Ask The Rabbi!!

[kydsid]

My family as long as is known, after immigrating to the US has been Christian. Yet my Great Great Grandfather Jacob Bez and his wife Mimi immigrated here from Germany during the time of the first Jewish persecution by the Kaiser. The one picture of him we have he looks very much like the Rabbi on page 2 of this thread. It has always been thought he was Jewish. I am descended from him through a complete female lineage. As I understand it then that would mean I am considered a Jew, correct?

Is there any Jewish registries or libraries to verify he and his family were indeed Jewish?

And if so should I be looking for a nice Jewish girl to marry? And if not verified will my memory be good enough for a Jewish mother? :D

And if I did find a nice Jewish girl would I need to practice Judaism too? I was raised Christian and believe and hold my faith as a core of myself so I don't think I could just change my faith for love.

[Emjaysmash]

I was raised Christian and believe and hold my faith as a core of myself so I don't think I could just change my faith for love.

I'm having this problem too, just the other way around. (I'm Jewish, she is a Christian)

[mi2az]

I have a question. In the Torah, it states "Don't boil a kid in it's mothers milk", What does this have to do with a cheese burger ?

Why can't Jews eat chicken and drink milk, chickens don't produce milk but eggs are parve ?

Also, why is the front end of the cow Kosher and not the back end, they both have blood cells and you can't drain 100% of the blood from animals ?

Animal sacrafices during second temple period, didn' t the levi's and Choeniam eat the whole animal, backend included ? I don't think they surgicaly removed the veins from the animal in order to make it Kosher. So what happens if you ate a vein from the front end of the animal ?

[mi2az]

I'm having this problem too, just the other way around. (I'm Jewish, she is a Christian)


I am Jewish as well and my wife is Gentile/Christian. We raise our kids Jewish, Since I am Jewish and in the Reform movement, my kids are reconized as Jews even though I am not a Reform Jew. We don't keep Rabinical Kosher, but we don't eat unclean animals or unclean fish.

My wife looks at herself as Ruth the Moabite, Your G-d is my G-d, Your people are my people. We celebrate all of the Jewish holidays and none of the Christians one's. Wife never thought of converting, not that she has any against Judaism, it is more of the higher accountability of being a Jew. Please take no offense by my statements. :)

[MadAl]

Sorry for the repeated question. I admire your humor and appreciate your answers.

[TanithT]

Rabbi, is it considered wrong or insulting for non-Jews to spell out the name of G-d without using the hyphen? Or is this a stricture only for Jews, like keeping kosher?

[mi2az]

Rabbi, is it considered wrong or insulting for non-Jews to spell out the name of G-d without using the hyphen? Or is this a stricture only for Jews, like keeping kosher?

I can answer this one.

G-d's name is Holy so we dare not write it out. If you were to have journals, papers, books with it spelled out, as a praticing Jew, you would need to bury the articles with the name of G-d with a Jewish person when they die, you do not throw the name of HaShem in the garbage or shed them in the paper shreader.

We also do not speak his name, like HaShem Translates to "The Name" but is meant for G-d.

So, putting the hyphen is to give great respect as not to wipe/delete/blot out his name in case we need to dispose of the papers it is written on.

[nozero]

sure. Ki al asher talachi alach (the 'ch' is not like chosen but like chanukah)

THANKS! I was very close, I thought the last word was alak. Live and learn!

[TanithT]

So, putting the hyphen is to give great respect as not to wipe/delete/blot out his name in case we need to dispose of the papers it is written on.

Thanks for that answer. Which raises two more questions. One, how is that considered to apply to electrons on a screen? And two, is it considered insulting to people of the Jewish faith if a non-Jew writes the word "G-d" in what is for them a normal way, without the hyphen?

[mi2az]

Thanks for that answer. Which raises two more questions. One, how is that considered to apply to electrons on a screen? And two, is it considered insulting to people of the Jewish faith if a non-Jew writes the word "G-d" in what is for them a normal way, without the hyphen?


That is a hard question. But for me, I have Gentile friends that I would say disrespect the Bible. They would lay it on the floor and turn the pages with there toes during a Bible study.

1) Jews do not let anything with the word of G-d on it touch the floor. If it does, we kiss the book for reverence.

2) As for electrons ? I am sure this was discussed about with the Rabbinical Authorities. I do not know what there final decision is or was on this topic.

3) As for a Gentile hyphen the word or not, I do not get upset, but I believe it would be frown upon since it is still the word of G-d.

[TanithT]

As for a Gentile hyphen the word or not, I do not get upset, but I believe it would be frown upon since it is still the word of G-d.

I would certainly not want to throw anyone's holy book on the floor, whether it be the Bible or the Bhagavad Gita. But is the average Jew likely to feel that I am being directly disrespectful to them if I write out the "g-word"? If so, I can try to remember not to do that during a conversation with a Jewish person.

[mi2az]

I would certainly not want to throw anyone's holy book on the floor, whether it be the Bible or the Bhagavad Gita. But is the average Jew likely to feel that I am being directly disrespectful to them if I write out the "g-word"? If so, I can try to remember not to do that during a conversation with a Jewish person.


No, it would not be insulting to the average Jew, I am sure there would be some, a small group but the average Jew no. American Jews are pretty secular and would not care what you would do on your dime.

But if you write something or talk on something and your audience are knowledgeable religious Jews, then yes.


I know you would not throw the Bible on the ground, but would you lay on the ground using the floor as a table reading the bible ? That is a no-no in Judaism, It is not even suppose to touch the floor. If it does, we kiss the bible and put it back on the table if it falls to the floor.

Me sitting in front of my computer on the Shabbot would insult religious Jews here even in America since I am doing what is called "Work" typing away on the computer only because I am a Jew. I am not even suppose to do any form of commerce or carry money. That's why Jews DO NOT pass around a collection plate during religious services and there is a membership fee to join a Synagogue/Temple . Also, that is why real Religious Jews walk to Synagogue on Shabbot and not drive a car.

Its ok if your not a Jew since very strict Jews hire Shabbos Goys to do certain tasks on the Sabbath like turning on/off electrical lights in the synagogue.

A Goy is the Hebrew word for Gentile which only means Persons of other nations or non-Jews.

I hope that's not too much information for you. I can get off track sometimes.

[Bruins Fan]

Shabbos Goys, that was me when I was a kid, I lived next door to a Synagogue with a lot of Jewish family's in the neighborhood.
I used to get .50 from the Rabbi, he used to leave the coins on his desk for me.
Once in a while on the High Holy holidays when a lot of people were around some of the men would slip me dollar bills. :)
I used to do most of the neighborhood, one old lady used to give me apples to turn her gas off and on, another would send me to the chicken house to get chickens the day the rabbi killed them, I didn't like that job.
On a good week I could make $2.00 the year was 1959-60.

[TanithT]

if you write something or talk on something and your audience are knowledgeable religious Jews, then yes.

Thank you, I will keep that in mind in this thread.


I know you would not throw the Bible on the ground, but would you lay on the ground using the floor as a table reading the bible ? That is a no-no in Judaism, It is not even suppose to touch the floor.

I do not own a Bible, though I have read it (and many other religious works) as a cultural and historical reference. Putting any book on the floor would not occur to me, whether or not it was considered sacred by a particular cultural group. The floor is not the place for books.

As to the oh-so-casual Bible readers you mentioned who did think that the floor was the place for books, I suspect that they may have good intent, but completely lack any idea that the printed message of their religion should be treated as an icon. Perhaps they are focusing on the message itself and ignoring the medium, which to them is perishable and disposable and not of importance?


Also, that is why real Religious Jews walk to Synagogue on Shabbot and not drive a car.

What would a religious Jew do if they did not live within walking distance of a Synagogue?


I hope that's not too much information for you. I can get off track sometimes.

Thank you, your time is appreciated!

[Emjaysmash]

What would a religious Jew do if they did not live within walking distance of a Synagogue?

Most Religious Jews choose homes specifically based on distance from Shul (synagogue). It's one of the major factors in buying their homes.

[thebandit23]

Rabbi, you've elaborated on the afterlife, and how the worst of the worst would have to be cleansed for no more than 11 months. Does this happen for everyone, or are there some exceptions? For example, my best friend is Jewish, and he mentioned that some people are considered so horrible that their souls are essentially destroyed. i.e. Hitler. Can you elaborate a bit on this?

[TomHagen]

After reading every single post - I must say that I have found this thread to be both entertaining and informative at the same time. :tu

So . . . I have a few questions I have not seen answered:

01. How long have you been a Rabbi?
5 1/2 years
02. Was there some defining moment or event in your life that led you to becoming a Rabbi.
There is a post above with the long-short of my journey to becoming more observant and eventually a Rabbi. As a child I always had a desire to do the "best"/"highest" thing/occupation with my life sooo...
03. I love your wit and humor . . . was being a stand up comedian ever an option? :ss

Yes, as a matter of fact. At career day in 4th grade we had to design a t-shirt with our career of choice and I chose Comedian, and drew a squiggly funny face with a mic and a tie (a la Rodney Dangerfield) My brother in law (also a Rabbi) is studying comedy in the Groundlings.
Ron

I am glad you enjoy the thread.

[TomHagen]

My family as long as is known, after immigrating to the US has been Christian. Yet my Great Great Grandfather Jacob Bez and his wife Mimi immigrated here from Germany during the time of the first Jewish persecution by the Kaiser. The one picture of him we have he looks very much like the Rabbi on page 2 of this thread. It has always been thought he was Jewish. I am descended from him through a complete female lineage. As I understand it then that would mean I am considered a Jew, correct?

Is there any Jewish registries or libraries to verify he and his family were indeed Jewish?

And if so should I be looking for a nice Jewish girl to marry? And if not verified will my memory be good enough for a Jewish mother? :D

And if I did find a nice Jewish girl would I need to practice Judaism too? I was raised Christian and believe and hold my faith as a core of myself so I don't think I could just change my faith for love.


If your mother is Jewish, you are Jewish. But, your mom's, mom's, mom's, mom's mom etc. etc. has to be Jewish. If that is the case a person is Jewish, and there is nothing a person can do to change that regardless of personal choice, circumstance, feeling etc.

There is a good website that one can trace their Jewish geneology through. Google it.

yes. a Jewish man should marry a Jewish girl, and vice versa.

yes. a Jew should practice Judaism according to the Torah. It might not be changing one's faith for love, but changing to be faithful to oneself.:tu
(if in fact you are Jewish)

[TomHagen]

I'm having this problem too, just the other way around. (I'm Jewish, she is a Christian)

oy!

[TomHagen]

I have a question. In the Torah, it states "Don't boil a kid in it's mothers milk", What does this have to do with a cheese burger ?

Why can't Jews eat chicken and drink milk, chickens don't produce milk but eggs are parve ?

Also, why is the front end of the cow Kosher and not the back end, they both have blood cells and you can't drain 100% of the blood from animals ?

Animal sacrafices during second temple period, didn' t the levi's and Choeniam eat the whole animal, backend included ? I don't think they surgicaly removed the veins from the animal in order to make it Kosher. So what happens if you ate a vein from the front end of the animal ?

Good questions.

First, any admixture of milk and meat is prohibited. The circumstances under which it comes together, used or eaten affects the level of trangression and the level of prohibition. It is very extensive. You can refer to the Chochmat Adam book on the topic for more depth. A Cheeseburger is definitely prohibited to cook, use for benefit or consume. Cooking cheese on top of meat is EXACTLY what the Torah says is prohibited.

The prohibition of chicken or fowl with milk is a decree of the Rabbi's due to the pervasive substitution of Fowl for Meat, and the confusion that ensues. This is a relatively overly-simplyfied answer, but it will have to suffice for the space.

The prohibition of eating the back end of the animal refers to the Gid haneshek - the vein that runs the entire back end of the animal that is surrounded by layers of fat, which is prohibited since Yaakov wrestled with the Malach. The fats are also prohibited and the skill and tradition on how to remove the vein (along with the fats) has been in dispute and lost to some degree, so we do not eat it. Nothing to do with the blood.

Only the back vein that runs down the hind legs is prohibited, and yes they were menaker the veins approprieately.

Due to spacial concerns, I encourage you to read and study on your own starting with the aforementioned book on Kosher Laws. My answering you in this space ("standing on one foot") is hardly sufficient and is not considered valid, responsible inquiry on your part. So get out there and learn something!!:tu

[TomHagen]

Sorry for the repeated question. I admire your humor and appreciate your answers.

Glad you enjoy!!

[TomHagen]

Rabbi, is it considered wrong or insulting for non-Jews to spell out the name of G-d without using the hyphen? Or is this a stricture only for Jews, like keeping kosher?

Good question. It is respectful for all to do so, though not necessarily a prohibition, as long as G-d is referred to with dignity, which is definitely a Mitzvah for all.:tu

[TomHagen]

I can answer this one.

G-d's name is Holy so we dare not write it out. If you were to have journals, papers, books with it spelled out, as a praticing Jew, you would need to bury the articles with the name of G-d with a Jewish person when they die, you do not throw the name of HaShem in the garbage or shed them in the paper shreader.

We also do not speak his name, like HaShem Translates to "The Name" but is meant for G-d.

So, putting the hyphen is to give great respect as not to wipe/delete/blot out his name in case we need to dispose of the papers it is written on.

Sorry but only some what you say is true.

One would not have to bury words unless written in the holy-tongue, Hebrew. They are not buried with people when they die. They are merely buried in/near a cemetery.

The hypenation is merely a sign of respect and care when using G-d's Name in any form.

Just trying not propogate more myth - we're here to set the record straight and add some clarity!:D

[TomHagen]

THANKS! I was very close, I thought the last word was alak. Live and learn!

Great! Glad I could help!

[TomHagen]

Thanks for that answer. Which raises two more questions. One, how is that considered to apply to electrons on a screen? And two, is it considered insulting to people of the Jewish faith if a non-Jew writes the word "G-d" in what is for them a normal way, without the hyphen?

I hope I cleared up the misrepresentations in the post, that would answer these questions. That's why I get paid the "big-bucks" as a Rabbi.:r

[TomHagen]

Shabbos Goys, that was me when I was a kid, I lived next door to a Synagogue with a lot of Jewish family's in the neighborhood.
I used to get .50 from the Rabbi, he used to leave the coins on his desk for me.
Once in a while on the High Holy holidays when a lot of people were around some of the men would slip me dollar bills. :)
I used to do most of the neighborhood, one old lady used to give me apples to turn her gas off and on, another would send me to the chicken house to get chickens the day the rabbi killed them, I didn't like that job.
On a good week I could make $2.00 the year was 1959-60.

Thanks for your help bro!

[TomHagen]

Rabbi, you've elaborated on the afterlife, and how the worst of the worst would have to be cleansed for no more than 11 months. Does this happen for everyone, or are there some exceptions? For example, my best friend is Jewish, and he mentioned that some people are considered so horrible that their souls are essentially destroyed. i.e. Hitler. Can you elaborate a bit on this?

Non-Jews who observe the Noahide laws are considered righteous among the nations and have a portion in the "world to come".

Ps. correction of 12 months for the "worst of the worst"

[TomHagen]

whew! It's hard to return from Shabbos and YomTov to so much (fun) work :)

ps. I like the new Illusione mj12.

[mash]

Thanks for this thread Rabbi. I have more of a comment than a question if that's OK.
I went to Hebrew day school (Talmud Torah) until high school in Canada. Our Hebrew Teachers were Israeli, the principals were generally American Rabbis.
We had one principal who was South African. One day I got sent to his office for lighting a firecracker in class. He told me that my punishment would be to research Apartheid and write an essay on it. This was in the early 1970's. Even at the time, I thought that was pretty cool. This was very progressive and thoughtful compared to all the other punishments I'd gotten. In those days, nobody knew what Apartheid was here.
Funny the things that you remember.

[TomHagen]

Thanks for this thread Rabbi. I have more of a comment than a question if that's OK.
I went to Hebrew day school (Talmud Torah) until high school in Canada. Our Hebrew Teachers were Israeli, the principals were generally American Rabbis.
We had one principal who was South African. One day I got sent to his office for lighting a firecracker in class. He told me that my punishment would be to research Apartheid and write an essay on it. This was in the early 1970's. Even at the time, I thought that was pretty cool. This was very progressive and thoughtful compared to all the other punishments I'd gotten. In those days, nobody knew what Apartheid was here.
Funny the things that you remember.

very nice recollection... :) keep doing mitzvos!!

[TomHagen]

My recommended site for the 7 Laws of Noach:

www.noahide.org is rebuilding and has been down.

Here is an alternative very good site:

http://www.chabad.org/search/keyword_cdo/kid/2123/jewish/Seven-Noahide-Laws.htm

[Emjaysmash]

Bumpity...No one has anymore questions??

[TomHagen]

Bumpity...No one has anymore questions??

No everyone has all their answers. :D

As the Torah states, when Moshiach comes, "At which time we will see the fulfillment of the prophecy, "and the earth will be filled with the knowledge of G-d as the waters cover the sea."

the only question left now is boxer or briefs :r

[Emjaysmash]

the only question left now is boxer or briefs :r

Two Jews, Three Opinions: I say Boxer-briefs. :tu

[Steve]

Two Jews, Three Opinions: I say Boxer-briefs. :tu

Commando :ss

(sorry, it's been a day!)

[tchariya]

Why is it that Rabbis always enter a bar with a Priest and/or Minster and/or Pastor?

Example....and stop me if you have already heard this one...
<joke>
A priest, a preacher and a Rabbi walked into their favorite bar, where they would get together two or three times a week for drinks and to talk shop.

On this particular afternoon, someone made the comment that preaching to people isn't really all that hard. A real challenge would be to preach to a bear.

One thing led to another and they decided to do an experiment. They would all go out into the woods, find a bear, preach to it, and attempt to convert it.

Seven days later, they're all together to discuss the experience.

Father Flannery, who has his arm in a sling, is on crutches, and has various bandages, goes first.
"Well," he says, "I went into the woods to find me a bear. And when I found him I began to read to him from the Catechism. Well, that bear wanted nothing to do with me and began to slap me around. So I quickly grabbed my holy water, sprinkled him and, Holy Mary Mother of God, he became as gentle a lamb. The bishop is coming out next week to give him first communion and confirmation."

Reverend Billy Bob spoke next. He was in a wheelchair, with an arm and both legs in casts, and an IV drip. In his best fire and brimstone oratory he claimed, " WELL brothers, you KNOW that we don't sprinkle! I went out and I FOUND me a bear. And then I began to read to my bear from God's HOLY WORD! But that bear wanted nothing to do with me. So I took HOLD of him and we began to wrestle. We wrestled down one hill, UP another and DOWN another until we came to a creek. So I quick DUNKED him and BAPTIZED his hairy soul. And just like you said, he became as gentle as a lamb. We spent the rest of the day praising Jesus."

They both looked down at the rabbi, who was lying in a hospital bed. He was in a body cast and traction with IV's and monitors running in and out of him. He was in bad shape.

The rabbi looks up and says, "Looking back on it, circumcision may not have been the best way to start."
</joke>

[TomHagen]

Two Jews, Three Opinions: I say Boxer-briefs. :tu

Calvin Klein?

Commando :ss

(sorry, it's been a day!)

Nice.:dance:

[Emjaysmash]

Ahem- 700th post. That is all.

[ActionAndy]

Good afternoon Rabbi. I'm still curious about reincarnation...Not that I plan on dying soon or anything, but yknow, accidents happen...

[TomHagen]

Mazal Tov on #700!!

You know MJ, 700 is gematria Darf men fergesin der shiktsa in Yiddish. ;) ROFL

[The Poet]

Where can I get a good kosher ham and cheese? The Carnegie Deli doesn't list one.

[TomHagen]

Where can I get a good kosher ham and cheese? The Carnegie Deli doesn't list one.

There are many good kosher soy based products that simulate ham, bacon and other meats available at most health food stores. The Carnegie Deli isn't really kosher anyway, just kosher style food.

[TomHagen]

Good afternoon Rabbi. I'm still curious about reincarnation...Not that I plan on dying soon or anything, but yknow, accidents happen...

Here is a GREAT piece on the reincarnation of the Jewish soul...

Reincarnation
By Nissan Dovid Dubov
(also here is a link for an audio class on the topic http://www.chabad.org/multimedia/media_cdo/aid/456599/jewish/Reincarnation-A-Jewish-Belief.htm also by Nissan Dovid Dubov)

One of life’s greatest challenges is to understand “why?”

Often when faced with crisis, trauma, or bereavement, we intuitively search for meaning and purpose. Cold realization that we may never fathom circumstance leaves us numb.

One avenue in which Kabbalah refreshes our faith is in its presentation of reincarnation and soul migration. Although no overt reference is made in the scripture to the subject, however the greatest Kabbalists—notably the Arizal as quoted in the work Shaar HaGilgulim (Gate of Reincarnation), expound clearly its principles.

The soul is eternal, a spark of the Divine, or as the prophet Job calls it “a part of G-d above.” The soul exists before it enters the body and it lives after the body is laid to rest. Though the soul’s place of origin is in the higher worlds, there is something that the soul can achieve in a body that it cannot achieve in the heavenly realms. It has already been explained that the purpose of creation is to make an abode for the Divine in this world. Although higher worlds are glorious in terms of revelation and offer the best reward for a soul after it has achieved its earthly mission, the heavenly realms are not the purpose of creation. It was G-d’s desire to create a world where His presence would be acutely concealed and darkness and evil would prevail. He charged his children with the task of creating a home in this world, and the soul fulfills that mission by its adherence to Torah and Mitzvot.

Kabbalah explains that the soul is comprised of 613 channels, which parallel the 248 limbs and 365 blood Vessels of the body. These 613 channels attain eternal elevation when all 613 Mitzvot are fulfilled by a soul in its earthly descent.

Usually a soul does not manage to fulfill all the commandments in one descent, and the Arizal writes that every soul must be repeatedly reincarnated until it has fulfilled all 613 Mitzvot in thought, speech, and action. In the previous chapter, the notion of purification through Gehinom was introduced.

Here the soul is cleansed in order to be elevated to the Garden of Eden. How is this concept reconciled with the possibility of reincarnation and a return to our world? The Kabbalists explain that when a soul returns to this world, the part of the soul that was elevated by its Torah learning and Mitzvah performance is not reincarnated, rather it is only the other parts of the soul that were not affected by the first incarnation that return. The possibility of a soul being divided and part of a soul being reincarnated is discussed at length in Kabbalah. The original idea stems from the fact that the soul of Adam was composed of all future souls, and the soul of Jacob was comprised of 70 parts which were then further subdivided into the 600,000 souls of Israel. These 600,000 were then subdivided further into another 600,000. Through various reincarnations all parts of the soul are elevated and once the entire soul has been elevated the soul is no longer reincarnated. This explains the strange phenomena of why certain people engage in a specific Mitzvah in which they excel. It could be that the person’s soul descended again for sake of that specific Mitzvah.

Souls may also be reincarnated to complete a certain task, repay a debt, or rectify a sin. In fact the concept of reincarnation as rectification for sin is well documented by the Kabbalists.

Most fascinating is the study of soul migration, which is how a soul from a previous generation is reincarnated in a later generation into a specific set of circumstances which are tailored to engineer a rectification of a previous sin. Of the hundreds of examples, we shall quote one here which is documented in the book Shaarei Teshuvah (Gates of Repentance), written by Rabbi Dovber of Lubavitch, a foremost Kabbalist and chassidic Rebbe. When we take a look at the period in history of the expulsion of the Jews from Spain in 1492, we stand perplexed as to why that generation had the awesome task of deciding between apostasy and burning at the stake. Why was it at this particular junction of Jewish history, Jews had to endure such horrible torture and exile at the hands of the Inquisition?

Rabbi Dovber writes the following:

In the times of the first Temple, they served G-d and did not cast from themselves the yolk of heaven, except in certain idolatrous practices for which they had tremendous desire, so much so that there were only left 7,000 people that had not succumbed to Baal worship in the days of Ahab. All the Kings who served these idols were great men, and they were tainted with this heinous sin of idolatry. All these generations, who were most elevated souls, did not receive their rectification and elevation until the times of the philosophers in the time of Rashi and the Rambam until the time of the Arizal, which was from the year 4856 (1096) in the days of Rashi until the expulsion of Jews from Portugal in the year 5252 (1492), and until the time of the Arizal in 5333 (1573). The Arizal explicitly stated that in his time, the period of destruction that had swept the Jewish world for the last nearly 500 years had ended. All those who had sacrificed their lives in sanctification of G-d’s name in their thousands, and tens of thousands in each generation, all of them were souls of the first Temple. Their sin was that they had previously served idols and had nourished the Kelipot and therefore their rectification was to give up their lives in sanctification of G-d’s name with simple faith which transcended any logic or philosophy.

Imagine a soul that entered the heavenly realms in the days of the first Temple that had been tainted by the grave sin of idolatry. The soul would greatly anticipate and appreciate an opportunity to descend once again to rectify its mistake. Any momentary pain involved, including the murderous moment of being burned alive is worth it to gain eternal elevation. Hence the soul descended to a body in a later generation for rectification.

Although the body of the Spanish Jew could not comprehend why he was being hauled through this torture, what was happening was essentially a kindness for it was the key to eternal elevation. In fact, the Kabbalists point out that the Hebrew word for “reincarnation”—Gilgul—has the same “numerical value” (gematria) as the word Chessed—“kindness.” Such presentations however have their limitations. Could one explain the Holocaust with reincarnation? The Lubavitcher Rebbe was of the opinion that although the concept of reincarnation may be a component in explaining the events of the Holocaust, one could not possibly think of such a hideous crime that would warrant such atrocities. It would be arrogant even to suggest a reason for such merciless extermination and brutality. Rather, one must take the humble position that such tragedy is beyond us. In the words of the prophet, “My ways are not your ways and My thoughts are not your thoughts says G-d.”

Though not all sufferings can be explained by reincarnation, there may however, be help in explaining tragedies such as the deaths of people taken suddenly in accidents, illness, or war. It could be that their souls needed to return to this world for a certain amount of time in order to fulfill a certain purpose, and when that purpose had been achieved, the soul could return to its eternal abode. This may also give comfort to some couples who are devastated by infertility. It could be that a couple has already fulfilled the Mitzvah of procreation in a previous incarnation, and is therefore not required to have a birth child to fulfill the Mitzvah. It must however be noted that calculations of reincarnation should never deter one from doing all that is necessary within the parameters of Jewish law to procreate.

“The hidden matters are for G-d, and the revealed aspects for us and our children.” One should walk simply before G-d, and it is beyond the vision of mere mortals to figure out whose reincarnation one may be. However, in times of challenge and specifically when we feel out of control, it is good to know that all has been meticulously planned and executed in the Divine kaleidoscope.

A Final Comforting Word:

There is a verse in the book of Samuel: “For die we must, like water flows on the ground and that cannot be gathered up again; and G-d favors not a soul, but He devises means that he that is banished be not cast away from Him” (Samuel 2:14). Citing the closing phrase of this verse as an assurance that no one banished from G-d by his sins will remain banished, Rabbi Schneur Zalman writes that every Jew will eventually return to G-d, either in this incarnation or another.

[TomHagen]

Why is it that Rabbis always enter a bar...

To say L'chaim - To Life!!

[M1903A1]

To say L'chaim - To Life!!

Yes...I remember that well from "Fiddler On The Roof"!:r

[TomHagen]

Yes...I remember that well from "Fiddler On The Roof"!:r

One needs first hand experience in saying L'chaim!! ;)

A Farbrengen!!

[ActionAndy]

Thanks for that post, very cool stuff there.

[TomHagen]

Thanks for that post, very cool stuff there.

Glad you liked it. Not my writing, but very informative.

[TomHagen]

Q: Rabs, whatcha smokin'?

A: End of last week, I had a Vegas Robaina Classico '01 - very complex, characteristics unlike any cigar I have had. WOW, Very dynamic. Great experience. Must try again.(got in MAW/PIF gifted by ehdg)
Yesterday, Habana Leon Series F (DPG) - AMAZING CIGAR! Refined, Complex, Balanced strength - more Cuban than Cuban. (gifted a while ago from AladdinSane)
Tonight, GR Specials George Rico (londsdale?) very nice, flavorful smoke (especially for Honduran) Enjoyable, Balanced, refined spices, much better than expectations. (gifted a while ago from my man BIGLoo)

3 for 3. Batting 1000% from good BOTLs. Thanks for the love
:banger

[M1903A1]

One needs first hand experience in saying L'chaim!! ;)

A Farbrengen!!

The party trick with the bottles was pretty cool too! :D

[Emjaysmash]

Darf men fergesin der shiktsa...?

If I only knew Yiddish! My grandmother of blessed memory wanted to learn it with me for a while.

[BillyCigars]

Well, I don't know Yiddish, but I do know what a shiktsa is :ss

Speaking of Gentile girls who tempt Jewish boys (:r), can a child of a "mixed" marriage between a Jew & non-Jew ever be "recognized" as a Jew by Israel? And is Israel ultimately the desired homeland of all Jews?

Thanks!! BTW, I am really loving this thread! :tu

[TomHagen]

Well, I don't know Yiddish, but I do know what a shiktsa is :ss

Speaking of Gentile girls who tempt Jewish boys (:r), can a child of a "mixed" marriage between a Jew & non-Jew ever be "recognized" as a Jew by Israel? And is Israel ultimately the desired homeland of all Jews?

Thanks!! BTW, I am really loving this thread! :tu

The progeny of a Jewish woman is Jewish, no matter what. A Jewish man who has a child with a non-Jewish woman R"L, the child is not Jewish, and would have to convert to become Jewish.

The State of Israel has no specific holiness attached to it, as it is a completely secular government, who has no bearing in matters of the Torah or Judaism. The LAND of Israel is the homeland of the Jewish people as given by G-d in the Bible (Torah). When Moshiach comes, yes, ALL Jews will return to the Land of Israel.

Glad you really love this thread!! Be well!!

[M1903A1]

Darf men fergesin der shiktsa...?

If I only knew Yiddish! My grandmother of blessed memory wanted to learn it with me for a while.

What's the translation on that? I recognize "fergesin" (to forget) and "shiktsa" (non-Jewish woman) but am lost on the rest.

When my two Jewish friends were in town I could figure out their Yiddish (much to their chagrin!:D) because I studied German. Now that they've moved away I'm as rusty as a piece of late 70s Detroit iron!

[TomHagen]

What's the translation on that? I recognize "fergesin" (to forget) and "shiktsa" (non-Jewish woman) but am lost on the rest.

When my two Jewish friends were in town I could figure out their Yiddish (much to their chagrin!:D) because I studied German. Now that they've moved away I'm as rusty as a piece of late 70s Detroit iron!

Yeah, when I started learning Yiddish and Hebrew, my spanish skills went rusty as well, and I was fluent enough to backpack through rural Mexico.

[mosesbotbol]

The LAND of Israel is the homeland of the Jewish people as given by G-d in the Bible (Torah). When Moshiach comes, yes, ALL Jews will return to the Land of Israel.

You got that right. Forcing the state of Israel to become "Jewish" makes my stomach turn. Israel will become Jewish when Moshiach comes. Until then, everyone there has to learn to get along; they are all children of Abraham...

[TomHagen]

You got that right. Forcing the state of Israel to become "Jewish" makes my stomach turn. Israel will become Jewish when Moshiach comes. Until then, everyone there has to learn to get along; they are all children of Abraham...

Glad you agree.
But, let's not get mixed up - the land of Israel is the inheritance of all the Jewish people NOW and forever. It is the land which G-d promised to Avraham, Yitzchak AND Yaakov, so the land belongs to the Jewish people. Sacrificing one foot, CH"V, of the Land of Israel not only endangers Jewish lives, but also Arab lives and affects the entire world.

http://tinyurl.com/nul7vz

[Starscream]

Yitzchak AND Yaakov,


Who?:confused:

[TomHagen]

Who?:confused:

sorry. Abraham, Isaac and Jacob - the partiarchs of the Jewish people.

[Starscream]

sorry. Abraham, Isaac and Jacob - the partiarchs of the Jewish people.

:tu I should have recognized at least Jacob. Sounds similar.

[TomHagen]

I am going to meet Pete Johnson tomorrow at my local B&M and pick up some Tat Black Robustos, and it's erev Shabbos. Have a good one.

[TanithT]

Have a good Shabbos and a good smoke, Rabbi!

[TomHagen]

Have a good Shabbos and a good smoke, Rabbi!


Thanks!! Be well and enjoy whatcha smokin' :ss

[Mr. Ed]

Hello, I was wondering if you could please give me some more information about the custom/tradition of wearing the kippah.

Thanks,
Ed

[TheRiddick]

You got that right. Forcing the state of Israel to become "Jewish" makes my stomach turn. Israel will become Jewish when Moshiach comes. Until then, everyone there has to learn to get along; they are all children of Abraham...

Out of 6M people living there, it is roughly 20% Arab and another 20% Russian. And by Russian I mean ethnic Russians, Russian Orthodox. If you travel in Tel Aviv proper these days, all you need is Russian and you can easily get by, I was amazed. 1 million, roughly.
.
.
.
.
Not that my Yidish is great, far from it, but SHIKSA is spelled and pronounced without a T unless American Yidish is so different than the one spoken elsewhere.

[TomHagen]

Hello, I was wondering if you could please give me some more information about the custom/tradition of wearing the kippah.

Thanks,
Ed

Kippah really just means covering. Yarmulke means awe of the king. Constantly reminding of the One above.

[Mr. Ed]

Kippah really just means covering. Yarmulke means awe of the king. Constantly reminding of the One above.

I knew that ;). I was wondering more about the history or the reason for wearing one.

Thanks,
Ed

[Tenor CS]

Hi Rabbi:

I was raised in the Episcopal church, but in high school, we (my chorus) formed a partnership with the temple across the street. That partnership evolved into a friendship with the cantor. In fact, I wound up being invited to sing for High Holy Days for 15 years with that temple until I moved away.

Please excuse any misspellings in my attempts to transliterate Hebrew.

A couple of questions:

1. There was this one part in one of the services; they would bring up all of the men in the congregation who were of age and had last names like Cohn, Cohen, or Cohan. They referred to them as the "Kohanim" I think. The men would cover their whole faces and heads with their prayer shawls, and many people in the congregation would turn away from the bima. What exactly was going on during this part of the service? Why couldn't they show their faces and why would people turn away?

2. In another service, when they blew the shofar, the rabbi would have various chants in between shofar blasts. One sounded like "te ki ya" and another sounded like "kee ya ga do la." What do these mean?

Thank you for this thread, it is a great read.

PS: The cantor and his brother (who conducted the High Holy Day choir) at the temple always considered me an "honorary Jew." They even picked out a Hebrew name for me: Mordechai. And after 13 years of singing with them, they had a little Bar Mitzvah party for me. It was a great time and they were wonderful people. I miss them.

[TomHagen]

I knew that ;). I was wondering more about the history or the reason for wearing one.

Thanks,
Ed
I hope this helps!! :tu
By J. Immanuel Schochet
Introduction - The Basis of All Precepts
Since the days of old it was the Jewish custom to keep the head covered at all times. Thus, the skull cap became a familiar part of the Jew's attire.

Generally, Jews take it for granted that the head should be covered when they find themselves in a holy place, such as the synagogue, or engaged in a sacred occupation, such as the study of the Torah, reciting of prayers, partaking of food1, and the like. Actually, there is not a time in the Jew's life when he is not in the presence of G-d, nor is there any part of his life which is free from the service of G-d.

Shortly before Rabbi Joseph I. Schneersohn, the Lubavitcher Rabbi, of sainted memory, passed away, a question was submitted to him by a prominent Jewish gentleman, regarding the significance of keeping the head covered. The Rabbi's answer, later supplemented by his successor, the present Lubavitcher Rabbi, Rabbi Menachem M. Schneerson, forms the basis of this brief explanation of the practice of covering the head.

The Rabbi of sainted memory prefaces his answer with a reference to the dictum in the Talmud, "Why was the portion of 'Shema' placed before the portion of 'And it shall come to pass, if you will diligently hearken, etc.?' Because one should first accept the yoke of the reign of Heaven and then accept the yoke of the precepts." (Berachoth, 1st Mishnah, ch. 2).

The words of the Mishnah are clear that the Jew's submission to G-d's reign and his acceptance of the precepts must be in a manner and condition of a "yoke," needing fundamentally no intellectual explanation, but only an acknowledgment that that is the decree of G-d's will. To be sure, Jewish scholars, sages and philosophers have written volumes on the meaning and significance of various Mitzvoth. But whatever intellectual reasons may be advanced to explain any particular Mitzvah, they are really immaterial, and by no means do they represent all the real significance of the Mitzvah; for the Mitzvah is essentially a Divine "decree" which is above reason.

In practice we see that those who observe the precepts because they are G-d's commands, decreed by His will - fulfill them faithfully at all times, and in all places; but those who would be guided by "explanation" often fall into error, for the human intellect is limited, while the precepts are given by G-d, whose wisdom is infinite.

The Basis of All Precepts

The prayer of Shema forms the central theme of our morning and evening prayers. The Shema consists of three chapters, taken from the Torah.

In the first portion of the Shema we proclaim the Unity of G-d and His Sovereignty: He is One, the Creator and Lord of the Universe. At the same time we profess our complete and absolute submission to G-d's reign, with a love that is greater and stronger than anything we possess, including our very life.

The second portion of the Shema speaks of G-d's commands, the Mitzvoth: G-d is the Supreme Judge, rewarding the fulfillment of His commands, and warning about eventual retribution for their non-fulfillment.

The third portion has been added for its mentioning of the Mitzvah of Tzitzis and the Liberation from Egypt.

The first two chapters of the Shema form the subject of our discussion.

Our Sages, as quoted in the Rabbi's letter, observe that the order of the first two portions of Shema is not accidental, but is logical and purposeful. It tells us, first of all, that both in the case of our submission to the reign of Heaven and our acceptance of the Mitzvoth, such submission and acceptance must be in a manner similar to a "yoke." Secondly, that the first pre-requisite of observing the precepts and practicing our religion is the acceptance of G-d's Sovereignty with absolute resignation and submission.

In the presence of the Supreme Being we must acknowledge our intellectual incompetence. This idea is conveyed in the expression of "yoke." The analogy is not used to suggest a burden; far from it. It is used in the sense that a) the animal has no idea of what is behind its master's will, b) the animal's absolute submission; c) the yoke is the means of enabling the animal to fulfill its functions.

Our faith is based upon the Divine Revelation and presentation of the Torah at Mount Sinai. We have accepted the Torah in the spirit of "We will do" (first) and (then) "we will understand" (Naase v'nishmo). The latter word, as also in the case of "Shema," does not mean only "hear" or "obey," but also "understand." In other words, we have accepted the practice of our precepts as decrees from the Supreme Master of the Universe in the full realization that our human intellect is limited and cannot grasp the Infinite Wisdom of G-d. We do not know, nor can we know, the full effect of performing the Mitzvoth, what they do to us and for us and to the world around us. Any explanations or significances that may be advanced or attributed to any Mitzvah must be considered as incidental and incomplete.

The scientific method is first to establish the facts and then to seek to explain them. If a satisfactory explanation is found, well and good; if not, the facts still remain valid, even if the secret of their origin has not been discovered.

It is an established fact in Jewish life and experience that where the Jewish precepts, customs, and traditions have been observed with real submission to G-d's Wisdom and Will, in a spirit of humility and simple faith, these precepts, customs, and traditions have been preserved and perpetuated. But where they were not accepted in this spirit, and became subject to intellectual scrutiny in a reckless search for explanation, and accepted because they appealed to reason or fancy, there the very foundations of Judaism were undermined (e.g., during the religious persecutions at the time of the Crusades the Jews of Germany could not be forcibly converted; they died to sanctify G-d’s name (“Al Kidush Hashem”). In Spain, however, where the Inquisition brought to an end a golden era of philosophy and theological research, the religious persecutions led to comparatively numerous conversions).

Moreover, our Sages say, "He who says this tradition is a fine one, and that one is not so good, discredits the Torah (and it will eventually become forgotten to him, Rashi)" (Erubin 64a). We must regard all laws with equal sanctity, for they were all given by the same Lawgiver, and they all come from the same source.

Covering the head has been strictly observed by all Jews2. It is stated in the Talmud that covering the head is associated with Yirath Shomaim (piety). The story is told of a boy who was a kleptomaniac by nature, but by virtue of keeping his head covered always and being extra careful about it, his evil nature did not assert itself. However, when the wind once blew his headgear off, he immediately became the victim of his kleptomania (Talm. B. Sabbath 156b).

One might find many symbolic inferences in the observance of the practice of covering the head, based on the abovementioned statement of our Sages that covering the head is associated with piety. For example, keeping the head covered shows and reminds us always that there is something "above" our heads, and the like. Such interpretations are useful only if, and in so far as, they help to preserve the precept, but must by no means be regarded as the reason for the precept. The basic principle in performing a Mitzvah is the realization that it is the Will and Wisdom of G-d that we perform it.


Some Laws of Covering the Head
(1) One should not walk bare-headed (the distance of) four cubits1.

(2) Nowadays there is an additional prohibition, not only to walk a short distance, but even to sit in the house bare-headed2.

(3) It should be even worn during sleep at night3.

(4) Small children should also be raised to cover their heads4.


A Philosophical Perspective
Headgear is part of man's general attire. It would be helpful first to consider the origin and significance of human attire in general, before discussing the question of covering the head.

According to the opinion of many scientists, human attire is considered to have originated for two reasons: (a) as a protection against climatic conditions (heat, cold, rain, etc.), and subsequently also (b) for decorative purposes.

On closer investigation, however, it would seem that this "scientific" view is highly questionable. Inasmuch as the cradle of the human race was in a place where climatic conditions were ideal, yet clothes were worn in these early days, the weather motive of attire does not hold good.

According to the Torah, clothes had quite a different origin. We are informed by the Torah (Genesis, ch. 3) that when the first human beings, Adam and Eve, were created, they did not require any clothes and "were not ashamed." But after their sin with the Tree of Knowledge, "they knew that they were naked," and prepared themselves clothes to cover their bodies.

This radical change of outlook in the first human beings is explained by Maimonides (Guide, part I, ch. 2). His explanation is quoted in Chabad literature, which throws further light on the subject. Briefly it is this:

Man was created all good, without any evil in him. He had no evil inclinations nor did he know any temptation for physical pleasures. Consequently, all organs and parts of the body were equal to him, each one having to play its part in carrying out man's Divine mission on this earth. In his purity of mind, the feeling of shame was foreign to him. Just as there would be no reason for shame in teaching the Torah to someone, an act which is likened to begetting a child spiritually, so there would be no reason for shame in begetting a child physically, for here, too, man was fulfilling the Divine command of "Be fruitful and multiply." In both cases, indulgence in physical pleasure was ruled out, there being but one consideration: The fulfillment of the Divine Will.

After the sin with the Tree of Knowledge, there was born in man a consciousness of physical pleasure, of which he was not aware before when his spiritual self was absolutely predominant. Good was no longer purely good in his contaminated mind. He saw that certain parts of the body were more directly associated with the sense of physical pleasure. The exposition of those parts of the body now brought forth in him a feeling of shame on two counts: first of all, because these parts of the body were a reminder of the humiliating downfall of man into the power of lust, and secondly, because they were a source of temptation. For these reasons, man felt ashamed of his nakedness and wished to cover his body.

From this point of view, it would appear at first glance that the feeling of shame would certainly not apply to the head, the seat of the intellect, the highest possession of the human being, which distinguishes him from the lower species of animals. For is not the intellect the zenith of the entire creation?

Indeed, the man who thinks that there is nothing higher in the universe than his intellect, would consider it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.

However, the man who believes in G-d has a different conception of man's status. We know that despite man's intellectual prowess, he is a very humble being; we realize that the intellect, unfortunately, far from getting us out of the mire of temptation, often is itself influenced by it, and acts as an accessory. Even he who does not belong to this category, nevertheless experiences shame by reason of the insignificance of even the intellect in the realm of the Divine.

Consequently, not only the lower parts of the body are witnesses of man's downfall, but even the head, which houses the intellect, and perhaps more so. I say "more so," because the failure of the intellect is man's greatest failure. For while an immature child may not be fully responsible for his actions, the mature person has no excuse. So it is with regard to man's faculties themselves: the failure of the highest is the greatest failure.

The more one is conscious of one's intellectual responsibility, the greater must be one's sense of shame at failing to fulfill it. Intellect and knowledge, far from giving the Jew a sense of pride, give him a sense of humility, for they have been given to him by G-d for higher and sacred purposes. In so far as he does not fully live up to these purposes, the average man must always be filled with a sense of shame. Even the righteous man cannot be free from a sense of shame, for, being more fully aware of the presence of G-d, each intellectual step forward brings him closer to the realization how infinitely insignificant is his intellect in the presence of the Infinite. For "the culmination point of knowledge (in the knowledge of G-d) is to realize that we do not know."

Thus, our covering the head always, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of shame in the presence of G-d (Yirath Shomaim).







The Kippah (Skullcap)

By Lorne Rozovsky

A kippah (literally: dome) is the Hebrew word for skullcap, also referred to in Yiddish as a yarmulke, or less frequently as a koppel. Jewish law requires men to cover their heads as a sign of respect and reverence for G‑d when praying or speaking G‑d's name while reciting a blessing, during study, and while in a synagogue or yeshiva. This practice has its roots in biblical times, where the priests in the Temple were instructed to cover their heads.

Small children should also be taught to cover their headsTraditionally, Jewish men and boys wear the kippah at all times, a symbol of their awareness of, and submission to, a "higher" entity. There is no requirement either biblically nor explicitly stated in the Talmud that this practice be followed although the practice is noted in the Talmud. Yet, through the ages it became an accepted Jewish custom, which, according to the majority of halachic authorities, makes it mandatory. One should, therefore, not walk or even sit, bareheaded. Small children should also be taught to cover their heads.

Even those who do not wear a head covering at all times, will cover it as a sign of respect when attending religious services such as at a cemetery, a shiva house, or a wedding.

Many Jewish men and boys wear a kippah even while wearing a hat. The rational is that when the hat is removed either for comfort or politeness, the head remains covered.

While most chassidic Jews wear the traditional black kippah, many Jews will wear kippot (plural form of kippah) of various colors or designs. During the High Holidays, many wear white kippot. Some communities have developed kippah designs that are highly intricate works of art. Some of the best known are made by Jewish artisans from Yemen and Georgia, most of whom now live in Israel.

For more on the Kippah, click here and here.

[TomHagen]

Hi Rabbi:

I was raised in the Episcopal church, but in high school, we (my chorus) formed a partnership with the temple across the street. That partnership evolved into a friendship with the cantor. In fact, I wound up being invited to sing for High Holy Days for 15 years with that temple until I moved away.

Please excuse any misspellings in my attempts to transliterate Hebrew.

A couple of questions:

1. There was this one part in one of the services; they would bring up all of the men in the congregation who were of age and had last names like Cohn, Cohen, or Cohan. They referred to them as the "Kohanim" I think. The men would cover their whole faces and heads with their prayer shawls, and many people in the congregation would turn away from the bima. What exactly was going on during this part of the service? Why couldn't they show their faces and why would people turn away?

2. In another service, when they blew the shofar, the rabbi would have various chants in between shofar blasts. One sounded like "te ki ya" and another sounded like "kee ya ga do la." What do these mean?

Thank you for this thread, it is a great read.

PS: The cantor and his brother (who conducted the High Holy Day choir) at the temple always considered me an "honorary Jew." They even picked out a Hebrew name for me: Mordechai. And after 13 years of singing with them, they had a little Bar Mitzvah party for me. It was a great time and they were wonderful people. I miss them.

Interesting recollections, thanks for sharing. You did a great job of tranliterating! Good memory. :tu
I am also glad you are enjoying the thread!!

1)
When is the Blessing Administered?

By Naftali Silberberg

In the Holy Temple, the Kohanim ascended a platform ("duchan"—thus the origin of the Yiddish term for the Priestly Blessing: "duchening") after the morning sacrificial offerings, and blessed the gathered throngs. With the destruction of the Temple, the blessing is administered in the course of the prayer services, during the chazzan's Repetition of the Amidah. It is necessary for a minyan to be present in order for the Kohanim to administer the Birkat Kohanim.

In Jerusalem, the Birkat Kohanim rite is performed every morning. On days when the Musaf service is recited, the Birkat Kohanim is performed both during Shacharit and Musaf. In all other Israeli cities beside Jerusalem, some (mostly Sephardim) perform Birkat Kohanim every day, while others (mostly Ashkenazim) only on Shabbat.

Birkat Kohanim is a throwback to the priestly Temple service. A Kohen who had imbibed even a small quantity of an intoxicating beverage was barred from performing any Temple service until the drink's effects had worn off. The same rule applies to Birkat Kohanim nowadays, and consequently the blessing is not administered during the afternoon Minchah service, for fear that some Kohanim may have enjoyed an aperitif together with their lunches. On public fast days the Kohanim recite the blessing during Minchah as well.

In the Diaspora

A blessing must be conferred with a joyful heart, hence the prevailing custom in the Diaspora to relegate the Birkat Kohanim to the major holidays. Furthermore, the blessing is only done during the Musaf prayer, when the crowd is happily anticipating their impending "dismissal" from synagogue, when they will be free to go home and celebrate the holiday meal with family and friends. Apparently, true joy cannot be experienced by all until the rabbi's sermon is dispensed with… An exception to this rule is Simchat Torah, when the Birkat Kohanim is done during the Shacharit (morning) services, this because on this joyous day many make kiddush (on alcoholic beverages) before Musaf.

Interestingly, the Birkat Kohanim is also performed on Yom Kippur; when we are joyful because of the atonement granted by G‑d on this holiest of days.

There are conflicting customs whether Birkat Kohanim is administered on a holiday which falls on Shabbat. Chabad custom is to proceed with the blessing as usual.

Role of the Congregation

By Naftali Silberberg

It is customary for the congregation to stand for the duration of the Birkat Kohanim, out of respect for the Divine Presence which graces the occasion.

Only those standing in front of the Kohanim are included in the blessing. In synagogues where seats directly abut the eastern wall of the sanctuary (this is especially common with the rabbi's or chazzan's place), their occupants should move back several paces for the Birkat Kohanim, so that they do not stand behind the Kohanim. (The chazzan should move back before starting the Repetition of the Amidah.)

The Blessing

By Naftali Silberberg

This article discusses the function of the Kohanim. Click here for the congregation's participatory role in the blessing.

Calling Upon the Kohanim

The chazzan silently recites the prayer which precedes the Birkat Kohanim ("Our G‑d and G‑d of our fathers, bless us with the threefold [Priestly] Blessing…"), until he reaches the word "Kohanim"—which he calls out loud; officially summoning the Kohanim to discharge their priestly duty. The chazzan then silently says, "Am kedoshecha ka'amur."

At this point, the Kohanim begin incanting a blessing, thanking G‑d for "sanctifying us with Aaron's sanctity and commanding us to bless His nation Israel with love."

(If there's only one Kohen present, the chazzan does not say "Kohanim" – the plural form of Kohen – aloud, rather he says the entire prepatory prayer silently, and the Kohen begins saying the blessing on his own.)

While reciting the blessing, the Kohanim – who are facing the Ark – rotate themselves clockwise to face the congregation by the time they conclude the blessing.

Raised Hands

Immediately after the blessing, the Kohanim lift their hands beneath their tallits—shoulder-high, palms outstretched and facing downwards. The right hand should be slightly more elevated than the left one.

The fingers are positioned in a manner which leaves five "windows" through which G‑d's blessings flow to the congregation. The general idea is to separate each hand into three "sections"—leaving spaces on each hand between the thumb and index finger, and between the middle and ring finger. The fifth space is completed by the way the two thumbs are configured together. There are different traditions regarding this configuration—Kohanim should consult with their father or rabbi to determine their family/community tradition in this matter.

Sephardim have a completely different tradition. They raise their hands above their heads and separate all their fingers.

The Kohanim should not gaze at their hands during the Birkat Kohanim.

The Chazzan Leads

The chazzan then leads the Kohanim in the Birkat Kohanim. He recites aloud the fifteen words of the blessing:

'May G‑d bless you and guard you.
'May G‑d shine His countenance upon you and be gracious to you.
'May G‑d turn His countenance toward you and grant you peace.'" (Numbers 6:24-26)

The Hebrew words are:

Yivarechecha
Adonai
viyishmirecha

Ya'er
Adonai
panav
elecha
veechuneka

Yeesa
Adonai
panav
elecha
viyasem
lecha
shalom

The Kohanim repeat after the chazzan word-for-word. The Kohanim must chant the words of the Birkat Kohanim in a loud voice—but not a shout. It is traditional in many communities for the Kohanim to precede each word with a short melody. The Kohanim must wait for the chazzan to completely conclude saying a word before repeating it.

After the conclusion of the Birkat Kohanim, the Kohanim remain facing the congregation until the chazzan begins the Sim Shalom blessing. At this point they turn around – clockwise again – and only when they are once again facing the Ark may they bring down their outstretched hands.

While the chazzan recites the Sim Shalom, the Kohanim recite a short prayer, "informing" G‑d that they had complied with His command to administer the Priestly Blessing, and now He must do as He has promised—"Look down from Your holy Heavenly Abode and bless Your people and the Land which You have given us…"
Ideally, the Kohen should conclude this prayer as the chazzan finishes the Sim Shalom blessing—allowing the congregation to respond "Amen" to both prayers simultaneously.

The Kohanim remain at the front of the sanctuary until the conclusion of the kaddish which immediately follows the Repetition of the Musaf Amidah. They then (put on their shoes) and file back to their places.

The congregation should face the Kohanim as they are being blessed – it isn't respectful to turn one's back (or side) to a blessing – but should not gaze at them. The men customarily cover their heads and faces with their tallit. Young children join their fathers beneath the tallit, which makes for a memorable childhood experience.

The congregation listens attentively and responds "Amen" to the Kohanim's preliminary blessing, and at the conclusion of each of the three verses of the Birkat Kohanim. The congregation should wait until the Kohanim have completely ennunciated the final word of the verse before responding with Amen.

According to Chabad custom, the members of the congregation move their heads "in synch" with the words of the Birkat Kohanim. When the Kohanim say the first word, "yivarechecha," they face forward; next word, "Hashem," they turn their head to the right; next word, "viyishmerecha," forward; next word, "ya'er," head to left, etc. (Forward, right, forward, left, forward, right, forward, left, etc.)

Congregation's Prayer

While the Kohanim sing the melody before the final three words of the Birkat Kohanim, the congregation recites a prayer requesting the "healing" of all their negative dreams.

After the Birkat Kohanim, with faces still covered by the tallit, the congregation silently recites the short Adir bamarom prayer.

As the Kohanim file back to their places, it is customary for the congregation to appreciatively acknowledge their blessing with the traditional salutation: "Yasher koach!"



2) Listening To The Sound Of The Shofar

How many times must one hear the shofar sounded on Rosh Hashanah? One must hear it nine times, for the Torah uses the word teruah [a shofar sound] three times in reference to Rosh Hashanah and each teruah sound is preceded and followed by a tekiah sound.

Now, concerning the teruah to which the Torah refers, doubt has arisen, over the ages, as to which sound is intended: whether it is a wailing tone, such as women cry among themselves when they lament; or a kind of sigh, such as one might repeatedly emit in a state of acute sorrow; or if it is a combination of both a sighing and a wailing tone. For such is the way of one who feels great sorrow and anxiety: he first sighs, and then laments.

Therefore we sound all three of these shofar tones, and to differentiate between them we call the wailing sound teruah and the sighing sound shevarim, and the combination of the two shevarim-teruah. In order to resolve all doubt as to the original teruah sound, we sound all three possibilities, each preceded and followed by the straight tekiah.

The order of the shofar sounding is therefore as follows:

After reciting the appropriate blessings, a tekiah is sounded, followed by shevarim, a teruah, and then another tekiah.

This order is followed three times, for a total of twelve sounds [six tekiot, three shevarim and three teruot]. Then another tekiah is sounded, followed by a shevarim, and then another tekiah. This order is also followed three times, for a total of nine sounds. Then, another tekiah is sounded followed by a teruah, and then another tekiah.

Again, this order is followed three times, for a total of nine sounds. Altogether, thirty sounds are made. This order of shofar sounds is referred to as the tekiot d'meyushav - the tekiot sounded when the people may either stand or remain seated. While the person sounding the shofar is required to stand, the congregation may remain seated since they have not yet begun Musaf. Nonetheless, it is customary to stand when the shofar is sounded.

During Musaf, there is an additional requirement to sound the shofar when reciting the blessings of malchuyot - our recognition of G-d's sovereignty, zichronot - when we remind ourselves of G-d's providence, and shofarot - when we refer to the sounding of the shofar. These are referred to as the tekiot d'me'umad - the sounding of the shofar while standing, because the shofar is sounded during the Amidah prayer, which is said while the congregation is standing.

The custom in some congregations is to sound the shofar during the silent Amidah, while others do so only during the cantors repetition.

The sound of the shofar is produced by the breath of the heart in a simple tone, without combinations of letters (as in speech), and this indicates the innermost point of the heart. Therefore it is called “tekiah”-a word also used for pounding in a stake-for this point is “sunk” in the heart in a manner of utmost simplicity, without the possibility of being compounded with intellect and knowledge, let alone being revealed in speech and letters. A person emits such a cry in a simple voice, from the depths of the heart, quite beyond intellect.

There are two types of cries: the cry of a voice and the cry of the heart. The cry of a voice comes from the intellect, as in the case of a person who meditates on the greatness of the Creator, is overcome, and cries in a loud, simple voice. This cry is external, like the cry that comes from seeing something new. The cry of the heart, on the other hand, is the “inner cry that is not heard.”

When the heart is overwhelmed by love or an idea, the innermost point of the heart, higher than intellect, is evoked, and this point is expressed in the cry of the heart.

[Emjaysmash]

Man you've been busy in the last two posts! Excellent! Keep the Rav Working hard!!

:tu

[Mr. Ed]

Thanks Rabbi! :tu

[TomHagen]

Man you've been busy in the last two posts! Excellent! Keep the Rav Working hard!!

:tu

Thanks Rabbi! :tu

Whoa... those two posts were my 501st & 502nd, didn't even realize that I passed the 500 mark, I guess I was lovin' answering the questions!!

500 posts and not on 'roids! 500 home runs doesn't mean what it used to... :r

I guess I kinda just celebrated with a Tat Black Robusto from a 3 pack my friend gave me at the Pete Johnson event on LI. Delish! :ss
Pete was nice enough to kick me down a black-on-black Tatuaje baseball hat to go with my Rabbinic attire :banger.

I think 500 posts isn't so much on this wonderful place CA, especially from someone with an Oct 08 join (box) date, so I was kinda in from the beginning. But this thread definitely has kept me posting and I only try to post about what I (think I) know about and what I want to know more about, so I keep it meaningful. CA is a wonderful forum.



Glad you guys are enjoying this thread, keep 'em coming and all the best.

[Mr. Ed]

Here's one that's always been on my mind:

Do you consider Jews as an ethnic group?

Whenever I bring up my ethnicity I say that I am Jewish and Russian (my father is an ethnic Russian), but most people are quick to point out that 'Jewish' is not an ethnicity.

I know it was the law in the Soviet Union(both my Soviet birth certificate and passport say my ethnicity is Jewish) and is still common in the former USSR . Over the last year I've travelled to Russia and have recently returned from a trip to Ukraine, Belarus, the Baltic countries as well as Poland and Germany and have found Jews are still considered as an ethnic group in the former USSR (I'm not aware of the national or legal definition of ethnicity in these countries).

Thanks,
Ed

[TomHagen]

Here's one that's always been on my mind:

Do you consider Jews as an ethnic group?

Whenever I bring up my ethnicity I say that I am Jewish and Russian (my father is an ethnic Russian), but most people are quick to point out that 'Jewish' is not an ethnicity.

I know it was the law in the Soviet Union(both my Soviet birth certificate and passport say my ethnicity is Jewish) and is still common in the former USSR . Over the last year I've travelled to Russia and have recently returned from a trip to Ukraine, Belarus, the Baltic countries as well as Poland and Germany and have found Jews are still considered as an ethnic group in the former USSR (I'm not aware of the national or legal definition of ethnicity in these countries).

Thanks,
Ed

Jews and Judaism are the most unique in the world, for various reasons, but we are a Religion, Culture, Ethnicity, Race, Nationality, Philosphical Movement etc. etc. all in one, while simultaneously we are non of those, ie. non of those categories define who/what we are. We are Jewish even if G-d forbid, we don't have homeland, in fact we have been in exile most of our existance. We are Jewish without the customs that most would define as Jewish culture/ethnicity - yarmulkes, beards, gefilte fish etc. We are Jewish even if we can't read Hebrew in the Torah. We are Jewish even if we don't know it!!! Wow...

From a secular perspective on race/ethnicity... I was an Anthropology major in college and learned extensively about the question you pose in regards to humanity on a whole. Scientificly, there really is no such thing as race/ethnicity. Since there are no real absolutes to define it. Sociologists, Govenments, Institutions and Historians like to have some qualification or term to define a given group of people by "race", but it really doesn't exist. It was convenient. Notice I used the past tense, because as we see in the modern world, the categorization of people by race/ethnicity has all but failed due to the blurring of national, familial and regional boundaries.

Race/ethnicity doesn't have an absolute defining principle, for instance as to what makes a Jew, a Jew.
A Jew is Jewish if his/her mother is Jewish, and her mother's mother's mother's mother was Jewish. This is the defining principle of what makes a Jew who he/she is, and there is nothing that can change that.
So I can't really say if being Jewish is an ethnicity, because in truth, the term is somewhat useless. (*unless you are trying to get a Russian passport :D) If pushed to the wall, YES Jewish is an ethnicity and a whole lot more...
Hope this helps.

[TomHagen]

Here's one that's always been on my mind:

Do you consider Jews as an ethnic group?

Whenever I bring up my ethnicity I say that I am Jewish and Russian (my father is an ethnic Russian), but most people are quick to point out that 'Jewish' is not an ethnicity.

I know it was the law in the Soviet Union(both my Soviet birth certificate and passport say my ethnicity is Jewish) and is still common in the former USSR . Over the last year I've travelled to Russia and have recently returned from a trip to Ukraine, Belarus, the Baltic countries as well as Poland and Germany and have found Jews are still considered as an ethnic group in the former USSR (I'm not aware of the national or legal definition of ethnicity in these countries).

Thanks,
Ed

Dude, for a Jewish-Russian Horse, you have some good questions!!:wo

[Mr. Ed]

Thanks for the input! :tu

[Mr. Ed]

LOL, while we're at it:

Since tobacco wasn't introduced to the Old world until the 16th to 17th centuries, I'm guessing neither the Talmud, Torah, or Old Testament really reference it.

However, are there any other laws, customs, or traditions that pertain to the use of tobacco?

Thanks,
Ed

[TomHagen]

LOL, while we're at it:

Since tobacco wasn't introduced to the Old world until the 16th to 17th centuries, I'm guessing neither the Talmud, Torah, or Old Testament really reference it.

However, are there any other laws, customs, or traditions that pertain to the use of tobacco?

Thanks,
Ed

There are different references for smoking and use of different herbs, especially for the incense in the Temple etc.

Many great Rabbi's have smoked and snuffed. Even my avatar of Rabbi Chaim Hager of Ottynia, who I just google image searched to get an avatar of a cool chassidic cigar smoker, is an example. I really don't know much about him. It is said that the smoking of Tzaddikim, completely righteous people, is different than that of the average person. So much so that it is equated with the rising of the smoke of the incense in the Holy Temple.

Many Rebbeim smoked, and many ceased smoking once it was prescibed as detrimental to health. Many have since asked their followers to stop smoking, at least until age 20. This is most probably for cigarette smokers, as there are very few, though noteworthy orthodox cigar smokers. I have many prominent friends within the the Chassidic community who smoke cigars regularly, most tend towards Cubans, Monte's mostly, though some of us young'uns love the Tatuaje, Padron, and DPG of the world. I really enjoy the relaxation and mental focus a cigar brings before or while learning Torah, in addition to the tastes etc.

Here is a very cool story related by the Lubavitcher Rebbe about the Alter Rebbe who founded the Chabad movement.

Without Breaking Anything
The Alter Rebbe owned a silver snuff box which lacked a lid. The reason is that the lid was shining silver, and so the Alter Rebbe would use it as a mirror to see that his head tefillin were properly positioned.
This matter was once discussed in the presence of the Tzemach Tzedek. When it was said that the Alter Rebbe broke the lid off his snuff box, the Tzemach Tzedek objected, saying "My grandfather did not break things. He did not break himself, nor did he break other things." Rather, the Tzemach Tzedek explained, there was probably a thin shaft connecting the lid to the snuff box, and his grandfather simply removed the shaft.[78]

The Tzemach Tzedek was absolutely positive that the Alter Rebbe had not broken the lid. As he stated, he knew his grandfather would not break even an inanimate object.

All the stories about tzaddikim serve as directives for us in our Divine service. The above story teaches that without breaking anything -- not oneself, not others, not even an inanimate object -- it is possible to obtain an article that enables one to adjust one's tefillin, the intent of tefillin being to subjugate one's heart and mind to G-d.[79]

What is the symbolic meaning? That we do not have to break ourselves in order to subjugate our minds and hearts to G-dliness. All that is necessary is to remove the shaft which ties the G-dly soul to the animal soul.

For there are times when the animal soul approaches the G-dly soul and tries to convince it to do something other than what is mandated by the subjugation of heart and mind. The animal soul will say: "Don't worry, what I'm offering you is within the realm of holiness."[80] At that time, the connection between the two must cease.

A person must know clearly which advice comes from the G-dly soul, and which advice comes from the animal soul. Only when one has the proper understanding -- "the freedom from foolishness"[81] -- is it possible to adjust one's tefillin, subjugating one's heart and mind to G-d. And this will cause "all the nations of the earth (including the gentile within each person, and the gentile nations at large) to see and fear you."[82]

[Mr. Ed]

thanks for the info!:tu

[TomHagen]

thanks for the info!:tu

:dance::wo:banger

[TomHagen]

Send A Prayer Petition


The eve of June 24, through Thursday, June 25th, marks fifteen years since the passing of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. Traditionally, this is a day for reflection, learning, prayer, re-commitment and, above all, positive action. (Click here for more on this.)

Additionally, the date of a righteous person's passing is a particularly auspicious time for G-d to hear our prayers, particularly those recited at the resting place of the departed tzaddik (righteous person). In keeping with the age-old tradition of writing prayer petitions at our holiest sites, it is also customary to send written notes to the Rebbe's resting place for intercession On High for blessings large and small, in matters both material and spiritual.

For more than fifty years, the Rebbe received hundreds of letters every day at his office in "770" Eastern Parkway. People of every background, occupation and level of observance would turn to the Rebbe with their spiritual and material concerns and requests for blessing.

Today, people continue to send letters to be placed at the Rebbe's Ohel for blessing and guidance.

One's letter can be written in any language. When referring to one's own self or mentioning someone else's name in a letter, one should always include the name and mother's name (e.g. Isaac the son of Sarah). It is preferable to use one's Hebrew name. It is customary that Gentiles use their father's name.

There is no specific heading required for the letter.

Fax number: (718) 723-4444

E-mail address: ohel@ohelchabad.org

Online form: http://www.ohelchabad.org/templates/articlecco_cdo/aid/78453/jewish/Send-A-Letter-Online.htm


Mailing Address:
226-20 Francis Lewis Boulevard
Cambria Heights, NY 11411

Telephone number: (718) 723-4545

The letters are brought to the Ohel shortly after their receipt.



The Rebbe
A brief biography


The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson of righteous memory (1902-1994), the seventh leader in the Chabad-Lubavitch dynasty, is considered to have been the most phenomenal Jewish personality of modern times. To hundreds of thousands of followers and millions of sympathizers and admirers around the world, he was -- and still is, despite his passing -- "the Rebbe," undoubtedly, the one individual more than any other singularly responsible for stirring the conscience and spiritual awakening of world Jewry.

The Rebbe was born in 1902, on the 11th day of Nissan, in Nikolaev, Russia, to the renowned kabbalist, talmudic scholar and leader Rabbi Levi Yitzchak and Rebbetzin Chana Schneerson. Rebbetzin Chana (1880-1964) was known for her erudition, kindness and extraordinary accessibility. Her courage and ingenuity became legend when during her husband's exile by the Soviets to a remote village in Asian Russia she labored to make inks from herbs she gathered in the fields -- so that Rabbi Levi Yitzchak could continue writing his commentary on kabbalah and other Torah-subjects. The Rebbe was named after his great-grandfather, the third Rebbe, Rabbi Menachem Mendel of Lubavitch, with whom he later shared many characteristics.

To Save a Life: There is a story told about the Rebbe's early life that seems to be almost symbolic of everything that was to follow. When he was nine years old, the young Menachem Mendel courageously dove into the Black Sea and saved the life of a little boy who had fallen from the deck of a moored ship. That sense of "other lives in danger" seems to have dominated his consciousness; of Jews drowning in assimilation, ignorance or alienation--and no one hearing their cries for help: Jews on campus, in isolated communities, under repressive regimes. From early childhood he displayed a prodigious mental acuity. By the time he reached his Bar Mitzvah, the Rebbe was considered an illuy, a Torah prodigy. He spent his teen years immersed in the study of Torah.

Marriage in Warsaw: In 1929 Rabbi Menachem Mendel married the sixth Rebbe's daughter, Rebbetzin Chaya Mushka, in Warsaw. (The Rebbetzin, born in 1901, was chosen by her father, the sixth Rebbe, to accompany him in his forced exile to Kostroma in 1927. For sixty years she was the Rebbe's life partner; she passed away on 22 Sh'vat in 1988.) He later studied in the University of Berlin and then at the Sorbonne in Paris. It may have been in these years that his formidable knowledge of mathematics and the sciences began to blossom.

Arrival in the U.S.A.: On Monday, Sivan 28, 5701 (June 23, 1941) the Rebbe and the Rebbetzin arrived in the United States, having been miraculously rescued, by the grace of Almighty G‑d, from the European holocaust. The Rebbe's arrival marked the launching of sweeping new efforts in bolstering and disseminating Torah and Judaism in general, and Chassidic teachings in particular, through the establishment of three central Lubavitch organizations under the Rebbe's leadership: Merkos L'Inyonei Chinuch ("Central Organization For Jewish Education"), Kehot Publication Society, and Machne Israel, a social services agency. Shortly after his arrival, per his father-in-law's urging, the Rebbe began publishing his notations to various Chassidic and kabbalistic treatises, as well as a wide range of response on Torah subjects. With publication of these works his genius was soon recognized by scholars throughout the world.

Leadership: After the passing of his father-in-law, Rabbi Yosef Yitzchak Schneersohn, in 1950, Rabbi Menachem M. Schneerson reluctantly ascended to the leadership of the Lubavitch movement, whose headquarters at 770 Eastern Parkway in Brooklyn, New York. Soon Lubavitch institutions and activities took on new dimensions. The outreaching philosophy of Chabad-Lubavitch was translated into ever greater action, as Lubavitch centers and Chabad Houses were opened in dozens of cities and university campuses around the world.

Passing: On Monday afternoon (March 2, 1992), while praying at the gravesite of his father-in-law and predecessor, the Rebbe suffered a stroke that paralyzed his right side and, most devastatingly, robbed him of the ability to speak.

Two years and three months later, the Rebbe passed away in the early morning hours of the 3rd of the Hebrew month of Tammuz, in the year 5754 from creation (June, 12 1994), orphaning a generation.

Uniqueness: With the Rebbe's teachings propelling them and his example serving as a beacon to emulate, Lubavitch has rapidly grown to be a worldwide presence, and all its various activities are stamped with his vision. Small wonder then, that many ask, "What is it about his leadership that was -- and, in so many ways, still is -- so unique? Why do leading personalities of the day maintain such profound respect and admiration for him?"

Past, Present and Future: Many leaders recognize the need of the moment and respond with courage and directions. This is their forte -- and an admirable one. Others, though their strength may not lie in "instant response" to current problems, are blessed with the ability of perceptive foresight -- knowing what tomorrow will bring and how to best prepare. Still other leaders excel in yet a third distinct area, possessing a keen sense of history and tradition; their advice and leadership is molded by a great sensitivity to the past.

But one who possessed all three qualities was truly unique, standing alone in leadership. Such was the Lubavitcher Rebbe -- the inspiration and driving force behind the success of Lubavitch today. Radiating a keen sense of urgency, he demanded much from his followers, and even more from himself. The Rebbe led, above else, by example.

Initiation, Not Reaction: He was a rare blend of prophetic visionary and pragmatic leader, synthesizing deep insight into the present needs of the Jewish people with a breadth of vision for its future. In a sense, he charted the course of Jewish history -- initiating, in addition to reacting to, current events. The Rebbe was guided by inspired insight and foresight in combination with encyclopedic scholarship, and all his pronouncements and undertakings were, first and foremost, rooted in our Holy Torah. Time and again, what was clear to him at the outset became obvious to other leaders with hindsight, decades later.

Everyone's Unique Role: From the moment the Rebbe arrived in America in 1941, his brilliance at addressing himself to the following ideal became apparent: He would not acknowledge division or separation. Every Jew -- indeed every human being -- has a unique role to play in the greater scheme of things and is an integral part of the tapestry of G‑d's creation.

For nearly five of the most critical decades in recent history, the Rebbe's goal to reach out to every corner of the world with love and concern has unfolded dramatically. No sector of the community has been excluded -- young and old; men and women; leader and layman; scholar and laborer; student and teacher; children, and even infants.

He had an uncanny ability to meet everyone at their own level -- he advised Heads of State on matters of national and international importance, explored with professionals the complexities in their own fields of expertise, and spoke to small children with warm words and a fatherly smile.

"Actualize Your Potential!" With extraordinary insight, he perceived the wealth of potential in each person. His inspiration, now accessible through his writings and videos, boosts the individual's self-perception, ignites his awareness of that hidden wealth and motivates a desire to fulfill his potential. In the same way, many a community has been transformed by the Rebbe's message, and been given -- directly or indirectly -- a new sense of purpose and confidence. In each case the same strong, if subtle, message is imparted: "You are Divinely gifted with enormous strength and energy -- actualize it!"

[TomHagen]

The Three Weeks - Overview

For eight hundred and thirty years there stood an edifice upon a Jerusalem hilltop which served as the point of contact between heaven and earth. So central was this edifice to the relationship between man and G-d that nearly two-thirds of the mitzvot are contingent upon its existence. Its destruction is regarded as the greatest tragedy of our history, and its rebuilding will mark the ultimate redemption-the restoration of harmony within G-d's creation and between G-d and His creation.


"But there is more to the Three Weeks than fasting and lamentation. The prophet describes the fasts as "days of goodwill before G-d"-days of opportunity to exploit the failings of the past as the impetus for a renewed and even deeper bond with G-d."
A full three weeks of our year-the three weeks "between the strictures" of Tammuz 17 and Av 9-are designated as a time of mourning over the destruction of the Holy Temple and the resultant galut-physical exile and spiritual displacement-in which we still find ourselves.

On Tammuz 17 of the year 3829 from creation (69 CE), the walls of Jerusalem were breached by the armies of Rome; three weeks later, on the 9th of Av, the Holy Temple was set aflame. Av 9 is also the date of the First Temple's destruction by the Babylonians in 3339 (423 BCE), after the Temple service was disrupted on Tammuz 17 (the breaching of Jerusalem's walls at the time of the first destruction was on Tammuz 9). These dates had already been the scene of tragic events in the very first generation of our nationhood: Tammuz 17 was the day Moses smashed the Tablets of the Covenant upon beholding Israel's worship of the Golden Calf; Av 9 was the day that G-d decreed that the generation of the Exodus shall die out in the desert, after they refused to proceed to the Holy Land in wake of the Spies' demoralizing report. In these events lay the seeds of a breakdown in the relationship between G-d and Israel-a breakdown which reached its nadir in the destruction of the Temple.

Tammuz 17 is a fastday, on which we refrain from eating and drinking from dawn to nightfall. Av 9 (Tishah B'Av) is a more stringent fast: it commences at sunset of the previous evening, and additional pleasures (washing, anointing, wearing leather shoes, and marital relations) are also proscribed. On Tishah B'Av we gather in the synagogue to read the Book of Lamentations composed by Jeremiah and kinot (elegies) on the Destruction and Exile.

During the Three Weeks we read the "Three of Rebuke"-three weekly readings from the Prophets which prophesy the Destruction, describe the sins which caused it, and admonish us to repent our ways. During the Three Weeks, no weddings or other joyous events are held; like mourners, we do not cut our hair or purchase new clothes. Additional mourning practices are assumed during the "Nine Days" beginning on Av 1, such as refraining from eating meat, drinking wine and enjoying music.

But there is more to the Three Weeks than fasting and lamentation. The prophet describes the fasts as "days of goodwill before G-d"-days of opportunity to exploit the failings of the past as the impetus for a renewed and even deeper bond with G-d. A sense of purification accompanies the fasting, a promise of redemption pervades the mourning, and a current of joy underlies the sadness. The Ninth of Av, say our sages, is not only the day of the Temple's destruction-it is also the birthday of Moshiach. The "Three of Rebuke" are thus followed by "Seven of Consolation"-seven weekly readings describing the future redemption and the rebuilding of the marriage of G-d and Israel.

[TomHagen]

BTW, many were interested in www.noahide.org - it is again up and running with a beautiful new website!!!

www.noahide.org:dance:

[Mr. Ed]

Here's a question. What are your thoughts on Hebrew National Franks? Good or would you recommend any other Kosher dogs?

[TomHagen]

Here's a question. What are your thoughts on Hebrew National Franks? Good or would you recommend any other Kosher dogs?

good question. one that was addressed on the "where my jew's at?" thread at length.

In a blind taste test of some kosher hotdogs Shor HaBor won HANDS DOWN!! even non-kosher hot dog lovers found them superior to their favorite brands.

I happen to agree, Shor HaBor is superior in every way. The flavor is phenomenal. They are also made without hormone etc. bad-for you meat.

There are also a new brand of Organic hotDog by Wise Kosher that don't taste like hotdog, more like delicious seasoned sausage, that are delicious and healthy - just meat and spices.

If you are ever in Los Angeles, go to Jeff's Sausage Co., a Glatt Kosher spot in beverly hills - phenomenal!! If you can ever corner Jeff himself and have him give you a breakdown of his meat pickling, koshering, sausage making, drying etc. processes you will learn something and tastes some of the most crazy delicious meats ever. His dried and wet sausages, hot dogs, homeade hamburgers etc. are amazing:dance:

[Emjaysmash]

Rav, forgive me for being oblivious, but: Why were you just fasting a couple days ago?

[TomHagen]

good question!!

yesterday was 17 tammuz the beginning of the three weeks until 9 Av - tisha b'av.

see a couple of posts ago #333 for the whole breakdown

[Emjaysmash]

good question!!

yesterday was 17 tammuz the beginning of the three weeks until 9 Av - tisha b'av.

see a couple of posts ago #333 for the whole breakdown

Good to know! I almost forgot when Tisha b'av was this year!

[jjirons69]

Thanks for the info, Rabbi. Good stuff here.

Two questions:

1. Now, the Jewish belief is our body is not our own to desecrate. No tatoos, etc. So why is it that circumcision is not viewed as such? The body is being altered. Also, wouldn't smoking and drinking, ways to potentially harm or change the body, be viewed in the same light.

2. A few months ago I saw mom, dad, and son at Costco. Dad was late 50s, son, probably 16-18. Both were wearing kippahs. Probably a lot of Jewish folks in Charleston, but I've never seen them wearing the tradition hat. Think they just came from a pary, celebration, or something else? I guess some people wear them all the time, but in the deep South, it's kind of rare.

[macms]

BTW, many were interested in www.noahide.org - it is again up and running with a beautiful new website!!!

www.noahide.org:dance:

That addy isn't working. Try this one.

http://www.noahide.com/index.htm

[woops]

Rabbi - I'm wondering about other Jewish fasting traditions. Other than fasting on certain holy days, are there guidelines for how many times per year and how many days a fast lasts?

[TomHagen]

That addy isn't working. Try this one.

http://www.noahide.com/index.htm

www.noahide.org - works fine for me with a beautiful new website!!!

[DougBushBC]

Rabbi, I'm Roman Catholic and my Girlfriend is Reform Jewish. How does the Jewish Faith view such an interfaith marriage when we start heading that way?
Posted via Mobile Device

[TomHagen]

Rabbi - I'm wondering about other Jewish fasting traditions. Other than fasting on certain holy days, are there guidelines for how many times per year and how many days a fast lasts?

Typically we do not fast except for the prescibed days.
The fast is either 25 hrs or starts from the morning until evening (when 3 stars appear in the sky), depending on which fast day.

Here's a list:
Yom Kippur 10 Tishrei

First of Nisan: the sons of Aaron were destroyed in the Tabernacle.

Seventeenth of Tammuz: the tablets were broken; the regular daily sacrifice ceased; Apostemus burned the Law, and introduced an idol into the holy place; the breaking into the city by the Romans (Ta'an. 28b).

Ninth of Ab: it was decreed that Jews who went out of Egypt should not enter Palestine; the Temple was destroyed for the first and the second time; Bether was conquered, and Jerusalem plowed over with a plowshare

Third of Tishri: Gedaliah and his associates were assassinated in Mizpah (II Kings xxv. 25).


Tenth of Ṭebet: the siege of Jerusalem by Nebuchadnezzar began (II Kings xxv. 1; Jer. lii. 4).

[TomHagen]

Rabbi, I'm Roman Catholic and my Girlfriend is Reform Jewish. How does the Jewish Faith view such an interfaith marriage when we start heading that way?
Posted via Mobile Device

PM me.

[TomHagen]

Thanks for the info, Rabbi. Good stuff here.

Two questions:
Good ones.
1. Now, the Jewish belief is our body is not our own to desecrate. No tatoos, etc. So why is it that circumcision is not viewed as such? The body is being altered. Also, wouldn't smoking and drinking, ways to potentially harm or change the body, be viewed in the same light.
Firstly, you are right about tatoos for Jews. But there is no connection with circumcision. Circumcision is a Commandment for the Jewish people given by G-d Himself to Avraham as an everlasting covenant called a Bris. One is a person's haphazzard decision, vs. G-d's Commandment (Mitzvah). Drinking and smoking in excess are forbidden, for they definitely do damage to a person's body AND health (whereas I don't know that there is a health risk with tatoos). Drinking and smoking moderately can have positive health and mental benefits and drinking for sacramental purposes or a farbrengen in Judaism is a Mitzvah, a positive act.
2. A few months ago I saw mom, dad, and son at Costco. Dad was late 50s, son, probably 16-18. Both were wearing kippahs. Probably a lot of Jewish folks in Charleston, but I've never seen them wearing the tradition hat. Think they just came from a pary, celebration, or something else? I guess some people wear them all the time, but in the deep South, it's kind of rare.That's pretty cool. There has been a small ''exodus'' to the Carolinas by Jewish people. I would assume they were Chabad (like me) emissaries who set up grass-roots all-inclusive Jewish org. and communities to assist those with little prior-knowledge/observance. Chabad is the one form of orthodox Jewry that interfaces with the outside world while remainin true to the highest standards of Jewish Law and Mysticism. Did the dad have a beard? If yes, definitely Chabad. If no, possible Modern Orthodox.
There are 2 congregations in Charleston (that I could find) that are possibly where they belong to:
Brith Sholom Beth Israel (BSBI)
182 Rutledge Ave.
Charleston, SC 29403
Phone: 843-577-6599
Fax: 843-577-6699
BSBI is an Orthodox Shul located in the Medical district of Charleston, S.C. We are convenient to several quality hotels that are willing to assist with Shabbos observance. The BSBI Sisterhood Gift Shop is located in the BSBI Shul...more
Email: BS-BI@BS-BI.com
Website: http://www.BS-BI.com
Chabad of the Lowcountry
51 Vincent Dr,
Mt Pleasant, SC 29464 USA
Phone: 843-884-2323
Chabad of Charleston and The Low Country is dedicated to serving all Jews throughout Charleston and The Low Country area with Ahavat Yisrael –unconditional love and concern for every Jew, regardless of background and affiliation. We aim to...more
Email: info@southernspirit.org
ps I can be found in Costco way too often!:D


Good stuff!

[ActionAndy]

Under what circumstances is violence tolerated? Self defense?

[mrreindeer]

Rabbi, I'm Roman Catholic and my Girlfriend is Reform Jewish. How does the Jewish Faith view such an interfaith marriage when we start heading that way?
Posted via Mobile Device

I'll throw my hand in on this one since I'm a Reform Jew and mrsreindeer is Christian (her mom was raised Mormon, dad raised Catholic but are both now Christian). Now, I'm less spiritually Jewish and more culturally so, as a lot of the modern members of the Tribe are these days....not quite sure why that is but I think, as a whole, a lot of folks (not just Jews) are finding less and less time in their lives to devote to religion and spirituality (myself included, and it's kinda sad, I guess but I haven't done anything to change it nor do I really care at this point in time.....i.e. much too busy with other things that are taking priority).

Mrsreindeer still holds it over my head to this day (not really, she jokes about it)....that on our first date (since she was so smokin' hot) I said, ah heck, hell no, I don't need to marry a Jew. This was a wee bitty little white lie. I was raised Jewish; it's very important to me and I love everything about it culturally as it was a significant part of my upbringing. I was even a Hebrew tutor in Hebrew School and a Teacher's Assistant in Sunday School. I also spent a couple summers at a Jewish Summer Camp in Nova Scotia. Yeah, try and figure that one out...I'm an L.A. native.

So there I was lying to my wife on our first date. What I've had to explain to her is that yeah, in a perfect world, she'd be Jewish and we'd live happily ever after. But hey, I love the poor girl, can't live without her and the world ain't perfect. And marrying her was the very best thing I ever did. Up until possibly September, when we'll be introducing baby Sarah Kelly into the world. Yep, I got the Jewish first name and she's bringing her Irish heritage into the mix. It's awesome.

I think I'm getting off track but just trying to give you a little background. And you know what...we've been married almost 7 years now and haven't had any issues. With each other religiously or with family.

And I was expecting some trouble with my folks. My Dad was raised, I'd say, conservative and my Mom was raised Reform. But they both love mrsreindeer so it was really never an issue. Now, my Dad and stepmom are members of the Church of Religious Science (NOT Scientology) and I'm not quite sure how that happened but they like it so that's good. My mom hasn't been to temple in awhile so she's very relaxed religiously as well.

I guess it all depends on your girlfriend's family. How Reform is she? I'd say you've lucked out there out of all the different levels of Judaism...it'd be tougher, probably, if you guys were talking marriage and she was Conservative or Orthodox.

You might have some trouble with your family but you know your family best.

In the end, what matters most is that you guys love each other, are happy and respectful of each other's religions and your family understands you both, loves you both and respects you both for what you bring to the table.

Now that we're expecting a baby, we realize (and have talked at length) that our child will need some moral direction, lessons in spirituality, etc. and I think we can teach our baby some beautiful aspects of both our religions. It'll be a work in progress but we're happy to tackle it.

Good luck to you!

[Mark]

What's your favorite recipe from the settlement cookbook, rabbi?

:tu

[TomHagen]

Rabbi, I'm Roman Catholic and my Girlfriend is Reform Jewish. How does the Jewish Faith view such an interfaith marriage when we start heading that way?
Posted via Mobile Device

The Jewish faith forbids intermarriage in all its forms.

Being born to a Jewish mother, who was in turn, born to a Jewish mother etc. etc., is what qualifies a person as "Jewish".
Children born to a Jewish mother, no matter who the father is, are in fact - Jewish. There is nothing that can change this. Coversely, children born to a non-Jewish mother, no matter who the father is, are in fact, NON-Jews. The only thing they can do to become Jewish is convert according to Jewish Law.
Moniker's such as "reform", "conservative", "orthodox" etc. really have no bearing on a person's "Jewish-ness".

Here is a great website: http://www.doronkornbluth.com/

I hope this helps!:tu

[TomHagen]

Under what circumstances is violence tolerated? Self defense?

Violence is tolerated in self-defense, and in many cases it is in-fact a Mitzvah, positive commandment.

Here's a great quote from the wisest of all men, King Solomon in Ecclesiastes:

Everything has an appointed season, and there is a time for every matter under the heaven.
A time to give birth and a time to die; a time to plant and a time to uproot that which is planted.
A time to kill and a time to heal; a time to break and a time to build.
A time to weep and a time to laugh; a time of wailing and a time of dancing.
A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing.
A time to seek and a time to lose; a time to keep and a time to cast away.
A time to rend and a time to sew; a time to be silent and a time to speak.
A time to love and a time to hate; a time for war and a time for peace.

(the Byrds kinda stole this ;))

Sometimes war is necessary. Judaism teaches the supreme value of life, yet we're not pacifists. Wiping out evil is also part of justice. As Rashi explains (Deut. 20:12), dangerous disputes must be resolved. Because if you choose to leave evil alone – it will eventually attack you.



It is ironic that the Jewish people created the basis of Western morality – such as an absolute morality and the concept of the sanctity of life, and today civilizations that rest on our foundation. The values such as respect of life, freedom, and brotherhood, all stem from Judaism.

* * *

Here are the Seven Universal laws of humanity. These “Noachide Laws” are basic to any functioning society:

1) Do not murder.
2) Do not steal.
3) Do not worship false gods.
4) Do not be sexually immoral.
5) Do not eat the limb of an animal before it is killed.
6) Do not curse God.
7) Set up courts and bring offenders to justice.

At the root of these laws lies the vital concept that there is a God Who created each and every person in His image, and that each person is dear to the Almighty and must be respected accordingly. These seven laws are the pillars of human civilization. They are the factors which distinguish a city of humans from a jungle of wild animals.

* * *

Even as the Jews drew close to battle, they were commanded to act with mercy. Before attacking, the Jews offered terms of peace, as the Torah states, "When approaching a town to attack it, first offer them peace." (Deut. 20:10)

[TomHagen]

What's your favorite recipe from the settlement cookbook, rabbi?

:tu

DUDE! Excellent question!!!

It's all about brisket in my house!!:banger from my great-grandmother's recipe based on the Settlement Cookbook.

[Mark]

DUDE! Excellent question!!!

It's all about brisket in my house!!:banger from my great-grandmother's recipe based on the Settlement Cookbook.

:dr

Nothing better!

:dance:

[mrreindeer]

The Jewish faith forbids intermarriage in all its forms.

Being born to a Jewish mother, who was in turn, born to a Jewish mother etc. etc., is what qualifies a person as "Jewish".
Children born to a Jewish mother, no matter who the father is, are in fact - Jewish. There is nothing that can change this. Coversely, children born to a non-Jewish mother, no matter who the father is, are in fact, NON-Jews. The only thing they can do to become Jewish is convert according to Jewish Law.
Moniker's such as "reform", "conservative", "orthodox" etc. really have no bearing on a person's "Jewish-ness".

Here is a great website: http://www.doronkornbluth.com/

I hope this helps!:tu

Hey there Tom - I know that's the 'technical' requirement but I fear it leads to misrepresentation to non-Jews and possible promotion of xenophobia for fellow Jews. While it is a technicality, I think DougBushBC should know (and maybe does) that Judaism is a beautiful religion that doesn't impose restrictions. I feel (and I'm sure others do too) that you're Jewish if you want to be Jewish. I feel that it's an individual's choice to choose and shouldn't be restricted to thinking that it's not possible or you're somehow inferior because one's mother isn't Jewish. Obviously, you can convert but still, the above technicality may lead someone to think they're somehow inferior and I don't think that's healthy nor do I think it's the intent of Jewish law. I've met plenty of very religioius Jews whose mothers weren't Jewish. I don't feel that they must convert and I certainly don't feel they're any less Jewish and I guess that's really what I'm getting at. I just don't want folks to get the wrong idea, you know? And I don't want Jews with Jewish mothers to somehow think we're any better than those without truly Jewish mothers or promote to non-Jews that's how we feel. And I don't want Doug to think that his gal's family will shun him and her for possibly marrying and God forbid their marrying be some kind of terrible sin. I'm very grateful that my family welcomed mrsreindeer with open arms and I feel I'm a good person and a good Jew. But that's just me.

Just my two cents. :2

:)

[TomHagen]

Hey there Tom - I know that's the 'technical' requirement but I fear it leads to misrepresentation to non-Jews and possible promotion of xenophobia for fellow Jews. While it is a technicality, I think DougBushBC should know (and maybe does) that Judaism is a beautiful religion that doesn't impose restrictions. I feel (and I'm sure others do too) that you're Jewish if you want to be Jewish. I feel that it's an individual's choice to choose and shouldn't be restricted to thinking that it's not possible or you're somehow inferior because one's mother isn't Jewish. Obviously, you can convert but still, the above technicality may lead someone to think they're somehow inferior and I don't think that's healthy nor do I think it's the intent of Jewish law. I've met plenty of very religioius Jews whose mothers weren't Jewish. I don't feel that they must convert and I certainly don't feel they're any less Jewish and I guess that's really what I'm getting at. I just don't want folks to get the wrong idea, you know? And I don't want Jews with Jewish mothers to somehow think we're any better than those without truly Jewish mothers or promote to non-Jews that's how we feel. And I don't want Doug to think that his gal's family will shun him and her for possibly marrying and God forbid their marrying be some kind of terrible sin. I'm very grateful that my family welcomed mrsreindeer with open arms and I feel I'm a good person and a good Jew. But that's just me.

Just my two cents. :2

:)

With all due respect, I believe what we are trying to accomplish with this thread is create THE COMPLETE OPPOSITE of xenophobia, which is a unbiased, clear, friendly and truthful source of information about all things Jewish and how Judaism interfaces with the world.

Contary to what you stated, Judaism is a beautiful religion with MANY restrictions, in fact we have 248 positive commandments and 365 negative commandments, equaling 613 Commandments (Mitzvot). The Torah dictates what is and what is not permissible, who is a Jew and prohibits him/her from intermarriage.

That being said, no one should ever feel 'inferior' for not having a Jewish mother, that is a ridiculous assertation. Judaism is a role oreinted religion, everyone's role being important. Like a baseball team, where if a catcher decided to play his position from the pitcher's mound, and the pitcher stood in rightfield... etc. that team would not be functional. THIS is unhealthy, not the slight repositioning of a person's perspective through education and TRUE information about the way the Torah says a Jew should (or should not behave). So too with the world. A Jew has his/her role, a non-Jew theirs, each being wholly (and holy :D) important to creating a better world. A person cannot just decide to be Jewish, their momma's got to be Jewish or convert. There is no such thing as being 'less Jewish' - a Jew is a Jew and a non-Jew is not Jewish, and wonderfully so - they ( & we) are who they are. That's great about the way G-d created the world. The more we clearly define, through friendly true education and communication, the better off we will all be, truly knowing where we stand and making each other better. This should not cause any harm or inferiority, but the opposite, giving him/her the TRUTH about what they are getting into and they can make an informed decision, not one couched in 'feelings'.

I thank you for your opening these lines of communication in a positive way.

ps the original questioner probably found this thread, and thereby my perspective to be open enough and according to Torah-true Judaism, to even pose this question and to find out about what Judaism says and beneficial PM's have been sent. Good Stuff.:tu

[TomHagen]

Here's a great link:
http://www.chabad.org/library/article_cdo/aid/145413/jewish/Intermarriage.htm

[TomHagen]

mrreindeer - looking forward to having a smoke with you next time I am in Cali. Thanks for the friendship brotha! :tu

[TomHagen]

Bump... for the new year!

[ActionAndy]

Hello again my friend,

It seems to me that God changes his mind a lot. He used to flatten cities with meteors and now he doesn't seem to be paying attention. I know about the "mysterious ways," but do your texts offer any explanations for this sort of thing? I guess I'm asking why God seems to get "nicer" if you read about him... lol

[TomHagen]

Hello again my friend,

It seems to me that God changes his mind a lot. He used to flatten cities with meteors and now he doesn't seem to be paying attention. I know about the "mysterious ways," but do your texts offer any explanations for this sort of thing? I guess I'm asking why God seems to get "nicer" if you read about him... lol

Great question...

It is not that G-d, Heaven forbid, changes His mind, but the world rather has evolved on some level and people have changed it.

For instance, a pivitol point in the existance of the world was the advent of Avraham (Abraham) the first Jew. In Jewish mysticism, he is exemplified by the attribute of Supreme Kindness - welcoming guests, dealing with the tests G-d threw at him, saving his wicked brother in law... etc. Most of the destruction mentioned in the Torah occurred before he was around, and even when G-d wanted to destroy Sodom & Gemorrah, he acted on their behalf, to try and save them. After Avraham, people become more civilized with the advant of the "One-G-d" belief system started and encouraged by Avraham, encouraging blessing & thanking the True One G-d for food, etc... After this we rarely find any whole cities destroyed from Above.
Even after Noach (Noah), generations before Avraham, G-d makes a pact not to destroy the world again, and Noach becomes the progenitor for the human race. Humanity is given a great gift - the 7 Noahide Laws (7 Mitzvahs Bnei Noach) The people are less evil after this, less idol-worship etc.

So G-d's actions in this world, parrallel those of the people. As more and more people dropped idolatry, started keeping the 7 Mitzvahs, setting up court systems, believing in One G-d etc...

Until the giving of the Torah to Moshe, generations later, finally giving the ability to bring Heaven down to earth and rectifying creation.

I could go on, so if you need more, I got it. I hope this helps!!:ss

[ActionAndy]

Thanks for the answer. I think it's a fascinating subject so if you've got more on it feel free :)

How about Cro Magnons/Neanderthals? Rough drafts? They fit fine with my own personal spiritual view of the universe but I'm curious how your faith views them. :tu

[adampc22]

have u seen my wallet ? i lost it :(

[TomHagen]

have u seen my wallet ? i lost it :(

Sorry to hear that.

I love the dry British humor:tu

It's in El Segundo.
click here for more info: http://www.youtube.com/watch?v=kpPkGZ6zhzA

[TomHagen]

How about Cro Magnons/Neanderthals? Rough drafts? They fit fine with my own personal spiritual view of the universe but I'm curious how your faith views them. :tu

Here's a GREAT, yet long answer which sums up a lot of the Science (evolution) vs. l'havdil Torah... enjoy!

The following is a personal correspondence from the Lubavitcher Rebbe

on the subject of Creation and science, written in 1961 C.E.


By the Grace of G-d
18th of Teveth, 5722
Brooklyn, New York

Greeting and Blessing:

It was quite a surprise to me to learn that you are still troubled by the problem of the age of the world as suggested by various scientific theories which cannot be reconciled with the Torah view that the world is 5722 years old.

I underlined the word theories, for it is necessary to bear in mind, first of all, that science formulates and deals with theories and hypotheses, while the Torah deals with absolute truths. These are two different disciplines, where "reconciliation" is entirely out of place.

It was especially surprising to me that, according to the report, the said "problem" is bothering you to the extent that it has trespassed upon your daily [religious] life…. I sincerely hope that the impression conveyed to me is an erroneous one. For, as you know, … [it is mandatory] to fulfil G-d's commandments regardless of the degree of understanding, and obedience to the Divine Law can never be conditioned upon human approval. In other words, lack of understanding, and even the existence of "legitimate" doubts, can never justify disobedience to the Divine commandments; how much less, when the doubts are "illegitimate", in the sense that they have no real or logical basis, such as the "problem" in question.

Basically, the "problem" has its roots in a misconception of the scientific method or, simply, of what science is. We must distinguish between empirical or experimental science dealing with, and confined to, describing and classifying observable phenomena, and speculative "science", dealing with unknown phenomena, sometimes phenomena that cannot be duplicated in the laboratory. "Scientific speculation" is actually a terminological incongruity; for "science", strictly speaking, means "knowledge", while no speculation can be called knowledge in the strict sense of the word. At best, science can only speak in terms of theories inferred from certain known facts and applied in the realm of the unknown. Here science has two general methods of inference;

(a) The method of interpolation (as distinguished from extrapolation), whereby, knowing the reaction under two extremes, we attempt to infer that the reaction might be at any point between the two.

(b) The method of extrapolation, whereby inferences are made beyond a known range, on the basis of certain variables within the known range. For example, suppose we know the variables of a certain element within a temperature range of 0° to 100°, and on the basis of this we estimate what the reaction might be at 101°, 200°, or 2000°.

Of the two methods, the second (extrapolation) is clearly the more uncertain. Moreover, the uncertainty increases with the distance away from the known range and with the decrease of this range. Thus, if the known range is between 0° and 100°, our inference at 101° has a greater probability than at 1001°.

Let us note at once, that all speculation regarding the origin and age of the world comes within the second and weaker method, that of extrapolation. The weakness becomes more apparent if we bear in mind that a generalization inferred from a known consequent to an unknown antecedent is more speculative than an inference from an antecedent to consequent.

That an inference from consequent to antecedent is more speculative than an inference from antecedent to consequent can be demonstrated very simply:

Four divided by two equals two. Here the antecedent is represented by the dividend and divisor, and the consequent - by the quotient. Knowing the antecedent in this case, gives us one possible result - the quotient (the number 2).

However, if we know only the end result, namely, the number 2, and we, ask ourselves, how can we arrive at the number 2, the answer permits several possibilities, arrived at by means of different methods: (a) 1 plus 1 equals 2; (b) 4 - 2 equals 2; (c) 1 × 2 equals 2; (d) 4 ÷ 2 equals 2. Note that if other numbers are to come into play, the number of possibilities giving us the same result is infinite (since 5 - 3 also equals 2; 6 ÷ 3 equals 2, etc. ad infinitum). [1]

Add to this another difficulty, which is prevalent in all methods of induction. Conclusions based on certain known data, when they are ampliative [2] in nature, i.e. when they are extended to unknown areas, can have any validity at all on the assumption of "everything else being equal", that is to say on an identity of prevailing conditions, and their action and counter-action upon each other. If we cannot be sure that the variations or changes would bear at least a close relationship to the existing variables in degree; if we cannot be sure that the changes would bear any resemblance in kind; if, furthermore, we cannot be sure that there were not other factors involved - such conclusions or inferences are absolutely valueless!

For further illustration, I will refer to one of the points which I believe I mentioned during our conversation. In a chemical reaction, whether fissional or fusional, the introduction of a new catalyzer into the process, however minute the quantity of this new catalyzer may be, may change the whole tempo and form of the chemical process, or start an entirely new process.

We are not yet through with the difficulties inherent in all so-called "scientific" theories concerning the origin of the world. Let us remember that the whole structure of science is based on observances of reactions and processes in the behavior of atoms in their present state, as they now exist in nature. Scientists deal with conglomerations of billions of atoms as these are already bound together, and as these relate to other existing conglomerations of atoms. Scientists know very little of the atoms in their pristine state; of how one single atom may react on another single atom in a state of separateness; much less of how parts of a single atom may react on other parts of the same or other atoms. One thing science considers certain - to the extent that any science can be certain, namely that the reactions of single atoms upon each other is totally different from the reactions of one conglomeration of atoms to another.

We may now summarize the weaknesses, nay, hopelessness, of all so-called scientific theories regarding the origin and age of our universe:

(a) These theories have been advanced on the basis of observable data during a relatively short period of time, of only a number of decades, and at any rate not more than a couple of centuries.

(b) On the basis of such a relatively small range of known (though by no means perfectly) data, scientists venture to build theories by the weak method of extrapolation, and from the consequent to the antecedent, extending to many thousands (according to them, to millions and billions) of years!

(c) In advancing such theories, they blithely disregard factors universally admitted by all scientists, namely, that in the initial period of the "birth" of the universe, conditions of temperature, atmospheric pressure, radioactivity, and a host of other cataclystic factors, were totally different from those existing in the present state of the universe.

(d) The consensus of scientific opinion is that there must have been many radioactive elements in the initial stage which now no longer exist, or exist only in minimal quantities; some of them elements the cataclystic potency of which is known even in minimal doses.

(e) The formation of the world, if we are to accept these theories began with a process of colligation (of binding together) of single atoms or the components of the atom and their conglomeration and consolidation, involving totally unknown processes and variables.

In short, of all the weak "scientific" theories, those which deal with the origin of the cosmos and with its dating are (admittedly by the scientists themselves) the weakest of the weak.

It is small wonder (and this, incidentally, is one of the obvious refutations of these theories) that the various "scientific" theories concerning the age of the universe not only contradict each other, but some of them are quite incompatible and mutually exclusive, since the maximum date of one theory is less than the minimum date of another.

If anyone accepts such a theory uncritically, it can only lead him into fallacious and inconsequential reasoning. Consider, for example, the so-called evolutionary theory of the origin of the world, which is based on the assumption that the universe evolved out of existing atomic and subatomic particles which, by an evolutionary process, combined to form the physical universe and our planet, on which organic life somehow developed also by an evolutionary process, until "homo-sapiens" emerged. It is hard to understand why one should readily accept the creation of atomic and subatomic particles in a state which is admittedly unknowable and inconceivable, yet should be reluctant to accept the creation of planets, or organisms, or a human being, as we know these to exist.

The argument from the discovery of fossils is by no means conclusive evidence of the great antiquity of the earth, for the following reasons:

(a) In view of the unknown conditions which existed in "prehistoric" times, conditions of atmospheric pressures, temperatures, radioactivity, unknown catalyzers, etc., etc. as already mentioned, conditions that is, which could have caused reactions and changes of an entirely different nature and tempo from those known under the present-day orderly processes of nature, one cannot exclude the possibility that dinosaurs existed 5722 years ago, and became fossilized under terrific natural cataclysms in the course of a few years rather than in millions of years, since we have no conceivable measurements or criteria of calculations under those unknown conditions.

(b) Even assuming that the period of time which the Torah allows for the age of the world is definitely too short for fossilization (although I do not see how one can be so categorical), we can still readily accept the possibility that G-d created ready fossils, bones or skeletons (for reasons best known to Him), just as He could create ready living organisms, a complete man, and such ready products as oil, coal or diamonds, without any evolutionary process.

As for the question, if it be true as above (b), why did G-d have to create fossils in the first place? The answer is simple: we cannot know the reason why G-d chose this manner of creation in preference to another, and whatever theory of creation is accepted, the question will always remain unanswered. The question, "Why create a fossil?" is no more valid than the question, "Why create an atom?" Certainly, such a question cannot serve as a sound argument, much less as a logical basis, for the evolutionary theory.

What scientific basis is there for limiting the creative process to an evolutionary process only, starting with atomic and subatomic particles - a theory full of unexplained gaps and complications, while excluding the possibility of creation as given by the Biblical account? For, if the latter possibility be admitted, everything falls neatly into pattern, and all speculation regarding the origin and age of the world becomes unnecessary and irrelevant.

It is surely no argument to question this possibility by saying, "Why should the Creator create a finished universe, when it would have been sufficient for Him to create an adequate number of atoms or subatomic particles with the power of colligation and evolution to develop into the present cosmic order?" The absurdity of this argument becomes even more obvious when it is made the basis of a flimsy theory, as if it were based on sound and irrefutable arguments overriding all other possibilities.

The question may be asked, "If the theories attempting to explain the origin and age of the world are so weak, how could they have been advanced in the first place?" The answer is simple. It is a matter of human nature to seek an explanation for everything in the environment, and any theory, however far-fetched, is better than none, at least until a more feasible explanation can be devised.

You may now ask, "In the absence of a sounder theory, why then isn't the Biblical account of creation accepted by these scientists?" The answer, again, is to be found in human nature. It is a natural human ambition to be inventive and original. To accept the Biblical account deprives one of the opportunity to show one's analytic and inductive ingenuity. Hence, disregarding the Biblical account, the scientist must devise reasons to "justify" his doing so, and he takes refuge in classifying it with ancient and primitive "mythology" and the like, since he cannot really argue against it on scientific grounds.

If you are still troubled by the theory of evolution, I can tell you without fear of contradiction that it has not a shred of evidence to support it. On the contrary, during the years of research and investigation since the theory was first advanced, it had been possible to observe certain species of animal and plant life of a short life-span over thousands of generations, yet it has never been possible to establish a transmutation from one species into another, much less to turn a plant into an animal. Hence such a theory can have no place in the arsenal of empirical science.

[TomHagen]

CONTINUED

The theory of evolution, to which reference has been made, actually has no bearing on the Torah account of Creation. For even if the theory of evolution were substantiated today, and the mutation of species were proven in laboratory tests, this would still not contradict the possibility of the world having been created as stated in the Torah, rather than through the evolutionary process. The main purpose of citing the evolutionary theory was to illustrate how a highly speculative and scientifically unsound theory can capture the imagination of the uncritical, so much so that it is even offered as a "scientific" explanation of the mystery of Creation, despite the fact that the theory of evolution itself has not been substantiated scientifically and is devoid of any real scientific basis.

Needless to say, it is not my intent to cast aspersions on science or to discredit the scientific method. Science cannot operate except by accepting certain working theories or hypotheses, even if they cannot be verified, though some theories die hard even when they are scientifically refuted or discredited (the evolutionary theory is a case in point). No technical progress would be possible unless certain physical "laws" are accepted, even though there is no guaranty that the "law" will repeat itself. However, I do wish to emphasize, as already mentioned, that science has to do only with theories but not with certainties. All scientific conclusions, or generalizations, can only be probable in a greater or lesser degree according to the precautions taken in the use of the available evidence, and the degree of probability necessarily decreases with the distance from the empirical facts, or with the increase of the unknown variables, etc., as already indicated. If you will bear this in mind, you will readily realize that there can be no real conflict between any scientific theory and the Torah.

My above remarks have turned out somewhat lengthier than intended, but they are still all too brief in relation to the misconception and confusion prevailing in many minds. Moreover, my remarks had to be confined to general observations, as this is hardly the medium to go into greater detail. If you have any further questions, do not hesitate to write to me.

To conclude on a note touched upon in our conversation:

… "the essential thing is the deed."

With blessing

[TomHagen]

I know I am doing a large amount of cut/paste, but it truly is the best way to answer for those truly interested.... keep the questions coming!!!!!!!!!!!!!


The following is another correspondence from the Lubavitcher Rebbe on the

subjects of Creation and science, and the attitudes of scientists, from 1964 C.E.

Source: "L'chaim Weekly," number 845, Nov. 19, '04

... My said letter does not appeal to "belief"; its premises are scientific, based on my years of scientific study, first at the University of Berlin, and later at Paris. I upheld the possibility of the Creation account in Bereishis [Genesis] on scientific grounds. On the other hand, I pointed out, that the so-called scientific arguments which purport to deny the possibility of the Torah account of Creation are not scientific, since in truth science does not, and cannot, make such a claim. Moreover, modern science declares that it can never offer an unequivocal scientific solution to this and similar problems.

The reason for this is not that modern science is still incomplete, but rather because of the very nature of science which can never speak in absolute terms; it can only offer working theories and hypotheses.

Science can only examine and classify phenomena, and make probable, deductions and predictions. If these are eventually substantiated by experiment, the theories are confirmed as approximate verities. But never can science claim to speak in terms of absolute truths, for it would be a contradiction in itself.

(Continuation: "L'chaim Weekly," number 846, Nov. 26, '04)

The above is true in all areas of scientific inquiry. When it comes to the theory of evolution, dealing with an effort to reconstruct the distant past, science lacks even that decree of probability which it has in regard to future predictions, as explained at some length in my said letter. Here science can only speculate. If such speculations are represented in text-books as "facts," then it is a gross and unscientific misrepresentation.

To cite one illustration: For years the Ptolemaic system was accepted as true, according to which the sun revolves around the earth. Later Copernicus evolved the theory that the earth revolves around the son. This is the theory which is now given in all text-books as an indisputable fact.

But what are the facts? Aside from the fact that even the Copernican sun centered system is no more than a theory, subject to a variety of reservations, as all scientific theories must be apart, also, from the fact that the Copernican theory did not presume to settle all the situations relating to astrophysical observations, but only answered more questions, and more simply, than the Ptolemaic - modern science has reached some revolutionary conclusions in the wake of the General Relativity Theory. Specifically, modern science is now convinced that when two systems are in motion relative to one another, it could never be ascertained, from the scientific view point, as to which is in motion and which at rest, or whether both are in motion. Let it be remembered that that the General Relativity Theory has been accepted as fundamental to all exact sciences without dissent.

Yet - and it is surely no revelation to you - this new orientation in science is ignored in discussions relating to the Ptolemaic and Copernican theories on the high school level, but [also by] men in specialized studies of astronomy and physics in colleges and universities. In other words, science in many domains is still taught in terms of a scientific orientation which prevailed at the close of the 19th century, when two cardinal principles of science were yet unknown, namely the Relativity theory, and that all scientific conclusions necessarily belong in the realm of probability, not certainty.

I once asked a professor of science why he did not tell his students that from the viewpoint of the Relativity theory the Ptolemaic system could claim just as much validity as the Copernican. He answered candidly that if he did that, he would lose his standing in the academic world, since he would be at variance with the prevalent legacy from the 19th century. I countered, "What about the moral issue?" The answer was silence.*

In discussing this question with another scientist, he expressed surprise that there should be an individual in the 20th century who could still think that the earth stood still and the sun revolved around it. When I protested that from the viewpoint of modern science this could be as valid as the opposite theory, he could not refute it.*

Please excuse the length of the above remarks, which have been prompted by your statement relating to the acceptance or non-acceptance of the concepts expressed in my letter on evolution. I invite your further reactions.

*(Italics added for emphasis.)

[mi2az]

I was totaly Baffeled.

About 4 years ago, I went to my nephew's wedding. It was held at a Reform Shuel in West Bloomfield, Michigan. Just after the Service and Before the Reception they had food that was being served in the waiting area of the Shuel. What they were serving, I was shocked.

They were serving Shrimp, Pork and other unclean items. I knew that most Reform Jews ate that type of food at least out of their homes and do not keep Kosher but why did they serve it in the Temple.

[smokin5]

There are 3 kinds of Jews.
Orthodox
Conservative &
Reform (Goyim)

I think that explains it.


And Rav, I love you, but your last response was WAYYYY too long.
I left for popcorn 1/2-way thru. :D

[adampc22]

if u find said lost wallet will u give me it back ?

[Starscream]

Can you explain the concept of "Satan" for the Jewish religion for me? I myself (as a Christian) do not believe in "the Devil", and I hear that there is no such concept as Satan or the Devil for the Jewish religion. Yet Satan is a character in the book of Job (although that character doesn't appear to be the same incarnation of Satan that a lot of Christians claim to be The Devil).

No offense intended for any Christians who do believe in The Devil. We can agree to disagree. That's why we have so many denominations.

[Emjaysmash]

There are 3 kinds of Jews.
Orthodox
Conservative &
Reform (Goyim)

I think that explains it.


And Rav, I love you, but your last response was WAYYYY too long.
I left for popcorn 1/2-way thru. :D

Just to clarify, Reform Jews are not considered "Goyim" (that being those of "other nations"). While Reform Jews are the least observant of the commandments, they still are Jews by blood.

[TomHagen]

I was totaly Baffeled.

About 4 years ago, I went to my nephew's wedding. It was held at a Reform Shuel in West Bloomfield, Michigan. Just after the Service and Before the Reception they had food that was being served in the waiting area of the Shuel. What they were serving, I was shocked.

They were serving Shrimp, Pork and other unclean items. I knew that most Reform Jews ate that type of food at least out of their homes and do not keep Kosher but why did they serve it in the Temple.

A Jew is a Jew - as I have mentioned numerous times on this thread - as long as his/her mother's mother's mother etc... is Jewish, no matter their actions.

Unfortunately, you witnessed an act that flies in the face of normative Torah-based Judaism. The Torah is what decides what is inherently "Jewish" - not some new (last 100 or so years) denomination, some errant "rabbi", or contrary to popular belief Mel Brooks or deli-stlye cuisine. The Torah is true, Moshe is true - labels are for shirts, not Jews.
Torah says such food you mentioned is forbidden for Jewish people. The scenario exists and is unfortunate.

Thanks so much for your post, if you need any clarification, please let me know.:tu

[TomHagen]

There are 3 kinds of Jews.
Orthodox
Conservative &
Reform (Goyim)

I think that explains it.


And Rav, I love you, but your last response was WAYYYY too long.
I left for popcorn 1/2-way thru. :D

:D I warned you! It was only for those who TRULY wanted to explore the topic in depth. hope the popcorn was good! :D

ps. HEYYYYYYYYYYYYYYY, believe it or not I was raised reform!!! A Jew is Jew!:tu

[TomHagen]

if u find said lost wallet will u give me it back ?

El Segundo my friend, El Segundo, did you not see the video clip?!

ps El Segundo is in SoCal, I am in NY.

[TomHagen]

Can you explain the concept of "Satan" for the Jewish religion for me? I myself (as a Christian) do not believe in "the Devil", and I hear that there is no such concept as Satan or the Devil for the Jewish religion. Yet Satan is a character in the book of Job (although that character doesn't appear to be the same incarnation of Satan that a lot of Christians claim to be The Devil).

No offense intended for any Christians who do believe in The Devil. We can agree to disagree. That's why we have so many denominations.

Yes, very different from other world religions take...

I believe I answered this a few pages back, but here is a nice piece...
(short & sweet - smokin5)

Is there any sort of Purgatory or Satan in Jewish teachings?

By Eliezer Danzinger

a) Various sources suggest that Gehinom, Purgatory, is a physical place, somewhere deep beneath the earth's surface, where the souls of the wicked are punished.1

Nachmanides (Rabbi Moshe ben Nachman 1195-1270) writes:2

"These and other similar matters cannot be interpreted as a parable or as some ominous saying. The Rabbis specified its location and the length and width of its dimensions. They consider [the heat generated by Gehinom] in the context of Jewish law."

Notwithstanding the sources above subscribing to and depicting Gehinom as a physical place, other sources -- in Kabbalah, Chassidut, and Jewish philosophy -- portray Gehinom in more abstract and spiritual terms. In fact, later, as Nachmanides continues his above mentioned exposition on Gehinom, he seems to do an about-face, also explaining the fires of Gehinom and the punishment endured by the soul in spiritual terms.

The discrepancy, however, between the various depictions of Gehinom can be reconciled based on the mystical concept that reality has manifold layers. So although the mystical dimension of Torah focuses on the higher reality, including the underlying spiritual reality and dynamics of Gehinom, the revealed dimension of Torah speaks about the physical manifestations of reality within the context of the here-and-now, the tangible and the palpable. This explains why our Sages have said that a Scriptural verse always retains its simple meaning, even while each and every verse alludes to the most exalted of mystical concepts.

According to Judaism, the purifying process that a sullied soul undergoes to cleanse it from its spiritual uncleanliness is a temporary one, and is restorative in its intent, and not punitive, as many mistakenly believe. Ultimately, all Jews have portion in the World to Come, as do Righteous Gentiles, non-Jews who observe the Seven Noahide Commandments.

b) According to Torah, no spiritual force opposes G‑d. This includes Satan, who is a spiritual entity that faithfully carries out its divinely assigned task of trying to seduce people to stumble. Satan is also identified with the Prosecutor above -- that's what the word Satan itself means: it's just Hebrew for prosecutor -- who levels charges against the guilty party who succumbs to its wily arguments. Look in the beginning chapter of the Book of Job and you'll see that clearly.

In fact, the Talmud says, all that Satan does, he does for the sake of heaven. Without him, the defense attorney wouldn't bother to dig up all the merits of the defense. And the defense would have to try so hard to give himself more merits.

So you see that really nothing happens in the entire world without G-d approving. That's why we Jews have so many complaints to him that we need to talk to him three times a day. The buck really stops at His office.

Finally, when the Divine Court decides that someone, G‑d forbid, deserves to die, then Satan is dispatched from Above to carry out the sentence.3

[Starscream]

b) According to Torah, no spiritual force opposes G‑d. This includes Satan, who is a spiritual entity that faithfully carries out its divinely assigned task of trying to seduce people to stumble. Satan is also identified with the Prosecutor above -- that's what the word Satan itself means: it's just Hebrew for prosecutor -- who levels charges against the guilty party who succumbs to its wily arguments. Look in the beginning chapter of the Book of Job and you'll see that clearly.


That's what I was trying to figure out. The beginning of Job makes much more sense when seen this way. I can see him as a prosecutor in the first chapter rather than an instigator. Or at least a debater.
Thanks Rabbi:tu

[adampc22]

will u go to socal and get the wallet back for me you are alot closer to there than i am lol

[TomHagen]

That's what I was trying to figure out. The beginning of Job makes much more sense when seen this way. I can see him as a prosecutor in the first chapter rather than an instigator. Or at least a debater.
Thanks Rabbi:tu

You got it right on! No probs. Glad I could help! :ss

[potlimit]

Hey Rabs,

Long time no talk (or type, whatever)! Told my roommate about this thread, and he wanted to know if I could post a question for him:

Aside from any debatable health issues, what is the philosophical basis for the laws of Kashrut?

Thanks in advance,
Mase

[TomHagen]

Hey Rabs,

Long time no talk (or type, whatever)! Told my roommate about this thread, and he wanted to know if I could post a question for him:

Aside from any debatable health issues, what is the philosophical basis for the laws of Kashrut?

Thanks in advance,
Mase

Hey, great to see you back!:tu

Good question.
Firstly, the basis for the laws of Kashrut are neither based on health issues nor philisophical premises.
The laws of Kashrut are an explicit command from G-d in the Torah (5 Books of Moses), most of which have no specific logical reason, according to simple human intellect.
Example: Why when kosher meat and kosher milk come together they make something NOT-kosher? By themselves they are fine, but together completely prohibitted to benefit from, not just eat - EVEN to feed to a dog or use for shampoo - a milk-meat combo is prohibitted for a Jewish person. So for no health reason, nor can philosophy explain it.
It is simply a command from G-d, as to how a Jew is supposed to conduct him/herself when interfacing with the world, to refine it - in this case through astentia from non-kosher, and partaking in kosher.

Good stuff. Keep 'em coming!