Ask the Rabbi

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Nisan 17

Why First-borns Killed?

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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

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

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

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

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

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

(source: Rabbi Ari Kahn)

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Nisan 18

Egyptian Children Punished for Parents' Sins?

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

The Aish Rabbi Replies:

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

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

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

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

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

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

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Nisan 19

The Plagues: Why the Staff?

Many times throughout the story of the Exodus God tells Moses to take along his staff and to use it to perform one of the miracles – such as to wave it at the water to make it part (Exodus 14:16) or to direct the locusts to invade (10:12-13). Why the emphasis on the staff? Can’t God do miracles just as easily without it? In fact, using his staff might have given Pharaoh the false impression that the plagues were done via magic. Why didn’t God reveal His strength directly?

The Aish Rabbi Replies:

It’s a very good basic question. First of all, it is clear that Moses’s staff had special powers. It was not merely a deception. The Talmud (Pirkei Avot 5:8) lists Moshe's staff as one of the unique items created on the twilight before the first Shabbat. (Other such items were the manna, the well which accompanied Israel in the desert, and the mouth of the donkey which spoke to Balaam.)

My teacher Rabbi Yochanan Zweig explained that all the items created at that time period were really supernatural – items which do not belong in the physical world. They really should have been created on Shabbat itself. But since God refrained from working on Shabbat, He created them in the time immediately preceding it.

Why did God want to use the medium of Moses’s staff to perform so many of the miracles of the Exodus? Can’t God do anything? Don’t the laws of nature basically mean nothing to Him – with or without a staff?

Although this is true, it seems clear that God does not simply trifle with the laws of nature at will. He set them in motion as part of the process of creation and only very rarely suspends them. The Midrash states that when God created the sea, He specifically made a condition with it that it split for Israel at the Exodus (Bereishit Rabbah 5:5, Shemot Rabbah 21:6). Thus, again, although theoretically God is not bound in the slightest by the laws of nature He Himself created, He does not lightly ignore them. The staff was likewise the medium He placed in the world to allow their temporary suspension.

On a different track, it’s possible that God specifically wanted to trick Pharaoh into thinking the plagues were nothing other than ordinary magic – the type the Egyptians were quite familiar with already. This allowed Pharaoh to persist in his stubbornness and not be moved by the miraculous plagues. As the commentators explain, since Pharaoh was never sincerely interested in repenting his evil ways and letting the Jewish people go, God allowed him to be tricked. Rather than the plagues forcing him to concede, he managed to convince himself they were not the hand of God – until he destroyed himself and his wicked nation utterly. (See Rashi to Exodus 7:3).

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Nisan 20

Cool Whip on Matzah?

What are we allowed to eat on Passover? I consider myself Conservative-to-Reform, but growing up I was told things like you cannot eat peanuts. Can you eat Cool Whip?

The Aish Rabbi Replies:

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

As a further precaution, we do not use Passover food in the category of "kitniyot." Sometimes referred to generically as "legumes," this includes rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds. Even though kitniyot cannot technically become chametz, Ashkenazi Jews do not eat them on Passover.

As for Cool Whip and other things, it all depends on the ingredients. It's always best to look for a kosher certification symbol on the package, indicating that it is kosher for Passover. Don't worry - there's plenty of delicious food to eat on Passover. For ideas, check out our gourmet Passover recipes at http://www.aish.com/h/pes/r/.

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Nisan 21

The Synagogue

What is the significance of the synagogue in Jewish life today? Do you think that the role of the synagogue has changed over the years? What are some of the challenges facing the modern American synagogue? And how are we responding to these challenges?

The Aish Rabbi Replies:

The synagogue is important for Jews to gather together and pray to God, as explained in the verse "A multitude of people is a kings glory" (Proverbs 14:28). In other words, when many people gather together for a spiritual purpose it shows respect to God. In fact, Jewish law requires that prayer services be conducted with a "minyan" of 10 adult men.

The synagogue also serves as a central point of community gatherings – such as lifecycle events and Torah study.

The phenomenon of suburbs is a challenge for the modern American synagogue. For many years, Jews lived together in one small neighborhood, and therefore the synagogue was located within walking distance of each home. This is important because there is a Torah prohibition against driving on Shabbat ("You shall light no fire on Shabbat" – Exodus 35:2).

But with the advent of suburbs, people live far apart, and now they are driving to the synagogue rather than staying home. Some argue that this is an appropriate exception to Jewish law (i.e. surely God would approve!). But in fact, a community driving on Shabbat eliminates the necessity to live close together. There is no longer a need for the neighborhood Jewish school, Jewish bakery, Jewish clubs, etc. The experience of growing up in a Jewish community is lost, and children are absorbed into the melting pot of secular society. The result is that the American Jewish community is experiencing massive assimilation and 60 percent intermarriage, with many Jews being lost to the Jewish people forever.

Fortunately, there are many people today dedicated to doing something about it. Aish branches, community kollels and others are forming core communities that attract young people with a warm, open and intellectually stimulating approach. These communities continue to grow and expand, and are now found in virtually every city around the Jewish world.

If you tell me what city you're located in, I'll be happy to recommend a place for you to contact.

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Nisan 22

Downfall of the Enemy

I married a negative person who has a very negative attitude. All these years whenever his meanness or negativity was pointed in my direction, I would scream and cry and pray to God to help me. Never in all my years did I think to ask God to help my husband become a nice, kind, loving person. I am doing that now.

This made me think about how I would pray for the Jews is Israel. Will it help to pray for the Arabs to love them?

The Aish Rabbi Replies:

You've arrived at a deep spiritual truth.

The Talmud (Brachot 10a) tells about some neighborhood bandits who were constantly harassing Rabbi Meir. One day Rabbi Meir prayed that they should die.

His wife Bruria said, "Is such a prayer permitted? The verse in Psalms 104:35 says that 'SINS will cease from the earth' – not that 'SINNERS will cease from the earth.' So rather than pray for their demise, you should pray for them to repent."

Rabbi Meir listened to his wife and prayed that the bandits return to the righteous path. Soon after the bandits reformed their ways.

Every human being is created in the image of God and we should pray for their return to sanity.

The story is told of a woman sitting at home with her pet cat, when a mouse suddenly runs loose through the house. The woman and the cat share a common goal: They both want the mouse removed. The difference is that the woman simply wants the mouse to stop bothering her, but the cat wants it dead.

Jews in Israel don't want to kill Arabs, God forbid. We just want to be left alone to live in peace.

If they do not choose the path of peace, and they suffer because of it, we are still instructed not to rejoice at the downfall of an enemy (Proverbs 24:17).

Jews have always shown tremendous respect, even for their enemies. The Midrash explains that during the last six days of Passover, we do not say the complete Hallel prayer of joyful praises, because when the Jews crossed the Red Sea, God said, "Since my creations [the Egyptians] are drowning, you should not be singing praises."

Ezekiel 39:13 describes how the Jewish people were credited with a tremendous sanctification of God's Name, by treating enemy corpses with great respect. In modern times, I recall an incident a few years ago when Palestinian terrorist Abu Jihad was assassinated, and the Palestinians were certain the Israelis did it. How did they know? Because Abu Jihad's wife and children were left unharmed.

We would much prefer to live at peace with the Arabs. And we pray for them to pursue the path of peace.

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Nisan 23

Why Bad Things Happen

If God is omnipotent and merciful as the Bible claims, why do bad things happen to good people?

The Aish Rabbi Replies:

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

It is true, notwithstanding the bad we occasionally see around us, that the God of the Bible is described as merciful and long-suffering, filled with righteousness and truth (Exodus 34:6). Equally confounding, at the end of the Six Days of Creation, we are told that God saw all that was done and "behold it was very good" (Genesis 1:31). Not just good, but very good.

Still, young children get multiple sclerosis and earthquakes cause buildings to topple and crush the innocent. The same God that streaks the sky with a rainbow of red at sunrise and produces the beauty of a flower must also be connected to these horrors.

Although we may see it as unfortunate, bad things happening to good people is consistent with the biblical description of God's role in the world. By chapter four, Cain has murdered Abel. According to the Bible, Abel was the good guy. God had accepted his special offering while rejecting Cain's run-of-the-mill sacrifice. God had the power to prevent Abel's murder but chose not to.

Isaiah hints at why: "I am the Eternal, there is no other. I make light and create darkness. I make peace and create evil" (Isaiah 45:6, 7). God, the infinite source of light, creates darkness by withdrawing some of the light. Similarly God, the infinite source of peace, creates evil by shielding a portion of the peace. The biblical definition of creation is the partial withdrawal of God's presence. God pulls back, and in so doing creates the universe with its laws of nature. For the most part, nature takes its natural course.

Only when events get way off course does the Bible recount that God steps in and overrides nature. A natural-looking world is an essential part of the biblical game plan of life, namely the exercising of our free will. "I call to you witness today the heavens and the earth, I have placed life and death before you, the blessing and the curse. Therefore choose life so that you may live, you and your progeny" (Deut. 30:19).

If humans are to have the will to choose freely, the world must look natural. A natural world has radiation which produces crippling mutations and earthquakes which crush the innocent.

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Nisan 24

Missed Day of the Omer

I spaced out and missed counting one day of the Omer. Am I allowed to continue counting?

The Aish Rabbi Replies:

That depends. If you neglected to count the Omer in the evening, and did remember to count the following day, then the next evening you should continue the count as usual, with a blessing.

However, if you neglected to count the Omer for an entire day (i.e. missed both the evening and the following day), then you are still required to count until the end of 49 days - but WITHOUT a blessing.

The reason why one is not permitted to say the blessing is because the Torah writes "You shall count... seven COMPLETE weeks" (Leviticus 23:15). Therefore, if a person missed counting one entire day, it can no longer be considered complete.

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Nisan 25

Shabbos Goy

My husband and I are Christians and our neighbors are Orthodox Jewish. Sometimes on any given Saturday, our neighbors knock on our door and ask us to turn on the air conditioning, etc. We've always helped them out, not understanding the full reasoning behind this tradition.

We have a good relationship with them but we are curious as to how they must view us. Why is it okay for them to ask us to "work" during their Sabbath? Do they then consider us inferior because we are doing these neighborly favors?

The Aish Rabbi Replies:

You are describing a phenomenon which is colloquially called a “Shabbos Goy.”

In essence, your neighbors should not be asking you to do things for them, which they themselves are not allowed to do on Shabbat. This is a Talmudic principle, as derived from the Torah which states that on Shabbat, "creative activity should not BE DONE for you" - i.e. even if you are only asking someone else to do it.

The only exceptions are: when there is a commandment to be fulfilled, great monetary loss, or a health-related situation. Air conditioning is considered health-related, because if things get too hot, people (especially the elderly, etc.) could faint or be exposed to other dangers.

Even in the above-mentioned cases, a Jew is only allowed to ask a non-Jew to do a rabbinic-level action. (Mishnah Berurah 307:19-24)

They certainly do not consider you inferior. Rather it is simple pragmatics: they are obligated in observing Shabbat laws that you are not. You can consider it a great kindness to be helping them out, just as any good neighbor would.

In recent times, Colin Powell, Mario Cuomo, Martin Scorsese, and an adolescent Elvis Presley assisted their Jewish neighbors in this way.

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Nisan 26

Bedtime Shema

I know that a Jew is to say the Shema prayer twice a day - in the morning and in the evening. But I recently saw mentioned that it is said a third time, at bedtime. What's this all about?

The Aish Rabbi Replies:

"Kriat Shema al hamita" is the bedtime prayer we say, which includes the first paragraph of the Shema, as well as the blessing "HaMapil."

The Talmud says that when one goes to sleep at night, his soul goes up to heaven for a daily accounting. That leaves the body "unprotected," so to speak, so we say the Shema and the blessing Hamapil to counteract that.

Another purpose of the bedtime Shema is so that one should fall asleep while saying words of Torah.

Here is the text of "HaMapil":

"Blessed are You, Lord, our God, King of the universe, Who casts the bonds of sleep upon my eyes and slumber upon my eyelids. May it be Your will, Lord, my God and the God of my forefathers, that You lay me down to sleep in peace and raise me erect in peace. May my ideas, bad dreams, and bad notions not confound me; may my offspring be perfect before You, and may You illuminate my eyes lest I die in sleep, for it is You Who illuminates the pupil of the eye. Blessed are You, God, Who illuminates the entire world with His glory."

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Nisan 27

Kosher Sushi?

I attend a lot of business functions where they serve sushi and caviar. I try to eat only kosher food. What is the story on this?

The Aish Rabbi Replies:

The Torah (Leviticus 11:9) teaches that a kosher fish must possess both fins and scales. (Fins help the fish swim, and scales cover the body.) Even if the fish has only one scale or one fin, it is permitted. Tuna, for example, has very few scales, yet is kosher. Other popular kosher fish are bass, carp, cod, flounder, halibut, herring, mackerel, trout and salmon.

Crustaceans (e.g. lobster and crab) and other shellfish (e.g. clams) are not kosher, because they lack scales. Further, all mammals (e.g. whales and dolphins) are not kosher.

There are kosher varieties of sushi – providing the sushi itself has proper rabbinic supervision. This is necessary because mislabeling is a major issue in the fish business, and you would need to see the whole fish with scales to rely on it.

There are other potential kashrut problems as well: "Unsupervised" seaweed may contain sea creatures and bugs. The sauces, oils and even rice could have any number of issues. The fish and vegetables must be prepared with only kosher utensils (e.g. knife, cutting board, etc.). Especially in today's world of highly processed foods, unsupervised sushi should not be relied upon.

As for caviar, the term typically refers to sturgeon roe, which is not kosher. If you are looking for alternatives to sturgeon roe to serve at a fancy dinner, there are kosher-supervised varieties available.

Even if you feel you are not yet ready to commit to kashrut fully, it is still meritorious to minimize the likelihood, frequency and severity of transgression.

So I should point out that if you consciously avoid the varieties that are certainly forbidden – such as sturgeon caviar, eel and shellfish – and limit yourself to things like tuna and salmon, you are avoiding certain multiple prohibitions, but may still be incurring others.

This is acceptable as a short-term solution, because Judaism is not all-or-nothing. Rather it is a process, a journey, where every step counts.

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Nisan 28

The Holocaust: Why?

The pain and tragedy of the Holocaust is so enormous and unfathomable. Why did it happen?

The Aish Rabbi Replies:

The bottom line is that we do not know why tragedy happens. In Exodus 33:13, Moses asks God, "Make Your ways known to me." The commentators explain that there are "50 Gates of Wisdom," and Moses had reached the 49th Gate. This means that only one aspect of existence was still unknown to him. And which was that? The issue of "why bad things happen to good people." So what was God's answer? "This is the one thing that no human can ever comprehend." (see Exodus 33:20)

However, Judaism provides us with some approaches and insights. Try reading:

• "Understanding the Holocaust"

• "Wrestling with Suffering"

Also, "Why the Jews" is an excellent online seminar examining the deeper roots of anti-Semitism.

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Nisan 29

Holocaust Denial

It seems that every time I search for the Holocaust online, there are as many articles denying the Holocaust as there are sites reporting on it. What's behind this Holocaust denial? And what can we do to stop it?

The Aish Rabbi Replies:

Some feel that too much sympathy has been generated for the Jewish people through the Holocaust, and being that these people do not like Jews, they would like the Holocaust to disappear from the pages of history.

Others feel guilty that so many Jews were killed, and hardly anyone did anything to prevent it from happening. In order to alleviate their guilt, they'd rather pretend the whole thing never happened.

There are a few “deniers” who make a lot of noise, and current Holocaust studies are prolific enough to cancel out much of the effect of the deniers. The problem is that even if these “denials” don’t stick, a seed is planted every time someone reads about it. Just by raising these ideas in public discourse, it shifts these ideas from an extremist view to the realm of acceptable opinion.

I think the key to neutralizing these people is to be unfailingly accurate in our reporting of the Holocaust. For example, at one point Aish.com had posted an article entitled "Apple Over the Fence," which told the story of a boy in a concentration camp who was saved from starvation by a young girl who would thrown him an apple every day over the fence. Twenty years later and half a world away, these two people were set up on a blind date, then realized who each other was and got married. The man became famous, telling his amazing story on “Oprah” and signing a motion picture deal.

It turns out, however, that Holocaust researchers identified how various details of the story were inconsistent with the layout and activities at the concentration camp where the man said it all took place. The story was discredited, and Aish.com removed it from our website.

It is stories like this that are used by Holocaust deniers to try to discredit the mountains of absolutely true evidence. Thus the best weapon we can use against the deniers is to maintain total accuracy from our own side.

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Nisan 30

Adoption

We are looking to adopt a Jewish child, preferably a baby (as yet unborn). Can you help us find one in Israel, possibly an out-of-wedlock situation. It would be a real mitzvah for all concerned. We have excellent references within our Jewish community.

In general, what is the view of the Jewish religion toward adoption in cases of infertility? Is there a risk that adopting a child is like giving up hope of conceiving?

The Aish Rabbi Replies:

The official Israeli adoption agency, Sherut L'Ma'an Hayeled, requires adopters to live in Israel (at least at the outset of adoption). And even for Israelis, the waiting list to adopt a Jewish baby is approximately six years.

I would suggest that you inquire of prominent rabbis, who are often told about unwanted babies, or befriend labor ward hospital staff and ask to be tipped off when a baby is likely to be abandoned.

Given the scarcity of finding a Jewish baby to adopt, many people will look in South America or the former Soviet Republics. It is important to note, however, that a non-Jewish child who is adopted by a Jewish family is not Jewish. Only the Jewish mother's biological children are automatically Jews.

An adopted child, however, has the option of conversion, just like any other non-Jew. The child is brought to the Beit Din, has a Bris and dunks in the Mikveh. When he reaches the age of maturity (12 for a girl, 13 for a boy), he/she has the option of declining to accept a lifetime of Judaism.

In general, the Beit Din will only allow such a conversion if the parents themselves agree to observe all 613 mitzvahs of the Torah. This is the only way it is reasonable to assume that the child will also observe the mitzvahs. Otherwise the child is being put into a situation where he is “sinning” from the get-go. I’m sure that you can understand the internal contradiction that this would create.

I highly recommend a book called “The Bamboo Cradle” by Avraham Schwartzbaum, the story of an American couple who adopted a baby in China, and the amazing Jewish journey that results.

The idea of adopting is a humanitarian act and is quite meritorious. The Talmud (Sanhedrin 19b) says that one who raises an orphan in his home, it is as if he had given birth to him. (A child given up for adoption is, in essence, a child without parents that are capable, or willing to raise him.) Thus, a couple who physically cannot bear children, can raise a child and it will be considered as if they had given birth to the child.

The Sages also say that if the couple is not medically sterile, but they have other problems which hinders childbirth; then in merit of the adoption, God will bless them with one or more of their own.

Here are some recommended books on the topic of Jewish adoption:

• "And the Lord Will Gather Me In," by David Klinghoffer

• "Adopting After Infertility" by Patricia Johnston

• "Launching a Baby's Adoption: Practical Strategies " by Patricia Johnston

• "And Hannah Wept" by Rabbi Michael Gold

• "Sweet Grapes: How to Stop Being Infertile and Start Living Again" by Jean and Michael Carter

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Iyar 1

Teshuva Movement

Why are so many Jews today turning their backs on Orthodox Judaism?

The Aish Rabbi Replies:

You are making an assertion that I don't believe is borne out by the statistics.

Far more Jews are dropping out of other affiliations (fueled by 60 percent intermarriage), while the net gain to Orthodoxy (based on higher birth rates, and "returnees" to Orthodoxy) far exceeds any loss.

It is true that some kids who are raised Orthodox decide to drop out. This is a real minority, and there are many reasons for this, as explored in the book, "Off the Derech" (http://www.amazon.com/dp/1932687432).

However, the far greater trend is for a return to Orthodoxy. The preponderance of outreach kollels and baal teshuva yeshivas has exploded in the past two decades. As an example, in 1975 there were 480 Chabad institutions worldwide; today there are approximately 3,000. You can read a report on this at: http://www.simpletoremember.com/vitals/world-jewish-population.htm

Consider the following excerpt from New Yorker Magazine:

"The people making this sweeping change in their life grew up in a secular world. They went to good colleges and got excellent jobs. They didn't become Orthodox because they were afraid, or because they needed a militaristic set of commands for living their lives. They chose Orthodoxy because it satisfied their need for intellectual stimulation and emotional security.

"The number of Orthodox Jews is increasing in pockets all over the country. There are more than 1,800 Orthodox synagogues in North America, and about half a million Orthodox Jews in the United States - double the number fifteen years ago.

"Modern Orthodox Jews are lawyers, doctors, bankers, advertising executives, professors, computer experts, artists, writers, and teachers. They are also clerks and secretaries. Many of them are "baalei teshuva," people who grew up with little religious training."

This Jewish return was also predicted prophetically, some 3000 years ago:

"Behold, days are coming, says the Lord God, when I will send a famine upon the land. Not a famine for bread nor a thirst for water, but for hearing the word of God. And they shall wander from sea to sea and from the north to the east to seek the word of the Lord..." (Amos 8:11-13)

So the ball is rolling and as the prophet indicates, there is plenty more to come.

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Iyar 2

Tallit - Women

On the issue of women wearing a tallit, I understand that women don't generally wear them because they are not required to attend synagogue services 3 times a day. But is there a law forbidding this?

The Aish Rabbi Replies:

A tallit is an embellished form of the mitzvah of tzitzit, which are special tassels placed on a four-cornered garment as prescribed by the Torah.

The primary intention of this commandment was to address a particular failing principally found in men - the inclination toward licentious behavior. Physiologists attribute this to many reasons, yet it's obvious to anyone who reads the news that this is the case.

It was to curb this natural drive that God commanded men to wear tzitzit. As the verses tell us, "And you should see them [the tzitzit] and remember not to follow after one's heart and one's eyes" (Numbers 15:39).

Being that this mitzvah was tailored for man's negative inclination, women have traditionally not worn a tallit.

Nevertheless, from a strictly technical standpoint, women may fulfill the mitzvah of tzitzit. Ashkenazi women may even recite the blessing.

However, this is discouraged for a few reasons:

Firstly, the Torah forbids women to wear garments that are made specifically for a man, as it is written, "A man's garment shall not be worn by a woman." (Deut. 22:5) The Talmudic Sage, Yonatan Ben Uziel, explains the verse as actually referring to tefillin and tzitzit. Therefore if a woman wore Tefillin and Tzitzit which are men's garments, she would be breaking a Torah commandment.

The great Kabbalist the Arizal wrote that the mitzvah of tzitzit is only and specifically for men. (see Kaf HaChaim 17:5)

Additionally, Rabbi Moshe Feinstein states that in many instances where women do wear Tzitzit, it is political statement of women's rights, as opposed to the desire to fulfill G-d's commands. Since the motivation is fundamentally a complaint against the Sages, and not a truthful desire to serve G-d, these actions do not constitute a mitzvah.

To learn more, read:

• “Halichos Bas Yisrael” by Rabbi Yitzchak Yaacov Fuchs

• "Tzitzith" by Rabbi Aryeh Kaplan

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Iyar 3

Requirement to Visit Israel?

I know about the importance of Israel and its centrality to our national narrative. But does the Torah require a Jew to visit Israel at least once?

The Aish Rabbi Replies:

I will answer your question regarding a "visit" to Israel. As for the issue of "living" in Israel, please see here for a discussion of the verse, "You shall possess the Land and dwell in it" (Numbers 33:53).

The Talmud, Ketuvot 111a, states that " a person who walks 4 amot (about 7 feet) in Israel merits a special place in the world to come." And while there is no formal requirement for a Jew to visit Israel, it is one of the most important things a Jew can do.

In the 18th century, the chassidic Rabbi Nachman from Breslov withstood life-threatening dangers to visit Israel. He said, "To approach the Holy Land, one must overcome many barriers." He was right. Along the way, while crossing through Turkey, he was suspected of being a spy and threatened with imprisonment. While in Turkey, he became deathly ill, and then a bloody war erupted. When he finally left Turkey by ship, a great storm broke out and threatened to capsize them. Eventually he arrived in Israel.

Why did this rabbi, along with many others, risk his life to visit Israel? Said Rabbi Nachman: "The motive for making the journey is to draw closer to God. Merely by stepping foot on the Land he will merge with it and be transformed by its sacred character."

In many ways a trip to Israel is an essential aspect of one's Jewish identity. Jews in the Diaspora are used to being the minority, and being in Israel completely changes that equation. Jews walk freely without any self-consciousness about their identity. Many times I've seen people who would never think of wearing a kippah on the streets of their hometown, suddenly don one during their stay in Israel, sensing a spirit of holiness that one might otherwise find only in a synagogue.

The experience of being in that atmosphere is a liberating one and has a powerful effect on many, many Jews. It enables one to discover a deep part of oneself that was previously hidden and unknown. In this regard, each individual's experience in Israel is very personal and unique.

There are a myriad of opportunities to visit – young people can come on a Birthright (www.birthrightisrael.com), Fellowships trip (www.goisrael.org), or introductory Torah study program (http://israel.aish.com/essentials/). Others can come on an Aish mission or Executive Learning program combined with touring (http://israel.aish.com/elc/).

It is unfortunate that with the ease of travel today, such a large percentage of Diaspora Jews have never visited. An essential part of themselves is yet to be discovered. They don't know what they're missing!

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Iyar 4

Trip to Israel

I will be bringing my family to Israel this summer for our first visit ever. Needless to say we are very excited. We want to have the maximum experience in the 10 days we have available. What would you recommend for us?

The Aish Rabbi Replies:

Thank you for writing. Unfortunately, a mistake many people make when visiting Israel is to spend all their time seeing the "sights" – i.e. mountains, beaches, museums – but they miss out on the real heart of Israel which is the Torah learning which takes place here. As it says: "For out of Zion shall the Torah come forth, and the word of God from Jerusalem." (Isaiah 2:3)

I recommend you set aside time to attend the Discovery seminar, an excellent presentation of Jewish history and philosophy. Modules include: "7 Wonders of Jewish History," "Genesis & the Big Bang" (with MIT nuclear physicist Dr. Gerald Schroeder), and "Computer Bible Codes." The seminar is held on Sundays, from 9:30 am – 6:30 pm, in the Jewish Quarter of Jerusalem (info at www.aish.com/dis/). You may be able to drop in for some classes at Aish's Essentials program – http://israel.aish.com/essentials/.

Here are some ideas of what to do in Jerusalem:

Western Wall – Schedule some quiet, meditative time at Judaism's holiest spot. For excitement and sheer beauty, the best time to be at the Wall is just before sunset on Friday, when Shabbat descends upon the holy city, and Jews from all walks of life gather to usher in the holy day.

Western Wall Tunnels – http://english.thekotel.org/

City of David – www.cityofdavid.org.il/hp_eng.asp

Aish Building – see the amazing Chihuly glass sculpture, view a scale model of the Holy Temple, and get a breathtaking rooftop view directly overlooking the Temple Mount. www.aish.com/ai/jb/

Mea She'arim – Walk through the old Orthodox section and see how the Jewish community might have looked in pre-War Europe.

Machane Yehuda outdoor vegetable market – best on Friday morning, when pre-Shabbat shopping is at a frenzy.

Yad Vashem Holocaust Museum – absolutely essential.

Jerusalem Area:

"Dig for a Day" archaeological experience – www.archesem.com

Tank Museum in Latrun – www.davidpride.com/Israeli_Armor/Armor_Main.htm

Mini-Israel – fun for the kids, see all of Israel’s sites in miniature www.minisrael.co.il

Rachel's Tomb in Bethlehem

Tomb of the Patriarchs in Hebron

Tel Aviv area:

Blind Museum - www.d-in-dark.co.il

Palmach Museum – www.palmach.org.il

Dead Sea Area:

Masada – hike up the mountain at sunrise, or ride the cable car

Dead Sea – float in the lowest point of Earth, and enjoy the healing mineral mud.

Ein Gedi Nature Reserve – hike to the waterfalls.

Tzfat – visit the old synagogues, old cemetery, mikveh of the Arizal, and tomb of Rebbe Shimon in Meiron.

Take one afternoon and volunteer:

At a food relief agency – www.yadeliezer.org/volunteer

At an Israeli hospital – www.vfi-usa.org

At a medical services group – www.yadsarah.org/index.asp?id=72

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Iyar 5

Who is a Zionist?

I try to keep up on Israeli politics and I will sometimes see a reference to "non-Zionist Orthodox parties." I don’t understand how people who live in Israel can be "non-Zionists." What is the definition of Zionism, anyway?

The Aish Rabbi Replies:

Zionism is the belief that the Jewish people should have a homeland in Israel.

It's impossible to say that Orthodox Jews are opposed to the concept of Zionism, because the very idea for Zionism comes from the Bible. God made a covenant with Abraham, promising him and his descendents the Land of Israel (Genesis 15:18).

Torah Jews believe that the Jewish community in Israel is part of the Divine plan for Jewish redemption. One of the great wonders of Jewish history is how the Bible foretells the Jews' return to the Land. As a first phase of redemption, God promised to in-gather all the exiles. (see for example Deuteronomy 30:1-5, Jeremiah 16:14-15, Jeremiah 31:6-7, and Isaiah 27:12)

The question, however, regards the second part of God's covenant with the Jewish people, which mandates that Jewish existence in Israel is predicated on observing the commandments. The Torah makes this clear in many places, for example Leviticus 18:28 and Deut. 11:17.

Modern Israeli society is based largely on Western ideals, even when they conflict with those of the Torah. For example, the Jewish system of jurisprudence is the basis for every great legal system in the world. The Romans derived their judicial system from the Torah, as did the Magna Carta and the U.S. Constitution. But instead the modern Israeli legal system originally adopted Ottoman law! The state has at times even made tactical decisions that devalued fundamental principles of Jewish life.

Hundreds of thousands of Israelis are now living in the Diaspora because if the goal of life is Western ideals and material success, then there's a better version available in Los Angeles!

This in no way minimizes the great things that Israel has achieved. Indeed, the first 60 years of the modern state have been miraculous. Israel has succeeded in making the desert bloom, and in building the finest hospitals, roads, schools and industry – even amidst hardship, terror and wars. For Jews around the world, Israel has been the spark for renewed Jewish identity.

My own organization, Aish HaTorah, believes that the State of Israel is a Divine gift. Aish celebrates Israel Independence Day and Jerusalem Day, and proudly flies the flag of Israel 365 days a year above its World Center at the Western Wall. And we pray daily for the protection of Israeli soldiers who put their lives on the line for the Jewish people.

And yet, Orthodox Jews would favor an Israeli society that recognizes God and Torah as the primary driving force of the nation. This means basing the laws of the State on Judaism (e.g. observance of Shabbat and Kashrut in public) – though of course non-coercive for private individuals. And the schools would place more emphasis on Torah learning.

It has been said that the Land of Israel is the "body" which hosts the Jewish nation, while Torah is the "soul." A body without a soul is empty. We yearn for a restoration of timeless Jewish values and wisdom, to fully complete the modern Jewish renaissance in Israel.

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Iyar 6

Natural Disasters

I have watched the horror of hurricanes, tornadoes and earthquakes, plus hundreds of thousands of people wiped out in a tsunami. What is the spiritual reason behind all this?

The Aish Rabbi Replies:

Thank you for your thoughtful question. It is really a formulation of the classic: "Why do bad things happen to good people?" Let me try to explain:

The story is told of the king who commissioned a tapestry to be woven. In the middle of the work, someone came upon the weaver and saw a mish-mash of different colored threads, loose threads and, in general, a very messy piece of work. A complaint was issued to the king who then confronted the artist. The artist pleaded with the king for a few days to prepare his defense. After those few days he came before the king with a wrapped package and told the king, "Here is my defense." Inside the package was the completed tapestry.

The moral is that we cannot judge the work until it is completed. Moses asked to see God's face. That request was denied, but he was allowed to "see" God's "back." It is explained that Moses wanted to understand how God runs the world. The response was that it is beyond human comprehension until you see the "back." That is, until we can see the whole picture; then in hindsight it will all make sense.

While this answer may seem a "cop-out," it prevents us from trying to understand God's actions from our very limited perspective. In order for us to be able to "judge God," we need to consider God's "ground rules" for existence. Using this premise, it becomes very difficult to judge God. Why? Because we are stuck in a finite perspective of time and space, and we can therefore never be sure which rules God is employing at any given moment.

In order to begin to make sense of this, one thing we must understand is that God is in control, and there are no accidents. There has to be intrinsic meaning in our lives; otherwise we are just a random collection of molecules whizzing through space, with no real direction or purpose.

We are living in a very complex world, and in such a world, God doesn't only deal with individuals, he also deals with nations.

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Iyar 7

Trying to Escape

When the Israelites were in the wilderness and were 'craving' meat so badly, why didn't they just use some of the cattle that they had. I realize some of that was for offerings, but there had to be a few extra. This has always stuck in my mind.

The Aish Rabbi Replies:

Your question was asked in the Midrash (Yalkut Shimoni - B'Ha'alotcha 736).

The answer is that they had plenty, and were just looking for things what to complain about, even if there was no reason to complain. See "Rashi" Numbers 11:1,4, that they were trying to turn away from God, and were fabricating excuses.

We see from here the inclination to move away from God, to escape into a "world" of independence.

Kurt Vonnegut's novel, "Breakfast of Champions," brings home this point in a dramatic way. In one scene, the main character, Kilgore Trout, is having a drink in a bar, minding his own business. Suddenly, he feels an awesome presence is about to enter the bar. He begins to sweat.

Who walks in?

Kurt Vonnegut. When the author of the book steps into the novel to visit to his character, Kilgore's perception of the world is changed forever. He realizes that he does not exist independently. Rather, every moment of life requires a new stroke of the author's pen. Without the author, he ceases to exist.

So what is Kilgore's reaction? He starts to run away! In an attempt to maintain independence, he tries to hide from the very source of his existence!

The metaphor is clear. God has His plans, and we are destined to either follow along, or suffer the consequences. The choice is quite clear. The only true existence is the Infinite. And why fight it?? Whenever we peel back the outer layer of this world and get a glimpse of the higher Infinite dimension, we have a moment of awe-filled transcendence. We lift beyond our finite limitations and touch eternity. Perfection itself.

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Iyar 8

New Hebrew Name

I am 22 years old and starting to take my Judaism more seriously. The problem is that I don’t have a Hebrew name. I’ve asked my parents and they can’t recall what name I was given at birth. So my question is: How do I go about selecting a Hebrew name? And how does it become “official”?

The Aish Rabbi Replies:

The Jewish custom is to give the name of a relative who has passed away. This keeps the person’s memory alive, and in a metaphysical way forms a bond between your soul and the deceased relative. This is a great honor to the deceased, because its soul can achieve an elevation based on the good deeds of the namesake. You, meanwhile, can be inspired by the good qualities of the deceased – and make a deep connection to the past.

Another idea is to pick the name of a great Jew, someone who embodied qualities like piety, kindness and leadership that you aspire to. This could be a biblical character, or someone from Jewish history. Some choose a name based on the Jewish holiday coinciding with the birth. For example, someone born at Purim-time might be named Esther or Mordechai. A girl born on Shavuot might be named Ruth, and a child born on Tisha B'Av, the Jewish day of mourning, might be named Menachem or Nechama.

Similarly, names are sometimes chosen from the Torah portion corresponding to the week of the birth. Many names and events are mentioned in each Torah portion, offering a spiritual connection between the baby and that particular biblical figure.

There is an interesting story about how the Jewish reggae star Matisyahu got his Hebrew name. His English name is Matthew Miller, and the Hebrew name he received at his Brit Milah was forgotten. In Hebrew school it was assumed to be Matisyahu because of the connection between Matthew and Matisyahu. That was fortuitous for his music career, because the original Brit certificate was later located, revealing that the actual name given was "Feivish Hershel." Imagine that on the Billboard charts.

The importance of a Hebrew name was articulated by King David, who wrote in Psalms (147:4): "He counts the numbers of the stars; He gives a name to each of them." God gives names to each star, for they are dear to Him. Like the stars, no two souls are exactly alike. Everyone has his unique function in which he excels. Everyone shines a different light.

And finally, the actual process for being given the Hebrew name is to simply begin using it. Ask others to call you by that name, and ask the rabbi to say a special blessing for you in synagogue. It's as simple as that!

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Iyar 9

Kohen Marriages

I am a Reform Jew and am now looking to get married. I went to a few Jewish dating sites, and I saw some profiles which say "permitted to a Kohen." I am a Kohen, and therefore this caught my attention. What exactly are they talking about?

The Aish Rabbi Replies:

A Kohen is not allowed to marry a divorcee, a convert, or someone classified as a "zonah." (see Leviticus 21:14; Talmud – Kiddushin 78a; Maimonides – Forbidden Relations 18:3)

A "zonah" is defined as a woman who had intimate relations with a man whom she was forbidden to marry according to Jewish law – e.g. adultery, incest, or relations with a non-Jew.

A Kohen is forbidden to marry these women, not because she is a bad person, but because there is metaphysical reality that is created which prevents a Kohen from being able to create the proper bond. Consider that H2O is water, and H2O2 is Hydrogen Peroxide. The difference may seem negligible, but is actually the difference is between life and death.

This is a very serious issue, and if a Kohen goes ahead and marries someone that he is not allowed to be married to, he is transgressing a Torah commandment every minute he remains married to her.

On a practical level, the kohanim, who are charged with being the spiritual leaders and role models for all of Jewry, must preserve a more scrutinizing level of holiness. The fact that a particular Kohen today may not see himself in such a lofty role does not diminish his obligation to live up to that.

There is another issue, however. It is important to check if the "Kohen" is a real "Kohen." How reliable is the Kohanic tradition in the family? Just because someone's last name is "Cohen" does not mean that he necessarily has the status of a Kohen. To be considered a Kohen, one must have an unbroken tradition, as well as other factors too numerous to mention here. (Nevertheless, most people who have the name Cohen also have the status as Kohen.)

Also, it may be that the Kohen is really a "chalal.” If his mother, paternal grandmother, etc., was forbidden to marry a Kohen, in that case the resulting son would be a chalal, not a Kohen – thereby disqualifying the "Kohen" (and his subsequent descendents) from the regular Kohanic rights and obligations.

Bottom line: If you have any questions about your status, or about that of any particular young woman, you need to speak with a reliable authority in Jewish law. If you tell me what city you're located in, I'll be happy to recommend someone you could contact.

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Iyar 10

Religious-Secular Strife

I am very disturbed at the growing divisions between the Orthodox and secular communities in Israel in particular, and in Judaism, in general. The Jewish people are so few in number that we cannot afford such sharp and bitter divisions. Something must be done to bridge the gap.

I feel this is the single greatest issue facing the Jewish people today. What can be done to correct it?

The Aish Rabbi Replies:

You are absolutely correct about the severity of the problem and the urgency to find a solution.

The Talmud records that hatred was the principle cause for the destruction of the Second Temple. Factional struggle and petty vindictiveness destroyed the cohesion of the Jewish Commonwealth, condemning the Jews to 2,000 years of exile. Even when the Romans had besieged Jerusalem and total disaster was imminent, hostile groups within the city fought among themselves and plundered stores of food, causing terrible famine.

Today, as then, we have differences. What are the reasons for the religious-secular divide in Israel today? One can point many fingers – the factional nature of the political system, or the media which constantly stirs animosity in order to sell more papers.

I think it comes down to a basic lack of understanding between both sides. We differ greatly in our understanding of the authority of Torah and its role in shaping the cultural and legal character of the modern State of Israel. In short, the religious feel that Torah is that which has always distinguished our people – and in today's volatile world it is more crucial than ever to have that anchor. The secular take a somewhat opposite approach: Specifically because of Torah's unique lifestyle, it prevents Israel from full integration into the community of nations.

Indeed, this is a wide gulf. Yet because we have differences, that doesn't mean the other side is less intelligent, less well-motivated, or less desirous of truth than ourselves.

Our differences mean we disagree. Men of good will can and must disagree about matters of great importance without questioning their love or commitment for one another. Two people who learn together will battle passionately, says the Talmud, and end more committed to their friendship because their disagreements express a common search for truth.

We cannot afford for this to become polarized into a matter of "us against them." Each and every Jew is completely integral to our mission – regardless of their beliefs or level of observance. One of the spices used in the incense at the Holy Temple was the foul-smelling "galbanum," from which the Talmud (Kritot 6b) derives that even the worst amongst us are inextricably bound into the community of Israel.

Further, all Jews must be united in order for our nation to succeed. In Exodus 19:2, which says the Jewish people camped at Mount Sinai, the word for "camped" is written in the singular – to indicate that they were "like one person with one heart." Says the Midrash: If the Jewish People were lacking just one person from the 600,000 at Sinai, they could not have received the Torah.

It's all a matter of attitude. Rabbi Baruch Ber Leibowitz, one of the great rabbis of 20th century Europe, was quoted as saying: "When I will stand before the heavenly court and they ask me, 'What merit have you brought with you?' – what shall I answer? Torah? Is my Torah knowledge worthy enough to be mentioned? Fear of Heaven? Are my deeds worthy of that description? There is only one thing I could possibly claim – that I loved every Jew with all my heart. Whenever I walk in the street and I see a Jew, one thought comes to me: A blessing on his head!"

The key is that we each take whatever small steps from our own side to help build a bridge.

The Talmud says that in each generation in which the Temple is not rebuilt, it is as though it has been destroyed. Just as hatred destroyed the Temple, the only way of repair is by making the maximum effort to love every member of the Jewish people. We must seize that chance now... before famine grips Jerusalem once again.

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Iyar 11

Source for Afterlife

I know that Judaism believes in the afterlife, but in reading the Torah I did not see any mention of that. You would think such major, essential, fundamental ideas would be openly stated. Where is this discussed?

The Aish Rabbi Replies:

Maimonides writes (Teshuva 8:1) that we know of this from the Torah's statement in Deuteronomy 22:7: "You will have good and your days will be long." Without the traditional interpretation we could think it is just promising long life in this world. Elsewhere, Maimonides also mentions Numbers 24:17-18 and Deuteronomy 30:3-5.

The afterlife is discussed in detail in the Talmud, Sanhedrin Chapter 11.

Another source for the afterlife is logic: The soul, which is spiritual and therefore cannot die or decay, existed in the “world of souls” before the body was “born,” and will continue to exist after.

The reason the afterlife is not mentioned explicitly in the Torah, is because the purpose of earthly existence is to do good in this world, to give the soul a chance to elevate itself. To the extent we make the right "spiritual" choices (e.g. give charity, care for others, pray, study Torah) is the extent that we become sensitive to the spiritual reality of God. This attunes our soul to appreciate the pure spirituality of the eternal afterlife.

The famous book Path of the Just explains that the purpose of life is to enjoy God's radiance. Rabbi Noah Weinberg explains that this refers to the pleasure we get in this world from doing good. The eternal reward will come of its own accord, providing that we do good in this world. Further, the eternal reward is perhaps too intangible to be an effective motivator.

Finally, the ultimate reason for serving God and doing His mitzvot is so that we can become close to God, love and admire His essence. Thus, we should serve God whether or not there is a reward or punishment, either here or in the afterworld. (source: Maimonides - Mishnah Sanhedrin 10; Chatam Soffer Y.D. 356)