Author: Ari Shvat

A national celebration gets the same leniency the Omer period already grants a personal one.

Q. Are you allowed to shave, get a haircut, or hear music on Yom HaAtzma’ut and Yom Yerushalayim or is it prohibited like the rest of the Omer period?

Just as an individual who has a personal celebration (e.g. the sandak, mohel and father at a circumcision ceremony) during the Omer period, is allowed to do all of the above, how much more so is it allowed on a national celebration like Israeli Independence Day or Yom Yerushalayim, which were proclaimed by the Chief Rabbinate as national holidays after the War of Independence and the Six Day War. There is an interesting precedent in Mo’ed L’Chol Chai (p. 37), where R. Chaim Fallaggi, a leading posek from Turkey, allowed the Jews of Angora to shave annually on the 11th of Iyar, even for a local holiday commemorating salvation from danger, despite the Omer period. The reason is because the aforementioned customs of mourning are not even mentioned in the Talmud, and accordingly aren’t so severe and are easily superseded by the rabbis and allowed when there is a legitimate mitzvah or religious celebration. How much more so regarding a national reason for all Jews to celebrate our God-given Jewish State, only 3 years after the Holocaust, and His lightening-like victory over those who wished to annihilate Israel in only 6 days.

The halacha of a portable umbrella, applied to a stiff brim — with a tape measure recommended.

Q. Is one allowed to wear a baseball cap on Shabbat?

The Shulchan Aruch (301, 40) says that one is not allowed to wear a firm brim for shade on their hat on Shabbat if it protrudes more than a “tefach” (8 cm.= or in the U.S., about 3.5 inches), for the same reason that you can’t use a portable umbrella (“ohel arai”). On the other hand, if the brim is soft and floppy, than it would be allowed. The adult baseball hat brims which I measured were less than that amount so accordingly, it would be fine (although some men’s hats or women’s caps are problematic). Additionally, in many places it might not be considered “shabbosdik” (befitting the spirit of Shabbat) to wear one, so you should ask your local halachic authority if this is the case in your community. Also, some local authorities may prefer prohibiting them, so people won’t come to wearing cowboy hats or “sombreros” which are often more than the 8 cm. and not floppy. Accordingly, it’s a local “call” (and just to be sure, measure your brim before Shabbat!).

With Love of Israel, Rav Ari Shvat

You can’t — and that’s framed here as the good fortune, not the burden.

Q. How can I renounce being Jewish?

You are very fortunate that you cannot renounce your Judaism, for Judaism is not just a religion but also a national identity- even non-religious Jews are still 100% Jewish! You are lucky enough to have been born to the Chosen People, who have, in the words of Mark Twain, “contributed more… and done more to civilize mankind than any nation in history”. The reason this virtue is irreversible is because only the ignorant would dream of leaving this great nation, so G-d does them a favor and basically “forces” them to discover their good fortune! Like a kingly loving father, who wants to give his son a great gift, but his son isn’t mature or learned enough to realize why this gift is so great- the father will not give his foolish son any choice, but keeps the gift waiting until the son understands. Aren’t you curious why the Jewish people outlast the others, as promised by the Bible? Why the nations of the world are so preoccupied with the Jews and the small State of Israel, way out of proportion to our size? Be proud that your nation brought monotheism (belief in One G-d) and morality, the two greatest achievements of mankind, to the world. In short: do yourself a favor, and learn more about yourself.

A backyard orchard raises the question of forbidden cross-species grafting — and why citrus gets a pass.

Q. We bought some citrus trees some years ago without paying proper attention to the fact that they are grafted (we live in Israel). The bark of the rootstock below the grafting point looks slightly different from the bark of the upper tree, but it also looks like some type of citrus tree. It is no longer possible to get clear information, whether the grafting was done in a halachically permitted way within one species or if there is a problem with kilyaim (the prohibited grafting of different species). Is it permitted to keep these trees which are possibly kilayim?

Shalom, After checking with a citrus specialist, it turns out that citrus fruit can only be grafted upon other citrus bases. According to the Chazon Ish, all citrus fruits are considered halachically one species regarding grafting, accordingly there are no problem regarding grafting with each other. Even though some poskim disagree with him, most fruit tree nurseries in Israel graft according to the halacha, otherwise the rabbinical supervisors won’t let them sell to any of the orchards which market to Tnuva (which has almost a monopoly on fruit), which would be very counterproductive for them. In short, although one should check out the “history” of a tree before buying it, in your situation, there’s no problem to plant and enjoy the fruit- and as a matter of fact, it’s even a mitzvah to plant, especially fruit trees, in the Land of Israel (Mitzvat Yishuv HaAretz)! With Love of Israel, Rav Ari Shvat

Impure-animal restrictions are a Torah category — they never applied to Noach, or to anyone else outside it.

Q. G-d clearly punished the world because of the sin of the people. If there was no Torah, then why was sin punished? After Noach left the ark, Hashem said he could eat all the moving animals of the earth. I understand that concept of pure and impure animals was known by Noach. Why did Hashem tell Noach he could eat all meats while he may not sacrifice impure animals, and He later forbids those same meats?

The world was punished in the time of Noach because they didn’t observe even the most basic and elementary morality, for which every human being was obligated, even before the giving of the Torah. Idolatry, adultery, murder, and theft are not so demanding, yet even that, they transgressed. Impure animals are not forbidden for non-Jewish consumption, not before the giving of the Torah, and not afterwards, not for Noach and not for President Trump. Just as if I, as a non-Cohen, were to give a sacrifice or chant the priestly blessing, it wouldn’t have Torah significance, and similarly, there’s no reason for me not to go to cemeteries. So too, there’s no reason for a non-Jew to wear tfilin, nor abstain from bacon. Even if Noach gave kosher sacrifices, that has nothing to do with his own personal diet. In short, G-d is exact regarding every commandment, regarding who, what, where, when and how they are obligated or exempt, and it’s not our place, nor Noah’s, to “invent” new commandments when they don’t apply.

Modern methods can help — but ancient father-son relationships weren’t built on modern assumptions.

Q. What were the psychological consequences of the Akeida upon Yitzchak?

In general, we are supposed to learn from our parents and biblical forefathers, and it’s not our place to analyze them. That being said, the Tanach is (!) meant to be studied in depth for all generations, where in addition to the oral traditions, we can occasionally use current methods, sciences and analyses (constantly keeping in mind that we’re not talking about “average” people. Just like the Chafetz Chaim, Rambam or Einstein would be hard to understand using conventional methods geared for “average” people). Another problem is that it’s usually much too speculative; for example, we know nothing about Yitzchak’s, or most other Tanachic characters’, relationship with their parents. One also should be careful not to suggest anachronistic explanations or conjectures, because the father-child relationship was totally different in ancient societies, especially when, again, we’re talking about out-of-the ordinary figures. Avraham’s extraordinary kindness which is held as the example for generations (Micha 7, 20, and as demonstrated regarding his saving Lot, trying to save Sodom, the guests, etc.), in addition to the acceptance of child sacrifices in the ancient Middle East, surely brought Yitzchak to see the Akeida in a totally different light than the “average” and modern child-father relationship would see it!

Two men, two women, and one boss who steps out — what actually solves the problem.

Q. In my office we are 2 men and 2 women, and sometimes the boss (1 of the 2 men) goes out and we are left with 2 women and 1 man. The office is not a store, and seldom does anyone come in from outside the office. Is this a problem of yichud? Thanks.

The halacha of not being “alone” with someone of the opposite gender often raises many important questions. The best solution would be, if possible, to leave the front door of the office, which opens to the hall open, so that every passerby can see in. If the boss doesn’t like that idea, at least if the door is unlocked, it’s fine, because even if strangers seldom come in, the fact that someone can enter to ask for directions, or to use the washroom (very common, especially in Israel) and thus “surprising” you, solves the problem (Rashba, Resp. 1251, cited in Dvar Halacha, Hilchot Yichud, 3, note 6). The Tzitz Eliezer (Kuntres Yichud ch. 23, 8) adds that even if the door is locked, if other people in the city have the key and can enter and surprise you at anytime, it’s also okay.

In times where family life is so fragile, and divorce so rampant, thank G-d we have the framework of the laws of yichud to set the tone, and prevent problems before they arise!

With Love of Israel, Rav Ari Shvat

The Sefer haKuzari’s image of Israel as the heart among the organs — concentrated, not confined.

Q. Is it true that what happens in Eretz Yisrael affects everyone?

Just as the Nation of Israel is called the heart among the organs (R. Yehuda HaLevi, Sefer haKuzari 2, 36), so too the Land of Israel is considered the lifeline connection between heaven and earth. It’s the land of prophecy, where the spirituality comes into the world, especially through its center, Jerusalem. Rav Kook writes (Orot, p. 151), “Anything that has to do with Israel is not limited to it, but is just concentrated in Israel, and this core influences the rest. Israel among the nations, the Land of Israel among lands, the Torah of Israel among all beliefs, these are the three centers, where all of life and the light of the world are concentrated, and through which the rest of the world is elevated and hallowed.” For example (Ta’anit 10a), “the Land of Israel drinks, and the rest of the world enjoys the leftovers”. In fact, this is the bracha to Avraham, “Go from your father’s land to the Land (of Israel)… and all of the nations of the earth will be blessed through you” (Breishit 12, 1-3). The Jews outside of Israel are individuals, as opposed to the “Jewish Nation”, which is referring to the Jews in the Land of Israel (Horayot 3a). Additionally, the world’s redemption begins with and depends upon the Jews in the Land of Israel (Megilla 17a). Accordingly, the world’s disproportionate preoccupation with Israel, the heart of mankind, is inevitably going to be centered in the Land of Israel.

Politics, a mosque on the Temple Mount, and a live rabbinic debate over whether the future Temple even needs them.

Q. Why doesn’t Israel sacrifice bulls, goats, lambs anymore like they did long ago?

Technically, the mosque on the Temple Mount in Jerusalem, the location of the first and second Temples, is “in the way”, but obviously it’s more complicated than that. Big changes, as well as all national and universal mitzvot like building the Third Temple, must be done slowly and surely, and with the initiative and support of the nation of Israel, and if possible, all of mankind, “for My House will be a House of prayer for all the Nations” (Isaiah 56, 7). We’re undoubtedly not there yet. Additionally, Rav A. I. Kook, the first Chief Rabbi of Israel, deals extensively with the possibility that there may not be animal sacrifices in the future Temple, maybe just vegetarian ones (“m’nachot” from oil, wheat, wine, spices, etc., Kvatzim miKtav Yad Kodsho II, pp. 15-17). In addition, the fact that the G-d who runs history has apparently decided that the time isn’t right yet, because we can just imagine what kind of international crisis with the Muslims would be caused by rebuilding the Temple (this is also a halachic factor). On the other hand, we must do whatever can be done, even if it’s mostly theoretical at this stage, for example, studying the topic, preparing the necessary utensils and garments, and most importantly, educating towards a desire and strengthening the motivation to want to revive the sacrificial services, and all mitzvot which we aren’t presently observing.

A rabbinic, not Torah-level, prohibition — which leaves room for leniency when appearance is genuinely distressing.

Q. Tattoo of the eyebrows with vegetable dyes, fade after 2-3 years. Is this permissible?

Shalom Rav,

Rav Ovadia Yosef has a comprehensive response on the topic (Taharat HaBayit III, p. 34) where he allows temporary tattoos for reasons of embarrassment, for example, if a woman’s eyebrows aren’t so visible, or to cover a scar, etc. R. Neventzahl and R. Ezra Batzri allow it as well in such situations. The rationale is that a woman having a problematic facial appearance is a very sensitive issue and accordingly, also a legitimate halachic factor. This wouldn’t be enough to permit a Torah prohibition, but in certain cases, such as a temporary tattoo, which isn’t a Torah prohibition but rather a rabbinic one, those same rabbis who decreed, also have the authority to be lenient, as well, when there are extenuating circumstances. Obviously this general rule cannot be applied in all cases and by just anyone, but only where the halachic authorities allow it, like in the situation under discussion.

With Love of Israel, Rav Ari Shvat