Ask JewishAmerica Archives
1997 - Volume II

4/2/97
Matzah Cover

>I would like to find a pattern for the covering for the bread at the Seder
>meal. I believe it has three sections. At present we use a towel folded
>over and we would like to create something more authentic. Any help would
>be appreciated.

I believe that you want a Matza cover which has three pockets in it for the three Seder Matzos.

We have a gift shop in Lakewood called Torah Treasures. I don't know if they ship. Their number is 908 901-1911.

Checked out Maven's gift site page at http://www.maven.co.il/subjects/idx204.htm. You'll probably find something over there.

All the best from JewishAmerica

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4/8/97
Miriam's Punishment

>I am looking for compelling information for a student of mine on Miriam and
>why Hashem punished her in the way He did and why He punished Aaron
>differently. Could you send me some insights or resources?
>Many thanks.
>S. E.

I'd like to have the time to research this.

Off hand, here's what comes to mind.

Miriam (Numbers Chapter 12) was punished because of something she said about Moshe. It was considered slanderous speech. Miriam said it to Aharon. Aharon listened to what she said.

Miriam, then, committed an active transgression - she spoke, and Aharon committed a passive transgression - he listened.

While passive transgressions are transgressions, active ones are worse, hence the more severe the punishment.

Also, if the speaker of slander is successful, then he/she has caused the listener to transgress the prohibition of listening to slander. Causing another person to sin is itself a sin. So, Miriam caused Aharon to sin.

We see elsewhere an even greater differential between the speaker of slander and the listener.

The spies were guilty of speaking slander. The Jewish people were guilty of listening to them. Look up the story and see what happened to the spies, which did not happen to the Jewish people.

Thank G-d for this differential. Otherwise the tragedy which befell the spies would have happened to the Jewish people.

The Book of Samuel I (Chapter 22) and the oral tradition single out a man by the name of Doeg who was guilty of slander and he lost his share in the world to come as a result of his sins.

All the best from JewishAmerica

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4/9/97
Meaning Of Malka

>I am trying to find out what is the translation for the Hebrew name MALKA. I
>am trying to design the invitations for my daughters bat mitvah around her name.

Melech means King. His wife is a Malka.
While she may now appear to be a princess, your daughter also a Queen.
Mazal Tov on the bat Mitzva.

All the best from JewishAmerica

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4/14/97
Red Heifer

>I am curious about a newspaper article that was published
>last week telling about a 6-month-old red heifer that is in Israel and
>"is hailed as a sign of the coming of Messiah."
>"It is written that it is the 10th heifer that the Messiah will discover
>and here we have the 10th heifer. This is a clear sign that the Messiah
>is near," said Rabbi Ido Weber Erlich of Jerusalem in an interview on
>Israel Radio.
>Can you tell me anything about this red heifer, its history or why it is
>significant today? I found only one reference to it in my Old Testament,
>and that is in Numbers 19. It seems like a most interesting subject.

I have not seen any discussions of Red Heifer sightings in the Torah / traditional journals to which I subscribe. It appears that this news story is not being taken seriously by the general community of scholars and that it is a product of wishful thinking and sensational journalism.

It is has always been an obligation within the Jewish people to feel as though the Messiah may come at any moment. We've been hailing signs of the coming of Messiah for quite some time now. When these signs don't produce the expected results (and they haven't for the past thirty-three centuries), they cause discouragement. As such, they are counter-productive.

The Messiah will not use signs. We'll know he's for real by what he accomplishes. This is discussed in JewishAmerica's Tour of Jewish and World History.

Numbers 19 is your best reference for the laws of the Red Heifer.

All the best from JewishAmerica.

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4/14/97
Orthodox, Conservative, Reform

>If the orthodox consider the reform and conservative rabbis every bit as
>Jewish as mentioned on your page, then why can't a reform or conservative
>rabbi marry a couple in Israel. If that doesn't make the
>reform/conservative rabbis feel left out or perceived as less Jewish then
>what would?

Just as a person can practice Judaism without being Jewish, a person can be Jewish and not practice Judaism.

I have read a lot about the reform/conservative protests.

It is very sad and quite concerning.

These movements have been perceived as trying to introduce a way of Jewish life and law that is inconsistent with the Oral and Written Torahs.

If this perception is true, then I would really like to know a basis in the Oral and Written Torahs for their changes. It devastating to think that their following, a large portion of the Jewish people, are living in a way that is not consistent with the Torahs.

If this perception is false, then instead of making divisive protest demonstrations, let them demonstrate that:

1. They are knowledgeable of the Written and Oral Torahs.
2. They will service communal needs in a manner that is consistent with our Written and Oral Torahs.

There's more.

Is it a requirement for a Reform/Conservative rabbi to believe in the Divinity of the Torahs?
Is it a requirement for a Reform/Conservative rabbi to believe in G-d?

Alas, these rabbis need to demonstrate that they meet some very basic requirements in order for them to be peacefully accepted.

We need to encourage the reform/conservative movements to work within the system.

Again, a person can be Jewish and not practice Judaism. A person can practice Judaism and not be Jewish.

All The Best From JewishAmerica.

A follow-up e-mail to the writer's response.

I hoped that you would take my message as a request for information, as much as your message was to me.

I referred to the reform/conservative rabbis as they. This is simply because I am not a reform/conservative rabbi myself.

I live in the Northeast USA. If I was talking about Southerners I would refer to them as 'they'. If I was talking about Israelis I would also refer to them as 'they'. This does not mean that I have any disregard for Southerners or for Israelis.

There has been a lot of negative press about Orthodox people. I keep on hearing that Orthodox people have written off reform/conservative Jews as being not Jewish; that Orthodox people have written off reform/conservative rabbis as not being Jewish.

I have tried to tell you that from all that I have experienced and know, that this is simply not true. If you find any responsible Orthodox spokesman who says otherwise, then you can tell him that Tzvi Black thinks that he/she is a crackpot.

Every Orthodox spokesman that I have ever heard has stated over and over again to the effect that: Anyone who is born from a Jewish mother or who did not have a Jewish mother but who has gone through the conversion process in the manner that is consistent with the Written and Oral Torahs is Jewish.

I do not like to use these words, but I must. It is my opinion that the people who have intentionally invented and promoted the message that the Orthodox have written off non-Orthodox Jewry as Jews have made up a lie, a lie which is estranging millions of Jewish people from their brethren. It is downright divisive. It is a form of manipulation by suspicion and even hate.

Who benefits the most from this lie? Who are the losers. Think. Think for yourself. Think for us.

You write that "The Oral Torah is allowed to be updated with 20th century minds."

I am very much looking for some material which provides a basis from within the Oral Torah to do this to the extent that the reform/conservative movements have taken it. Perhaps you can help me find the source.

Perhaps you can find a temple that serves shell fish for kiddush. Please help me find a basis from within the Torah for doing things like this. Please.

You write that "Midrash is an evolving way of Jewish life and without that and the forward thinking - Judaism would not have survived these several thousands of years."

You also write "We are very consistent with the Torahs - except we can interpret them for the 20th century and move ahead and progress which is the essence of Jewish survival."

I am very concerned with the intermarriage and family-size statistics of the reform and conservative communities. From what I've read, the population overall in these communities is shrinking. I'm sure that you will find congregations that are growing, but overall they are not.

How many children stay? How many teens? - in shul, in the Jewish educational systems. Please do not take this as a criticism. I am genuinely concerned.

Moses may not have worn a yarmulkah.

Jewish life and practice has evolved. The Oral and Written Torahs do provide a framework within which practice can evolve. The problem we have is whether the reform/conservative movements are operating within this framework. If not, then I would sincerely appreciate knowing the basis from within the Oral and Written Torahs for changing the framework for change.

Yes, "one can study only one page of Torah for a week and derive several interpretations."

There is no end to the number of interpretations a human mind can make.

There are different methods to interpret things, too. Between how you interpret and what you interpret, you can be on a page of Torah for an entire lifetime.

The method of interpretation needs to be consistent with the tradition as we best and honestly know and understand it.

What we interpret on one page of Torah needs to be consistent with the rest of the tradition as we best and honestly know and understand it.

Our basis for unity is in jeopardy when we move away from the tradition.

From my perspective, all that has to be done is to open the books, which have served us well for the past 33 centuries, and find the basis for changing the framework for change. I just want to see the link. It's a call for honest scholarship and research, not name calling or suspicions. No one has the monopoly on honest scholarship and research. No one has the monopoly on the books. Anyone can freely obtain them.

I wrote you the following:

> Is it a requirement for a Reform/Conservative rabbi to believe in the
> Divinity of the Torahs?
>
> Is it a requirement for a Reform/Conservative rabbi to believe in
> G-d?

You responded: "These can be asked of the Orthodox."

If you are referring to the Orthodox movement as I understand it, then YES, these are requirements. I do not know of any ordinating institution that would consciously ordain a person to be an Orthodox rabbi when they would even suspect that the person does not believe in the Divinity of the Torahs or in the Divinity itself.

Do you know of someone, even not a rabbi, who calls himself/herself Orthodox but who does not believe in these principles?

If you do know of someone, then that person and myself do not share the same view of Orthodox Judaism. I have never heard of one responsible and knowledgeable Orthodox spokesman or leader who shares this person's view.

Now, just because a person calls himself Orthodox, it does not guarantee that he/she practices the Torah in its entirety. However, it does mean that this person has stated that he/she subscribes to the Torah in the manner that is consistent with the Oral and Written Torahs for the past 33 centuries.

Orthodox Jews are people. So are Jews who follow the reform/conservative movements. So are non-Jews. People are unfortunately people. They sometimes fail. They are sometimes are inconsistent. Just ask Adam The First.

I hope to continue the discussion after Pesach.

"This was a lively discussion and I wish you well. May your Pesach be surrounded by love and family. (Both nights!)"

Ditto! Our warmest wishes for you and yours.

Another follow-up e-mail to the writer's response.

.. Glad to hear that you are renewing, and therefore learning and growing. You are very fortunate.

It may help to re-focus the distinction I made regarding being Jewish and practicing Judaism.

From what I've learned, if a person was born from a Jewish mother or converted in a manner that is consistent with the Oral and Written Torahs then he/she is Jewish. If not, then not.

Regarding being a Jew, then, "Either you is or you isn't." There is no such thing as not being Jewish enough.

Regarding acting in a Jewish manner, practicing Judaism, there definitely are degrees.

We all have frontiers that G-d expects us to conquer, each person on his/her own level.

A learned person who has internalized many Torah values has his/her frontier. He/she can pass/fail each day, each hour, each minute. So can a beginner who is only familiar with Western culture, on his/her own level.

We all need to keep on growing, in knowledge, practice, sensitivity, depth, etc. each and every moment. We *ALL* need to keep on 'being Jewish enough', each person on his/her own level.

There are levels of observance. There are also levels of accomplishment.

However, there is a domain within which the levels of observance are valid expressions of Judaism. The domain is the Oral and Written Torah. It is well documented. Many people have found it to be of great relevance and a source of strength.

I have not found a basis for having the right to change this domain in a manner that is inconsistent with the direction it provides for change.

If you are honestly trying your best, are open to grow and learn, and accept upon yourself to do whatever you learn that your Creator expects of you, at all costs, then you are essentially a traditional Jew and you are a tzadik/tzadekes. G-d will help you. You will grow in observance. It will become increasingly easier and meaningful.

Another follow-up e-mail to the writer's response.

You write: "The negative press about the Orthodox is, as you say, about a minority of Orthodox Jews. However, that minority has a lot of clout in the Israeli government. I was always raised to believe that I am a Jewish American and not an American Jew. If there was a Hitler in America, I was raised to believe that I would be welcome in Israel without any doubt. Now I'm not so sure."

While Orthodox oriented groups have clout, they are definitely NOT in control of the country.

Orthodox oriented groups are made up of Jews. Jews such as you and I have a heritage of being "Innocent, compassionate, and strivers of loving kindness." Go to Israel and try to get to know someone who wears the blackest and longest coat you can find, a large fur hat, and payos down to his shoulders. You will most likely find a wonderful and caring human being.

If you try to provoke him then you may not get to far and you will walk away with a negative impression. You will get furthest with modest dress. I don't recommend trying anything like a crash prayer in the men's section of the Wall.

Welcomes in Israel is a research topic for a post-graduate thesis. I'm referring to welcomes to anybody, Reform Jews, Orthodox Jews, Russian Jews, Yemenite Jews, Ethiopian Jews, etc., etc. Show this to anyone who moved to Israel and returned. Look on his/her face. Ten-to-one you will see a smile.

You write, "Can you define what the word/term tradition means to you? To refer to the books, does tradition take it literally or can we define them and progress them to our present lives to make them more meaningful."

I am referring to the Written and Oral Torahs, our heritage for the past thirty-three centuries. Included in this heritage is the belief that the source of the Torahs is G-d himself. As I have stated previously, the Torah system does accomodate change and adaptation. It also provides guidelines within which change and progress are valid extensions of the Torah.

I would like you to consider the following topics. We have Torah and we have the Jewish people. The Torah prescribes behavior which appears to be a challenge. The Torah makes statements which appear to be puzzling. Now, what is the best approach. Do we change the Jewish people or do we change the Torah? Alternately, is G-d testing us or has G-d abandoned us. Alternately, could a G-d have prescribed a body of knowledge and behavior that maintains relevance for thirty-three centuries?

You write: "I totally agree with you that there are definitely degrees of practicing Judaism - as with every religion. But with Judasim, I believe that we are raised (either religiously/ritually or not) with the basic belief in truth, justice and peace. That is why so many of our people are doctors, lawyers, social workers, advocates and political activists. We are here to serve."

I am in perfect agreement. Some of my best friends are doctors. They are also Orthodox. I myself am a scientist. I have an in-law who is a political activist, also Orthodox.

We are here to serve.

Serve who, what, why?

G-d is here to serve, too! You are in good company.

G-d serves mankind. He prescribed a body of knowledge and behaviors that best matches the nature of man and society. He knows best. Traditional Judaism belives that the individual and society is best served when mankind lives in accordance with the instructions for living that G-d provided.

You can follow the instructions and be a doctor, a lawyer, just about anything you want.

All The Best From JewishAmerica

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4/16/97
Holocaust and Philosophy

>Hi. I am a student at CSU-Sacramento. I am in
>a Intro to Judaism class and I am doing a term research paper on the
>philosohpical implications of the holocaust. Could you please send me
>information pertaining to this subject? Especially different authors
>points of view. Or tell me where I can search on the internet to down
>load information? Thank you.

Suggest that you check out our Tour of Jewish and World History.

Begin at http://www.JewishAmerica.com

All the best from JewishAmerica

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4/16/97
Jewish Prayer Services

>I am a college freshman in a class on the religions of America
>and I am going to do a report on Judaism I was wondering if you could
>e-mail me any ideas of where or how I can find out what happens in a
>typical Jewish service?

The best I was able to find was Judaism 101, at
http://user03.blue.aol.com/jewfaq/plain/index.htm

Look under Liturgy.

Unfortunately, it assumes that you are familiar with the names of the prayers.

Services consist basically of either praying or listening.

Listening is either to the Torah reading, the prayer leader's reading/singing, or to a sermon.

All the best from JewishAmerica

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4/17/97
Thoughtful Project

>I am needing information for a project that I am working on, I need the following:

>1.Role of the individual in achieving salvation or eternal reward?
>2.How much control does the individual have?
>3.Individual vs. group responsibility?
>4.Evolution of the faith over time? How does it deal with challenges such as science or secular events?
>5.Magic, miracles, elements of pure faith, mysticism, ascetics, etc.
>6.How do you, or Judaists in general, see or interpret Optimistic/pessimistic view of man and/or the future?

This is quite a thoughtful project.

You may find that a good number of your areas of interest are dealt with in our Tour of Jewish and World History. Enter at http://www.JewishAmerica.com

1. Role of the individual in achieving salvation or eternal reward?

Judaism does not have the concept that a person being damned from birth. As such, this aspect of salvation is not relevant in Judaism.

We do believe in an afterlife which will be eternal. Our lives in this world are viewed as a preparation for the next world.

2. How much control does the individual have?

A person is guaranteed by G-d to have as much control as is needed to be responsible for achieving his/her own fear (awareness) of G-d and whatever actions, feelings, and thoughts result from the fear/awareness of G-d or the lack of it. "Everything is in the Hands of Heaven except the fear of Heaven."

An essential aspect of the afterlife is that we will relate the reward we receive then with our accomplishments of this world. We will be eating the fruits of our own labor and this will make the eternal experience most satisfying.

Success in spiritual pursuits is up to us. Success in material pursuits is up to G-d.

3. Individual vs. group responsibility?

We believe that we are responsible for what we do and for what our fellow does, also.

4. Evolution of the faith over time? How does it deal with challenges such as science or secular events?

Judaism is very unique in this respect. The word 'faith' takes on an entirely different dimension.

Judaism is based on the tradition of the Forefathers and upon our experiences in the Exodus and Sinai, some 33 centuries ago.

It wasn't a case of a group of people coming and saying that they saw miracles. Rather, the entire nation them collectively. This was soon after recorded and the record was accepted as being unquestionably true.

Furthermore, the Jewish people did not have someone come and merely claim that G-d spoke to them and on the basis of a belief in this person the Jewish people followed his direction. Rather, the Jewish people collectively experienced G-d Himself speaking to Moses. An entire nation of over a million souls became witnesses to the truth of Moses and that he was a true prophet of G-d. This also was recorded and the record was accepted as being unquestionably true.

The principles of Judaism were transmitted from G-d to Moses. The entire nation studied these principles and this record together with Moses in the desert for the next 39 years. They were afterwards faithfully transmitted from generation to generation since then.

The principles are eternal and are not subject to evolution. They have always been relevant throughout the generations.

Relative externalities, such as (1) our understanding of the principles, the (2) manner in which the principles were recorded, and (3) the contexts in which the principles are applied to everyday life have been affected by the evolution of the history of mankind.

So, (1) earlier generations may have had a greater clarity of the principles but we have the benefit of hindsight, (2) the Oral Torah was eventually written and now you can learn Torah over the Internet, and (3) we eventually applied the principles to decide whether a person is permitted to drive a car on the Sabbath.

I am not aware of any contradiction between science and the Torah. Do you have anything specific in mind? Again, please check the Tour.

One can be a religious Jew and also have secular knowledge.

Life is one challenge after another. We are challenged by all types of people, secular people, religious people, family members, friends, others, etc. etc.

5. Magic, miracles, elements of pure faith, mysticism, ascetics, etc.

You will find scientists who say that in order for something to be real, one must be able to either see it, touch it, hear it, or smell it. To them, magic, miracles, elements of pure faith, mysticism, ascetics, etc. are bunk.

I'm no magician, miracle-worker, mystic, ascetic, etc. However, Mr. Scientist, if there was ever a person who lives on elements of pure faith, its YOU. How do you know that in order for something to be real, one must be able to either see it, touch it, hear it, or smell it?

I don't know about these topics. However, I do believe that there is more to reality than just whatever you can see, touch, hear, or smell.

I'd certainly like to see some evidence that proves scientifically that reality is limited to what one can sense. I guess I'm not a man of faith.

6. How do you, or Judaists in general, see or interpret Optimistic/pessimistic view of man and/or the future?

G-d is all-powerful and manages the world with total, albeit not obvious, control. He cares about us. He wants only the best for us. I can't see how pessimism for Mankind would fit within this framework.

All the best from JewishAmerica

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4/24/97
Defending Chancellor Schorsch

In response to an New York Times article sent to our Webmaster, he responds as follows:

In Defense Of Ismar Schorsch, Chancellor of the Jewish Theological Seminary

I read with great disbelief the article you mailed me from the New York Times entitled "Seminary Leader Calls for Dismantling of Israel's Chief Rabbinate"

I am not on Ismar’s mailing list and I have therefore not been provided his official announcement. I must therefore rely upon the New York Time’s article.

From experience, I have learned to be highly suspicious of anything that I see in the press. I must therefore assume that this piece is the product of creative and sensational journalism.

For instance, the article begins with the following statement: "The chancellor of the Jewish Theological Seminary called Wednesday for ‘dismantling’ Israel's chief rabbinate and ending donations to groups that oppose the recognition of non-Orthodox movements in Israel."

Consider the ‘dismantling’ of the rabbinate. The article concedes later that the Israeli Parliament voted to give Orthodox rabbis sole authority to conduct conversions in Israel. Now, it is my understanding that the Reform movement has been a staunch supporter and even a proponent of the democratic process. Both the rabbinate and its role are products of a democracy. This suggestion seems to be quite uncharacteristic of the Reform movement. Furthermore, the choice of the words, ‘dismantling of the rabbinate’ is quite inflammatory and could lead to violence by Jews against one another.

The suggestion to end donations to certain groups is equally uncharacteristic. The Reform has a long and outstanding history of promoting social justice. I see no association between this ideal and the suggestion to use monetary blackmail against groups which respectfully disagree with them.

The reference within the article to Rabin's grave was quite morbid, sensational, and irrelevant. The author appeared to be totally ignorant of the unanimous condemnation which every Orthodox movement gave to the tragic assassination. It is now about two centuries since the introduction of Reform’s radical changes to Jewish practice. Throughout this entire historical period, can you name one heretic that was executed by an Orthodox court?

Ignorance was further displayed by referring to the laws of capital self-defense as being a product of the Medieval period. They are Biblical. I suspect that the author merely sought to associate traditional Jewish law with this primitive historical time. The author is unfortunately ignorant of the fact that Jewish scholarship and literacy flourished throughout this period.

The article concludes with a statement that ‘welfare begs for a religious center for whom piety and sanity are not polar opposites.’ You certainly can find crackpots who appear to be pious. However, the author appears to use these unfortunate people to represent the religious center. Whoever wrote these words is simply out of touch with modern religious life in Israel.

I must therefore conclude that these statements are the product of a falsifier and/or a manipulator. Worse, they may be part of some hoax to incite divisiveness within the Jewish people.

Could they have really been issued by Ismar?

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5/1/97
Extra-Terrestrial Life In Judaism

>Hi, I am doing my confirmation speech on Judaism and its beliefs about
>Extra-Terrestrial life. I can't seem to find any info about the subject. I
>know the information must be somewhere but I am never able to get a straight
>answer about it. All I want to know is what the torah says about the
>existence of Extra-Terrestrial life. Do we? or Don't we?
>Thank you.

The focus of the Written Torah is to provide instructions for living for people on Earth. The Torah is very practical. It does not even openly discuss life after death, even though this is one of the Rambam's Thirteen Principles of faith.

The Torah does contain references to spiritual forms of life, such as Angels. Spirituality can not be seen, however its effects can be seen.

Regardless of whether there are physical forms of life out there or not, from the Oral Torah we know that the Torah was given only to us, on planet Earth.

Together with our responsibility to keeping the Torah, it is only we who will benefit from this privilege and this distinction.

Sorry, E.T.

All the best from JewishAmerica

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5/6/97
References For 'In Memory And In Hope

In your section "In Memory And In Hope", there is a table about the average
>of assimilation. What is it's Bibliographical reference?
>
>I think I saw the same article but it has two more columms of comparation,
>Orthodox and Hasidics, if this is the same article why didn't you add this two columms
>of parameter.

You are correct that the statistics of Orthodox and Hasidic communities were not listed. Thank G-d, these groups are hardly represented in this Crisis of the Vanishing American Jew. Unfortunately, they are currently in the minority. Our focus and our expected audience is the average American Jew.

The source of this study has already been provided elsewhere within Ask JewishAmerica.

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5/11/97
Relationship With G-d

>We are as holy as G-d, because we are one and the same.

>Were we not made in G-d's image ?
>I believe we are not humans seeking
>to have a spiritual experience with G-d, but that we ARE
>spiritual beings having a human experience

Do you mean that man contains a portion of G-d within him or that man IS G-d?

Do you have any source, is it based upon anything?

> Person responds. What follows next is JewishAmerica's response to it.

I feel that you have given this matter some thought.

I would like to encourage you to always keep thinking. Be ready to defend and explain your position. Be ready to honestly evaluate your position when you have new evidence or insight. Be ready change your position if you find a better one.

I would like to encourage you to think independently as much as it is possible and feasible. You don't need to adopt another person's opinion blindly. If you don't understand it, if it doesn't make sense, if it doesn't fit, drop it.

If we have a teaching from G-d Himself, I don't believe that it makes sense to apply this rule.

Using my best judgement, I have determined that G-d gave the Torah and that it contains His teachings. I therefore always press for a basis which is linked to something that is in the Torah. I would be most grateful if you would provide me a basis from within the Torah for what you wrote.

You wrote:

>We are all the same spiritual being but when we choose to come to earth
>for learning or teaching we manifest a physical form and lose the memory
>of what we really are, pure spirit.

This is an interesting idea. Again, I would love to see a basis for it.

I have a question for you. How does Hitler fit into this architecture?

You wrote:

>Most people believe there is a difference between G-d and themselves and
>that if they follow certain rules which they themselves made up, then
>when their soul is released they will be admitted to heaven or the
>reverse, hell. I don't think there is a Hell except that which we
>create in our own lives. Once we leave behind this earthly shell, we
>are again part of unbounded energy and love.

Do you believe in responsibility? Will the most pious person and the worst monster of a person share the same eternal fate? Is there any consequence to our actions?

Hell is very worrysome. As much as I'm frightened about burning in Hell, I'm more frightened about burning in Heaven.

I asked before whether you have any source, is it based upon anything? You responded:

>Try reading some Indian phylosophy or P. Yogananda, I'm sure there is
>lots of info on the internet. I'm studying Meditation with a wonderful
>teacher whose physical presence is complete serenity. I still love the
>Jewish traditions and will continue to enjoy the community. But a G-d
>which is a different being from me no longer fits.

I would like you to consider, perhaps, that you have within yourself a deep link to G-d himself, a part of G-d. G-d is not you. You are not G-d. Hitler was not G-d. Neither is the pious person, nor any teacher. I do hope that you enjoy the serenity and that you continue the thought process.

Please keep in touch.

All the best from JewishAmerica.

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5/11/97
What Is JewishAmerica?

>Is this an Orthodox, Conservative, Reform, Chasidic, or
>Reconstructionist page? What is your affiliation?

I shun labels. I am a Jewish person. I believe in the Torah and try to keep it.

Keeps me thinking and on my toes.

I study. Please let me know if you see anything that you disagree with and why. Be my teacher, too.

JewishAmerica is not owned or bound to any organization.

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6/3/97
Cain's Mark

>After Cain killed his brother Abel, G-d marked him so that others would
>know his shame when he went out and met others. If Adam and Eve and
>their children were the first people, who were these others and where
>did they come from??

A very interesting question.

The Torah quotes Able as saying, "All that will find me will kill me."

Our commentators explain that the first murder caused Able to loose the 'aura' which humans have that makes most animals fearful of them.

We have a lot of squirrels in my area. Try to come near one.

Without the ‘aura’, a person is breakfast for any wild beast. With it, we have a good chance of surviving in the jungle, unless they are super hungry.

So, the ‘others’ were not people.

Also, Able and his descendants did not live in isolation. Seth was born to Adam and Eve when they were 130. The Torah delineates his descendants.

Today we do not have any descendants from Able, as Noach came from Seth.

All the best from JewishAmerica

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6/3/97
Bar Mitzvah

>My son (B"H) will be a bar mitzvah this September. His torah portion is
>Ki Taztei. Is there any information available for this? He will also be
>doing a short "sermonette"; either on his portion or something else that
>he wants. If there is anything that he can cull from your information,
>it would be appreciated!

We do not have any material yet for this parsha. ShemaYisrael does. Many other fine sites have them, also.

Visit their parsha section.

They have archives on line for much of the material. Their e-mail address for parsha material is parsha@shemayisrael.co.il

All the best from JewishAmerica.

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6/3/97
Who Was Michal

>My wife and have recently had a daughter and named her Michal.
>I was wondering who michal is in the bible and what her character was like

Michal was a true heroine and a loyal wife to her husband, David.

Her father was our first King, Shaul, who had mistakenly believed that David was against the Kingdom. Shaul sent soldiers to arrest David. Michal risked death in order to save her husband from being handed over. See Samuel I, Chapter 19.

David eventually became our second king.

Michal placed great stress on the dignity of royalty. (Samuel II, Chapter 6)

Michal was exceptionally beautiful (Medrash).

As her father was our first King, she and her sisters were our first princess. Your Michal is a first princess, also.

Mazal Tov and All The Best From JewishAmerica

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6/7/97
The Name 'G-d'

>I visited your sight and as I was reading I kept noticing when it refered
>to " G-d , it was writing G-D. Could you explain to me why it was
>writing this way. I would really like to understand why.

We are accustomed to do this out of respect for the name of G-d.

We do not talk about G-d or reference Him on a first name basis.

A person's name signifies his/her essence. G-d provided us with a name that we can relate with, even though we believe that a human can not relate to His essence as it actually is.

We frequently refer to G-d as Hashem, or The Name.

Hopefully, by respecting His name we will be more inclined to respect His wishes.

All the best from JewishAmerica

6/12/97
Breaking The Glass

>What is the significance of the breaking of the glass in a Jewish wedding ceremony?

We break a glass at the end of the ceremony to commerate the destruction of the Temple.

A Jewish wedding is not merely a personal celebration. It is the beginning of two people contributing to the continuity and history of the Jewish people. It is most appropriate at this time to help the bride and groom experience the context and significance of the ceremony within that of Jewish destiny.

As happy as this Jewish celebration can be, it is overshadowed by the destruction of the Temple and our not being worthy yet of its restoration, which is both a personal and a national loss.

All the best from JewishAmerica.

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6/19/97
What Is Tana D'Bei Eliyahu

>Can you tell me anything about the book, "Tana D'Bei Eliyahu?"

This work is among the writings of the period between the recording of the Mishna, Year 219 CE and the Talmud, Year 500 CE.

Its author is Rav Anan and contains a record of teachings that were revealed to him during his encounters with Elijah The Prophet.

There is no record of there being a specific process by which the book was given over. We just have it with its tradition of the author and source.

The book is of Aggadic nature, containing morals, insights, and illustrative stories.

All the best from JewishAmerica

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6/19/97
Am I Considered Jewish?

>I recently returned from Israel where I was able to attend a lecture by
>a Traditional Rabbi. Among other things, he talked about the
>Conservative-Orthodox-Reform controversy concerning conversions.

>If I understood him right, he had no problem with any conversion
>IF it was halachic. That is, the converts went to the Mikvah and for men, a Bris.
>I hope I heard him right and am not confused. His problem was with the
>Reform movement that didn't require those two requirements and with the
>Conservatives who required them but supported the reform movement,
>which was hypocritical.

>The Conservative rabbi I studied under required me to have a Bris
>and go to the Mikvah. He also grilled me as to why I wanted to become
>Jewish and if I would observe the Mitzvot. Looking back, I think he wanted
>to see if I had a willing heart and would I go and study in the spirit of Hillel.

>My question: Do you consider me Jewish? Why or why not? If not,
>what must I do to be recognized as such.

>- Aaron

Dear Aaron,

I would like to help you find the answer, which I sincerely believe is within you.

Please allow me to ask this question: Why do you need me to consider you Jewish?

I have no synagogue so I can’t arrange for you to get called up to the Torah. (I have my hands full getting my own turn). My children are not yet ready for marriage. We can be close friends whether you are Jewish or not.

You have sufficient documentation to claim to be a Jew in hundreds of synagogues. Hundreds of thousands of Jews already consider you Jewish. Tragically, to millions of fully assimilated Jews, it doesn’t even matter whether you are actually a Jew or not and you can easily find among them a nice Jewish girl to settle down with. (Aaron, I don’t know if you are already married or not. If you are, pardon me, Aaron’s wife.)

You may be able to see the answer to your question by answering another question: Why did you want to become a Jew in the first place.

If your reason was social, then you’re pretty much there, Aaron. If, however, you sought truth, you wanted to be part of the destiny of the Jewish people, cost whatever it may, and you therefore want to be absolutely sure that you have made the connection, then Aaron, you probably know the real answer to your quest.

There is a defined process for becoming a Jew. The process has been preserved for well over thirty-three centuries. The process is documented in our Written and Oral Torah. Fairly recently there have been groups which decided to make changes to the process, based on philosophy and popular thought. When introduced, these innovations were opposed by the majority of Torah scholars. A growing number of people today are not convinced that these changes are consistent with the Written and Oral Torah.

Aaron, just like there is a defined process for becoming an American citizen, there is also a defined process for becoming a Jew.

You listed two of the steps in becoming a Jew, circumcision and ritual immersion. Perhaps you have heard of the third, which is to unconditionally commit yourself to study and keep every aspect of the Oral and Written Torah. It’s the most difficult one.

I’m sure that prior to validating your status the Traditional Rabbi you mentioned would need to know the degree of your accepting this commitment.

It is very paradoxical for a Torah knowledgeable and practicing Rabbi to accept carte blanche a conversion process which was performed by a person who himself/herself is not committed to practice the Torah or who may not expect his/her congregation to practice the Oral and Written Torah. If the congregation of a synagogue is not expected to keep the Torah in the way that it has been for the past thirty-three centuries, why should a rabbi expect a convert to do so? This reasoning puts the non-Traditional conversion process under question.

Furthermore, many non-Traditional rabbis are not versed in the Talmud, the basis of our Oral Torah. Unfortunately, they are graduates of schools which do not recognize the relevance of the Talmud, so they do not study it. If a rabbi is not knowledgeable in the Oral Torah, how can he/she certify that a conversion was performed according to it? How can a Traditional rabbi know whether the converting rabbi had sufficient background to perform the conversion according to the tradition? This is another problem with the non-Traditional process.

Aaron, I wish I could answer your question without raising other questions. I can only suggest that you consult a Torah knowledgeable and practicing Rabbi to ascertain your status.

All the best from JewishAmerica.

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6/22/97
Schindler's Grave Rocks

>I wanted to know the symbol of the people
>putting rocks on the grave of Oscar Schindler
>at the end of the movie, ""Schindler's List""

It is an honor for a deceased person when the grave is visited. The stones show that people were there.

All the best from JewishAmerica.

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6/22/97
Moses' Basket

>Can someone please tell me why Moses' mother put him in a basket?
>What or whom was she hiding him from?

Exodus Chapter One relates the attempt of Pharoah to exterminate the Jewish people. In 1:22 he decrees that all male babies need to be thrown into the river.

Moses' mother felt that he would have a better chance if she put him in a basket before Pharoah's henchmen discovered the baby and put him in the river without a basket.

She proved to be right.

All the best from JewishAmerica

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6/22/97
The Torah And Dating

>I have an 18-year old daughter, and we are discussing relationships.
>The American culture emphasizes dating for guys and girls to interact
>with each other with many times damaging results.

>How does does the Torah and Mishna address this issue?

>Especially what guidance does it provide if they want to develop
>a more committed relationship to each other but are not ready for marriage?

>Thanks!

This is a tough one! I know what you are up against.

I'd like to help. I don't know the extent to which the teachings of the Torah and Mishna were emphasized in your home and how much they mean to your daughter at this time. If minimal, then it would be a lot to expect from your daughter to heed guidelines which seem contrary to what she wants now, even though they are best for her in the long run. It may turn her further away from a source of strength and knowledge which she will need all the more as she gets older.

At this time I'd like to suggest that you think about your daughter's social environment and how your daughter thinks about herself.

What type of friends does she have? Is she under pressure from them? You may need to consider a change, even though it may mean her going away from the home. I strongly recommend a program like that offerred by Aish Hatorah in Israel.

They have an American site at http://www.thewall.org

Mailbox address is questions@thewall.org

Tell Rabbi Packouz 'Hello' from me.

Does she have a strong personality? Can she say no? The ability to say no, especially in this situation, may be affected with the degree to which she feels a sense of pride, dignity, and self respect. You should think about building this up and helping her relate these positive inner strengths to social situations.

How strong is her sense of responsibility? Can you use it in your favor, using it as a resource for her to obtain strength from within herself.

There are all types of Americans and American cultures. It appears that your daughter is being exposed to a liberal form. You should discuss with her the sense it makes to blindly believe and follow everything you see on the TV, in the magazines, etc.

Your daughter is a Daughter of Israel. She needs to build within herself and adopt for herself a perspective that will bring her to the greatness that she is destined for.

It's hard for every budding teeen-age girl to do this on their own, in isolation, so I again recommend that you look into Aish Hatorah or a similar program.

All the best from JewishAmerica.

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6/28/97
Bible Codes And The Future

>Can you tell me what your thoughts on it using Bible Codes to predict the future?

I don't believe that it is appropriate for most ANYONE to use the codes to attempt to predict the future.

I don't feel qualified to describe the person for whom it would be appropriate, if there is anybody in our generation, at all.

By and large, the attempts to predict the future are a waste of time and they are downright dangerous.

I believe that is is helpful to use the codes to CONFIRM the truth of the Torah by finding within it that which we already know to be true or that which has already happened.

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