Author: Ari Shvat

Shalom Rabbis, I remember reading (and often see it referenced) that Rambam states that ayin hara is not supernatural but a psychological phenomenon. Can you please tell me where he makes this statement, and where other poskim have made similar statements? Kol Tuv

Shalom, You are probably referring to the Rambam in Hil. Shchenim (Laws of Neighbors) ch. 3, 6, where the Rambam explains the gmara in Baba Batra 2a-b regarding the damages caused by seeing (Nezek Re’iya), explained by some as “ayin hara”, as harm caused by one seeing that which you don’t want him to see, or a lack of privacy, which has a psychological aspect, and is definitely rational. On the other hand, see the Responsa of the Rambam (Lifsia edition, p.12a) where he elaborates and explains that there is another type of damage caused by seeing (Nezek Re’iya), which he calls “eyna bisha”, which could be translated as “evil eye” (Aramaic for ayin hara), and seems like he is referring to the neighbor’s jealousy. The Chatam Sofer relates to a psychological aspect regarding such issues, in the context of the similar Tzva’at R. Yehuda HaChasid where he invokes the Talmud in Pesachim 110b, “He who worries about such things, has what to worry about”, (Resp. Chatam Sofer, Ev. H. 116, and Kobetz Teshuvot, 27), but one who doesn’t worry about it, has no need to.
With love of Israel, Rav Ari Shvat (Chwat)

What is the significance of the number seven in the story of the conquest of Jericho?
Thank you

There is great significance and symbolism in all of the numbers in Judaism.

The Maharal and others explain that the number seven

represents the complete natural cycle of creation, which includes the physical (six days of creation) and the spiritual (Shabbat).
Similarly, there are six days in a week and the 7th is Shabbat, 6
years in a sabbatical cycle, then the 7th year is Shmitta, etc. It’s
written at the end of the Book of Y’hoshua (ch. 24) that the seven
nations of Cana’an all fought against Israel in Y’richo. Our rabbis
explain in the midrash (Bamidbar Rabba 15, 15) that this means to say that Jericho, which was on the border of the Jordan river, was the “padlock” of Eretz Yisrael, and conquering her opens the lock to begin the liberation of the rest of the Holy Land, inhabited then by the 7 nations of Canaan. Midrash Tanchuma (Masei 5) points out that Y’richo was conquered on Shabbat, the seventh day. If so, it makes sense that the seven days of circling Y’richo, and 7 times on the 7th day, 7 kohanim, 7 shofars etc. all point to the fact that the beginning of the liberating of the Holy Land, which encompasses the spiritual (“Holy”) and physical (“Land”), is typified so well with the unity of the physical and the spiritual, as symbolized by the number seven.
With Love of Israel,   Rav Ari Shvat

Our sages laid out the stages in the Amida itself– and we’re already deep into the process.

Q. Is there a Jewish tradition regarding the order of the stages of redemption?

The prophets describe two different possible tracks of redemption (Sanhedrin 98a). Ideally, if we all act properly and merit the miraculous ge’ula, than it will come supernaturally and immediately. On the other hand, being that unfortunately, many do not act G-dly, there is a second option, where G-d helps us improve through a slow and natural process. Apparently, that’s where we’re at in Jewish history. The rabbis (Megilla 17a) arranged the order of the Amida prayer requests (shmoneh esreh), from the 9th bracha onwards, according to the order of this slower natural redemption. Accordingly, the process begins with the revival of the Land of Israel [Barech Alenu…], followed respectively by the ingathering of the exiles [T’ka b’shofar…], the return of the Sanhedrin [Hashiva Shoftenu…, when the Jewish State will run according to Jewish law and ideals], including punishing the evil [V’lamalshinim] and rewarding the good [Al Hatzadikim], which will be followed by the rebuilding of the Third Temple in Jerusalem [V’l’Yrushalayim Ircha], and then the Mashiach from the House of David will revive that dynasty [Et Tzemach David].

After seeing the revival of the deserted Land of Israel, we currently, over the past century, are in the midst of witnessing the second stage, with the mass aliya of most of the Jews from over 100 countries throughout the Diaspora. We even see many returning to Torah, which inevitably will bring the Torah-wise improvement of the Jewish State. The speed or rate depends upon us. Let’s quicken the pace!

Shabbat candles that might rattle when you lean on the table — forbidden, or just uncertain?

Q. Very often, one indirectly causes one of the prohibited “labors” on Shabbat. For example: can I light Shabbat candles on the table when it is quite possible that the table will vibrate while leaning on it, cutting challa, etc?

One of the important rules of Shabbat is that if the undesirable result is inevitable, than it’s called a Psik Reisha and is usually forbidden, but if it may not occur (it’s called “davar she’eino mitkaven”), then it’s fine. Accordingly, if the table is so unstable that every movement will inevitably shake the candles, thus moving the wick closer or further from the oil, it would be prohibited. If it just “may” happen each time you cut challah or lean on it, then it is allowed. Similarly, most people don’t draw blood when they brush their teeth, so only if is someone has gum problems and they inevitably bleed, then it’s forbidden. Almost everyone detaches at least one hair when they comb, so it’s not allowed, but if you use a soft brush, it’s fine. Similarly, the rabbis came out against what some shuls had the custom to pour water on the chazzan when he recited the prayer for rain, because it inevitably launders his clothes, whether he likes it or not. Also, if walking by an electric eye, it activates the lights to go on, it’s prohibited (if it’s not his home, and/or there are security factors, it may sometimes be allowed), yet one is allowed to drag a bench or push a carriage on dirt on Shabbat, because it doesn’t necessarily leave a furrow.

Three distinct mitzvot fulfilled by service, and why the Holocaust changed what a desecration of G-d’s Name looks like.

Q. Is there a mitzvah to serve in the Israeli army?

In a nutshell, all of the spiritual heroes of the Tanach not only served, but were military heroes. Although for 2,000 years of exile, Jews got used to avoiding the foreign army draft at any cost, today we have returned to our Jewish Land, State and Army, so we once again are privileged to be able to be ideal Jews, “a healthy soul in a healthy body”, just like our forefathers. Halachically, there are 3 major mitzvot you fulfill by fighting for Israel: 1. “Don’t stand by your brother’s blood” (Vayikra 19, 16, Rambam, M’lachim 5, 1)- to patrol and defend the Jewish people/nation from attackers. 2. “You shall inherit the Land and settle in Her” (Bamidbr 33, 53, ibid)- to defend the borders of the Land of Israel, to remain under Jewish rule. 3. Kiddush Hashem (Rambam, Hil. M’lachim 7, 15)- “to give honor/respectability to His Name and His Nation” (Sefer HaChinuch, 525). The only way we can fulfill our role of being a Light to the nations (Yishayahu 42, 6) is if we exist and defend ourselves from anti-Semites, and are respected by the gentiles, for “Wisdom of the weak is scorned and nobody listens to him” (Kohelet 9, 16). The Holocaust was a terrible desecration of G-d’s Name, because people wondered why His People suffer so without His intervention, and they surely didn’t want to emulate the frail victims and their values. Thank G-d, we’re not “there” any longer! For a more comprehensive study, see my extensive article which was published in the Hakira Torah Journal, Winter 5786/תשפ”ו, found here on the blog.

The Torah bans wartime fear as a mitzvah — so how do you actually control an instinct?

Q. The Torah prohibits one from fear in wartime (mitzvah 525). How is it possible to control an instinct?

One of the goals of the Torah is to get us to be thinking, independent and “in control” of our lives, intellectually and emotionally, individually and nationally, and this is a key to happiness and utilizing our G-dly free will. The Ibn Ezra explains that “Thou shall not covet your neighbor’s…”, teaches that if we achieve the mindset that what G-d gave to others (and not to us) is totally out of our realm and not in our better interests, then the instinct of jealousy simply won’t be aroused. Similarly, we can control our thoughts, and if negative feelings cross our mind, like fear during war, than we not only can, but should change our deliberations by either distracting ourselves (even by playing ping-pong!) or by thinking positively. The mitzvah of emunah (faith) and the trait of bitachon (security in G-d’s protection) are directly connected, for we believe, and know from experience, that the “G-d of Israel will not abandon His People” (Tehilim 94, 14) and that “He constantly watches over the Land of Israel” (ibid, 121, 4). G-d gave us a nature to feel anxious or tense during war, which enables us to be more aware, and pumps our adrenalin to be stronger, run faster and longer than usual. On the other hand, fear is counterproductive if it freezes us from action at that most important time when our nation needs us most. I recall while serving in an IDF combat unit, armies do succeed in training soldiers to charge, and not flee or hide, so it is possible.

Three explanations for a common custom, and the one rule that applies regardless: don’t stand out.

Q. On Rosh Hashana and Yom Kippur when the congregation bows down on the floor during Aleynu, and the Service of the Kohen Gadol, should women bow, as well?

Like many questions, this should really be addressed to your local rabbi. In general, one should do like the local custom, so if the women in your shul bow or refrain from doing so, that’s what you should be doing. It’s definitely wrong for only individuals to bow, for it’s “yuhara” (the prohibition of “showing off” religiously).

Several reasons are offered to explain why in many shuls, women don’t bow:

a. R. Chaim Soloveichik of Brisk said that the prostration is in memory of what we used to do in the Beit HaMikdash (Temple). Accordingly, women, who were not in the Azara section there, didn’t bow, so also today, there’s no reason for them to do so. b. Some feel that even if there are no men watching, it’s not a tzanua (modest) position for women. c. Sometimes the women’s section was just too small and there was no room for everyone to prostrate!

It’s important to note, that when bowing onto the floor, you should place a towel or talit to separate between your face (not your knees!) and the ground, for it’s forbidden to bow down on the floor outside the Beit Hamikdash. Regarding those who wish to put under their knees so as not to get dirty, it’s okay, but don’t think that that’s enough. Ktiva vaChatima Tova!

You spoke badly about a friend who has no idea — so how do you make it right before Yom Kippur?

Q. I spoke negatively about someone and wish to apologize before Yom Kippur. On the other hand, this friend isn’t aware at all of what I did, and asking his forgiveness will both notify and deeply offend him, which is the opposite of what I want. What should I do?

Unfortunately, this is a common problem. Although l’chatchila, one must specify exactly what he did in order to truly apologize properly, nevertheless, if the apology itself will offend, than you shouldn’t (Mishna Brura 606, 3). On the other hand, you must apologize!

R. Yisrael Salanter writes that thank G-d, we Jews have Yom Kippur, a time where everyone is conciliating and apologizing to everyone. This is the ideal situation when you can sincerely ask for forgiveness (“If I did anything wrong”) without going into detail, just like he probably goes and apologizes to many people, whether he offended them or not. Consequently, he will whole-heartedly forgive you, without your offending him. Chatima Tova!

From wobbly pre-fab sukkah walls to the ring on your finger during the lulav shake.

Q. What laws should I know about Sukkot?

We’ll mention several common, yet less-known points. Firstly, it’s mentioned explicitly in the Torah (Lev. 23, 43) to remember why we sit in the sukkah: commemorating the exodus from Egypt and the divine protection we enjoyed for 40 years afterwards in the desert. It’s always good to know why we do any mitzvah, but here, it’s inherently essential to remember each time. In addition, the sukkah walls must be stationary. This is a common problem with many “pre-fab” soft-sided sukkot which wave in the wind. The Chazon Ish allows for it to move 24 cm. in each direction, which does leave some leniency. The solution is to attach 4 taut horizontal elastic bands or wire (either inside or outside the sukkah)), with less than 23 cm. between them (and between the ground and the bottom band), which altogether, must reach a height of at least 80 cm.

Regarding taking the lulav and etrog, many forget to remove their rings from their fingers, which disconnect your hand from the species. If this happens, then Ashkenazim must retake the 4 species and shake them again, just without making the bracha, while Sefaradim needn’t do so, if they forgot. Also, on the first day, there is a special requirement that the species belong to you. If you wish to borrow, you must ask the owner to give them as a gift, even though he knows that you will return them afterwards. This solution is only valid if the owner is over Bar/Bat-mitzvah.

Staying informed is a real value — but the editors know exactly which photos they’re choosing.

Q. Do inappropriate pictures in newspapers make them forbidden?

It’s definitely important to know what’s going on with Am Yisrael, especially because we’re in the center of the world news so often, and we must know what we should/can do (e.g. if there’s danger of war, if we should apply political pressure on the Prime Minister of Israel or President of the U.S., or volunteering to look for a missing child, donating money or clothing if there’s a fire, etc.), and also what to daven (pray) for. For this reason, the Netziv and many great rabbis regularly read news journals. On the other hand, one isn’t allowed to do a mitzvah through doing something wrong (“mitzvah haba’a al y’dei aveira”). Even if you are accustomed to looking away when seeing immodest dress in the street, it’s almost impossible to avoid when your task at hand is to purposely look at the paper. In addition, the editors and advertisers deliberately choose especially attractive and provocative pictures, so it’s even more problematic. Listening to the radio news is one solution. Even better, thank G-d, today there are religious or kosher radio stations, websites and newspapers like Arutz Sheva and Makor Rishon, which are fine in this regard, and hopefully also regarding lashon hara (slander/gossip), which is no less problematic, often even more (here, the radio doesn’t help, except for its brevity!). May I suggest my Hebrew article “Newspapers- Mitzva or Prohibition?”, found on the web.