Category: Q&A

I don’t remember where it is, but I’ve heard about a Gemara or a Medrish which says that physical pleasures used to be stronger during the times of the Beit Hamikdash. If there is such a source, please let me know where it is and maybe an understanding of why that happened. Thank you.

Shalom Yonasan,
The sources you are looking for are in Midrash T’hilim 7, 9, “From the day of the destruction of the Beit haMikdash, there is no day without curse, the dew of blessing does not fall, the taste and “oil” of fruit was taken away,… the (pleasure of) taste and smell were also taken…”; Sanhedrin 75a, “From the day of the destruction of the Beit haMikdash, the taste of sex was diminished”.
The idea is that in Judaism the spiritual and the physical work together, and when one suffers, so does the other. Just like when a person is physically sick, it’s difficult to achieve a spiritual high, and when an elderly person feels no spiritual meaning to his life, it may be reflected in a disheveled physical appearance and dress, so too on a national level, when Eretz Yisrael, Y’rushalayim, and the Beit HaMikdash are in ruins, the physical and spiritual pleasure are both lowered. The reason being that the real physical pleasures were created to accompany spirituality: the fruit of Israel is holy, the physical beauty of the Beit HaMikdash is spiritual, etc. Similarly, the kabbala talks at length about the spirituality of the proper physical union between man and wife which enhances physical pleasure, as well. On the other hand, when the physical lacks the spiritual, than it’s not “the real pleasure” intended in creation. The proper harmonizing of the spiritual and the physical produce more than the sum of those two parts, so when they’re separated, each one cannot really exist properly, independent of the other. Simply put, when our spirituality and physicality suffer, our spirituality and our physicality suffer!
May we speedily see the Aliya of all of the Jews to Eretz Yisrael, and with that additional kedusha, the spiritual and physical will return speedily in our days!
Rav Ari Shvat

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Candy after terror attacks vs. songs at the Red Sea — what the sources actually say about celebrating the defeat of evil.

Q. What is the Torah’s approach to the killing of thousands of Hamas terrorists and especially their leaders who are being killed by Tzahal and the Mossad? Are we any different than the Gazzans who distribute candy after terrorist attacks? I davka remember learning that Hashem told the angels not to sing when the Egyptians drowned in the sea!

Any semi-intelligent person knows to differentiate between celebrating the joyful killing of innocent women and babies in their beds, and retaliating to punish and deter those vicious murderers. It’s true, King Shlomo said “Do not rejoice when your enemy falls” (Mishlei 24), but a few chapters before that he already stated: “There’s happiness when the wicked are vanished”! (ibid, 11). The Gemara itself asks about this apparent contradiction (Megillah 16a), and answers through the differentiation: to be sad over the fall of a fellow Jew (that you are not allowed to rejoice), but regarding wicked gentiles who hate and kill Jews, we are not only allowed, but should even be happy when they fall. As Shlomo’s father David HaMelech wrote (Tehilim 58) “Let the righteous rejoice, for he has seen the vengeance of his people…”.

In general, anyone who has learned in yeshiva or midrasha knows that it’s always important to see quotes in their context, including the source that you quoted. Chazal specify that Hashem said to the angels (not to the Jews!), not to sing at the Red Sea, because they were not parties to the suffering- they weren’t the ones being persecuted and killed by the Egyptians (Megilla 10b). But we who were persecuted by the evil Pharaoh and his army, of course need to thank G-d for the victory. We say every morning the prayer of “Az yashir Moshe u’vnei Yisrael…”, and Hizkiyahu was even punished for not singing to Hashem after his victory over Ashur (Sanhedrin 94a). If my brother is killed and daughter raped by someone, Hashem created us that it’s totally normal and even healthy to feel hatred towards such Hitlers and terrorists. Ahavat Yisrael includes not only feeling love for my brothers, but getting angry and when necessary, fighting and taking vengeance to come to their rescue and subsequently, celebrate victory (that’s many of our holidays!).

Celebration for the fall of the enemies of Israel shows a positive love and national identification, and conversely, only one who isn’t truly worried when Israel goes to war, doesn’t rejoice when we are victorious over our enemies.

Of course, we would prefer for our enemies to repent and also love Israel (or at least stop killing and raping us), but in the meantime, let’s not be naïve. As Shlomo himself wrote, “There’s a time for war, and a time for peace (Kohelet 3, 8), and let’s not be childish in confusing the two. Rav Kook writes (Chazon HaTzimchonut, 19) that idealism must be sincere and not a “bluff”. Be honest, and don’t pretend to fool yourself or others, that you’re on an unrealistic level of spirituality and morality, when you don’t really feel it. In fact, Rav Kook adds that one who pretends to love foreigners (and how much more so, enemies!) with a similar love and loyalty which he has for his brothers, sons and daughters is apparently showing that doesn’t really know what love is (Orot Yisrael 8, 5)! Similarly he writes that morality is an extremely central ideal, but there are others, as well. For example, justice, truth and love of Israel are also G-dly traits that we are meant to emulate in our “imitateo Dei”, as well.

Yes, Christians believe in “resist not evil” and “turning the other cheek” to let one’s enemy slap him there, as well, but Judaism clearly disagrees, believing it’s immoral not to fight and deter the immoral. The war against wars is what bezH will eventually bring peace, and is actually super-moral.

In short, it’s natural, healthy, G-dly, a great mitzvah and occasion to thank Hashem when we succeed in killing those satanic evil who joyfully killed and raped us, just as we do in Pesach, Purim, Chanukah, Yom Yerushalayim, etc., and that’s part of Ahavat Yisrael. As a matter of fact, part of our mistake and misconception which enabled the Hamas attack on Simchat Torah, was that we didn’t realize their level of evil. Not being naive can prevent future tragedies.

Yes, in the end of days we dream of peace and helping those same gentile neighbors, but in the meantime, not only is such tolerance for murderous enemies naïve and immoral, but we’re not allowed to rely on miracles! We act G-dly, and together with Him, work for a better and moral future for all mankind!

With Love of Israel, Ari Shvat (Chwat)

I’m very happy in the country that I live in, but feel guilty because growing up I was always taught that as Jews, we have an obligation to live in Eretz Yisrael. I was told things like “you will never attain the spiritual heights in chutz la’aretz that you will attain in Eretz Yisrael”.

Should I feel guilty for not wanting to live in Israel? And can I attain the same spiritual greatness in chutz la’aretz that I could in Israel?

Shalom,
I truly admire your desire for spiritual greatness, and your honesty and candidness in admitting that which most orthodox Jews in western countries really feel, yet are embarrassed to confess: that they simply are happy where they live, and don’t feel like make Aliya. There are likewise, many Jews who would like to observe Shabbat or learn Torah, yet simply don’t feel like it, and aren’t motivated enough to “take the leap”. B’ezrat Hashem, through understanding the Torah’s stress and the importance of these fundamental mitzvot, hopefully the motivation will come.
Yes, it is true what you learned that according to Judaism, “you will never attain the spiritual heights in chutz la’aretz that you will attain in Eretz Yisrael”. In this short anwer, it is impossible to cite the multitude of sources stressing the centrality of Eretz Yisrael to Judaism and spirituality, for when asked to do so, the Or Same’ach (Meshech Chochma) answered that would be “like trying to gather all of the dew from the oceans” (Eretz Yisrael b’Sifrut haTshuvot, III, p.68). Let me just suffice to quote that “Living in Eretz Yisrael is equated with the rest of the mitzvot combined” and therefore “it’s even better to live in a city of idolators in Eretz Yisrael rather than a city of Jews in chutz laAretz” (Sifre R’eh 12, Tosefta Avoda Zara 5, 2); “whomever lives in chutz laAretz has no G-d” and is “as if he serves idols” (Ktuvot 110b). The Sh’china (Divine spirit) is only found in Eretz Yisrael (see at length, Sefer HaKuzari, II, 22-24) and the mitzvot were all commanded to be observed davka here (Dvarim 5, 27- 6, 3). Outside of Israel, even the mitzvot which can technically be done, are just practice, so as not to forget how to do them when we come back to Israel (Sifre and Rashi Dvarim 11, 18 and Ramban on Vayikra 18, 25). The Chafetz Chaim says that the very same mitzvah in chu”l is worth only 5% of its real value when observed in Eretz Yisrael (20 times as much!, L’Ntivot Yisrael, p.202).
Philosophically, the all-encompassing mitzvah of living in Israel, is not just one mitzvah but actually changes every single aspect of life, even elevating the mundane and secular to become holy and significant. The land, rocks and fruit are holy (Eretz HaKodesh), as are the people (Goy Kadosh), the language (Lashon haKodesh), and the army (Milchemet Mitzva). The air we breathe here is holy, and every single second you amass another mitzvah m’doraita, even in your sleep (Sefer Charedim, ch. 59)! Going to work or cleaning the house is not bitul Torah, for every apple you pick, every garbage you sweep or every computer program you write, is fulfilling Mitzvat Yishuv Eretz Yisrael (Chidushei Chatam Sofer, Sukka 35, and Torat Moshe, p. Shoftim).
As is often the case in life, when having to decide between inner or external desires, between your Yetzer Hatov (the spirituality you want deep in your heart) and your yetzer HaRa (what you “feel like” doing), it would be wise to favor the long-term spiritual pleasure, as opposed to the short-term physical pleasure. Living in America, for example, may be more comfortable (at least in the meantime!), but Judaism believes that spirituality, idealism, kdusha, mitzvot and Am Yisrael are what life is really about! There is more kdusha in one raisin in Eretz Yisrael, than in all of the fruits and vegetables grown in North America, South America, Europe, Africa and Asia put together!
Nevertheless, all of the above is definitely not in order to make you feel guilty for not wanting to live in Israel, but contrarily, to help you identify and “want to want” to fulfill this all-encompassing mitzvah. Just as our rabbis teach that Shabbat and Torah study are equated with the rest of the mitzvot, not in order to make those who don’t observe feel guilty, but to stress the spiritual greatness which comes with their observance. That it’s worth it to “take the leap”.
In summary, especially today, when Aliya is not “just” a mitzvah equated with the rest combined, but is also: part of the promised “ingathering of the exiles” which we dreamed about for 2,000 years; coming home to the Torah center of the world; identifying and placing your lot with Am Yisrael who’s future is here- today Aliya should be seen not just as an obligation but a z’chut, an historic fortune and golden spiritual opportunity.
In y’mot haMashiach, every Jewish family that will still be around, will have had at least one member who had the courage and spiritual motivation to “make the leap” and eternalize that family’s tree, by getting up and moving to the final destination. Why not be that great-great grandfather who is truly great, who’s vision will leave an eternal mark on the family and on Am Yisrael, even a thousand years from now! Be like Avraham who passed the test of “Lech Licha m’artzicha… el haAretz”.
Try learning as much as you can (for example see “The Centrality of Eretz Yisrael to Judaism” at: //www.yeshiva.org.il/midrash/shiur.asp?cat=562&id=10931&q= )
about Am Yisrael and Eretz Yisrael, and your motivation to spend your life with both will deepen your connection to Torat Yisrael, as well!
With Love of Israel,
Rav Ari Shvat

Shavua tov,

I have a question about some situation which just happened to me few days ago. I left my profile opened on Facebook while some of my friends were visiting my wife and I in our home. It was Rosh Chodesh so we made some nice diner etc. During the time my wife and I were preparing the food, 2 of our friends made me on my facebook profile some “joke” which in my opinion wasn’t funny and nice. They put as my profile picture some strange picture of some catholic “saint” and they changed some information about me, e.g. that I am a Lubavitcher chasid and that I am Arab etc.
What does halacha say about this kind of acting? It is a kind of stealing and shem elohim acherim lo tazriku or something more? Could you give me some sources? One of those friends is a girl during the giur (conversion) process so should I inform her rav about this situation? Thank you for quick answer. be’bracha
Dovid

Shalom,
It is clearly forbidden to hurt anyone in any way, whether physically, verbally or psychologically, and this is so basic to living a Torah life, that Hillel summarized the Torah as “don’t do to others that which you wouldn’t like to be done to you” (Talmud, Shabbat 31a). Although Judaism encourages having a healthy sense of humor, there is no room for “practical jokes”, where even if the butt of the joke claims he doesn’t care, it’s impossible to know if this is truly the case. How much more so when you say explicitly that you object. To quote sources is totally extraneous because, this is the ABC’s of Judaism, but if you’re looking for an English book on the topic, see R. Zelig Plisken, “The Power of Words”.
To the same extent, I have no doubt that were you to be in her place, in the process of conversion, you definitely would object to have someone squeal on you to your rabbi, so that would be extremely forbidden, as well.
With Love of Israel,
Rav Ari Shvat

Hi Rabbi,

Does one need to have a Minyan for Rosh Chodesh benching (Birkat HaChodesh) right before Musaf, or can one say it alone?

Shalom,
The Mishna Brura (417,1) explains that the idea of benching Rosh Chodesh on the previous Shabbat is to remind us to observe it. Therefore, there is no need for a minyan and one can do it alone.
With Love of Israel,
Rav 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.