acharinan" - we seek to prolong our observance of Shabbat (Rashbam - Pesachim 102b). Another reason offered for prioritizing Chanukah is due to its role in publicizing the miracle.

This is a situation of competing halachic principles. Since both approaches are valid, everyone may do according to his custom.

(sources: Meiri - Shabbat 23; Taz - O.C. 681:1; Mishnah Berurah 681:3)

[phkrause]

Tevet 1

Chanukah Gelt

Where does the custom of "Chanukah gelt" (of giving money to children) come from? My understanding is that the practice of giving presents is adapted from the non-Jewish holidays which occur in the same season. Is it just a non-Jewish carryover, or are there Jewish sources for the practice?

The Aish Rabbi Replies:

Giving Chanukah gelt is a long-standing Jewish practice, one which most certainly predates the modern-day gift-giving season. The basis for it, however, is actually not that clear. I’ll offer a few suggestions:

(1) Chanukah is a time when we celebrate Torah study – the wisdom of the Jewish people the Greeks sought to suppress when they forbade Torah study. Thus, the custom developed to reward children for excelling in their studies and as an incentive to continue (ArtScroll Chanukah p.108).

(2) There used to be a custom that poor children would solicit money for Chanukah – presumably so their families would have enough money to buy oil for the Chanukah lights (Magen Avraham 670). Perhaps this extended into a more general practice of providing all children with money – so as not to embarrass those families who could not afford the oil.

(3) There is a fundamental difference in worldview between Israel and Ancient Greece. Both appreciated the beauty of man, both physically and spiritually. Thus, Greece, as Israel, appreciated wisdom – the sciences, philosophy, drama, art, architecture, etc. The key difference was that Greece subordinated the spiritual to the physical. They saw man and his pleasures as primary. They appreciated spirituality and wisdom only in that they afforded man higher pleasures. Israel, by contrast, recognized the primacy of man’s soul, appreciating the beauty of the world only in that it complemented the spiritual and enabled man to serve God better.

This difference becomes most striking in our attitude towards money. Both Greece and Israel appreciated money. But whereas Greece would see it as a means of spending more on ourselves and enjoying higher pleasures, Israel rightly saw it as a means towards a higher ends. The Sages teach us that our patriarch Jacob, on his return to the Holy Land, endangered his life (at least slightly) to retrieve small vessels he had left behind (Talmud Chullin 91a). This stemmed from an appreciation that all our possessions are valuable, as they can be used for spiritual purposes. By contrast, an ancient Greek, who saw man’s body as primary and money only as a means of serving it, would never risk his life in any way for his money. We thus distribute coins on Chanukah to celebrate the higher appreciation of money the holiday afforded us (Rabbi Yochanan Zweig).

(4) For completeness, I’ll quote a final reason – although I’ve never found it very compelling. There is a law that we may not make use of the light of the Chanukah candles for our own needs (Shulchan Aruch O.C. 673:1). In illustration of this, the Talmud (Shabbat 22a) states that we may not count money in front of the candles. As a reminder of this law, parents would give their children coins on Chanukah, enabling them to observe the law of not counting them in front of the candles.

One thing which is clear from all the above reasons is that the Jewish custom is (and has always been) to give money, not presents. It’s very possible that the modern practice of giving gifts is a misconstruction of the original custom, which in fact was borrowed from the non-Jewish practice.

[phkrause]

Tevet 2

Jews-for-J

I've been repeatedly approached by Jews for Jesus guys near the campus of UCLA. The pamphlet that they hand out alleges that "Messianic Jews" are Jews who believe that Jesus was the Messiah. That didn't make sense to me. I would label a person "Christian" if they believed Jesus was the Messiah. But my friend claimed there are a great number of Jews who believe that Jesus was the Messiah – yet do not consider themselves Christians. I had never heard of this.

The Aish Rabbi Replies:

No matter how disconnected a Jew may be from Judaism, he is still likely to be appalled by the idea of worshipping Jesus. And that poses a great problem for Christian missionaries seeking to convert Jews.

Given this, some missionaries got the idea to try a backdoor tactic. They invented "Jews for Jesus," which uses a whole lexicon of Jewish-sounding buzz words in order to make Jesus more palatable to Jews.

For example, members of Jews for Jesus don't go to church, they go to a "Messianic Synagogue." Prayer is not held on Sunday, but on Saturday, the Jewish Sabbath. They say that by accepting JC, you're not converting to Christianity, you're instead becoming "a fulfilled Jew." The New Testament is called "Brit Chadasha" (Hebrew for New Covenant). It's not the cross, it's "the tree." Not baptism, but "the mikveh." Not a communion wafer, but "matzah." Congregants wear a tallit and kippah, and bring a Torah scroll out of the Holy Ark – just like every other synagogue. After all, they proudly proclaim, Jesus himself was a Jew!

These missionary campaigns are well-funded and relentless. Jews for Jesus has been spending millions of dollars in print and radio advertising, and has run a campaign of banner ads in New York City subways and on major web sites. If you see one of these ads, you should write a letter of protest to the host organization.

It is the responsibility of all Jews to take a stand. Comedienne Joan Rivers started screaming on the air after a commercial for Jews for Jesus aired on her radio show. The ad featured two Jewish men arguing over whether JC is the Jewish messiah, while the Jewish song "Hava Nagillah" played in the background. "Do not proselytize on my show," Rivers ranted. "I was born a Jew and I plan to die a Jew. How dare you advertise on my show. I find this disgusting, I find this offensive, and I find this ridiculous!"

Jews for Jesus is a subversive organization. The missionaries' approach to ensnare unsuspecting people includes quoting Torah verses out of context and gross mistranslations. These deceptions are most successful with Jews who have no knowledge of their own Jewish heritage. In Russia, for example, where Jewish education had been suppressed for 70 years, missionaries sponsor "Jewish revival meetings," where a tallit-clad clergyman asks throngs of unsuspecting Russian Jews to "accept Jesus into your heart." The sad thing is that tens of thousands of Jews (including an estimated 50,000 in Israel today) have fallen for this falsehood.

Ironically, Jews really could be called "Messianic Jews." One of Maimonides' classical "13 Principles of Faith" is: "I believe with complete faith in the coming of the Messiah, and even though he may delay, nevertheless I anticipate every day that he will come." In a sense we are all "Messianic Jews" – expecting the Messiah to gather the Jews back to Israel, usher an era of world peace, and reestablish the Temple. Though Jesus achieved none of this.

There are two excellent organizations which counteracts missionary activities and have succeeded in attracting "converts" back to Judaism. You can find them online at www.jewsforjudaism.org and www.outreachjudaism.org.

ps:This reply is very sad to me!

[phkrause]

Tevet 3

Focus on Education

I keep reading statistics about Jewish achievement in business, science, etc. For such a small people, the percentage of Nobel Prize winners is staggering. The theory I’ve heard to explain this is the Jewish focus on education. Is this correct?

The Aish Rabbi Replies:

Jewish education is surely a big part of it. The Talmud describes the greatness of Rebbe Yehoshua. The Talmud asks: How did he get to be such a big tzaddik? The Talmud answers: When Rebbe Yehoshua was born, his mother set his baby carriage outside the Yeshiva. This little baby was exposed to lots of Torah scholarship from a very young age.

Yet how did this contribute to Rebbe Yehoshua's greatness? After all, he was only a baby; did he absorb the material through osmosis or something?! The answer is that as much as the influence of being around the yeshiva made Rebbe Yehoshua great, it was also the influence of having a mother who was willing to sacrifice herself to bring him there every day, who showed him the importance of being Jewish, of having the right values, of being in a positive Jewish environment.

Jewish education is not just the technicalities of learning the alphabet and the multiplication tables. It’s about having a commitment to the values that have driven the Jewish people for all these millennia: the recognition that God runs the world; that we each have a soul that needs to be nurtured even more than our physical body; and that we have a responsibility to make the world a better place.

I believe that this, more than anything, is the secret to Jewish success.

[phkrause]

Tevet 4

Centrality of the Land of Israel

What is so special about Israel? Why couldn't God make everything happen in America or some other country? If you say the answer is that "the history of the Jews happens there," then why couldn't it all have happened in some other place?

The Aish Rabbi Replies:

Theodore Herzl entertained a plan for the Jews to live in Uganda, and a 19th century American diplomat named Mordechai Manuel Noah launched a "Jewish Homeland" on a small island near Niagara Falls. Yet God chose the Land of Israel as the chosen land, and Jerusalem as its spiritual focus. Why?

Rabbi Aryeh Kaplan writes in "Eye of the Universe":

"If you look at a map you will see the geographical location of the Land of Israel virtually guaranteed that it would play a key role in the tides of civilization. The Old World consisted of two great landmasses, Eurasia (Europe and Asia) and Africa. It was impossible to travel from Eurasia to Africa without passing through the Holy Land. Therefore, every conqueror, every civilization that passed from one continent to the other had to pass through the Holy Land and come in contact with the Jew. The Land of Israel thus interacted with virtually every great civilization, and all of them were, to some degree, influenced by the teachings of the Torah.

Besides being a gateway between north and south, the Holy Land is part of the keystone link between east and west. There are mountains in Israel where a cup of water spilled on the western slope will eventually flow in the Atlantic Ocean, while one spilled on the eastern slope will flow into the Pacific. In the past, most caravan routes linking the Atlantic and Pacific passed directly through the Holy Land. The Land of Israel was therefore literally the crossroads of civilization."

On a much deeper level, however, we see Jerusalem not only as a center of civilization, but also as the very center of the world. The Talmud says that creation began in Jerusalem, and the world radiated outward from this place. Medieval maps show Jerusalem at the epicenter of Asia, Europe, and Africa. The world flows into this spot, and all life's forces resonate here. From this place, the whole world is cast into perspective.

The centrality of Jerusalem – and particularly Mount Moriah – has continued throughout history. Cain and Abel – and later Noah – brought offerings to God at this place. Abraham came to Mount Moriah and bound his son Isaac upon an altar; this is also where Jacob dreamed of the ladder. (Maimonides – Beit HaBechira 2:2)

King David purchased this very plot of land to be the site of the first Holy Temple, which was built by King Solomon in 825 BCE. Although 400 years later enemies of the Jews destroyed the Holy Temple and drove the Jews from their land, the Jews returned 70 years later to rebuild the second Holy Temple on the very same spot. Although the Romans destroyed this Temple in 70 CE, they left the remains of the retaining walls standing.

The holiness of this spot flourishes today, as millions of visitors come to pray at the famous Western Wall. The name Jerusalem has two parts: Yira, which means "to see," and shalem, which means "peace." This is the place of peace where God is seen.

Elsewhere, God is a theory, but in Israel, God is seen and felt as a tangible presence. Elsewhere we grope for insight. In Israel we achieve clarity.