Ask JewishAmerica Archives
1998 - Volume 21

2/7/98
Wearing A Yarmulka

>My 9 yr. old son asked me why Jewish men wear a kipa/yarmulkah?

Excellent question.

I've been told that the word, 'Yarmulka' comes from the Hebrew words, 'Yorai Me'Eloka', which means a person who fears G-d. (2/15/98: See NOTE, below.)

Jewish men have the custom to wear something on their heads as an expression of our belief that there is a G-d above us.

Many wear a yarmulka all the time. Some only wear a yarmulka when they pray or enter a synagogue.

The custom of most Ashkenazic men is to wear a yarmulka all the time.

The word, 'kipa' means a dome.

Yarmulka has its origins in the Yiddish language. I believe that kipa has its origins in modern Hebrew.

I wear a kipa/yarmulka. I have no problem with either term, as long as they remain in Yiddish/Hebrew. However, I'd rather not be described as a person who wears a dome.

All the best from JewishAmerica.

NOTE We thank Mr. Boris Schein who provided the following information:

Although the word is Yiddish, it has been adopted from Slavic languages ("yermOlka" in Russian, "yarmUlka" in Ukrainian and Polish). The word is used not by the Jews only, but it always denotes a small cap. Accordinbg to the most complete ruyssian etymological dictionary of Max Vasmer, the word was adopted by the Slavs from the Turkish languages, originally it means a cap that protected your hair from the rain. In Turkish "yagmurluk" means "cover from rain" ("yagmur" is "rain"). In some Turkish languages the word is pronounced as "yamgurluk" -- with a very soft "g". Many Russians believe -- erroneously -- that the word was formed from the Russian name "Yermolay" (Yeremiyahu).

The original question was: 'Why do Jewish men wear a kipa/yarmlkah?"

Jewish men have the custom to wear something on their heads as an expression of our belief that there is a G-d above us.

I doubt that our historical journey through the Ukrain and Poland would have given the 'Yarmulka' enough energy to survive into the twentieth century. For this reason, I don't see a need to completely dissociate the words, 'Yorai Me'Eloka' from little 'Yarmulka' Given the deeply religious nature of Eastern European Jewry, it is quite conceiveable that 'Yorai Me'Eloka' provided them with a rationale for adopting the Slavic Yarmulka into the Yiddish language.

2/7/98
Touring Eastern Europe

>We are interested in taking a tour of Eastern Europe, particularly places
>and sites related to the Holocaust. We wonder if you could give us a
>clue about where to find information on such tours.

We have a Jewish travel agency in Lakewood called Travel Plaza. I called them up and they told me that they make arrangements for escorted tours of Eastern Europe.

Call Gitel or Shani at (732) 367-8500 during business hours and ask them about their escorted tours.

Please let me know how things went.

All the best from JewishAmerica.

2/8/98
Forgiveness

>I am in a confirmation class at Temple Emanu-El in
>Dallas, Texas. In order to be confirmed we must submit a confirmation
>project. My topic is forgiveness. My question is: under what conditions are
>we as Jews obligated to forgive? What if there has been no apology? Must
>we still forgive? If so, how?
>Thank you so much.

Mazal Tov!

You ask about an obligation to forgive.

Let me answer your question with some questions.

Can a person afford to refuse someone who sincerely seeks forgiveness and then later ask G-d for forgiveness?

Let's say you forgive someone who doesn't apolgize. So he/she has no sin. OK. Now, is this person now a better person?

What does it cost you to forgive someone and what do you get out of forgiving someone? What are the advantages? What are the disadvantages?

A general observation. We have a deeply serious prayer which we recite on the eve of Yom Kippur. It's called T'filas Zaka. In it we cry out to G-d for forgiveness. It contains a very interesting section in which we voluntarily proclaim forgiveness for anyone who has ever wronged us EXCEPT those who did bad with an express intent to later request forgiveness.

It may be very rewarding if you discussed the questions I sent you with your parents and teachers.

Hope this helps.

All the best from JewishAmerica.

2/14/98
Becoming A Mohel

>I recently celebrated the b'ris of my first son. In this time of happiness
>for my entire family, my wife and I were deeply moved by the service that the
>mohel performed. My questions are how does one become a mohel? Where is the
>training done? Although I am neither a rabbi nor a cantor, I am  interested in
>becoming a mohel. How do I go about this? Thank you for your help.

I spoke to a Mohel and to someone who runs adult education programs in your area.

The Mohel, Rabbi Moses of Lakewood, told me that while you can get a background through study, there are no intern programs in this country. The only programs that he knows of are in London and in Israel. So, you can learn about it but you can't have any practice on what you've learned unless you enroll in a program overseas.

I then spoke to Rabbi Ezriel Munk. He has an adult study group in your area. He was interested to hear that you  want to learn about Milah. Do give him a call at (732) 363-7558. Please let me know what you decide.

All the best from JewishAmerica.

2/14/98
Jewish Knights

>I'm informally studying Jews in the middle ages, and I was struck by
>something written on the page on "Jews and the Medieval Church". It says:
>    "Curiously, a handful of Jews make it to knighthood."
>I'm just wondering if you have any references for this. Who are the
>knights? For what were they knighted? What kind of ceremony did they have?
>
>If you could send me references or any further information on this, I'd
>greatly appreciate it.

The Talmudic commentary Tosfos was written in the Medieval period. In several places it references the opinions of the 'Sire of Couchy.'

You will find a bit more about our knights in Rabbi Berel Wein's series on Jewish History. They are both informative and enjoyable. They are all on cassette tapes.

You can get them from Shaar Communications, (800) 499-9346, Fax (914) 352-3433.

All the best from JewishAmerica.

2/14/98
Conservative Gays

>I just have a question about gays and Judisam. What are your thoughts
>and can a person be a conservative Jew and gay?

I always recommend that we base our behavior on that which is stated in the Written and Oral Torahs.

The Torah is clear about gay behavior. It says no.

It's fascinating that the Torah prohibits gay behavior in two ways. It prohibits a male from having intimate conduct with another male. It also prohibits a person from having intimate conduct with his father.

I've heard Rabbi Noach Weinberg explain this as follows.

G-d gives us all their unique set of talents, temperments, and inclinations. Some people are more inclined to get angry, others are more inclined to get depressed, others are more inclined towards sexual behavior, be it hetrosexual, homosexual, or both.

We all are charged to get control of ourselves and to harness our talents to manage our behavior to the Torah's standards.

Everyone has their own set of challenges.

Most people don't need to hear the Torah tell them to stay away from their father.

G-d realizes that some people will struggle with homosexuality. The Torah is concerned about them and it therefore guides them away from their father. Hopefully, this will provide them with a starting point so that they can work their way out of homosexuality altogether.

Regarding your second question, I am not familiar with the conservative movement and their policies.

All the best from JewishAmerica.

2/22/98
Love Your Neighbor

>I have to write a Dvar Torah for my upcoming Bat-Mitzvah on a
>particular subject: "Love your neighbor as you love yourself". I was
>wondering if you know of any good sources of info for this topic,
>perhaps on the Net.

Mazal Tov.

Off-hand I don't know of any. Here's something from JewishAmerica.

This is a very vast and deep concept. Unfortunately I can not give enough time to do it justice.

Perhaps I can help by analyzing this statement and posing a few questions. It may be enlightening to discuss them with your dear parents and teachers. The Torah provides us with instructions for living. With some help, you may be able to find some answers in it.

"Love your neighbor (your fellow) as yourself."

What does it mean to love something?

Do you love ice cream? What is there about it that you love? Do you really love the ice cream, or do you love the feeling that the the ice cream makes inside you? Perhaps it’s something else? After eating your fill of ice cream, would you feel bad if someone threw the left-over ice cream into the garbage?

Is there a difference between loving a thing and loving a person? If yes, what is it?

Are there different types of love? We have parent-child love, husband-wife love, boy-girl love, me-ice cream love. Are they all basically the same? Maybe some are the same and some are not?

You may find the word "Love" scribbled by someone on a wall, you may find it on a box of cerial, you may hear it on TV. Is the Torah referring to this type of love?

"Love your neighbor (your fellow) as yourself."

This appears to be a commandment to love another person. What if this fellow does evil? This much I will share with you from the Oral Torah. The Torah expects us to keep good company and this is implicit in the verse. We are not commanded to love a person who does evil. We must choose our friends carefully.

"Love your neighbor (your fellow) as yourself."

This implies a commandment to love oneself. What does this mean? Is this the same as being selfish?

Do you know what a virtue is?

All the best from JewishAmerica

3/4/98
Brachot - Blessings

>Hi, I am helping my son with a project entitled "Brachot" (Blessings).
>We are looking for information on:
>Why do we say Brachot?
>The 3 types of Brachot.

The beginning of the typical Bracha (singular for Brachot) is popularly translated as follows:

Blessed ('Baruch') art Thou Oh G-d, Our L-ord King of the World, who ..

This sounds like we are blessing G-d, that we are able to bless G-d.

Rav Chaim Voloszen teaches us that the Hebrew word 'Baruch' means an increase. Our blessing is actually a prayer to G-d that He provide more of that which we are making the blessing for.

In making a blessing, we acknowledge that G-d is the source. In making a blessing, we pray that G-d should continue to provide.

There are three classes of blessings.

One is for things that provide physical needs and pleasure. We therefore make a blessing when we eat foods, drink liquids, and smell fragrances.

A second type of blessing is for the spiritual benefits of observing Judaic commandments. We therefore make a blessing prior to entering the Sukkah and reading the Megilla.

A third type of blessing is for thanksgiving, for that which G-d gave us.

All the best from JewishAmerica.

3/4/98
A Religion Or A Nationality

>I was born in america of one parent who is of Rusian Jewish anscestory,
>Please tell me what is a Jew/Jewish? Is it a religion or is it a
>nationality? Is some one born in Russia of parents who are Jewish a
>Russian of the Jewish faith or a Jew who was born in Russia?
>What is Jewish? Is it a religon or is it a nationality?

>Explain:
>He looks irish
>He looks italian
>He looks german
>He looks jewish

According to our tradition, a person is Jewish if he/she had a Jewish mother or if he/she converted to Judaism in the manner that the Torah prescribes.

Judaism is a religion.

There is a difference between being Jewish and acting in a Jewish manner.

A person can be Jewish even though he/she does not comply with religious guidelines. Thus, while the people who worshipped the Golden Calf were condemned, they were still Jews.

To a large degree, a person can live in accordance with Jewish behavior and still not be Jewish.

While we have been called a nation, the Jewish people are not a nation in the political sense. Thus, one can be Jewish and a loyal American citizen at the same time.

A Jewish American is also an American Jew, just like a female American is also an American female.

A large number of Jewish people from Eastern Europe immigrated during the early part of this century. They looked like Eastern Europeans. Some people associated this appearance with the Jewish people.

I hope this answers your questions.

All the best from JewishAmerica.

3/4/98
Reintroduction To Judaism

>I grew up Jewish (Orthodox) my husband is not. Both my boys had a
>Bris. I have conflicts with my religion. Not understanding if it was
>emotional attachment or I am just not sure but I do feel something. I
>want my boys to have a Bar Mitzvah but I feel I need to reintroduce
>myself to the religion so I won't be a hypocrate.

A Bar Mitzva celebration will be a very special and meaningful experience for your sons. Its impression will last a lifetime. Children are very sensitive to inconsistencies.

In planning ahead for your simcha, you show wisdom by considering these aspects. You will do both them and yourself well by beginning to increase your Jewish awareness and even Jewish practice at this time.

I recommend that you look into Discovery Seminars to meet your needs. They are well attended and enjoyed by many people our age. You can find more information at: http://www.discoveryseminar.org/cgibin/var/aishdisc/index.html

In addition, I may be able to provide you with a resource for a study group or partner, if you wish. Where do you live?

All the best from JewishAmerica.

3/8/98
The Jewish Response

>Could you please direct me to information about the
>Jewish response to the Christian interpretation of Isiah 53?

I have two pages with references to sites and material that provide responses to missionary claims.

http://www.jewishamerica.com/addition.htm
http://www.jewishamerica.com/freeinfo.htm

Isiah is a Jewish book. I can't understand how missionaries can get away with taking a Jewish book, independently make an interpretation to match their theology, and then use the book to lure Jews away from Judaism.

All the best from JewishAmerica

3/8/98
An Old Earth

According to a data analysis found in Dr. Jeffrey Satinover's book, "Cracking the Bible Code", there is a finding in the Torah that the universe is 15.3 billion years old. If true, this makes evolution seem all the more likely. too. By the way, he cites many Kabbalalistic sources in his research.

There is a lot of hype about the codes.

Mainstream Jewish scholars view the codes as a means that G-d provided to support the Jewish faith.

For example, we believe that the Torah was written by G-d and not by a human being. The codes support this belief because the more we discover in the codes, the more we recognize the complexity and interrelationship of the words in the Torah. In turn, this makes it more unlikely that a human being could have written it.

From the perspective that the codes were provided to support the Jewish faith, it is a misuse when they are used to detract from the Jewish faith.

Evolution can be presented in a manner which is contradictory to the Jewish faith.

If one says that the world evolved from random events then one is saying that G-d did not create the world.

It is absurd to propose that G-d wrote the Torah which says that He created the world, that He provided codes that support the faith that He wrote the Torah, and that there are legitimate codes which teach that G-d did not create the world.

Conventional Jewish thought does not support the theory that any and every code is legitimate.

What if I tell you that I just generated a meaningful sentence from the Torah codes and that it told me that there is a bananna growing out of your ear? Are you going to run for a mirror?

Sorry, but I'm not going to put any weight on Dr. Satinover's code until I have proof that G-d spoke to Dr. Satinover and told him that his code is legitimate.

Also, I don't see much of a connection between a proposed age of 15.3 billion years and evolution, if evolution implies creation by random events.

Consider this experiment. Take your computer apart and put it inside a trash can. Shake it 15.3 billion years. How much faith do you put into a theory that at least one time during this period, the parts will fall in place and the computer will work?

Torah says that G-d created the world in six days. Science says that it is several billion years-old. Maybe science is wrong (again) and the world is only around six-thousand years-old. Maybe science is correct and so is the Torah. Maybe the six days of creation are relative to another time-frame? What's wrong with saying that 15.3 billion or trillion years of events occurred during the six days of creation? Can anyone prove that this is true? Can anyone prove otherwise?

I've looked a little bit at Kabala in its original language. In all respect, it's very unreadable.

Dr. Satinover's Kabbalistic references does not make him a Kabalist. With all due respect, I can't take seriously his Kabalistic interpretations  until I have proof that he glows in the dark.

All the best from JewishAmerica.

3/9/98
Strange Spellings

In the Book of Esther Chapter 9 part 10, I have noticed that there are three Hebrew letters that are very much smaller than the rest in the section listing Haman's 10 sons. What is the significant of this? The letters happen to add up to 707 according to the values of hebrew letters.

There are many letters in the Torah that by tradition are either enlarged or reduced. We don't have a clear tradition for most of them, including the letters that you pointed out.

These three letters are 'Taf' 'Shin' 'Zayin'. The year 1947 is popularly referenced by these three letters. (1998 is 'Taf' 'Shin' 'Noon' 'Ches')

Some lecturers have noted the coincidence between the hanging of the ten sons of Haman, the year 1947, and the Nurenburg trial, when ten Nazis were sentenced to death. Just prior to being hung, the tenth Nazi shouted out something like, "Purim Shpiel (play) 1947."

All the best from JewishAmerica

3/10/98
What Does G-d Require?

>According to the Torah, what does it say about what G-d requires of us?
>I apologize that it is such a general question, yet I would really like to know the
>answer. Thank you.

We introduce this in several places within our Tour of Jewish and World History, which has also become a tour of Judaism.

The tour begins at http://www.jewishamerica.com/TimeLine/index.htm

We have a page entitled The Seven Commandments Of Noah at http://www.jewishamerica.com/TimeLine/sevencmd.htm This page contains the following:

Shortly after The Great Flood, G-d directed Mankind to observe the following seven commandments.

• Idolatry - Monotheism.
• Adultery.
• Murder.
• Blasphemy, not to curse G-d.
• Not to eat meat that came from an animal while it was still alive.
• Theft.
• Maintain courts to enforce these laws.

During the Giving Of The Torah, some eight-hundred years after Noah, the Jewish people will be charged to observe 613 commandments. The Seven Commandments will be re-established at that time."

This gives you a very broad overview.

Note that while it is noteworthy for a Jew to observe even one commandment, it is not sufficient for a Jew to observe the Seven Commandments and disregard the other 606.

Together with the Written Torah, G-d provided an Oral Torah which defines the commandments of the Written Torah. For instance, theft is forbidden. How is theft defined? Are you a transgresser if you rob a person of some sleep? Is there a monetary limit to theft? What about if you enter a restaurant with no intention to purchase and you take a toothpick? Is this theft?

Obviously, intensive study is required to observe that which the Torah expects of mankind. One who sincerely desires to observe that which G-d commanded can not afford to define the commandments on his/her own.

While this seems challenging, we live with the faith that G-d is compassionate and wants only the best for us. He will favor a person who sincerely strives to be fully observant even though he/her has not yet obtained a full degree of compliance.

All the best from JewishAmerica

3/11/98
Jewish Identity

>How were Manasseh and Ephraim Jewish?
>And if there isn't a simple reply, just tell me.
>It seems that the parental determinant of "Who is a Jew" has changed at
>least once during our history.

The question assumes that Manasseh and Ephraim were Jewish in the same sense that we use the term Jewish today.

It assumes that their mother was not Jewish.

Finally, it assumes that their identity has relevance to the controversy which rages today regarding Jewish identity from patrimonial descent.

We come from Abraham and Sarah. Was Sara's mother 'Jewish'? Was her father? Were Abraham's parents 'Jewish'? No.

From our traditional perspective, the point in history from which our status as Jews as we know today began for certain was at the Giving of the Torah, over thirty-three centuries ago.

Based on findings from traditional Jewish sources, our Torah scholars have determined that matrimonial descent has always been the sole family factor for Jewish identity since the Giving of the Torah.

The status of our ancestors prior to the Torah is unclear and is of no relevance to Torah practice today.

While their status is unclear, we know for certain that all of the laws of the Torah as they apply to Jews today were not binding upon our pre-Torah ancestors. Case in point is Jacob, who married two sisters.

Therefore, we can't assume that Manasseh and Ephraim were Jewish in the same sense that we use the term Jewish today.

The Written Torah says that Manasseh and Ephraim's mother was Oshas and she was the daugher of Poti-Phera.

We have no basis to assume that she was not Jewish. It is much easier to accept that she converted to Joseph's religion than to say that Joseph married a Gentile.

There are Medrashic sources who state that Osnas was Dina's natural daughter and she was later adopted by Poti-Phera. This would make Osnas Jewish by matrilineal descent, if the term 'Jewish' meant the same then as it did after the Torah was given.

In summary, it is not clear whether the parental determinant of "Who is a Jew" has changed once during our history. If it did, this change occurred over thirty-three centuries ago. Our best Talmudic researchers have determined that this standard has been maintained ever since.

All the best from JewishAmerica

3/13/98
Patrimonial Descent

The following was taken from Compuserve's Jewish Forum

Steve made a statement about patrimonial descent and someone asked him: "What are you basing this on?"

This is his response:

>The inheritance of Judaism in the maternal line does not exclude the
>children of a father from becoming Jews. OTOH, there is not equivalent
>inheritance concept in other religions since they are generally not
>"peoples." This is not exactly correct for Islam that has a concept of the
>Muslim community, but even there ones peoplehood and reliigon are seprate.
>
>So a Jewish father who wishes to raise his children as Jews is entirely within Halacha.

I responded with the following:

Steve may be correct within his own theology.

We can discuss his question within a common framework or we can agree that we do not have a common framework.

I am able to discuss "the inheritance of Judaism" within the framework of Traditional Judaism.

When we ask question of identity, practice, or values within Traditional Judaism, we are actually asking what Moses said about this, some thirty-three centuries ago. Since Moses taught that which G-d told him, in effect, this becomes a question of what G-d said to Moses.

Nobody is around today who heard what Moses said. However, we have a large body of written knowledge that reflects his teachings and this knowledge has served us well for many centuries.

You asked Steve, "What are you basing this on?"

Steve did not respond with any citations from this knowledge base. It therefore appears that he is responding from a different framework.

It appears that he is stating his personal opinion. Since I am not Steve and have no access to his opinions, I think that it is best to say that we do not share a common framework.

Steve concludes: "So a Jewish father who wishes to raise his children as Jews is entirely within Halacha."

Without a basis within Traditional Jewish sources, I would state his conclusion as follows: "So a Jewish father who wishes to raise his children as Jews is entirely within [the framework of] Halacha [that I have defined]."

Perhaps Steve is basing his statement on someone else's opinion. In this case, I would state his conclusion in a way that refers to that person.

Many theologies are based on the opinions of people. Traditional Judaism is based on the teachings of Moses that he received from G-d.

A problem with people-based theologies is that they easily lead to communal fragmentation. Also, they effectively die with the person. Finally, they are particularly difficult to be taken up by the next generation, as children also have the right to form their own opinions.

These are some of the reasons why I have a problem with statements that are made about Judaism but are not based on Traditional Jewish sources.

3/15/98
Is Intermarriage A Holocaust?

(Note: this message was posted in response to our page entitled In Memory And In Hope)

>It breaks my heart when I see other Jews comparing intermarriage to the Holocaust.
>The Holocaust was about the slaughter of millions of Jews simply because they were
>what the Nazis defined as "Jews". No Nazi cared how many times you went to synagogue.
>Their only care was whether 1 of your 4 grandparents was of "jewish blood."
>
>Intermarriage is the result of one person loving another person and wanting
>to share their lives with each other. Why do you look at this like a "silent holocaust?"

>I refuse to live my life by what a census tells me?

I view both as great tragedies of immense proportion.

The Nazis perpetrated a physical Holocaust. The descendents of their victims are lost to the Jewish people. The victims themselves lost their lives as we know life in this world.

From the perspective of traditional Judaism, anyone who is killed because he/she is a Jew is provided with the afterlife of a martyr. We certainly do not wish any type of death this upon anyone. We wish upon people that they earn their afterlife by the way they live, not by the way they die. Nevertheless and after the fact, their eternal reward is somewhat of a consolation to us now, their survivors. G-d certainly makes it a great consolation to the unfortunate victims. We are taught that we will see their full consolation when we pass on to the next world.

The participants in an intermarriage maintain their physical existence. They certainly can have descendents. Their children may or may not be Jewish, depending on the parent.

We live within a wonderful culture. I'm sure that you will agree that it is very dominant and it deeply affects how we behave. Our culture is not intended, nor is it designed, to promote Jewish values and identity. Life experience tells me that over time, Jewish identity will most probably decline in the descendents of intermarried families, to the point that it will cease altogether.

I would be most grateful if you could provide me with evidence to the contrary. Until shown otherwise, I feel compelled to view intermarriage as the loss of a potentially great number to the Jewish people. I refer to this loss as a "silent holocaust."

You may take exception to the association with the Nazi Holocaust. Nevertheless, both are great tragedies to the Jewish people.

I don't see the relevance of the infamous Nazi criteria for killing Jews.

Neither do I deny that people who intermarry are experiencing love. Nevertheless, I can not accept the use of this love as a rationale for intermarriage. Like any emotion, love must be recognized and either managed or channeled towards a positive goal.

All the best from JewishAmerica.

3/16/98
The Bat Mitzvah

>I am doing a research paper on the coming of age of women and I am doing
>a section of it on the coming of age of Jewish women. I was wondering
>if you had any information on the history if the Bat Mitzvah and the
>purpose of it in a woman's life. Thank you for your time.

I can address this from within the framework of traditional Jewish sources.

The Jewish people received the Torah some thirty-three centuries ago. The Torah contains instructions for living for all of Mankind. It delinates behaviors, attitudes, and values within which G-d expects us to operate.

It is fair to expect of people to conform to a behavior set only if they are capable of assuming responsibility. Age is one of many factors that suggest the capability of assuming responsibility.

For a woman, the Torah defines the age of twelve as the time when she is considered sufficiently capable to assume the responsibility of keeping the Torah.

In Hebrew, a Torah commandment is called a Mitzvah. Bas (Bat with Sefardic pronounciation) is the Hebrew word for daughter. Thus, a twelve year-old Jewish woman is called a Bas (Bat) Mitzvah.

We consider it a great privilege to be commanded by G-d to do something. It has recently become a custom within some circles to celebrate the attainment of this age of responsibility by making a party.

Especially today, anything we can do to encourage a girl's loyalty to the Torah is a really great thing.

All the best from JewishAmerica.

3/23/98
Copy Of The Torah

>I was not brought up in a religious family due to my grandfather's
>rejection of the existence of G-d (due to the Holocaust).
>But, I am interested in what the Torah has to offer, and I feel that it is
>my responsibility as a Jew to at least read it and decide for myself what to believe.
>Could you tell me where I may find a copy of the Torah on the Internet?

Thank you for your inquiry.

I applaud your wisdom and I do encourage you to check the Torah out.

There are a number of sites, including JewishAmerica, that have a series on the weekly Torah portion. I believe that you will get more of an appreciation and flavor for the Torah by studying it from the vantage point of an experienced Torah student or scholar than by trying to figure it out on your own.

Unfortunately, the on-line translations don't do the Torah justice.

I believe that it's fair to say that the Torah was not designed to be studied or appreciated via Microsoft Explorer 4.01.

JewishAmerica has a great page for study links at

http://www.jewishamerica.com/addition.htm

We also have a link to Aish HaTorah's Learning Mailing Lists at

http://www.aish.edu/learning/maillists/lists.htm

I've done some thinking and have come to the conclusion that it's pretty difficult to give the Torah a fair chance if you're doing it on your own and in isolation. I strongly encourage you to attend one or more Discovery Seminars where you will meet other people like yourself who want to know what the Torah is all about. They are at http://www.discoveryseminar.org/cgibin/var/aishdisc/index.html

Another option is to enroll in an evening study class. Most are low or no cost. I may be able to make a recommendation if you tell me where you live.

All the best from JewishAmerica.

3/26/98
Whereabouts Of The Torah

>I would appreciate very much if you tell me exact "whereabouts" of
>Torah since the death of Moses up to the coming of Jesus.
>
>While reading the Hebrew Bible you come across very
>interesting statements such as: "Torah is lost", "Torah is taken away
>by the enemy, and subsequently returned".
>
>During the period of Judges (about two centuries) when Jews were
>increasingly committing various "crimes" against G-d, no reference to
>the "whereabouts" of Torah. And, remember, many Judges themselves also
>did not do what was right in the eyes of G-d (example of Samuel's
>sons).
>
>Then, during the era of Kings (about three centuries), prior to the
>exile to Babylon, when majority of them, including the Jewish masses,
>worshiped other Gods and stationed countless idols everywhere in
>Israel, no mention of the "whereabouts" of Torah.
>
>It is true, there are some references to the "whereabouts" of Torah,
>but they are, you will agree with me, very seldom. And, worse, when I
>contemplate them, I see that they only magnify my suspicions and
>wonderings. Why not when those references are like: "Torah is found
>(king Josiah and priest Hilkiah)", "Torah is 'produced' and brought to
>the people (Ezra the scribe)".
>
>And I shall only add that there were many historical calamities Jews
>went through, and invasions of Jerusalem and the Temple by enemies of
>Jews when everything is entirely destroyed and taken away.
>
>These are some of the reasons why I am not sure of the exact
>"whereabouts" of Torah throughout history. I feel compelled to ask
>this question as Jewish, and partly Christian, culture and
>civilization are entirely built upon the guidance of Torah.
>
>Please, allow me to ask two more questions:
>
>What is the mission of man in Judaism?
>
>What is your response to Christian claims that Torah "talks" about Jesus and trinity?

Let me start with your last question.

We believe that the Torah provides mankind with G-d's instructions for living.

After reading the Bible, I'm sure that you will agree that one can not derive sufficient information from its words to know what G-d expects of Mankind in every situation.

The Bible requires commentary in order to be used as a guide. It must be interpreted.

The Jewish people received two Torahs from G-d, through Moses. The first is the written Torah, later called the Five Books of Moses. The second is the Oral Torah.

The Oral Torah provides the needed commentary for the Written Torah. It also provides the guidelines for interpretation.

Together, they provide our basis for Judaism and our source for determining authentic Jewish practice, values, and beliefs.

The Prophets recorded their teachings. Their works, together with the Five books of the Torah, comprise the Bible. Christianity refers to this collection as the 'Old Testament.'

The Oral Torah was eventually recorded.

The Christians embraced the Written Torah. They did not accept the Oral Torah.

There is no open reference to Jesus in the Written Torah.

Christian scholars provide their references through their interpretations. They are not bound by the Oral Torah. For their purposes, their interpretations do not need to have a basis within the Oral Torah. While their interpretations are meaningful within the Christian community, they have no relevance within the Jewish community.

It is possible to read into the words of the Bible that the Torah was lost. This is an interpretation. The Oral Torah provides clarification to the contrary.

Moshe (Moses) wrote thirteen Torahs prior to his death. They were all identical. He gave a copy to each tribe and one was placed in the Ark of the Covenant.

The Ark was captured by the Philistines and it was later returned with its contents intact.

The lost and found Torah of Josiah was this special Torah that Moshe placed in the Ark.

The Jewish people of Moshe and Joshua's time had far more than thirteen Torahs.

The Oral Torah derives a commandment from the Written Torah that every Jewish male must write his own Torah. The Kings of Israel are required to write two Torahs.

This commandment was observed in its original form for about the first two-thousand years of our history. Today, most Jews observe this commandment through purchasing a personal library of Torah books.

Thus, the Jewish people throughout history had hundreds of millions of Torahs in their posession.

You are correct that there were many historical calamities Jews went through, and we endured invasions of Jerusalem and the Temple by enemies of Jews when everything was entirely destroyed and taken away.

Let me assure you that the words and the authentic message of the Torah is still intact. They took away our property, our lives, but not our Torah.

The Torah is still studied and practiced today.

I encourage you to take our Tour of Jewish and World History and to browse through Ask JewishAmerica's archives to learn about the mission of man in Judaism.

All the best from JewishAmerica.

3/28/98
What's The Difference?

>I must tell you your website has been very informative and helpful to me.
>I am currently interested in some one who is Jewish, so I wanted to
>know more about her background so I found your wonderful website and have
>started to read and learn.
>
>She is Jewish, and I am Christian.
>
>What is the main difference between the two
>religions, and can two people from our religions marry each other?

Glad that you found JewishAmerica to be informative and helpful.

Perhaps one can view a religion as being a set of behaviors, values, and beliefs that people are expected to keep or strive towards and that they believe were communicated from G-d.

Traditional Judaism and Christianity have different behaviors, values, and beliefs.

However, we do share several things in common. Among them is is that it's quite OK to have a good friend that is of another religion. Another is we marry only within our respective religions.

We really would like to help you but we can't encourage or support an intermarriage.

If you converted to Judaism then you could marry a Jewish person. However, conversion for the sake of marriage is not recommended. Neither is it well supported, if at all.

While Judaism accepts converts, Judaism does not seek converts. To convert, you must want to be Jewish, and this means that you must be willing to accept upon yourself all of Judaism's behaviors, values, and beliefs, which is a significant undertaking.

For yourself and your eternity, you do not need to convert. That is, you can remain a Gentile. Judaism teaches that Gentiles who behave in the manner that G-d expects them to will have a good life in the next world. You can do that which G-d expects you to do without becoming Jewish.

However, if you don't become Jewish then it will not be acceptable to marry your friend. True.

We believe that for your own benefit and long term happiness, you really must first decide how you want to live your life. Then, depending on your choice, you can look for a suitable life partner who shares your beliefs, values, and behaviors. From experience, this has the best chance of long-term success and happiness.

Again, conversion for the sake of marriage is not recommended. Neither is it well supported, if at all.

We realize that you may have a deep affection for your friend and we wish you happiness in your life. We simply can not support an intermarriage. We can not recommend that you convert to Judaism. We do not recommend that you convert to Judaism in order to marry her.

All the best from JewishAmerica.

3/29/98
Automatic Forgiveness

>What is the Jewish perspective on forgiving one who wrongs you? Are you to
>automatically forgive him? Can you do it? Or..is only G-d the one who can
>forgive?

The Torah provides us with G-d's instructions for living and it contains six-hundred-thirteen commandments.

There are two types of commandments: Those which only involve a person's relationship with G-d, and those which involve a person's relationship with both G-d and man.

For example, a person who does not properly observe a Jewish holiday is transgressing a commandment that involves his/her relationship with G-d. The person must seek forgiveness from G-d.

A person who cheats another person is transgressing a commandment that involves both his relationship with G-d and his relationship with man. It involves his relationship with G-d because G-d in His Torah commanded that one may not cheat his fellow. It also involves his relationship with the person that he cheated. The person must seek forgiveness from BOTH G-d and Man.

The RAMBAM (Maimonides) says the following (Mada - Teshuva 2). As always, the RAMBAM bases his statements on the Talmud, which is a recording of the Oral Torah that we received from G-d through Moshe (Moses), some thirty-three centuries ago.

9: "Repentance and Yom Kippur only atone for those transgressions that are between Man and G-d, such as eating forbidden foods, .. However, for transgressions that involve a relationship between man and his fellow, such as bodily harm, curses, or theft, the transgression is never forgiven until he repays his fellow that which he is obligated to and until he appeases him. Even though he returns the money that he is obliged, he must appease him and seek forgiveness. Even if one caused his fellow to be upset from his speech, he must appease him and beg him until he receives forgiveness. If his friend is not willing to forgive him, then he must bring a 'shura' (row? panel? group?) of three people who are friends and they will beg him and seek forgivenes (for the transgressor). If he (the victim) did not become appeased, he brings (a group) a second and a third time. If he still does not become appeased, then he can leave him be and the person who did not forgive is (now) the sinner. However, if the victim is his Rabbi, then he must return even a thousand times until he forgives."

10:"A person is forbidden to be cruel and not become appeased. Rather, a person must become of the type that is 'easily appeased and is hard to make angry.' And when the sinner request forgiveness, he should forgive with a complete heart and with full desire. This is even if the sinner caused him distress and sinned against him a lot. He should not take revenge nor should he bear a grudge..."

11: "If one sins against his fellow and he (the victim) dies before he sought forgiveness, he must bring ten people and stand them over his grave and say: 'I have sinned to the G-d of Israel and to this person, and this is what I did to him ...' If the sinner must pay for damage, then he gives the money to the heirs. If he can't find them, then he leaves the money in a Jewish court and confesses (before them)."

Yom Kippur is a day of forgiveness. Prior to this holy day, many Jewish people recite a prayer and a formula for forgiveness, called 'Tefilas Zaka.' The prayer states that we forgive everybody who has wronged us, except those who wronged us because they relied on the knowledge that we would later forgive them.

All the best from JewishAmerica.

Table Of Contents
For Ask JewishAmerica's Archives