Category: Q&A

Ruach hakodesh isn’t prophecy — even the Rambam expected to be corrected by later science.

Q. Shalom, I have no problem accepting that when the Rabbis are speaking in the Talmud there is a lot more behind the scenes, i.e. kabbalaistic interpretationsת which takes care of a lot of statements which scientifically would not hold today. But if the ‘rishonim’ were writing with as I have been told ruach Hakodesh, how do we explain statements that contradict modern scientific facts?

There is a significant difference between the prophecy of the n’vi’im and the ru’ach hakodesh of the rishonim, where you could go to the former and he would answer where you lost your keys (or donkeys, see Shmuel I, 9), while the rishonim had siyata d’shmaya, Divine guidance, but didn’t have a “pipeline” to Hashem on each and every issue. Rabbenu Tam and the Rambam’s greatness lie in their Torah learning which is based upon their knowledge, their dedication, genius, spirituality, and which also relies to a certain extent on the scientific understanding of their time. They would be the first to tell you not to listen to their medical advice or knowledge of biology if modern science has proven otherwise (Rambam, Guide for the Perplexed 2, 14). The fact is that they even often disagree with each other, so we’re clearly not talking about absolute prophecy, but to a certain degree of Divine aid, which is still found to an extent in modern times, by great rabbis, such as Rav Mordechai Eliyahu.

‘Lord of Hosts’ actually means ‘the G-d of armies’ — a small example for why “translators are traitors”.

Q. What does the common term “Lord of hosts” mean?

The Hebrew term is, “Hashem Tzva’ot”, which literally means ‘the G-d of armies” (check in any dictionary, the singular: tzava=army), and refers to different aspects of the strength of G-d. This is just another example of how it’s illogical and inaccurate to learn Torah through translations. I don’t think any important intellectual work can be studied seriously through language conversion, for all translators just give you their subjective and personal take on every issue. There’s a famous Italian saying: Traduttori traditori (translators are traitors). How much more so if you are interested in knowing what G-d actually has to say, it’s not intellectually honest to put yourself at the mercy of one human translator, especially if he’s from a certain faction (for example: anti-Zionist), or how much more so, a different religion, which has an “agenda”.

In addition, all Jewish scholars study with the Mikra’ot G’dolot which includes the fifteen most basic and classic commentaries, which often stress the double, or sometimes triple or more, meaning of a particular word or phrase. If even talented poets, often use a term which has a double or triple meaning, how much more so G-d, Who invented this trick of using this effective literary tool, often does. Accordingly, at best, a translator chooses one among several of the meanings, and you’re exposed to only a fraction of the truth. So it’s highly recommended to learn Hebrew, (especially today when there are many “friendly” programs to do so), and then learn in the original for both religious and intellectual reasons!

The actual rabbinic source predates it by centuries — it just wasn’t in the midrashim you’d think to check.

Q. Someone told me that the oldest written source of the midrash about how Avraham “found” G-d, after the sun set and the moon disappeared, is in the Moslem Quran. Could that be true?

The ancient rabbinic source you are looking for is found in a midrash from the ancient Cairo Geniza (Mann ed., p. 42), as well as the Zohar I, 86a, and the Otzar HaMidrashim I, p. 7. Although your question is probably based on the fact that this midrash doesn’t appear in the more common midrashic compilations (like Midrash Rabba, Tanchuma or the Talmud), nevertheless, hundreds, if not thousands (!), of ancient midrashim, like this one, are only found in other ancient midrashic sources (like the aforementioned, or Midrash HaGadol). Here’s a good example that one must often invest time and effort to find sources, and not just rely on the books found at home! Additionally, it’s common knowledge that many places in the Quran reflect Jewish traditions, which were all passed down orally (!) and only beginning about 1,850 years ago, many (but not all!) were put into writing in the midrashim (beforehand, it was prohibited to write them down). Accordingly, there’s nothing wrong or suspicious about saying that the first place a certain midrash may have been written down was the Quran. In short, this midrash is clearly “kosher”, and legitimately “mainstream” as part of the Jewish tradition, and subsequently cited by many later rabbinic sources.

Not to hide from it, but not to dwell there either — plus the Sanzer Rebbe’s post-Holocaust reversal of the custom.

Q. Why do we read the Tochechah (curse) quietly?

The custom isn’t to shove it under the rug but not to stress the negative. There’s a power in speech, to add positive (or negative) feelings, just like we wouldn’t say: you may get cancer. On the other hand, we recognize that reward and punishment are part of life, so we don’t skip, yet read it softly. In the Brooklyn shul of the Sanzer Rebbe, 7 years after the holocaust in which the rebbe’s wife and 13 children were murdered, when the Torah reader began the tochecha quietly, the rebbe whispered to him to read louder. Wondering if he’d heard the rebbe correctly, he continued. The rebbe than turned around to face his hasidim, banged on the table and shouted: “I said: louder! Let the Master of the Universe hear! We have nothing to be afraid of. We have already received all of the curses- and more! Let Him hear and understand that the time has come to send the subsequent blessings!” The reader obliged. At the end of musaf, the rebbe explained, “My beloved friends, the blessings will come, but not from America. G-d has promised the blessings after the curses, but they will only come from the Land of Israel. Let us pack our bags for the last time. Our community is setting out for Israel!” Indeed, soon afterwards, the rebbe led his flock to settle in Netanya, where they founded Kiryat Zanz and the Laniado hospital!

‘Eternal’ means relevant 3,300 years ago too — what that implies about mitzvot like the laws of slavery.

Q. How can we understand mitzvot that seem to be “outdated”?

Tfilin was never “in style”, even 3,300 years ago! The eternal mitzvot are, by definition, above time. Many of the most popular mitzvot today among newly observant intellectual Jews, are those which at first glance, may seem outdated (e.g. upon observing “Family Purity”, you’re amazed at the beauty, logic and benefits). Regarding the mitzvot which seem to “contradict” modern morality, we must remember that “eternity” means not only that the Torah applies today, but also the reverse: that it also had to be relevant 3,300 years ago! In a both morally and technically primitive world, where agriculture obligated slavery, and it was legal among gentiles, even to kill one’s slave, in order to be relevant and slowly raise the level of their primitive morality, the most the Torah could, and did command, was to treat slaves in a relatively high and honorable way. Our rabbis summarize those laws, that “He who bought a slave, acquired a master for himself”. It was davka a result of these laws that mankind, slowly but surely began to see slavery in a negative light, until its eventual abolishment in most countries. The Torah doesn’t obligate slavery, yet begrudgingly allowed it, when it was economically necessary and morally accepted, within exacting moral constrictions. A good analogy is that it would be an exaggerated demand for the Torah to prohibit eating meat even today. The Torah obligates the minimum, and to “over-obligate” morality before its proper time, would be artificial, irrelevant and accordingly, counterproductive. Nevertheless, the Torah’s obligating morality towards animals, will eventually influence, and according to Rav Kook, as a result, we won’t want to eat meat anymore, a return to the ideal of Gan Eden. In addition, the Sanhedrin is precisely for that purpose, to make sure the Torah is always relevant and continuously raising mankind. For more, see my classes: https://www.yeshiva.co/ask/6045      and https://www.yutorah.org/sidebar/lecturedata/990385/Parshat-Zachor:-Amalek-&-Other-Mitzvot-that-Seem-%22Immoral%22

Thirteen various explanations for a custom nobody’s fully certain about, and how to cover all of them anyway.

Q. Is it proper to eat dairy on Shavuot?

In general, for those who enjoy meat, it’s preferable to eat meat on all Shabbatot and holidays. On the other hand, the custom of eating dairy on Shavuot is wide-spread, and many rabbis have offered different possible explanations for this questionable tradition. I found 13 reasons, for example: after receiving the Torah on Shavuot our forefathers needed much time to prepare kosher meat; The Torah’s likened to milk- the basic nourishment for life; Moshe was weaned on Shavuot (he was born exactly 3 months before); the Torah was given on Shabbat when slaughtering’s forbidden; at Sinai, milk was allowed (before, it was considered prohibited); Sinai’s nicknamed: Gavnun (“cheese”, Tehilim 68); a sign of humility, needed for accepting the Torah. Although the very number of so variant explanations (none of which are totally convincing), seems to place the custom in doubt, one can say contrarily, “the custom of our fathers is Torah” (M’nachot 20b), and the fact that so many justifications have been written over the generations, proves it all the more. In short, it’s preferable not to change from the custom, and if you really want to fulfill all factors and opinions, you can do like the Rama who says first eat dairy, and then, after washing one’s mouth and hands, eating something hard (or brushing one’s teeth), and obviously changing the tablecloth and dishes (some say davka to start a new challa, in memory of the “2 loaves” of Shavuot in the Beit haMikdash), then feast on your regular holiday meat! Chag Same’ach!

A proposal tying full civic benefits to full civic obligations.

Q. What can we offer the Arabs?

I think the most practical, logical, democratic and halachic religious-Zionist solution is to offer the Arabs living in the Land of Israel, to vote and enjoy both the pleasures of democracy and the western standard of living which they wouldn’t have anywhere else (!) in the Middle East, but on condition that they fulfill the same obligations of every Jewish citizen. This would include giving three years for national service, paying full taxes and abiding by zoning laws, building restrictions and permits, issues which many Arabs in Israel often don’t fulfill. The present situation, where they enjoy the benefits without (!) most of the obligations, is illogical and undemocratic. The judicial and legislative systems, as well as the police, have been “turning a blind eye”, to keep the present status quo in order to keep the Arabs quiet, but that’s clearly unjust towards the Jewish citizens who must fulfill all requirements, and also not wise, for we all must learn there are “no free meals” in life. This is best for all involved.

My educated guess is that for political reasons, as well as social and international pressure (from Arabs abroad), and probably even physical threats from the Islamic terrorist groups, the vast majority of them would opt, in such a case, to forego their Israeli citizenship, even though such refusal would be truly counterproductive for them. We could and should then treat them accordingly, as any western country treats a local who doesn’t fulfill his obligations to society and the law, with fines and sanctions, gradually suspending their benefits, or convincing them that justice and fairness are the best approach.

Various Halachic, kabbalistic, and educational reasons harmonize.

Q. Why Don’t Women Lay Tefillin?

Women aren’t allowed to lay Tefilin for several reasons: One must be careful to be 100% pure in body and thought while wearing them. Accordingly, even men, though obligated in Tefilin, only don them for the minimal amount of time, and immediately remove them, so as not to accidentally transgress prohibitions. Accordingly, women who aren’t obligated to wear them, shouldn’t take that chance (Rama, Or.Ch. 38). The Olat Tamid adds that keeping one’s body pure is particularly difficult when a woman is menstruating. The Maharam Shick (15) adds that being that Tefilin are worn for the minimum necessary time, as women are exempt, if a woman does lay Tefilin, even privately, it may be Yuhara (religious arrogance, seeming to declare, I can totally concentrate on pure thoughts).  The Targum Yonatan (Dv. 22,5) and others add that it transgresses the prohibition of wearing men’s attire. The kabbalists add that after learning the deeper ideas of Tefilin, one would see no need for women to wear them (Kaf HaChaim).

In addition, one can’t ignore the social and religious context, a woman declares by doing so, clearly defying Jewish tradition, and identifying with the slippery slope of reform. The “positive” direction of Israeli education in the Ulpanot and youth movements, has proven itself much more successful than the orthodox-feminist movement in America. Rather than instilling feelings of inferiority, attempting to copy men, Israeli girls are very proud of their feminine role, stressing altruistic volunteering, national service (absorbing olim, helping handicapped, underprivileged, building new settlements etc.), learning Torah in Midrashot geared for them, and being the backbone of the Jewish family, responsible for building today’s society as well as tomorrow’s. In short, the Israeli educational approach is that idealistic feminism, to be proud of one’s womanhood, is much more true, proud and appealing than apologetically trying to emulate men.

Whether one understands or not just defines whether it’s a Chok or a Mishpat, but in any event the mitzvah must be observed.

Q. How does the Torah relate to male homosexuality?

Interestingly, the Torah usually doesn’t identify whether a mitzvah is a Chok (Godly decree that we can’t understand) or a Mishpat (one which we can), for Rav Kook explains, if one learns ta’amei hamitzvot (the mitzvah benefits), for him the Chok turns into a Mishpat. Conversely, regarding the topic of homosexuality, although almost always considered a logical Mishpat, in the western world today for some it has turned into a Chok, which we must observe anyway, but today some may say they don’t understand why.

Nevertheless, we will attempt to show the benefits of this obligation, as well (but as above, it really doesn’t make a difference, for we must observe it anyway). There are many drives in man, all of which must be directed, controlled and used for good. The mussar literature teaches that one can learn to control even such strong and “natural” drives such as selfishness, violence, and anger, and in the army we are trained even to overcome our instinct to survive and charge (not hide from) the enemy fire for the sake of our nation. That’s what free-will, or life in general, is about. The Torah is the Manufacturer’s handbook to guide man how to get the most out of our lives, by defining objectively, and eternally what is the positive, as opposed to the negative, use of each drive, and not to constantly change values based upon temporary and contemporary fads.

In every place mentioned, the Torah sees male homosexuality as a ‘to’eva” (Vayikra 18, 22; 20, 13; Dvarim 22, 5), an abomination, or a disgusting use of a beautiful and loving drive, so it obviously can’t be considered a possible Torah life-style. Just as if a person would have a sexual attraction to his sister, he is meant to overcome it and direct that drive or urge towards a positive, creative and constructive venue, to aid developing an eternal, meaningful and loving family life.

Accordingly, sexual attraction is a beautiful drive, meant to be used positively to build a family, establish continuation of the generations and the world, and help provide meaningful companionship with the other gender, who’s difference is meant to complete and help us, providing and teaching us in that which we lack.

What’s “new” today, is that western society, belittles the previously unanimously understood importance of family and long-term pleasure, preferring career, money, and short-term pleasure, often sees sex as a major selfish indulgence and short-term pleasure to use and exploit the other, rather than to contribute to a loving and giving, altruistic eternal relationship. Inevitably many people are confused when it comes to how to beneficially use the G-dly sex drive. This is compounded by many who are shy or have been disappointed in their relationships with the other gender (something which always was, and always will be), and see this as an easier option, to choose a partner who is “like me”, rather than to invest the time and the effort to build relationships with the complimentary “other”. Just as many may find sexual satisfaction with themselves or a sister, but know full well that they are missing something more natural and deep, so too someone who feels homosexual tendencies should overcome and seek help to enable and find that deeper relationship. We shouldn’t hate, but feel sorry for all those aforementioned unfortunate situations (just like for one who doesn’t control other urges), and perhaps help direct them towards experienced specialists in the field, who have succeeded in helping such people to a great extent.

I guess you’re right that you can see all of the aforementioned sexually frustrated, as a kind of challenge for them and for their friends and family as well, to come and help them out. The benefit is indescribably wonderful and valuable. But as above, one who may have difficulty seeing the benefits of this mitzva prohibition, for him, it’s not a Mishpat, but simply a Chok, which must be fulfilled, even if he doesn’t understand it and has personal difficulty with it.

The halachic status doesn’t hinge on what she knew — and the fallout reaches grandchildren.

Q. If a woman had intimate relations with a non-Jew, and then marries a Cohen without divulging, does her husband’s or children’s status as Cohanim change?

I sympathize with your predicament. Unfortunately, there’s no difference whether the women knew of the prohibition or not when she had relations with the non-Jew (often “ignorance is no excuse before the law”), and the marriage to a Kohen is forbidden. If she doesn’t tell him, the husband constantly transgresses a commandment, whether wittingly or not [Nevertheless, it should be noted that R. Moshe Feinstein writes that already in the previous generation in America where Torah observance was usually lax, that Kohen’s mother may also have had relations with a gentile, and accordingly, the husband isn’t a Kohen, and need not divorce his wife]. Regarding status, although the husband remains a Cohen (if he is sure of his own status), their children are not Cohanim but carry the embarrassing status of “Chalalim” (“secularized/unholy”), and are even allowed to enter cemeteries, lose all of the special privileges of Cohanim, including the many gifts and honors involved, do not receive the first aliya to the Torah, cannot say the priestly blessing, etc. Your daughters and even your sons’ daughters would also be forbidden to marry kohanim. In other words, it would clearly be an embarrassment and unfortunate mishap to the family for future generations, and therefore should definitely be prevented. I strongly suggest you do yourself and your future children a favor and marry a regular Jew, for even if you may choose to try and hide the facts, experience shows that very often (especially in our global world) the truth is eventually revealed, and is extremely unfortunate for all (!) involved. May you have the courage and integrity to take the path of honesty and openness, rather than feeling guilty forever in keeping a secret from your closest partner. May this also serve as a message demonstrating the severity of a daughter of Israel having relations with any non-Jew.