Author: Ari Shvat

Everyone agrees it’s a milchemet mitzvah — the live debate is only about timing.

Q. Do Zionist halachic authorities agree to draft yeshiva boys from their Torah study?

The sources are clear that serving in in the IDF, as any war of self-defense, is a milchemet mitzvah (obligatory war, Rambam, hil. M’lachim 5, 1)). It’s also undisputed that as such, everyone, including yeshiva boys, must participate (ibid 7, 4, explicit in Mishna Sota 8, 7). The only question is when and for how long? R. Zvi Yehuda Kook would give a subjective answer to each yeshiva boy who asked. In general, the army undoubtedly needs the yeshiva boys, but is willing to defer their draft to do the hesder program (deferring for about 1.5 years, and then serving 1.5 instead of 3 yrs.) or what’s called “hesder Merkaz” (serving a half a year while learning 9.5 years). The army gains because the Torah a boy has learned in one of the Zionist yeshivot motivates, and he’ll be a better soldier. As far as I know, when R. Avraham Shapira headed Merkaz HaRav after RZY Kook, he continued with the aforementioned arrangement, and I know many boys who learned there, and they all served Tzahal enthusiastically. R. Mordechai Eliahu felt that as long as a boy is learning strong, he should stay in yeshiva, and do the army upon leaving, which eventually just about everybody does in the Zionist yeshivot. Most Zionist roshei yeshivot agree more with the first opinion. It’s also clear from the Tanach and the Rambam that that’s what was done in the past and is seen as the original authentic Torah ideal, before being warped by the exile. How much more so during war, where over the last 3 years, when the same reservist soldiers (many of whom also prefer to learn Torah) have already been called 7 (!) times already, for hundreds of days away from their families, the great mitzvah & obligation to fight and defend Am Yisrael & eretz Yisrael, should be shared by all yeshiva boys as well. These sources also clearly obligate Haredi yeshiva boys as well as yeshiva boys (and how much more so YU students and young working men) abroad, as well.

Maybe the Torah stays vague not only to protect his honor, but because the sin was what he didn’t do.

Q. If Moshe Rabbenu’s sin wasn’t spelled out in the Torah out of respect, it seems to be counterproductive, because in the process, the commentaries compile 13 different suggestions to explain his sin?!

If we compare Moshe’s reaction in Bamidbar 20 (where he is punished) to a similar story in Shmot (17), we see there that when the people complained about G-d because of their thirst, Moshe immediately castigated them, as opposed to this week’s parsha, where he and Aharon run away and just fall on their face. Our rabbis feel that one who’s in a leadership position to rebuke and doesn’t, it’s as if he himself transgressed that very sin (Rama Y.D. 334, 48). Accordingly, the Torah accuses Moshe and Aharon for “lack of belief” and “rebellion”, because that was the sin of Israel which Moshe & Aharon didn’t stop, in addition to “not sanctifying G-d’s Name before Israel” (= bringing others to believe, see Tanchuma, Tazria 9). Accordingly, we understand why Aharon was also punished (for although he didn’t strike the rock, nor call the people “rebels” or most of the other sin suggestions), for he also didn’t rebuke the people, and why Yehoshua replaced them to lead Israel into the Land (because he and Calev excelled, in the Sin of the Spies, precisely in rebuking the masses). If so, the reason Moshe’s wrongdoing isn’t explicit, isn’t necessarily out of respect for him, rather because it’s not that he did anything wrong, but it’s what he didn’t (!) do- that he, and Aharon, didn’t rebuke Israel for their complaining, rebellion and lack of faith.

The Torah is deliberately vague here — which the Rav reads as itself being the answer.

Q. How long were the days in creation? It’s important to stress that the Torah is not a history book, nor a science manual, and therefore when such information is purposely vague, that’s the real answer.

We don’t really care how long the days were. If a certain generation has reason to think that the theory of evolution is true and that each day of creation maybe took millions of years, we can fit that into the Torah and should reap the spiritual benefits of that theory in that respective generation, but if science ever claims that it can conclusively prove otherwise, Rav Kook says we’ll be able to fit that into the text, as well. The Talmud teaches us that the real meaning of the story of creation can only be taught to individual and select learned adult students (Chagiga 11b), which infers that it’s clearly not simple and literal.

The term “yom”, throughout the Tanach refers either to the 24 hour unit (called in the Talmud (Brachot 3a) and in modern Hebrew: y’mama, from the same root as “yom”), or sometimes just to the daylight half (as opposed to the night), as is clear from both usages of the term in the fifth verse in the Torah: “And G-d called the light: ‘day’ (yom!) and the darkness: ‘night’, and it was evening, and it was morning, (together=) one “day” (yom!). In short, you always must look at the context. Accordingly, in the creation, it may be otherwise, for the sun and moon were only created on the 4th day, so obviously it’s may be understood differently.

Rav Kook’s answer to this classic quote (often attributed to Emerson): only G-d ever reaches ‘destination.’

Q. “Life is a journey, not a destination”- is that a Jewish thought?

Judaism has been around for 3,700 years and is not obligated to any quote attributed to Emerson, although we definitely “accept the truth from whoever will say it”. In fact, a relatively comparable idea is worded nicely by Rav Kook: that nobody except G-d ever achieves perfection (what may be called: destination), but the “strive for perfection” (or: the journey), being intent on constant improvement, is as perfect as man can get. That doesn’t mean not to set goals here and now, but to the contrary, to continuously set and attempt to achieve and fulfill one’s goal, and then set another one… There’s importance in each tree (journey), which together comprise the forest (one’s destiny). Living an idealistic and G-dly life of Torah and mitzvot (=clearly defined individual G-dly actions and goals) is meant to bring happiness and fulfillment, and even to approach the “destination” of G-dliness in this (!) world. That’s why the Torah doesn’t talk a lot about the world-to-come, because we are meant to focus on improving ourselves and this world, in our lifetime. The challenges in life are meant to fortify us, and help us realize our potential. Choosing good, not bad, is that free will and idealistic discipline that differentiates man from animal. This is what Rav Soloveichik calls: to destine one’s fate. Accordingly, challenges (or “journeys”) are life itself! On the other hand, there is also a clear and defined destination: “G-dliness”, and the closer we are to it, the better.

From hand-washing rules for the sick to why greeting a friend is off-limits, even by phone.

Q. Lesser-Known Laws of Tisha B’Av?

If one is sick on the fast of Tish’a B’Av, one need not spread out his eating and drinking into small amounts like on Yom Kippur, but eats simple and nourishing food (nothing lavish, nor candy). If he wishes to eat bread, he must wash his hands as usual (including after the meal, if you usually do so), even though washing is one of the 5 prohibitions- that’s only pleasure-washing, not for religious purposes, which is allowed. In that case, Ashkenazim say “Nachem” (a special prayer inserted in Mincha, see http://www.yeshiva.co/ask/?id=6010 where I discussed the different opinions of the modern wording after the liberation of Jerusalem in the 6 Day War) in benching after the meal at the end of the 3rd blessing, although many Sfaradim don’t. One doesn’t greet his friend on Tish’a B’Av with “Shalom”, “Good Morning” or “Hello” (even on the phone), as a sign of mourning. We sit only on low chairs or the floor from night until midday. One isn’t allowed to learn Torah, because it brings spiritual happiness, except for the sad books like Eicha, the cheerless chapters of Jeremiah, midrashim and Talmud passages about the destruction of the Temple, the laws of mourning, and ethical teachings (mussar) that brings introspection and improvement, which is the most important aspect of the fast. Similarly, one should give charity; many give the equivalent of how much they saved on food that day. May G-d grant us the complete redemption so that Tish’a B’Av will turn into a holiday, quickly in our lifetime!

A demographic prediction: by 2032 most ‘Jews’ will again be ‘Israelis’ — and that’s the more original name.

Q. Is there a difference between “Jew” and “Israel/i”?

The “anti-climactic” answer is: it’s an issue of “slang”. Throughout the Bible, we are called Israel or Israeli/s (often translated as Israelite/s). Only after the split (following King Solomon) the term Judah/Jew began to be used to differentiate between Judah and “Israel” (the other 10 tribes). After the latter’s exile, subsequently most of them were lost, so the term “Jew” stayed, despite the fact that G-d’s covenant is with all of the tribes. Priests (kohanim), for example, are from the tribe of Levi (not Judah), nevertheless it’s laughable to consider them “non-Jews”! Similarly, Mordecai is already called “a Yehudi (Jew/Judah) man” even though he’s from the tribe of Benjamin. Between the “ingathering of the exiles” and assimilation (including the return of some of the lost tribes), demographers like Prof. Sergio Della-Pergola figure that by the year 2032/תשצ”ב, most of the “Jews” will actually be “Israelis”. We’re gradually not only returning to our Land, language, army and coin, but to our original and more accurate (!) name, as well: Israel. Although during the exile, many saw “Judaism” just as their religion, the Nazis clarified to them that their nationality isn’t German. It’s clear from the Bible, that Israel’s not only a religion, but also our nationality, and when one converts, he accepts both (Ruth 1, “your nation is my nation, and your G-d is my G-d”). With our historic return to Israel, from now on, Israel and Jew will again be one and the same: religious-nationalism. Accordingly, Martin Luther King already understood 60 years ago what many are only recently realizing: someone who is anti-Israel is really an anti-Semite, and his double-standard speaks for itself.

The Amida lays out the order — and Aliya then renewing the Sanhedrin, not construction, comes first.

Q. When will the 3rd Temple be rebuilt in Jerusalem?

We can’t prophesize, but halachically and practically: according to the Rambam, we’re commanded to build the Temple at all times. It’s worthy to mention the Sefer Hachinuch who holds that this mitzvah applies only when the majority of Jews are living in the Land of Israel, which statistically all agree will be within 6 years (2032/תשצ”ב)! Either way, it’s clear that we should be preparing the vessels and architectural plans, but most importantly, educationally and politically preparing the groundwork to “want” the Beit MaMikdash. Despite the obligation to try as much as we can, the Talmud (Megilla 17a) informs us that the stages of redemption are as listed in the Shmoneh Esreh prayer (which in fact, our generation can testify, is totally accurate!) from the 9th blessing on: revival of the deserted Land of Israel, then mass aliya, then reviving the Sanhedrin, then rebuilding the Beit HaMikdash, and finally the coming of Mashiach Ben David. In other words, we should be working, at least as much on making Aliya, renewing the Sanhedrin, i.e. convincing people to want (not through force!) to run the State according to Torah ideals, because that’s going to come first. Interestingly, for the past 3 years, most children entering first grade in Israel, have been enrolled in religious education, and apparently that’s the way it’s going to be from now on. You don’t have to “look for signs”- just read the newspaper. Redemption is no longer wishful thinking, but it’s taking place. The pace is up to us and G-d. Nevertheless, regarding the Beit HaMikdash, it’s a little more complex, for as opposed to the aforementioned first stages which are national/Jewish events, the Temple is universal for all mankind, “for My house is a house of prayer for all the nations” (Isaiah 56, 7). Today there are already many Christians who understand the return of Israel to Jerusalem is historically significant and fulfills the ancient prophecies. On the other hand, it seems that the Moslems have a long way to go, but if the peaceful ones will begin to share their voice, then Jerusalem can be not only the Jewish national capitol, but the universal spiritual capitol, sooner than we realize. Perhaps the “Abraham Accords” may be a significant step, to what is inevitable. Just as the first stages have come true, we have no reason to doubt that the Temple will come as well.

A pattern traced through two millennia of accusations, and the statistics that complicate the stereotype.

Q. Why do even some Jews hate the Jews?

It’s not uncommon for people to dislike themselves, especially self-deprecating Jews (Jews tend to be disproportionately neurotic, blaming themselves for everything- often comedians even capitalize on this classic Jewish stereotype, see Woody Allen, Seinfeld’s cast, etc.). After 2,000 years of anti-Semites accusing Jews of poisoning the water and using blood in matzoh, even some Jews are convinced that we’re always bad, but objectively, you’ll probably see that it’s inaccurately generalizing. I’ve been living in Israel now for 40 years, and can’t think of a more caring, helpful and idealistic people (see reservists and g’machim…). This is born out statistically as well, that Jews have a disproportionately high rate of volunteering, which rises even higher among the more “Jewishly” educated. Jews comprise only 2% of the U.S. population, but 38% of its top philanthropists. Often gentiles (unfortunately!) delight when their daughters bring home a “nice Jewish boy”, because “they make good husbands” and John Adams, founding father of the U.S. wrote in a private (!) letter that the Jews “have influenced the affairs of mankind more, and more happily, than any other nation, ancient or modern”. They’re more objective than you, in analyzing your fellow Jews. True, you’ll find Jews who blame the Jews, not the Germans, for the Holocaust, and like “double-standard” Goldstone and Bernie Sanders, blame Islamic terror on Israel, rather than on Moslems. These self-deprecating Jews, although not objective, keep us on our toes, preventing us from letting our Biblical “Light onto the Nations” role, get to our heads! In short, “Jews are like anyone else, only more so”.

An 800-year-old source on distancing yourself, and the honor obligation that survives even that.

Q. How should an adult act towards his parents who abuse him emotionally, psychologically, and/or physically?

Your question was addressed 800 years ago by R. Yehuda HaChasid (Sefer Chasidim, 343). He writes that if parents make it unpleasant for the adult child, it is better for all sides involved for the son to leave home and distance himself. It’s not good for the abusive parent to continuously maltreat, and it’s very difficult for the son to stay passive and not retaliate. You must be careful not to degrade your parents, for even though a parent can forego his honor (“kavod”, Kidushin 32a), the Sha’agat Arye (Turei Aven, see also Sefer Chasidim, 570) points out that they cannot forego “bizayon” (their dishonor, i.e. yir’ah). It is therefore prohibited to abuse them. So instead of degrading your parent, let them know that they leave you no choice but not to visit them. I would suggest trying to continue communicating with them on the condition that they know that as soon as they become abusive, you will need to terminate the conversation. If one parent is not abusive, obviously your connection with them could and should be different. If they don’t want contact with you, it’s unfortunately their problem and absolves you from your obligations. Hopefully this approach may drive home to your parents how much their behavior hurts you, and very well may even improve the situation. BTW, a child is allowed to go to a therapist and discussing the issue is not considered Lashon Hara, especially when the therapist doesn’t know your parents. Remember, the Living Torah is not only moral but also practical, and that’s part of her beauty.

The Meshech Chochma’s read on this exact complaint: it’s the modern Sin of the Spies.

Q. I love Israel but dislike Israelis. What should I do?

Unfortunately I can’t help you with your personal experiences which lead you to say such harsh things, but nevertheless, must point out that you have slipped into the “Sin of the Spies”. The Meshech Chochma stresses that G-d forgave idolatry (the Golden Calf), but does not forgive Cheit HaMraglim, speaking bad about the Land or her people, which may convince others not to make aliya! The Netziv stresses that the slander of the spies was true, but like in Lashon HaRah, that’s also forbidden. True, it takes a while to get used to any new culture or mindset, but to live with brothers in Israel is worth the effort! You’ll find a lot more “secular and immoral” people in America than in Israel, where 80% are religious or traditional. “Your People are all righteous; they will forever inherit the Land”. “I wish My children would be in the Land of Israel, even if they defile her!” (Yalkut Shimoni Eicha, 1038). “Happy are those who dwell in the Land of Israel, for they are without sin, whether on purpose or even accidental” (ibid, Tehilim, 833), for in Israel, G-d especially forgives. Israelis aren’t perfect, but nobody is (including yourself!), and you won’t find too many R. Aryeh Levin’s elsewhere. Where else can you count the average plumber and soldier for a minyan, as well as being obligated towards them in all mitzvot! Those Israelis whom you dislike are nevertheless, willing to give their life in the army, to save yours and your Land. The average American wouldn’t do that, especially if you’d dislike them in return! We tried more than 100 different countries over 1900 years, and objectively, the alternatives are a lot worse! The secret is to focus on their virtue (as demonstrated above) and give them the benefit of the doubt regarding things you’d like to overlook. Also, at least in the beginning, it’s easiest if you choose a neighborhood with people with your similar mindset.