Ask the Rabbi

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Tevet 5

Seasons Greetings?

Do you wish someone "Happy Chanukah" in the same way you wish someone "Merry Xmas"? I have met some Jewish friends on my travels, and I wish to send them seasons greetings. But I'm unsure what to write. Thank you.

The Aish Rabbi Replies:

If you'd like to send your Jewish friends greeting cards, they should say "Happy Holidays" or "Happy Chanukah" - but not the name of other holidays like Xmas, Ramadan or Kwanzaa.

To make your life easier, many Jewish sites provide free, online holiday greeting cards.

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Tevet 6

End of Days

With the world appearing more and more a dangerous place, I'm wondering what Judaism has to say about the possibility of an apocalyptic final event. Does such a concept exist, and how will that play out?

The Aish Rabbi Replies:

The Jewish people believe in what's called the End of Days. This isn't the final end of the world – but merely the end of history as we know it. After the End of Days the world will continue as usual, with the big exception that there will be world peace.

As the End of the Days approach, there are two paths that the world could take. The first is filled with kindness and miracles, with the Messiah "given dominion, honor and kinship so that all peoples, nations and languages would serve him; his dominion would be an everlasting dominion that would never pass, and his kingship would never be destroyed." (Daniel 7:13-14) This scenario could be brought at any moment, if we'd just get our act together!

The other path is described as Messiah coming "humble and riding upon a donkey" (Zechariah 9:9). In this scenario, nature will take its course, and society will undergo a slow painful deterioration, with much suffering. God's presence will be hidden, and his guidance will not be perceivable.

According to this second path, there will be a valueless society in which religion will not only be chided, it will be used to promote immorality. Young people will not respect the old, and governments will become godless. This is why the Midrash says, "One third of the world's woes will come in the generation preceding the Messiah." (Rabbi Aryeh Kaplan, "Handbook of Jewish Thought")

According to the Talmud, as the Messianic era approaches, the world will experience greater and greater turmoil: Vast economic fluctuations, social rebellion, and widespread despair. The culmination will be a world war of immense proportion led by King Gog from the land of Magog. This will be a war the likes of which have not been seen before. This will be the ultimate war of good against evil, in which evil will be entirely obliterated. (Ezekiel ch. 38, 39; Zechariah 21:2, 14:23; Talmud – Sukkah 52, Sanhedrin 97, Sotah 49)

What is the nature of this cataclysmic war? Traditional Jewish sources state that the nations of the world will descend against the Jews and Jerusalem. The Crusades, Pogroms and Arab Terrorism will pale in comparison. Eventually, when all the dust settles, the Jews will be defeated and led out in chains. The Torah will be proclaimed a falsehood.

Then, just when we think the story is over, the Messiah will come and lead the Jewish redemption. He will inspire all peoples to follow God, rebuild the Temple, gather in any remaining Jewish exiles to Israel, and re-establish the Sanhedrin. (Maimonides – Melachim ch. 11-12)

In many ways, the world is a depressing place. But life is like medicine. Imagine a person with a serious internal disease. Taking the right medication will detoxify the body by pushing all the impurities to the surface of the skin. The patient may look deathly ill – all covered in sores. But in truth, those surface sores are a positive sign of deeper healing.

The key is to maintain the hope of redemption.

Rabbi Azriel Tauber, a successful businessman and Torah scholar who lives in New York, is a survivor of the concentration camps. Rabbi Tauber says he was able to survive the camps because every day, his father would encourage him and say: "Don't despair, my son, for redemption can come at any moment."

The Torah provides our hope for the future. Maimonides says that every day, a Jew should yearn for the Messiah. Not in order that Jews should rule the world, or to be exalted amongst the nations, nor to eat, drink and rejoice. But rather we yearn for the Messiah so that we will have time for the wisdom of Torah, with nothing to disturb that pursuit.

The message should be clear: Keep focused on the Torah, for it is the voice of reason in our world of insanity. If we live with that knowledge today, then the Torah promises that the final resolution will come more quickly and painlessly. And at the very least, living with this understanding is sure to keep us among those who have preserved their sanity in this world of confusion.

Indeed, the world is in desperate need of Messianic redemption. War and pollution threaten our planet; ego and confusion erode family life. To the extent we are aware of the problems of society, is the extent we will yearn for redemption. As the Talmud says, one of the first questions a Jew is asked on Judgment Day is: "Did you yearn for the arrival of the Messiah?"

How can we hasten the coming of the Messiah? The best way is to love all humanity generously, to keep the mitzvot of the Torah (as best we can), and to encourage others to do so as well.

Despite the gloom, the world does seem headed toward redemption. One apparent sign is that the Jewish people have returned to the Land of Israel and made it bloom again. Additionally, a major movement is afoot of young Jews returning to Torah tradition.

By the way, Maimonides states that the popularity of Christianity and Islam is part of God's plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All this is in preparation for the Messianic age.

The Messiah can come at any moment, and it all depends on our actions. God is ready when we are. For as King David says: "Redemption will come today – if you hearken to His voice."

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Tevet 7

Calendar Discrepancy

I am fascinated by history, and in browsing your website's Western Wall Tunnel Tour (http://www.aish.com/sem/wtt/). I was surprised by the dates of various events in Jewish history. According to your timeline, King Solomon built the First Temple in 825 BCE. Was it not completed in 957 BCE? The Babylonian exile is stated as beginning in 422 BCE. But didn't Nebuchadnezzar II destroy the First Temple in 586 BCE, the same year the Jews were deported to Babylonia?

Could you please explain this discrepancy in the dates? Thank you.

The Aish Rabbi Replies:

The source of this discrepancy is in the accounting of the Persian period. Greek historians (such as Herodotus, Ctesias, Xenophon, and others who lived after the events and collected oral histories) speak of 10 Persian kings who ruled for 208 years. By contrast, the biblical Jewish account speaks of four kings ruling 52 years.

The confusion stems from the fact that one person may have several names. For example U.S. President, Commander-in-Chief, and White House Occupant may all be names for the same person. So too, Arta-Khsharta is a title used by all Persian kings and means literally "Fit for the Kingdom" – yet Artaxerxes is listed separately as three kings in the Greek lists.

Another point of contention focuses on the war between Darius and Alexander. These are commonly thought to be an earlier Darius and Alexander, due to the "interposing" Artaxerxes kings. That makes Alexander the Great into Alexander II, and Darius who permitted the rebuilding of the Second Temple into a later Darius. Yet many Jewish scholars feel that both Alexanders are the same person; so too with Darius.

For more details, see Brad Aaronson's article "Fixing the History Books" (http://www.starways.net/lisa/essays/heifetzfix.html) and an interesting discussion on Wikipedia (https://en.wikipedia.org/wiki/Missing_years_(Jewish_calendar)).

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Tevet 8

The Meaning of “Aish”

My name is Judy Aish. My sister and I are doing some research on our family background. I entered our last name – Aish – into a search engine and your website came up.

I've never written to a rabbi before. I wonder if you could give me some information about what “Aish” means. There has always been some confusion about where our surname comes from. Any insight you have would be a big help.

The Aish Rabbi Replies:

We get thousands of questions, but this one is a first!

I can't say for certain where your last name derives from, but I can tell you about the origins of our organization, Aish HaTorah.

The name Aish HaTorah, literally "Fire of Torah," was inspired by the Talmudic story of Rebbe Akiva, a 40-year-old shepherd who could not even read the Aleph-Bet. One day, he came across a stone that had been holed out by a constant drip of water. He concluded: If something as soft as water can carve a hole in solid rock, how much more so can Torah – which is fire – make an indelible impression on my heart.

Rebbe Akiva committed himself to Torah study, and went on to become the greatest sage of his generation, with 24,000 students learning under him at one time.

"Aish" means "fire" in the positive sense of inspiration and passion. The name was chosen because we believe that each human being, if given the chance, can achieve similar results. All it takes is a passionate study of Torah, borne out of an appreciation of how precious one's involvement can be in repairing the world.

Further, the story of Rebbe Akiva teaches that every drop of Torah makes an impact – even though the results may not be apparent until many years later.

By the way, the story of Rebbe Akiva is beautifully depicted at the Aish Center in Jerusalem in a modern glass sculpture by Dale Chihuly, the most successful and talented glass artist in the world. Entitled, “Fire and Water,” the multi-dimensional, two-story-tall sculpture took four months to create in Chihuly‘s Seattle studio, and was delivered to Jerusalem in hundreds of boxes. (See a short film of the sculpture being installed: http://www.youtube.com/watch?v=hW18CBPGFT0.)

As Elie Wiesel once said: “Aish HaTorah means to me the passion of teaching, the passion of learning. The study of Torah, the source of Jewish values, is the way to Jewish survival.”

Good luck in your genealogical research!

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Tevet 9

Vessels in Mikveh

I am starting to keep kosher and somebody mentioned that all my pots and dishes need to be dunked in a mikveh. I’ve never heard about that. Why is that and what are the rules?

The Aish Rabbi Replies:

The Torah (Numbers 31:23) describes how the Jewish people, upon acquiring vessels, immersed them in a mikveh. The purpose of the immersion in the mikveh is in order to purify and elevate it in holiness. (Y.D. 120, Taz 1)

Metal or glass utensils must be immersed in a mikveh. However, wood and plastic utensils do not require immersion. Regarding porcelain, china and Corningware, some have the custom to immerse these without a blessing.

Disposable utensils (even metal and glass) do not require immersion. ("Igrot Moshe" Y.D. 3:23)

This obligation only applies to utensils that come into contact with food during normal use, either in preparation of the food or in its consumption. (Y.D. 120:1) That means a toaster does require immersion, but a trivet does not.

If the vessel was manufactured by a Jew, then it does not require dunking. (This is one advantage of buying Israeli products!)

Regarding utensils with electric components, only the part that comes into contact with the food needs to be immersed. ("Igrot Moshe" by R' M. Feinstein, Y.D. 1:57)

Here is the actual procedure:

The vessels can be dunked in any bona fide mikveh, or in a large body of natural water such as a lake or river. A swimming pool, bathtub, etc. do not qualify.

The utensil should be cleaned before immersion – i.e. rust, labels, price tags and anything which does not allow the waters of the mikveh to come into contact with all the parts of the utensil must be removed. (Y.D. 120:13, 202:1, 2)

Before immersing utensils, recite the blessing, "Boruch Ata Ado-noy, Elohenu Melech Ha'Olam, asher kideshanu b'mitzvotav v'tzivanu al tevilat keilim." (Y.D. 120:3)

The entire utensil must be immersed at one time, including the handles. The lid of a pot must also be immersed but not necessarily at the same time as the pot. (Y.D. 120 Pitchei Teshuvah 3, 120:5 Rema, 120:12)

The utensil should be lightly held and should also be immersed so that water enters the inside of the utensil. (Y.D. 120:2, 202:6,7,8)

It is a misconception that one may use a utensil which was not immersed on a one-time basis. If one cannot immerse a utensil, he may give it to a non-Jew, then borrow it back and use it temporarily. (Y.D. 120:8, 16)

Finally, since this is technically not an issue of “kosher,” food that was cooked in an “non-immersed vessel” is permitted. (Aruch HaShulchan Y.D. 120:17) Of course, before eating, it should be transferred to a utensil that was properly immersed.

Bon appetite!

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Tevet 10

What is the Purpose of Fasting?

Why do we fast? What function does it serve in our spiritual life? How can being hungry and thirsty help us connect?

The Aish Rabbi Replies:

There are six regular fast days in the Jewish year. During these times, adult Jews may neither eat nor drink -- even water (there are exceptions for people with health issues).

Except for Yom Kippur, these fast days were established because of the catastrophes and suffering that occurred on those dates. Their purpose is to help us recall the negative behavior of our ancestors that led to those calamities, and to focus our attention on our own parallel behavior that continues to drive our nation into similar negative situations.

During these days, each person is meant to make a personal accounting of his or her behavior and resolve to return to the positive path.

According to Eliyahu Kitov in The Book of Our Heritage, one who fasts and spends the day idly without repentance, misses the point. That person is emphasizing the fasting, which is secondary, and de-emphasizing the repentance which is primary. He quotes the book of Jonah (3:10) where it says about the people of the city of Ninveh, "And God saw their actions." Our sages point out that the verse doesn't say that God saw their sackcloth and fasting, but their actions (Babylonian Talmud, Ta'anit 22a). The purpose of fasting is to bring one to repent, and true repentance brings about a change in actions. However, repenting without fasting is not enough. The fast days were ordained either in the Torah or by our prophets, and throughout the generations, they have been accepted and observed by the nation of Israel. Since Judaism eschews asceticism for its own sake, there must be something unique about fasting that serves as a vehicle for repentance.

A distinctive feature of Judaism is its philosophy of integrating the spiritual with the physical. Jews do not reject the physical in favor of the spiritual; rather, they recognize the opportunity that living a physical existence provides for the exercise and strengthening of the spiritual. In this world, the physical and the spiritual are inextricably intertwined and we must use both to activate our ultimate growth and to achieve our raison d'etre.

We use the physical as a doorway through which we access the spiritual. This is one of the reasons that we clean the house, prepare delicious foods and wear beautiful clothes for Shabbat. The sense of tranquility that stems from dwelling in an orderly environment, the fullness and pleasure that good food engenders, and the touch of majesty that one feels when dressed in one's finery, all help create a sense of separation from the routine of the mundane and heighten one's ability to connect to God. We manipulate the physical to gain access to the spiritual.

Hunger is a feeling of emptiness, of desire for sustenance. It can also refer to a non-food related desire or craving, as in "hungry for success" or "hungry for power." One of Webster's definitions is "lacking needful or desirable elements; not fertile; poor." Hunger is the state of not having what one needs (or wants) and yearning for it.

Spiritual feelings are frequently very subtle; often, we have to put forth some effort to recognize them. Halacha (Jewish law) helps us in this process. By specifying particular behaviors and dictating when they must be performed, halacha provides physical sensations that point to spiritual realities. Feeling hunger on a physical level helps us access the concept of desire and need on a spiritual level. Requiring fasting on days that necessitate repentance helps us activate the longing we have to walk on a path that leads to a rectified world. When employed, rather than ignored, the hunger can forward our repentance.

Fasting can also help us address the common difficulty of not relating to the reason for the fast day. Of course, educating oneself as to the origin and significance of the day are vital, but even with an understanding of what the day is about, one can feel distant from its essence. Fasting helps engender a sense of loss and of vulnerability; with effort, these feelings can be used as stepping-stones to internalizing the meanings of the events that prompted the declaration of that particular fast.

In addition, fasting is reminiscent of the atonement service that was performed in the Holy Temple in Jerusalem. During that time, one who sinned could activate his or her repentant energies by physically bringing an animal offering to God on the Temple alter. Of course God does not need offerings from humans; the entire process of animal sacrifices and offerings is about using the physical to access the spiritual. For some of the offerings, the fat and the blood of the animal would be consumed by fire (that part was "for" God), and the meat was eaten by people.

There is a very deep way that that process relates to fasting. In some prayer books, there is a special prayer that is inserted at the end of the afternoon Amidah prayer on an individual fast day. The following is a loose translation:

"Master of the Universe, you know that during the time that the Holy Temple stood, a person who sinned could bring an offering, and nothing except the blood and fat was (actually) offered, and in Your great mercy, You would grant atonement. And now, I have fasted, and diminished my fat and my blood. May it be Your will that the diminishment of my fat and my blood, that was diminished today, be as if I offered it before you on the altar, and may you show me favor."

In other words, this prayer asks that the physical result of fasting be bound together with the spiritual impetus for fasting, and that they be accepted by God as if they were offered in the time and place where we as a nation were most connected to God.

Fasting is difficult, but it is the very fact of its difficulty that gives us the opportunity to connect to God in a stronger way. The sublimation of our own desires to eat in favor of the directive to fast is itself an offering. In addition, harnessing the emptiness that fasting engenders to bring about a deeper level of repentance, along with the sacrifice that we can "offer" to God, makes fasting a precious opportunity for connecting ourselves with God's will.

(by Aliza Bulow)

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Tevet 11

Holocaust: Reincarnated Souls?

I live in Petaling Jaya, Malaysia, and I enjoy reading your Ask the Rabbi column.

In my local paper today, it was reported that a leading rabbi in Israel said that the Jewish victims of the Holocaust were reincarnated souls of great sinners. This confuses me on two points.

Is the belief in reincarnation a central Jewish belief? And if so, how can the victims of the Holocaust, so many of which have been documented to be loving and gracious people, be reincarnated souls of great sinners who are being punished?

The Aish Rabbi Replies:

Everyone agrees that when taken out of context, these statements sound awful. However, in context this rabbi was explaining the idea that souls enter this world in order to correct their mistakes from previous lives. This idea not only refers to those murdered in the Holocaust, but in every generation.

The great kabbalist, the Arizal, says that there is almost no one alive today who is not reincarnated from earlier generations. This includes a large portion of souls from previous times, from those who sinned with the Golden Calf and on through history.

Did they die for naught? No, these reincarnated souls accepted upon themselves all the punishments, hardships and the deaths of those who were murdered in the Holocaust.

By the way, this wouldn't be the first time that the newspapers have quoted something out of context to create a controversy which helps sell newspapers.

It was not merely the Holocaust connection, but rather the entire idea of reincarnation which disturbed the media. An editorial in Haaretz lambasted Judaism and religion in general:

"The transmigration of the souls of sinners" (reincarnation) is a concept that is difficult for an enlightened person, religious or secular, to relate to seriously."

Let's see: The majority of the world's religions, and not just Judaism, holds the belief of reincarnation. What if the Buddhist Dali Llama, who also believes in reincarnation, were to speak of it - would the media insult him, or praise him? Why then do they act with such contempt towards a fellow Jew, even more so a leading Torah Sage?

This all gives us much to think about.

(That's the saddest reply...)

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Tevet 12

User-friendly Siddur

I am just getting into a routine of daily prayer. The old siddur that I have uses a very stilted translation. Is there anything more up-to-date that you’d recommend?

The Aish Rabbi Replies:

As far as commentary and instruction on Jewish prayer, nothing comes close to the ArtScroll Siddur (Mesorah Publications 1984). It is translated by top-rate Jewish scholars, who understand the subtleties of the Hebrew language and have a great knowledge of Talmudic sources. More than just a text of the prayers, this includes full explanations of all prayers, laws and customs. Features a masterful essay on the essence of prayer. Includes special prayers for the holidays and life-cycle events. Beautifully organized and designed.

ArtScroll also publishes a transliterated prayer book. They even have what’s called an “inter-linear” prayer book, which has the Hebrew and English running together on the same line.

You should find these in any Jewish bookstore, or at www.artscroll.com.

May the Almighty hear all our prayers!

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Tevet 13

Under-charging

I bought a number of items from a store and realized when I got home that they forgot to charge me for one item. Is it considered stealing if I don't go back and pay for it?

The Aish Rabbi Replies:

Being that the item did not come into your possession as a result of outright stealing, it technically does not fall under the commandment of "Do not steal."

However, in many cases, this would fall under another Torah prohibition against "cheating" (onah). As derived from Leviticus 25:14, we are obligated to pay for an item if we were inadvertently undercharged, or not charged at all. (Code of Jewish Law - C.M. 227:1)

There is another reason to return to the store and pay. It is a great opportunity to fulfill the mitzvah of "Kiddush Hashem" -- sanctifying God's Name. The last time I was undercharged at a store, I went back to pay the difference, and the store manager made such a big deal about my honesty, that it was a bit embarrassing. That should be the worst embarrassment we suffer!

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Tevet 14

Cremation

A friend of mine was buried by a landslide while his wife was just a few feet away. People pitched in to dig him out and had two-thirds of his body out, blue but probably alive, when the hillside shifted again and buried him under six feet of dirt. He died before they could dig him out. His widow stated that she was going to have him cremated as "I can't bear to put him in the ground again."

She had him cremated and scattered his ashes at a favorite campground stream where they had enjoyed happy times. I know that the usual circumstance is that a person is buried, but under these conditions was the widow not justified in ordering a cremation since she needed to deal with her grief? In this case, which is more important – traditional ritual for the dead, or the needs of the living widow?

The Aish Rabbi Replies:

This is a terrible tragedy and I can understand the torment of the widow. But Judaism permits only burial. The source for this comes from the Torah, where God tells Adam: "You will return to the ground, for it was from the ground that you were taken" (Genesis 3:19).

Judaism forbids cremation; let's understand why.

Upon death, the soul goes through a painful separation from the body, which until now had housed the soul. This process of disengagement occurs as the body decays. When the body is buried, it decays slowly, thereby giving comfort to the soul as it disengages from the body.

This decay is crucial, which is why Jewish law forbids embalming or burial in a mausoleum, which would in fact delay the decaying process. Also, Jews are buried in a wooden casket, which decays more rapidly. Similarly, Jewish law dictates that burial take place as soon as possible after death. (In Israel, funerals are often on the same day as the death.) All this is for the benefit of the soul.

One reason that Judaism prohibits cremation is that the soul would suffer great shock due to the unnaturally sudden disengagement from the body. As the Talmud says: Burial is not for the sake of the living, but rather for the dead. (Sanhedrin 47a)

Furthermore, Jewish tradition records that with burial, a single bone in the back of the neck never decays. It is from this bone – called the Luz bone – that the human body will be rebuilt in the future messianic era when all the dead will be resurrected. With cremation, that bone can be destroyed, and the resurrection process stymied.

In fact, someone who chooses cremation is as if he does not believe in resurrection. This is a fundamental of Judaism, as expressed in Maimonides' classical "13 Principles of Faith": "I believe with complete faith that there will be a resurrection of the dead, whenever the wish emanates from the Creator."

What about the millions of Jews cremated in Nazi ovens? The Almighty certainly guarded their souls from needless agony. I think similarly in this case, where the man did not ask to be cremated, his soul is not accountable for what transpired.

May you be consoled at this time of loss.

(sources: Beit Yitzchak – Y.D. 2:195, based on Talmud – Temura 34a; Achiezer 3:72:4, based on Deut. 21:23, and Maimonides – Laws of Sanhedrin 15:8)

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Tevet 15

All About Islam

I enjoyed Rabbi Blech’s excellent online series about the differences between Judaism and Christianity. But now that Islam is gaining more attention in the world, could you explain the differences between Judaism and Islam?

The Aish Rabbi Replies:

Islam, like Christianity, accepts the Jewish Bible and is based largely upon Jewish ideas and traditions. The philosophical underpinnings of Islam, however, are more closely aligned with those of Judaism. Whereas Christianity incorporates the idea of the "trinity," Islam believes in one all-powerful, infinite God.

Mohammed, the founder of Islam, based many of his beliefs on the practices of local Jewish population in his native Mecca. For example, the Muslim practices of circumcision, not eating pig, daily prayer and fasting during the first month of the year were all culled directly from Judaism.

Since Islam was so similar to Judaism, Mohammed assumed that the Jews would immediately accept his new religion. When the Jews did not live up to his expectations, he turned violently against them and many Jews died by the sword. (We are still suffering from this today; may there be peace soon.)

The real difference between the two religions, however, lies in the basis for belief. Judaism is based on the unique historical event of a divine revelation experienced by the entire nation. Whereas Islam is based on the prophetic claims of a single individual who subsequently convinced others to follow his ways. For more on this crucial point, see: “Did God Speak at Sinai?”

Talmudic tradition says that while Abraham's son Isaac became the forefather of the Jewish people, the Islamic line is descended from Abraham's other son Ishmael.

Maimonides states that the popularity of Christianity and Islam are part of God's plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All of this is in preparation for the Messianic age.

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Tevet 16

Moses: No Entry into Israel

Deuteronomy 3:23 speaks about Moses imploring, begging and pleading with God to allow him to enter the Land of Israel. But God says “no.” Why can't Moses go with the people into the Land of Israel?

The Aish Rabbi Replies:

The simple answer is what the Torah writes explicitly. Moses sinned by failing to obey God's instruction. When the people thirsted for water, God told Moses to speak to a certain rock and it would bring forth its waters. Instead, Moses angered at the rebellious nation and struck the rock. And as a result, God informed him that both he and Aaron would not be allowed entry into the Land but would perish in the desert. (See Numbers 20:1-13.)

Many of the commentators, however, are bothered by the entire episode. What was really so serious about Moses's sin to warrant the punishment he received? It's true he failed to obey God's commandment precisely, and anger is certainly a bad quality. Yet it would hardly seem to warrant so severe a punishment as Moses's being barred from the cherished land. And none of his heartfelt prayers made the slightest dent in the Divine decree.

Several of the commentators explain as follows. God knew that Moses could not be the one to lead the nation into the Holy Land. Moses's stature was so great that had he led the Israelites into the Land, the Temple would have been built and never destroyed. The entry brought about by Moses would have been so sublime, we could have never been exiled afterwards.

Now as wonderful as that sounds, God knew that it was not meant to be. The Children of Israel would not have been able to maintain that same lofty level Moses would have established for them. In fact, Moses himself already foresaw their future slide to sinfulness (see e.g. Deut. 31:27). Had Moses led them in on such a level, it would have had a permanence the people would not have been able to live up to. When the people would later sin, God would not be able to destroy Moses's perfect Temple or undo their perfect entry. He would have had to destroy the Jewish people themselves.

Thus, although God normally hears all our prayers – especially of a person so righteous as Moses – in this case God had to request that Moses not pray anymore: "It is much to you; do not continue speaking to Me about this matter further" (Deut. 3:26). Such beautiful prayers God would have almost had to accept – but He knew Moses's wishes could not be.

Rather, Moses's student Joshua would lead the people in. And as great as Joshua was, he was not the ultimate perfection who was Moses. When the people would eventually slip and fall, God would be able to vent His rage on the Temple and exile the people – but preserve them to live on. (Sources: Seforno Deut. 3:26, Ohr HaChaim Deut. 1:37.)

My teacher Rabbi Yochanan Zweig suggested a different approach. He asked as follows. What was really so bad about Moses's act? It's true, hitting a rock instead of speaking to it lessened the miracle slightly. Rather than a rock producing water upon Moses's command, it only did so after being struck. But still, miraculous it was! God informed Moses that he failed to sanctify Him before the Children of Israel (20:12). Did Moses really not sanctify God at all?! He still pulled off quite a miraculous stunt!

R. Zweig explains by raising another issue. Why was Moses's punishment his not being allowed entry into the Land of Israel? Why was that the appropriate response to his failure?

The answer is that Israel is a special land. It appears physical on the outside: We till the soil, we plant, we harvest, we barter, we run an economy. Likewise, unlike our wholly-miraculous Exodus from Egypt, we would only merit the Holy Land if we would take weapons and fight conventional wars against its existing inhabitants.

But all of this is a mirage. Israel is really a land like no other. It appears physical, but the physical merely fulfills the wishes of the spiritual. The rain will come and our harvests will be bountiful only if we serve God properly. Its very physicality depends on our spiritual and ethical behavior. Israel is a land with physical life and physical qualities, but they are no more than a reflection of the spriritual standing of the nation.

To ready the people for entry into such a lofty land, Moses had to teach Israel the lesson of speaking to the rock. Had he done so, the people would have witnessed firsthand that if we obey God's will, the physical world will simply follow. No effort is required. The rock – representing the physical world – simply heeds our request and provides our needs.

Now, however, that Moses hit the rock, the opposite lesson was conveyed. Moses had to smash the rock to get the water out of it. The physical did not listen; it had to be forced. The special message of the Holy Land – of a physical and spiritual world working together – was lost. Moses failed (on his level) to fully ready the nation for entry into the Land of Israel, and so he would not be able to lead them there.

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Tevet 17

Music & Spirituality

I love heavy metal music and as I have become more drawn to Torah and religion, I am wondering: Is it okay to listen to Black Sabbath?

The Aish Rabbi Replies:

Music is a transcendent power. Music is a deep expression of the soul, used to articulate things that can't be expressed in words.

Because of its transcendent power, music can be used as a way of getting closer to God. For example, when offerings were brought at the Holy Temple in Jerusalem, a choir of Levites would accompany the service by singing the Psalms of King David.

Music is so powerful, that it was even known to inspire prophecy. In the Bible (2-Kings 3:1-15), the prophet Elisha became angry and called for a musician. After which it says "and the hand of God came upon him." Rashi points out that the music calmed him down and enabled him to attain prophecy. The specific use of music to attain prophecy is mentioned in many places in the Bible -- e.g. 1-Samuel 10:5, 2-Kings 9:11, 1-Chronicles 25:1, among others.

The Kabbalists explain that the Hebrew word for music "ZeMeR" is also related the word "to cut." Music helps banish extraneous thoughts and clear the mind. It cuts away the husks of impurity that envelop the soul and it allows a person to connect with the true Source of Good.

When you listen to music, some of what the artist was feeling when he sang the song goes into you.

The people who sing secular songs are often not of the most stable character nor particularly spiritual.

Do you really want these people's influence to enter your psyche?

To learn more about the deep spiritual power of music, read Rabbi Aryeh Kaplan's "Meditation and the Bible," and Rabbi S.R. Hirsch's commentary to Psalms 92 and 150.

I also recommend Rabbi Tzvi Gluckin's book, "Knee Deep in the Funk: Understanding the connection between spirituality and music."

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Tevet 18

Walkway to the Mount

From your Western Wall camera (http://www.aish.com/w/) I notice what appears to be a large covered walkway leading up the Temple Mount. Can you explain what that is?

The Aish Rabbi Replies:

To the right of the prayer area is a path going uphill, leading to a doorway that opens onto the Temple Mount itself. This is called the Mughrabim Gate, a main entrance for tourists to visit the Temple Mount.

The original pathway was damaged in an earthquake in 2004, and a temporary wooden walkway has been installed just to the left of the hill.

Archeological excavations are currently being conducted to remove the mound of dirt. This has uncovered an 8-meter-high gate leading into the Temple Mount which dates from the period of the Second Temple. It is known as Barclay's Gate, after the 19th-century American consul who first identified it.

The entire area that is currently the Western Wall plaza was filled with low buildings when Israel liberated the area during the Six Day War of June 1967, and was later cleared away – except for the mound which is now being excavated.

The plan is to install a permanent steel bridge to access the Temple Mount.

By the way, since it is not known exactly where on the Holy Temple stood, Jews are prohibited by Torah law to set foot onto the Temple Mount, until such time that the Temple is rebuilt.

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Tevet 19

Need for Organized Religion?

I am a very spiritual person, yet not religious. Every day I wake up in the morning and say my prayers. On my travels, I thank God when I arrive safely. I look up at the sky every morning and feel inside this spirituality when I speak to God. I feel warm knowing that He is with me and a part of me, during my difficult times as well as the good times. Therefore, feeling what we do is so important. For without it, prayer and our religion is meaningless.

Why is organized religion so important? Why can't I, who does not go to synagogue and pray, not be as good a person and Jew as someone who goes every day? What I feel in my heart and head is just as important and what is read aloud, chanted and discussed in a synagogue.

The Aish Rabbi Replies:

This really gets down to the whole issue of "letter of the law" versus "spirit of the law." "Letter of the law" involves performing an act because it is prescribed by the Torah and the Code of Jewish Law. "Spirit of the law" is performing an act because one's inner emotional sense propels one to experience the spiritual feeling the act intends to arouse.

An example of this is giving charity. The Torah commands us to give 10 percent of our income to charity. This letter of the law is intended to develop within us feelings of compassion for our fellow man (the spirit of the law).

Of course, the best is to have both. But given the choice of one or the other, which is actually more crucial?

Let's examine the following case from Dennis Prager: Two people (of equal wealth) are each approached by a poor woman who needs money for her daughter's cancer surgery. One of these, upon hearing the woman's plight, feels a deep sense of compassion, and amidst tears, gives the woman a dollar. The other wasn't nearly as moved, in fact he was in a hurry and couldn't talk to the woman. But because he follows Jewish law, requiring that 10 percent of his income go to charity, he gave the woman $100 dollars. So who is the "better person"?

Judaism would love you to give 10 percent of your income from your heart. It suspects, however, that in a large majority of cases, were we to wait for people's hearts to prompt them to give away thousands of dollars annually, we would be waiting a very long time. Judaism says: Give 10 percent - and if your heart catches up, terrific. In the meantime, a lot of good had been done.

The lesson of all this? "Doing" is more important than "feeling." And this is one of the great lessons that Jews could teach today's world which celebrates feelings. "How do you feel about it?" is not the Jewish question. "What do you do about?" is the Jewish question.

Another great lesson is the Jewish belief that the deed shapes the heart, far more than the heart shapes the deed. The idea is that human emotions (our insides) are affected by our physical actions (our outsides). You will find this concept throughout Judaism, which is in fact why we have 613 mitzvot. They guide us and direct us in ways which refine our character through repetition and practice.

Jews living within a Torah framework provide a world of practical benefits, both to the individual, and to the community. Because once a Jew is in the framework of giving charity, for example, we can appeal to his sense of character, and try to sensitize him to the importance of giving with the proper intention.

Plus, this aids tremendously in inculcating one's children with these values. If the idea of giving charity is a command from the Creator, that carries a lot more weight than "your parents thinks it's a good idea." It is difficult to transmit a "feeling," whereas mitzvot provide a solid framework for transmission.

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Tevet 20

Reaching Other Jews

I work in a secular environment, and it hurts me to see my single Jewish co-workers go out with non-Jews. I would like to find simple, practical, non-offensive ways to dissuade them. At this point, all I could do is be their friend. The last thing I want to do is to hurt anyone's feelings. I can't break through but am not ready to give up. Do you have any suggestions for how I can help?

The Aish Rabbi Replies:

While we would all like to believe that the problem of rampant assimilation is being fought effectively by outreach professionals and that the tide is beginning to recede, this is unfortunately not the case. Although thousands of Jews have returned to their heritage, large numbers are still being lost every year.

Clearly, if we rely solely on full-time outreach professionals, we will not have sufficient manpower and resources to combat the problem.

We must do all we can to teach our fellow Jews about the beauty of Judaism. The obligation to reach out to our alienated brethren are numerous and compelling. The mitzvahs of "Love your neighbor," "Don't stand on your brother's blood," "give proper rebuke," and Kiddush Hashem all underscore the reality of "areivus" – the unity and co-responsibility of all Jews – and direct us to spare no effort in safeguarding the spiritual well-being of our fellow Jews.

The Chofetz Chaim, in his famous work "Chomas Hadaas," emphasized the tremendous obligation upon us to reach out to unaffiliated Jews and the severity of neglecting this charge. This responsibility was forcefully articulated by Rabbi Moshe Feinstein (Jewish Observer, June 1973) who exhorted all observant Jews to "maaser" their time for outreach efforts.

So when trying to reach our fellow Jews, what is the most important message to convey?

One of Judaism's most famous converts was Onkeles, the son of a Roman Emperor, who left his home to study Judaism in Israel. The Talmud relates that the Emperor dispatched a battalion of solders to bring Onkeles back home and prevent him from converting. But when the soldiers reached Onkeles, they all ended up converting, too! The Roman Emperor sent a second battalion and, again, all of them converted. Finally, in frustration, the Emperor sent a third group of soldiers to seize Onkeles – and commanded them to avoid any conversation with him at all.

As they were taking hold of Onkeles, the soldiers saw him reach up and kiss a mezuzah. "What's that?" they asked. Onkeles explained. And, like the units before them, all these soldiers converted too. The Emperor gave up after that, and Onkeles went on to become a great scholar in Israel. (Talmud – Avoda Zara 11a)

What was the secret of Onkeles's extraordinary success? What did he say so compelling that in such a short time he was able to convince the soldiers to change their lives?

The Ibn Ezra says: "Words that come from the heart, enter the heart." This was Onkeles' secret. Onkeles was so clear, so real, so absolutely convinced of the truth and beauty of Judaism, that the soldiers could not fail to absorb his conviction. Onkeles' responses were alive with inspiration and meaning. This radiance struck the soldiers each time and moved them to embrace Judaism.

Herein lies the key to success in reaching other Jews. In order to begin helping others understand why Judaism is meaningful and important, we must feel that way about it ourselves. Like Onkeles, we must be unshakably convinced and enthusiastic about Judaism, because our own real-life example will be more persuasive than any logical argument. Moreover, when we see someone vacillate during his search, or experience conflicts or pressures, our own confidence in Judaism will enable us to continuously reassure them that the struggle is worthwhile.

To be effective in outreach, there are a few key resources that you should be aware of. One important book is called "Eye of the Needle," by Rabbi Yitzhak Coopersmith, here he explains how to reach out to unaffiliated Jews, and offers material for building meaningful conversation.

Another important book is called "Reaching Out," by Rabbi Aryeh Kaplan.

And finally, an organization named Project Inspire provides user-friendly tools for Jews to reach out and inspire other Jews. See more at: www.kiruv.com

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Tevet 21

Most Important Prayer

I have heard many different opinions and would like to know which prayer is the most fundamental to Jews, the Amidah or the Shema?

The Aish Rabbi Replies:

It is impossible to compare, because the Shema is not really a "prayer" at all, while the Amidah is the optimum prayer.

The Shema is not a "prayer" in the ordinary sense of the word, even though it is an integral part of the prayer service. The Shema is a declaration of faith, a pledge of allegiance to One God, an affirmation of Judaism. It is the first "prayer" that Jewish children are taught to say. It is said on arising in the morning and on going to sleep at night. It is said when one is praising God and when one is beseeching Him. It is the last words a Jew says prior to death. It is the expression of Jewish conviction, the historic proclamation of Judaism's central creed.

On the other hand, the Shemona Esrei (a.k.a. the Amidah) is the heart of every prayer service. It contains the basic components of prayer: praising God, petitioning Him, and thanking Him. Whenever the Talmud refers to "Tefilah" (the Hebrew word for "prayer") it means the Shemona Esrei, and not any other blessing or supplication. The obligation to pray three times a day is fulfilled only by reciting the Shemona Esrei three times a day.

So you see, the Shema and the Amidah fulfill completely different purposes.

To learn more, read "To Pray As A Jew" by Rabbi Hayim Halevy Donin, from which this answer was derived.

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Tevet 22

Surrogate Motherhood

The issue of surrogate motherhood came up in discussion last night. Does Judaism have a position on this?

The Aish Rabbi Replies:

There is a fascinating Talmudic passage (Brachot 60a) which relates to this. While in her seventh pregnancy, Leah said: "Jacob is destined to beget 12 tribes. I have already borne six, and each of the handmaids have borne two, making a total of 10. If the child I'm carrying turns out to be male, then my sister Rachel will not even be equivalent to one of the handmaids." Leah therefore prayed, and the fetus was changed to a female.

In Genesis 30:21, the commentator Yonatan Ben Uziel (circa first century) explains that Rachel was also pregnant at that time, and the two fetuses were switched – with Rachel getting the male (born as Joseph) and Leah getting the female (born as Dinah).

[Interestingly, some say this "switching" helps explain why Joseph is described in Genesis 39:6 as being so beautiful (i.e. more feminine characteristics), while Dinah "went out on the town" (Genesis 34:1) more in the manner of boys.]

We apparently see from here that the birth-mother is regarded as the mother. Rabbi Yisrael Meir Lau (former Chief Rabbi of Israel, in "Yachel Yisrael" 29) concludes that the mother who gives birth is the halachic mother. The egg donor is also regarded as the mother in issues where we should be stringent -- e.g. if she is not Jewish, the child would need conversion.

Interestingly, the process of motherhood is defined at birth, whereas fatherhood is defined at conception.

Because of the complex issues involved, however, surrogate motherhood is not allowed in all situations.

For further study:

• "Artificial Insemination," in The Comprehensive Guide to Medical Halachah, by Abraham S. Abraham, MD, FRCP (Feldheim)

• "Artificial Insemination," in Facing Current Challenges: Essays on Judaism, by Rabbi Dr. Yehudah Levi (Hemed Books)

• “The Use of Cryopreserved Sperm and Pre-embryos in Contemporary Jewish Law and Ethics” – www.jlaw.com/Articles/semen.html

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Tevet 23

Space Prayer

I have a question pertaining to Judaism and space travel. If humans ever colonize the moon or other planets, then which direction would we face while praying?

The Aish Rabbi Replies:

Our Sages taught: "A blind man, or someone who cannot tell which direction he is facing, should direct his heart toward God in Heaven. If one is standing outside of the Land of Israel, he should turn toward Israel. If he is standing in Israel, he should turn toward Jerusalem. If he is standing in Jerusalem, he should turn towards the Temple..." (Talmud Brachot 30a)

Although the Talmud does not directly address your issue, it is logical that the space traveler should face toward Earth. If, however, he were in a black hole, then he would be exempt from praying because of the grave danger. The same would be true if space aliens were attacking him.

By the way, keeping time in outer space - for the purpose of Shabbat, etc. – is quite difficult, given that an orbiting spacecraft may see sunrise many times each day. So for astronauts, time should be kept according to the "home base" on planet Earth.

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Tevet 24

Jerusalem Study Programs

I am the educational director of our local JCC and I often get requests for information about Jewish study programs in Jerusalem. Do you have a comprehensive list that you can send me?

The Aish Rabbi Replies:

I don’t know if this is a comprehensive list, but it’s a good start:

For beginners, perhaps the best educational program in Jerusalem is "Essentials" run by Aish HaTorah. It is directed for men in their 20s. Nevertheless, anyone is welcome to drop in and take a class. http://israel.aish.com/essentials/ There is also comparable women's program called "Jewel" – www.jewel4women.com/.

And of course the world-famous Discovery seminar is offered regularly in Jerusalem – www.aish.com/dis/

For men over 35, check out Bircas HaTorah – www.bircas.org/, or Tsama Nafshi – yeshivattsamanafshi.com/.

For women over 35, check out Eyaht – http://aish.com/progsisrael/, or She'arim – www.shearim.com.

Aish’s Executive Learning Center (ELC) offers a personalized curriculum to explore political, spiritual and personal issues, where one can also get a quantum leap in their Hebrew/Jewish textual skills. Hundreds of visitors to Jerusalem enhance their Israel experience with a tailor-made learning schedule – for an hour, a day, a week. Get more info online at: www.aish.com/elc/

For a place to stay, try the Heritage House Jewish Youth Hostel, located in the Old City of Jerusalem, close to the Western Wall. It's ideal for young Jewish men and women while touring Israel – and it's free! Go to www.heritage.org.il/

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Tevet 25

Rabbinic Fences

I can appreciate the rules and mitzvot as they appear in the Torah. But when the rabbis start adding their own layers of restrictions, I feel encroached upon. What is the point of all this?

The Aish Rabbi Replies:

If there's a hole in the middle of the street, the municipality comes and erects a fence so no one will get hurt by falling in. The purpose of a fence is to guard and protect, to keep us safe from danger.

The Sages are empowered to make "protective fences." This is part and parcel of the Torah, and is not considered extra. (Though of course, the Sages will specify that their fence is rabbinic in nature, to avoid confusion with the Torah law.)

As one example, the Torah says: "Do not boil a kid in it's mother's milk." On a Torah level, this only refers to meat from the three domesticated animals - cow, goat and sheep. However, since people "intuitively" associate chicken as "meat," we also do not mix chicken and milk. This "rabbinic fence" was accepted by the entire Jewish people as binding law.

If we appreciate the severity of transgressing the Torah (a sensitivity which has, unfortunately, been lost to many people today), then we will understand how absolutely vital these rabbinic fences are.

I hope this helps explain.

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Tevet 26

Morning Washing

I read in the Kitzur Shulchan Aruch (2:1) that when sleeping, an unclean spirit dwells upon the body, and that's why we wash our hands in the morning. What does washing have to do with getting it off our fingers when we awake? I know that I have a spirit, but here it says that I have a second spirit, that is present when I sleep. If this is so, then does everyone have a second spirit and where do these spirits stay while we are awake? How do these spirits know how to come back to us directly, especially to those people who do traveling and often sleep in different locations while on their trips?

The Aish Rabbi Replies:

The law that you cite is perhaps a little easier to understand in the original Hebrew. The Hebrew word for this spirit that remains on one's hands in the morning time is called "Ruach Rah." Ruach Rah is an impurity that comes about from sleeping. It has nothing to do with your own soul, which in Hebrew is called a Neshama. The Neshama stays with you always.

Ruach Rah is a stubborn impurity that can only be removed by a special hand-washing procedure. Here's how it is done:

Hold a washing cup in right hand and fill it with water.

Pass the cup to the left hand and pour water over the right hand (up until the wrist).

Pass the cup to the right hand and pour water over the left hand (up until the wrist).

Then pass again to the left hand and pour, and then to the right and pour, then to the left and pour and then to the right and pour, until you have poured water over each hand three times.

If one pours water on his right hand three times, and then on his left three times without washing them intermittently, this does not successfully remove the "Ruach Rah." (Code of Jewish law - O.C. 4:2)

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Tevet 27

Significance of Dreams

I have recently been having a disturbing dream involving someone close to me. The dream has repeated at least once. What does Judaism say about this sort of thing? Is there anything I can or should about it?

The Aish Rabbi Replies:

I’m sorry about your upset first of all. I hope the best for you and yours.

Judaism sees dreams as usually inconsequential but once in a while significant. The Talmud (Brachot 55-57) discusses dreams at length and appears to make some contradictory statements about them. On the one hand, the Talmud calls dreams 1/60th of prophecy (57b). Likewise, in the Torah people such as Joseph and Pharaoh experienced prophetic dreams. The Talmud further lists many types of dreams (e.g. where a person sees certain objects or experiences certain events) and explains their significance.

On the other hand, the Talmud writes that the interpretation of dreams is in the hands of the interpreter (55b), and that an unexplained dream has no significance at all – as an unread letter (55a). The implication is that dreams are certainly not prophetic. They do not mean anything at all on their own. They can, however, be interpreted – and their interpretation will come true.

Finally, the Talmud states that people are shown in dreams that which they were thinking about during the day (55b), and that even significant dreams contain their share of nonsense (55a).

Based on the above, dreams appear to be a mixture of different elements. Most of our dreams are entirely insignificant – a simple rehashing of the hopes, worries and fantasies which occupied our minds during the day. Some, however, are not significant on their own but can potentially be – subject to their interpretation. (And in fact, the Talmud writes that many types of dreams usually mean one thing, but can be interpreted to mean something else.) Finally, some dreams may be the actual word of prophecy filtering through our consciousness, entering our dreams. (See Maharsha to Brachot 55b s.v. “she’kol”.)

Rabbi Moshe Chaim Luzzatto , 18th century Italian rabbi, Kabbalist, and ethicist, explains the significance of dreams (Derech Hashem 3:1:6). When we sleep, most of what happens is that our bodies rest and our brains are given the chance to sort out the thoughts of our day.

However, something else occurs at the same time. The higher parts of our souls become slightly detached from our bodies. (This is why our first prayer upon awakening in the morning is thanking God for returning our souls to us (modeh ani). Only the lowest part of our souls – the “animal soul” all living creatures possess – stays with us overnight.) Once our souls depart our bodies, they are able to roam the spiritual planes of existence where they are most at home. While there, they may interact with other spiritual entities, such as angels, and may hear (or overhear) some of what the future holds in store for man. The message may be actual prophecy, or simply an omen – depending upon the level of being which communicates with the soul. That information might in turn trickle down into our consciousness and work their way into our dreams.

Thus, while dreaming, a person has the potential to become aware of future events which his waking soul would never be privy to – which will then become mixed in with the rest of the nonsense going through his dreaming mind.

As a result, our dreams could be significant, although they usually aren’t. Even when they are, most of what we see is not significant, yet within it, parts of it may be.

One more relevant point. If dreams are potentially prophetic, how does interpreting them change them? How can one take a bad dream and transform it by giving it a nice interpretation? Could a prophet “interpret” his prophecy in a nice way and change the future?

The answer is that even prophetic dreams are not absolute prophecy. They foreshadow a potential future but not events set in stone. And words are a powerful tool. If a person offers a compatible interpretation for a dream, his very words may direct the spiritual force of the dream differently and for the better.

(The ability to reinterpret a dream may depend how prophetic the dream is. The more prophetic the dream, the harder it is to transform it through our words. By contrast, a dream may not be prophetic at all, yet a person’s words can take the force of the dream and direct it, bringing its potential into the physical world. See again Maharsha to Brachot. See also this article, where I present a related treatment of this topic.)

Practically speaking, if you had a dream which is disturbing you, the first question to ask yourself is if you were thinking about anything relevant to it during the day. If you were worried about X, and then dream that X happens, that is most certainly your mind playing out your anxieties during the night. (The same is true if you were just overall depressed and afterwards have a depressing dream – even if not specifically related to what you were depressed about. (Sha’ar Tziyun 220:1).)

If, however, the dream strikes out of nowhere, it might be more significant. A few other possible indications of significance appear in the Talmud (55b): if the dream repeats itself, is about other people, or is dreamt right before waking in the morning. In general, rabbis today do not recommend taking dreams that seriously. Our minds are filled with too many worries and too much nonsense. Bad dreams are much more likely to be figments of our own anxieties rather than messages from angels. Yet again, significant dreams do at times occur. I personally have a sense for when my dreams are significant. If they are bad dreams, I wake up the next day depressed and worried.

If you had a disturbing dream which you think might be significant, Jewish law outlines a few means of mollifying its effects:

(a) Reciting the “amelioration of dreams” prayer. This may be found in any complete prayer book, together with the relevant instructions. The prayer consists primarily of statements and verses which state that the dream was a positive one. It is recited before 3 friends, some parts of the prayer recited by the dreamer and some by the friends (Shulchan Aruch O.C. 220:1).

(b) The Talmud states that fasting the day after a disturbing dream is especially effective, and that one should do so even on Shabbat if the dream occurred Friday night (Shabbat 11a). In practice, since we generally do not take our dreams that seriously today, we need not fast. However, in lieu of fasting it would be appropriate to give charity, study extra Torah, and refrain from wasteful speech (Piskei Teshuvot 220:1).

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Tevet 28

Gambling

Is gambling in a casino permitted?

The Aish Rabbi Replies:

Judaism generally looks disparagingly on gambling. The Talmud says that someone who earns their salary from gambling is invalid to serve as a witness in a Jewish court. Since the person who lost the bet doesn't really pay with a full heart, the winner's earning are considered a form of theft.

According to another opinion in the Talmud, only a professional gambler -- who has no other source of income -- is invalid as a witness. This is because he is not involved in productive activity and contributes nothing to the betterment of society.

Some rabbinical sources allow buying lottery tickets, if the money is for mitzvah purposes, and it is as such not a matter of "losing money" (as with gambling) when the winner is declared. Thus the meager amount given in the beginning to buy the ticket, is given with a full heart for the mitzvah.

(sources: Talmud - Rosh Hashana 22a; Code of Jewish Law - C.M. 92:3, 370:1)

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Tevet 29

Prayer in Any Language

Is there a wrong way to pray if I don't know the Hebrew text? Do I just pray with whatever is in my heart? I consider myself a spiritual person. However, I tried praying a lot from a prayer book and it felt like something artificial. I try talking directly to the supreme being, God. That works better, but I still feel that I am missing something. I feel that one's relationship with God should be personal. Could you add some words of wisdom and help me understand prayer and spirituality better?

The Aish Rabbi Replies:

There is a famous story about a young shepherd boy. (Jewish stories are often about shepherds, probably because all the Jewish patriarchs, matriarchs and early kings were shepherds.)

One day, this boy was passing by a synagogue and heard people inside praying. He came inside to join them. The only problem was they were all praying from prayer books. The shepherd boy was essentially illiterate, though he did know how to say the letters of the Hebrew alphabet. Not knowing what else to do, he stood in the back of the synagogue and yelled out "Aleph! Bet! Gimmel!" until he finished the entire alphabet.

Two of the worshippers were so offended that they went over to the shepherd boy and were about to escort him outside, when the rabbi told them: "Stop! That boy's shouting was more precious than any other prayers said here today! His prayer went straight up to Heaven!"

The point of the story is that prayer counts when it comes from the heart. Any relationship is built on communication, and communication has to come from the heart. As King David said (Psalms 145:18), "God is close to all who call upon Him, to all who call sincerely." God yearns to give us the pleasure of connection. Indeed, the Talmud says that God made Sarah, Rivka and Rachel barren, so that they would turn to Him in prayer.

That is the "spirit" behind prayer. But what about Jewish law?

All of the prayers and blessings can be said in any language that a person understands, with one stipulation: If they are said in any language other than Hebrew, they must be understood. (O.C. 62, Biur Halacha). Implied is that if you pray in Hebrew, you don't need to understand what is being said. That is because Hebrew has a special strength, since each Hebrew word and letter contains deep mystical meaning, which is otherwise lost in translation.

The Great Assembly (4th century BCE, Land of Israel), were prophets who captured specific mystical secrets when choosing the language for the formalized prayers we have today. If we could truly understand the words of the "Amidah" ("Shemoneh Esrei"), we would see that everything is encapsulated in those words. This particular combination allows the supplicant to receive the goodness and direction that God is waiting to give him. (Rabbi Moshe Chaim Luzatto - Way of God 4:5:1)

Nevertheless, there is still personal prayer, which can be said at any time, in any place (except for a bathrooms or other unclean area), and in any language. Even if you were plunged in the depths of depression, lying in bed, not wanting to see a person in the world, even if you only mumbled three words, "God send help," God listens to you.

If you want something to help get you started, here's an opening line that's sure to work:

Dear God, Give me the courage to let go and let you in. I know you love me. And with your help, I will find all the purpose, joy, and happiness You want me to have.

My suggestion to you is to make an effort to not only say the words of the prayers written in the Siddur, but to study the meaning behind them as well. There are some excellent books available here: http://www.artscroll.com/linker/aish/link/Categories/phe.html