Author: Ari Shvat

Three major poskim, three different reasons, and a practical ruling for food that’s actually about to spoil.

Q. We had a lot of food which would spoil during the electric blackout. Could we have collected snow to cool it and prevent spoilage?

If there’s an eruc, there are three opinions on the question. R. Sh.Z. Auerbach felt that snow isn’t muktza for it’s not considered as if it was created (“nolad”) on Shabbat, but he prohibited gathering snow for snowballs or snowmen because the Rambam may have included it in his definition of constructing (“boneh”) on Shabbat which is to gather and consolidate particles. Conversely, R. Moshe Feinstein felt the exact opposite: that it’s no problem of boneh for that unit created is clearly temporary and not “construction”, and also, water isn’t considered “buildable”. Nevertheless he defined the snow which falls on Shabbat as “nolad”. Accordingly, he allowed making snowballs only with snow that is considered by the owner as “prepared” (e.g. it fell in one’s yard) before Shabbat, (Masoret Moshe, p. 68). The third opinion is that of R. Dov Lior (Dvar Chevron ch. 322), who holds that neither issue is problematic and allows even making snowballs on Shabbat. Being that we’re talking about rabbinical prohibitions, to enable enjoying the Shabbat food, and preventing a significant financial loss, one can rely on the leniency. On the other hand, being that two great poskim prohibit, albeit for opposite reasons, it would be good to refrain from gathering newly-fallen snow just for fun, but one need not prevent other children from doing so, for they have on whom to rely to be lenient.

Two midrashim in Rashi seem to contradict — the resolution is that neither are necessarily meant literally.

Q. It says in Rashi (Meketz 41,55), that Pharaoh agreed to circumcise the Egyptians, while in Vayigash )55/4(, Rashi cites that Yosef shows the brothers his circumcision as a proof of him being a son of Yaakov. How is this a proof, if all Egyptians are circumcised?

The general rule that one cannot ask questions on midrashim (Rambam, Guide For the Perplexed, p. 15; Tikunei Zohar Chadach 166) is based on the fact that some, probably most, midrashim are not factual traditions but rather educational vehicles for teaching us philosophical or spiritual idea/s, or how to act properly. They are sometimes written anachronistically about our forefathers, where the real intention is to teach a needed lesson to the listeners of future generations), while only some apparently come to fill-in ancient traditions. Others may come to answer textual questions, while others may have a mystical, kabbalistic or symbolic explanation. In other words, one or maybe even both of these midrashim cited by Rashi, aren’t meant to be taken literally, and accordingly there is no significance in such apparent “contradictions”.

Skeptics ask: if the Temple was as large as described, why does so little archaeological trace remain?

Q. How do we answer a difficult to explain question from sceptics such as “If the Temple in Jerusalem was so large then why is there so little to be found of it?” and so archaeologists simply claim that the Temple wasn’t as big as the Talmud claims it was based on the measurements mentioned. In addition some people reply saying “Well the Romans destroyed it all” but I disagree that the Romans could literally destroy almost all the walls of the Temple and that nothing is left standing and it would take them so long it wouldn’t be worth their time and effort. In all of Israel there are remains of ancient buildings but I see no remains of our Temple in Jerusalem, only the Kotel. Bottom line is how do we answer what happened physically to the Temple if it was so huge?

Firstly, the measurements of the Talmud are written in amot, (human forearm) and the size of the average person in those days was different (multiply that by hundreds of amot and it adds up to a significant difference). Secondly, go to the Davidson center and digs, for they are constantly, literally every week, finding new findings, as is the nature of archeology. In other words, all agree that we have some finds from the First Temple, but don’t yet have the entire picture. The rule that “what we HAVEN’T (yet!) seen doesn’t prove anything!” is especially true regarding archeology. Thirdly, in the olden days, building supplies were so much more difficult to make and buy, so that stones were constantly being moved, in every generation from their original place many, many times. Fourthly, there are many artifacts that are still standing or fell in their place. In fact, a simple visit to the Davidson center and Ir David, and a guided tour with one of the professionals of there, will answer all of your questions.

A mystical idea holds all souls stem from a single original soul – does that include non-Jewish souls too?

Q. The source that all souls are included in the first person and therefore we are one soul that has split today … Were Gentiles also part of the first person and therefore we are all one person who is split into many?

I am familiar with such a concept regarding all Jews are really one soul and only our bodies divide (e.g. Malbim on “Love your neighbor as yourself”). The Ari z”l writes that all of the Jewish souls were included in Adam. Similarly when the Maharal (Bava Metziah 85b) writes that Adam included all of the souls, he is apparently referring to the Jewish souls, but one may read into his words that it refers to all people, including gentiles, as well.

Where does the idea that Jews shouldn’t live in Israel until Mashiach comes actually originate?

Q. Why do some Jews believe Jews shouldn’t live in Israel until the Moshiach comes?

There is a line in an aggada which may infer that. Nevertheless, firstly, the rule is, that one doesn’t ask questions regarding aggadita (Rambam, Moreh N’vuchim end of intro.; Nodeh B’Yehuda, Y.D. 161), simply because it’s not meant to be taken literally. How much more so, regarding an aggadita which is rejected by the poskim, and not cited in any of the accepted halachic works. Nevertheless, once you ask, apparently, Rav Yehuda holds that the “idea” of staying in galut until we are called back is relevant for all exiles. The legend (aggadita) there is not halachic, but a story with a moral, and it is an extrapolation of the Satmar and Neturei Karta. It says that upon going to exile we promised not to rebel against the gentile nations, and not to “rise up on the wall”, and the gentiles swore that they won’t oppress us too much. Rashi explains that not to “rise up on the wall” means that we promised not to rise up as one and take the Land of Israel by force before it’s time. The Satmar rebbe considers this an anti-Zionist source, but there are many reasons why almost all rabbis disagree with him on this. R. Aviner compiled a very comprehensive booklet on the topic (it’s reprinted in his Sha’elat Shlomo), including some 13 answers why all mainstream poskim, from the rishonim through the Shulchan Aruch and until today, disagree with the Satmar. For example: 1. Not only is it not cited by the halachic authorities, but to the contrary, they bring that it’s a mitzvah to make aliya and to conquer the Land of Israel in all generations, and so says the famed Avnei Nezer. The Rambam (Hil. Mlachim 11, 2) who brings the Bar Kochba rebellion supported by R. Akiva and his many students as the prototype for the way of the rise of mashiach, clearly feels that the oaths are not halachic, for they precisely rebelled against the Romans and tried taking the Land by force. Another proof is that the gmara in Yoma 9b, contradicts that agadita and says that we davka must (!) “rise up as a wall”, and that we were even punished for not doing so in the time of Ezra, to build the 2nd Temple. If that’s not enough, see Shir HaShirim Rabba 8, 9 (3), where R. Zeira, the author of the aforementioned “three oaths” in Ktuvot, changes his mind explicitly, and adopts the contradicting opinion mentioned in Yoma! 2. Many cite Rav Meir Simcha of Dvinsk (the famed Meshech Chochma and author of the Or Same’ach), in his letter to the Keren Hayesod where he simply dismisses the oaths as aggada, and stresses, especially after the Balfour Declaration in 1917, ratified internationally in San Remo, where the nations of the world officially recognized the right of the Jews to establish a national homeland in Palestine, “it removes all ‘fear’ of those oaths”. Rashi explained not to take the land by force, but once the nations gave us permission, it’s no problem. 3. Rashi, the source of the Satmar’s understanding, stresses that it’s only a problem if the Jews come all at once, but in actuality, we have been coming gradually over the last century, and the process is still underway. 4. The famed R. Shlomo Kluger explains that if the gentiles don’t observe their oath, we are exempt from ours. Nobody who learned about the Holocaust can take the gentile’s oath seriously, as if they didn’t “oppress us too much”, so we clearly are no longer obligated by our oath, and it is no longer “before its time”. 5. The Vilna Gaon explains that not to “rise up on the wall” means we swore not to rebuild the walls of Yrushalayim and the Beit haMikdash, and it has nothing to do with declaring a state. 6. Rav Soloveichik in his article Kol Dodi Dofek explains that G-d is clearly calling us back to the Land of Israel, and that’s how we know that it’s no longer “before its time”. The Holocaust and assimilation forced us back to Israel, including even many anti-Zionists, whether they liked it or not, had no choice but to make aliya, and then fight in self-defense from the invading Arab armies in the subsequent wars. We clearly are not allowed to let them kill us, as pikuach nefesh overrides everything. Statistically, within 6 years, with the rate of aliya and assimilation, most Jews in the world will once again be living in Israel, for the first time in almost 3,000 years, since the exile of the 10 tribes. Already, about 70% of orthodox Jews live here, and Torah center and Gedolei hador all live here. It’s already clear, the Jewish future is in Israel. In addition, Midrash Tanchuma (Shoftim 10) tells us that once we return for the third time, with 600,000 Jews (Yalkut Shimoni 1038), there will not be another exile. Being that there are more than 10 times (!) that amount today in Israel, we are clearly back to stay, and this is the third and final return. The Talmud doesn’t say anything about waiting for mashiach, but to wait until “its time”. G-d’s running of history has clearly taught us, that it’s time to come home. 7. Rav Ya’akov Moshe Charlap (Memaynai HaYshua, p. 245), former rav of Sha’arei Chessed and a major student of Rav Kook, explains that the idea of the aggada was to stress that the national revival of Israel is actually an international event and of universal, not just national, importance. We therefore prefer for the return to Israel to be in cooperation and supported by the other nations, as it was in the time of Koresh Cyrus) of Persia, who supported the building of the 2nd Beit haMikdash. That’s what the Balfour Declaration and the United Nations decision were all about. 8. Whenever I’m asked about the Satmar Rebbe and Neturei Karta’s opinion on the issue, I ask the questioner: On what other issues do you hold like their opinion? Do you also only daven in a shul where the mechitza is up to the ceiling, as the Satmar holds on that issue? In fact, I ask, do you even know, or care, about the Satmar’s opinion on any other issue? The answer is always “no”, which proves that the questioner isn’t really interested in the Satmar’s opinion, but in looking for an excuse for not making aliya. As we have seen, anyone who learns the issue in depth, will see that he must “search” elsewhere for a different excuse.

What was the process and reasoning behind which prophetic writings were canonized into Nevi’im?

Q. On this point what was the thought process of canonizing nach. Also what does it mean that they canonized neviim? I understand wherever it says כה אמר ה thats G-d speaking so what about ketuvim and the history/story parts of neviim. Also why is the כה אמר ה on A lower level than the Torah if they are both G-d speaking. and when did it happen all at once or when the books were written, the Sanhedrin gave their stamp of approval. Also when the Sanhedrin returns by moshiach can they make more sefarim part of tanach? Thanks

What was written in prophecy (even the historical parts) and needed for future generations was canonized into Nevi’im. The Torah is not just prophecy but Moshe’s prophecy which was on a qualitatively higher level (the famous Rambam details the 3 major differences). On the other hand, Ketuvim is not prophecy but Rua’ch HaKodesh, a 3rd and clearly lower level. The books entered at different times, where the last books to be canonized are Chronicles, which occurred, was written and entered around the year 500 BCE. [Nevertheless, there were different opinions around the year 100 CE whether Ecclesiastes and the Song of Songs (which were written by Solomon about the year 1000 BCE) should stay in, for the masses may easily misunderstand them. It was decided to leave them in.] No, there will be no additional books added in the future.

What is the history behind the Donmeh, the followers of the false messiah Shabtai Tzvi who outwardly converted to Islam?

Q. Any information regarding the Donmeh? Who are the Donmeh?

The Donmeh, who were followers of the false messiah Shabtai Zvi who converted to Islam, have been removed from the Jewish community for many generations, and have often intermarried and assimilated with non-Jews (including many who’s spouses underwent non-kosher conversion). This need for them to undergo a full conversion is also clearly in their interest as well, especially those who followed their custom of taking each other’s wives, where if they were Jewish, their offspring would be considered mamzerim (bastards) and wouldn’t be allowed to marry Jews. But as gentiles, requiring full conversion, they are allowed to marry Jews.

If everything ultimately comes from G-d either way, what’s the point – and the proper way – of asking Him for our needs?

Q. What does it mean that we ask Hashem for our needs? I understand that we understand that all is from G-d and whatever we have is from him but how can we ask for things?

Remember that G-d is like our Father. Parents know there are 3 categories: there are basic necessities which they will buy their child- no matter how he acts; on the other extreme there are things they won’t (!) buy him no matter what (e.g. a horse in the middle of Tel Aviv or lhavdil, Manhattan!); and in the middle category- there are some things which a parent will buy the child if he acts/asks nicely or gets good marks in school, etc. We pray to G-d regarding that 3rd middle category, which He may grant us if we ask nicely/enough/ act properly etc.

If Hashem never acts in vain, how does that square with people who never end up doing teshuva?

Q. There is a general understanding that nothing Hashem does is in vain. There is also a common understanding that if we don’t shape up in time, Hashem will just bring about the arrival of Moshiach himself. If that were to happen though, wouldn’t that make our entire post Adam and Eve reality an ‘in vain’ existence?

Of course it’s not in vain, for the clarifications that arise out of the messianic age will encourage us to act better and more G-dly. Also, free-will is such a basic premise for man, that the even the possibility of acting right is surely worth it, even if we choose not to do so. In addition, G-d doesn’t just bring the redemption out of “hopelessness” as you inferred, but to keep His covenant with our forefathers (which is a lesson for us to keep our word), and also because the exile of Israel is a negative reflection on Him, and accordingly may lessen our (and the gentiles) motivation to follow His Torah and ways. Also, when He redeems us out of love, even though we don’t deserve it, it educates us to act the same, to show love and kindness to others, even if it’s undeserved. There’s much more on the topic, but that’s in a nutshell.

Do prophets still exist today, and if not, why did prophecy come to an end?

Q. Do prophets exist today ? Why or why not?

G-d decided, about 2,500 years ago, to cease prophecy and super-natural miracles, thus enabling us more “free will”. Just like the individual, as he matures, is capable of more independence, and is granted it by his caring parent, so too regarding mankind. Nevertheless, there is still, even today, a lower level called “Ru’ach HaKodesh” where a rare super-righteous person, like R. Mordechai Eliahu, is sometimes granted special knowledge or vision from above. There are no full-time miracle-makers, prophets or healers as when the Tanach was written (anyone who claims to be is a charlatan, and stay away!), but rather we are meant to function through rational decisions for which we are held accountable, and prayer (which is a personal encounter!), asking G-d to please intervene (preferably in an undetectable way, not supernaturally). There are documented cases of visions, often dreams, which Rav M. Eliahu, Rav Aryeh Levine, the Lubavitcher rebbe, R. Ya’akov Abu-Chatzeira (Baba Sali) and a few others had and acted upon, which cannot be explained other than Divine intervention, but they are the rare exception (see for example the documented cases of R. Aryeh Levine concerning the identification of the 35 slaughtered members of the Hagana in Gush Etzion (the “Lamed-Heh”) and the case of Avraham Stavsky’s widow who needed chalitza, in Simcha Raz, “A Tzaddik in Our Time”). Most of these cases involve national events, but there are cases of individual situations, as well. G-d reveals Himself more on the national level. The nation of Israel has seen many a natural-miracle, like the victories of the IDF in the War of Independence, the Six Day War, recovering and winning the Yom Kippur War, the rescue at Entebbe, the beeper attack, etc. In fact the eternal survival of Israel against all odds, is a miracle. Similarly, today we have something even greater than prophecy, and that’s when ancient prophecies actually come true (even greater than when they were just predicted some 3,000 years ago)! We were told that G-d will eventually gather the exiles and bring us back to Israel, our State, language and army will be revived, as will the desert of Israel, all of which has been fulfilled through G-d’s naturally directing the history of Israel together with the efforts of man, as well. In short, there are still undoubtedly occasional (even documented) cases of Divine intervention, especially on the national level of Israel, but it is preferable to live life within the regular rules of nature through observing Torah and mitzvot, because to be G-dly is even greater than to speak to Him.