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Judaism
from Issue 228
ASK THE RABBI
Looking for answers? Send your question to Rabbi@RabbiSchochet.com
IS JUDAISM A RACE?
Dear Rabbi
I am studying comparative religion in University and I was wondering whether you would describe Judaism as a race or a nationality?
Howard
Dear Howard
“Race” denotes a biological distinction, common ancestry, and so on. Yet there are Jews of every race & colour; black & white; oriental and occidental. Descendants of every conceivable race have joined the Jewish people throughout the ages, being universally recognised as Jews. So race it is not.
Nationality can hardly be a definition for a people that have been dispersed throughout the world for 2000 years, without country or homeland of its own. For 2/3 of the years of its existence, the Jewish people lived among different nations: Egyptians and Babylonians, Persians and Greeks, Romans and Arabs, Germany, Poland, France, Russia, America, China, etc. During these years of dispersion the Jewish people have been joined by thousands of men & women none, whose ancestry had ever even been in the ancient Land of Israel - thus to define Jews as a nationality is historically untenable.
On balance, to be a Jew means to be a part of a faith – or a religion. And once you use the very definition of religion, you invariably bring G-d into the equation. And once you bring G-d into it, you have to also understand that there is no such thing as an exclusive belief in G-d without also determining what G-d wants from me. Once we talk about religion - to choose or accept a religion – any religion - means to accept for oneself a special way of life with a given set of responsibilities.
For the Jew that means doing what you can to make this world holy, good and G-dly and making this world the better place it was always intended to be.
JUDAISM & CANCEL CULTURE
Dear Rabbi
What is the halachic position on “cancel culture?”
Selina
Dear Selina
Cancel culture is the antithesis of Judaism. Someone shares an unpopular opinion and they get a swell of outrage calling out that person in a cultural boycott. It is scorched-earth partisan politics – where people with whom we disagree are denied a voice and their right to air their point of view. It drives society apart; it is driving Judaism apart; it features in relationships, families, and even entire communities. It polarizes and pits people against one another.
This morning I saw a Facebook post I didn’t agree with. Guess what? I didn’t get offended. I didn’t comment. I didn’t feel the need to change their mind. I still like the person. I just kept scrolling and went on with my day!
We need to fix that and appreciate that, that which united us is greater than that which divides us, and even as we are two Jews with three opinions, we must strive to maintain one heart. CANDLES FOR THE DEAD
Dear Rabbi
Why do Jews light so many candles for the dead? I have seen candles lit in a shivah house of mourning, as well as people doing it on the yahrtzeit (anniversary of passing) etc. Is there particular significance to all this candle lighting?
Rebecca
Dear Rebecca
There is evidence to suggest that Jews have been lighting candles to honour the deceased as far back as the Mishnaic period, (about 2,000 years ago): the Mishnah states that one cannot use the “fire of the dead” for the post Shabbat havdalah blessing on Saturday night because it was lit not for the living, but to honour the dead.
Additionally, we find that Rabbi Yehudah the Prince, who was actually the compiler of the Mishna, commanded his household before his passing “to leave a lamp lit in its place.” Although this phrase is typically understood to refer to the Shabbat lamp, some commentaries suggest that this is also a precedent for lighting a candle for the dearly departed.
The significance of the custom is per the verse that says, “The soul of man is the lamp of G d.” As such, the candle is a reminder of the soul of the loved one. Also, when a soul departs from this world, it leaves behind a dark void. The memorial candle serves to replenish this light.
Jewish mysticism suggests that the soul of a loved one actually derives joy from the candle’s light. As the verse states, “The light of the righteous will rejoice.” The reason for this is because the soul itself is made up of divine light, and it is natural to delight in something that is of a similar makeup. All this explains both the yartzeit candle lit in the home (which most light for the duration of the week of mourning, others for the first thirty days and others still for the duration of the first year of mourning).
Separately, we also light a candle on the days when Yizkor is recited, particularly before Yom Kippur because it helps to provide atonement for the souls of our loved ones. This is based on a different verse, “For the lights honour G-d.” When we light a candle to honour G-d in the merit of the dearly departed, G d promises to forgive and watch over their souls.
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Pirkei Avot
הָלַּק הָוְצִמְל ץָר יֵוֱה ,רֵמוֹא יאַזַּע ןבּ הָוְצִמּשׁ .הָרֵבעָה ןִמ ַחֵרוֹבוּ ,הָרוּמחַבְכ .הָרֵבע תררוֹג הָרֵבעַו ,הָוְצִמ תררוֹגּ ...הָרֵבע רַכְשׂוּ .הָוְצִמ ,הָוְצִמ רַכְׂשּשׁ
Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.
We never know the value of a mitzvah. People often think big mitzvah’s are important so they will turn up to a Seder table and make a brief appearance in Shul over Yomim Noraim, however small mitzvah are also important.
Take the value of the advice of our sages ans you won’t go wrong!
We see how one good deed can lead to another and one bad deed to another also. It reminds me of a joke, told by Reb Eli Stefansky of 8mindaf.com
A poor man once asked his neighbour for some food. The man gave him some food, but his wife was unsure as it has a bad smell. Nonetheless he still went ahead and served it to him.
A few minutes later the man said he was feeling unwell, and needed medication. He then asked to be taken to hospital where he died. The next day after attending the funeral and visiting the shiva, he delightedly told his wife how his one mitzva of giving food to a poor man had led to so many mitzvah’s, of bikur cholim, burying the dead and visiting a shiva house!
Dedicated in memory of HaGaon HaRav Shmaryahu Yosef Chaim Kanievsky ל״צז and the victims of terror Perek 4: Mishna 2
Weekly Dvar Torah
FROM ERETZ YISRAEL Israel: The “Eighth” Wonder of the World
BY RABBI STEWART WEISS
“And it was on the 8th day…” So begins our Sedra of Shemini.
“The 8th day,” explains Rashi, refers to the day after the week-long inauguration ceremony of Aharon and his sons. It was the day when the Mishkan was permanently erected, the day that the Kohanim started their service of bringing the offerings, the 1st of Nissan. It was a day of triumph, but also of tragedy.
But with so many events happening all at once, why does the Torah cryptically choose to refer to this day as “the 8th day”?
It has been suggested that the phrase “the 8th day” is a code-word for that which is “above and beyond nature”. While seven refers to the natural course of events – typified by the seven days of the week – eight goes beyond the norm, into the inexplicable, the supernatural; into the realm of higher wisdom, the wisdom of Hashem, Who sits above the seven heavens. The Mishkan and the Beit HaMikdash are places, Chazal say, where miracles of a clearly supernatural form were present and visible every single day.
The two principal themes of this Shabbat deal with a subject that is well beyond human understanding – the mystery of life and death. First, we read of the tragic demise of Nadav and Avihu, with its mystifying duality. On the one hand, Nadav and Avihu are unqualified Tzaddikim; Moshe states that fact explicitly when he tells Aharon “they are more righteous than we are”. And yet, Nadav and Avihu err when they bring “strange fire” on the mizbeyach, an act that perplexes the commentators, who struggle to discern just what Nadav and Avihu did wrong, and why they were taken so young. Aharon himself is emotionally paralyzed as he confronts these conflicting developments.
Our Maftir then goes on to describe the ritual of the Parah Adumah and evokes a similar quandary: why does the potion of the red heifer provide a spiritual cleansing of those who came into contact with death, yet at the same time renders the administering Kohen tamei, spiritually impure? Here, too, the issue is discussed at length by the parshanim, the pundits and philosophers, but at the end of the day the exact rationale of the ritual eludes us and remains largely inscrutable.
This idea – that there are things in this universe that have an “8th-day” quality, things that defy logic, seem contradictory and provoke our disbelief and amazement – applies perfectly to Israel, the Land, the People, the State. For thousands of years, the world – we Jews included! – have wondered: “How could we have endured so many hardships, so many challenges, and still survived? How could we have been continually set upon by the great civilizations of the world, only to watch them fail in their evil designs against us and crumble into oblivion, while we remain intact? How can a nation, a people, a State be so incredibly small numerically and yet play such a leading role in the events of history?”
The only possible answer is “Shemini.” We are indeed that “eighth,” that inexplicable, above-nature entity that experiences the highest highs and the lowest lows and never disappears. Our unbreakable link to Hashem tinges us with a supernatural invulnerability, energizing our existence and guiding us to greatness. We are truly the “eighth” wonder of the world.
Rabbi Stewart Weiss is director of the Ra’anana Jewish Outreach Center (jocmtv@netvision.net.il) and a member of the Mizrachi Speakers Bureau (www. mizrachi.org/speakers).
Shemini Sidra Summary
1ST ALIYA (KOHEN) – VAYIKRA 9:1-16
The sidrah begins almost a year after the Exodus from Egypt, on Rosh Chodesh Nissan. After seven days of inaugurating the Mishkan (Tabernacle), Moshe instructs Aharon to bring two special offerings, an elevation offering (olah) and a sin offering (chatat). The people are also told to bring a chatat, two olah offerings and two peace offerings (shelamim). Aharon approaches the altar (mizbeach), together with his sons, and they begin the process of bringing these offerings.
2ND ALIYA (LEVI) – 9:17-23
Aharon and his sons finish the offerings, after which Aharon blesses the people with the priestly blessing (Rashi). Moshe and Aharon then bless the people that the Divine presence will rest upon them (Rashi).
3RD ALIYA (SHLISHI) – 9:24-10:11
A fire comes from heaven and consumes the offerings on the mizbeach. The people fall to the ground in awe of G-d. Nadav and Avihu, two of Aharon’s sons, bring an incense offering (ketoret) in a pan, which they had not been commanded to do. A fire descends from G-d, killing them instantly. Aharon is silent. Moshe asks two of their cousins to remove the bodies. Moshe tells Aharon and his two surviving sons, Elazar and Itamar, not to display any mourning in public. G-d says to Aharon that no one is allowed to perform the service in the Mishkan when drunk.
Point to Consider: What reward did Aharon receive for his silence? (see Rashi to 10:3)
4TH ALIYA (REVI’I) – 10:12-15
Moshe tells Aharon and his sons to eat the remaining parts of a special meal offering (mincha) that they themselves had brought that day, as well as parts of the shelamim offering which they had also brought.
5TH ALIYA (CHAMISHI) – 10:16-19
Moshe criticises Elazar and Itamar (Aharon’s other sons) for burning one of the chatat offerings instead of eating parts of it. Aharon defends their actions, based on their status as mourners (Rashi). Moshe accepts Aharon’s justification.
“This you may eat from everything that is in the water: everything that has fins and scales in the water, in the seas, and in the streams, those you may eat" (Vayikra 11:9)
6TH ALIYA (SHISHI) – 11:1-32
G-d teaches Moshe and Aharon some of the laws of kashrut. Only an animal with completely split hooves and which chews the cud is kosher. Therefore, animals like the camel and pig, which have only one of these characteristics, are forbidden. Fish are only kosher if they have both fins and scales. The Torah lists forbidden birds by name. Flying insects are also prohibited food, with limited exceptions (that are today difficult to identify). Kosher animals which die without proper slaughter (shechitah), as well as dead non-kosher animals, transmit ritual impurity (tumah) to one who touches them. 7th Aliya (Shevi’i) – 11:33-47 The Torah lists some basic laws of how certain utensils can become impure (tameh) and how they need to be treated thereafter. All creeping insects are forbidden to eat. Keeping these laws allows a person to become sanctified and holy.
MAFTIR (BEMIDBAR 19:1-22)
The special reading for parashat Parah is taken from the beginning of parashat Chukat, in which G-d instructed Moshe and Aharon how to purify someone who had come into contact with a human corpse. This involved slaughtering an unblemished red heifer (Parah Adumah) and mixing its ashes with water.
HAFTARAH
The prophet Yechezkel (Ezekiel) admonishes the nation for worshipping idols and desecrating G-d’s Name. However, G-d will purify us, giving us a ‘new heart’ and returning us to the Land.
Parshat Shemini: The Kosher Mystery
BY GAVRIEL COHN
This sedra is certainly a tough one to crack. Its second half details the famous rules of Kashrut: “The law regarding animals, birds, all living creatures that move in water and all animals that creep on the ground; to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten.”
Kosher food is one of the most recognisiably Jewish practices. Countless households only consume these pure and clean animals, just as the Torah lists millennia ago. The verses even imply that banning us from eating creeping creatures would have been reason alone for G-d to take us out of Egypt (Rashi, 11:45). Why though is it so important?
Throughout the ages, many scholars have offered various reasons for the laws of Kosher food. Yet others still have rejected them. Perhaps, as many of the medieval greats suggested, Kosher animals are more hygienic or healthier for us to consume (Rambam, Ramban, Rashbam, R’ Yosef Bechor Shor). Yet, as others countered, this may not be true (Abarbanel). Furthermore, “even if it were so, is the Torah simply a minor medical manual?!” (Akeidat Yitzchak, see Nechama Leibowitz, sheet #7). Further proposals maintain that non-Kosher food may possess some spiritual or metaphysical harm to us or that those animals are gentler and kinder. Rav Soloveitchik argued that the Jewish dietary restrictions may be a way of elevating us over animals. By limiting what we put into our mouths we manage to “convert eating into an institution that is uniquely human, free willed, and meaningful, instead of simply a carnal and animalistic act… Animals do not discriminate between clean and unclean foods, as long as some food can satisfy its hunger, they will tear it apart. When a human being restrains himself regarding what he eats, he becomes more dignified, restrained, and noble.”
Yet even so, these detailed laws “between the unclean and the clean animals” seem to be shrouded in mystery. Indeed, our Sages declared them chukkim, laws beyond our understanding, with which it is proper to lift up our hands admit that “I have a desire for these foods, but what can I do since my Father in heaven forbids it!” Certainly, these are difficult passages.
However, even if we cannot understand the reason for Kosher food, we can at least marvel at what such restrictions have created for us. Some years ago, one Jewish writer, David Goldman, decided to keep Kosher. What he reflected upon afterwards is astounding:
“One day my daughter and I agreed that we would consume no more non-kosher meat, and we would separate it from dairy. Some months passed before it dawned on me that I had migrated to the inside of Judaism, rather than pressing my nose against the window and looking in. I did not take the leap of faith across the chasm toward Jewish observance, to be sure: I was pushed by a stern-faced 14-year-old. Still, the world felt different afterward: I ate meat less frequently, and with a sense of awe at the G-d who rules over life and death. First one does, then one understands. Judaism is a religion of the body… It impressed upon me that the narrative and the legislative parts of the Bible, the ethical and the ritual, the ineffable mystery of life and death and the rules of the kosher kitchen, all are woven into one seamless fabric. Judaism instead provides a supernatural answer to the mystery: G-d gives us means to sanctify our physical life on earth and therewith the promise of eternal life. As the Torah states, ‘You shall eat before the L-rd.’”
It seemed, he continued, that eating Kosher was the single strongest change that brought him closer to Judasim, and drew him closer to a life of meaning than either philosophy or prayer.
There is good reason for why Kosher food is one of the most widely known Jewish practices, it permeates our lives. The food we Jews eat and what we steer clear of, whether we understand it or not, has this ability to set us apart and to focus ourselves more on serving G-d. It may be a mystery, but it is a meaningful one at that.
Gav works as an Account Executive in Public Relations. The views expressed here are entirely his own. Questions? gavcohn@gmail.com
Shemini
RABBI DR RAYMOND APPLE
FOOD LAWS – THE MIND & THE MOUTH
A rabbi sometimes has a hard life. People expect so much of him. Actually most rabbis expect a great deal of themselves.
The two expectations don’t always coincide. An example has to do with food. The rabbi expects that his congregation will take the kosher laws seriously; the congregation often expects the rabbi to be more concerned with the mind and not the mouth.
The Torah solves the problem by expecting both. The mind is obligated to concern itself with ideas and ethics; the mouth is duty-bound to keep itself pure by eating only such foods as are authorised by the A-lmighty.
Both themes are central to this week’s sidra. It wants us to think properly about G-d, man, life and the world. It also wants us to live a holy life by avoiding any and every type of forbidden food.
THE TWO OTHER SONS
Aaron had four sons. Rashi tells us that after Nadav and Avihu died, G-d had a message for the remaining sons, Elazar and Itamar (Lev. 11:1).
These sons, according to Rav Naftali Zvi Berlin, were told the statement of the Talmud (B’rachot 63b) that whoever takes in silence his teacher’s anger deserves to become a teacher of halachah.
The Torah says that when G-d punished Nadav and Avihu, Aaron had been silent (Lev. 10:1-3). Elazar and Itamar were not unaffected by what had befallen their brothers and they actually made a mistake in their halachic reasoning on an aspect of the laws of the sacrifices (Lev. 10: 12-20). Aaron understood their feelings and explained the situation to Moses. So Elazar and Itamar had a lesson in how to react to a situation.
From Aaron they should have learnt silence in the face of tragedy. Eventually they did learn their lesson and we admire them for it, but we admire Aaron even more for the example he set his sons.
SOULS & SYNAGOGUES
The opening sections of Vayikra tell us the next stage – using the Tabernacle for sacrifices and services.
Two questions: Can’t we have sacrifices without a sanctuary? Can’t we have a sanctuary without sacrifices?
Sacrifices without a sanctuary are certainly possible, at least in theory. But the Torah frowns on the idea, and for many generations after the people entered Israel there were constant warnings about building altars all over the place.
Chief Rabbi JH Hertz said at the time of the Balfour Declaration that a people can live without a land, but a land focuses its people.
The same can be said about the sanctuary. Sacrifices can happen without a sanctuary, but the sanctuary focuses the sacrifices. You can pray anywhere, but praying in the synagogue has its advantage: the building enhances the thoughts and emotions of prayer.
Can we have a sanctuary without sacrifices? Technically yes, but what’s the point of a empty shell without activity?
Travel the world today and you see the remnants of old synagogues which now have no community, no services, no purpose except as museums and mausoleums.
Those buildings were mostly the victims of a rapacious enemy: we have to make sure that in places where there are synagogues and human beings, there is a connect between them.
Jews who bypass their synagogues are doing very little for their posterity, and very little for their own souls.
Rabbi Raymond Apple was for many years Australia’s highest profile rabbi and the leading spokesman on Judaism. After serving congregations in London, Rabbi Apple was chief minister of the Great Synagogue, Sydney, for 32 years. He also held many public roles, particularly in the fields of chaplaincy, interfaith dialogue and Freemasonry, and is the recipient of several national and civic honours. Now retired, he lives in Jerusalem and blogs at http://www.oztorah.com
