Ask JewishAmerica Archives
1999 - Volume III

9/27/99
Non Believer
>I am a Jew that does not believe that there was a G-d.
>The words of the bible are interesting, but there is no real proof
>that G-d ever existed.
>
>More people have spoken about G-d and I find them to be uniformed.
>
>I have read both the new and old Testaments.
>The words are beautiful if they were truly practiced; but they are not.

Glad to meet you.

I haven't been satisfied with any scientific way of proving that G-d exists. There are realities that science refuses to consider.

Neither have I found a way to prove with absolute certainty that my mother is my mother, even now that we have DNA. Perhaps it's all a hoax.

Did Neil Armstrong really walk on the moon or was the footage shot at night in Arizona? Did George Washington really exist? Did his father have a cherry tree?

Did the Holocaust really occur? Are you certain? Why?

Let’s say that your life depended on the truth that your mother is your mother, that Neil walked the moon, that George was real, or that the Holocaust occurred. Would you risk your life on these assumptions? Would you risk your life for the cherry tree? Why/why not?

What criteria are you looking for in a 'real proof'? What criteria do you use for operative reality in your life? The way you make business decisions?

Like you, I've also been quite disappointed with the way people practice that which they subscribe to.

The Torah was not designed to insure that its subscribers will live in accordance with its direction.

We are responsible to seek truth, regardless of how our neighbors blunder.

Did you always have these feelings? If not, what made you change your mind?

All the best from JewishAmerica.

9/27/99
Jewish Calendar
>I understand that the Jewish new year will be year 5960. What I don't
>understand is how that year was derived. Could you also explain how the
>Jewish calendar works?

From the events and dates recorded in the Bible plus a little help from our Oral Torah, you can get to the year 3338 from creation, the destruction of the First Temple.

Our record in the Oral Torah of the Babylonian Exile and of the duration of the Second Temple brings you to the year 3828, the destruction of the Second Temple.

You can get from there to now mostly from history books.

We have a chronology in our Tour of Jewish and World History, off our Home Page, http://www.JewishAmerica.com

The Jewish calendar is based on the lunar cycle.

A month is a full orbit of the moon. It takes the moon a little over 29 1/2 days to make the trip.

The Torah commands us to make the Passover holiday occur during Spring. As the seasons depend on the solar cycle, the orbit of the Earth around the sun, we add leap a month every so ofter to keep the lunar year somewhat in sync with the solar year.

Today, the correspondence between the solar year and the lunar year is a set cycle and it lasts every nineteen years. That is, every nineteen years, your Hebrew birthday should coincide with your English birthday.

All the best from JewishAmerica.

9/27/99
Destiny
>Lately, I have been thinking about our destiny as individual Jews.
>
>Do we choose our own destiny or is our destiny already chosen for us?

Let's differentiate between a mission and a destiny.

We believe that everybody has a mission, a role to play in this world. This is pre-ordained by G-d. Each person is given the resources that he/she needs to fulfill their mission.

A destiny is where we're headed, mostly the life that we will live after we pass away from this world.

For each person, their destiny depends on how they choose to live. If they choose to follow the Torah, G-d's instructions for living, then they will earn a destiny of greatness and satisfaction. If not, they will earn a destiny of misfortune.

I say that a destiny relates mostly to the afterlife because it is very possible that a person's free-will choice will have an effect on how their life turns out in this world, too.

For example, sometimes, but not all the time, a wicked person will have a very comfortable life in this world to be a repayment for his/her good deeds. When the person arrives in the next world, he/she will thus suffer only misfortune. The reverse may occur to good people. Again, it may not.

In this world, it is usually impossible for a person to be certain why good things or bad things happen to them.

All the best from JewishAmerica.

9/29/99
Suicide And Burial
>If a Jewish person commits suicide, is burial permitted in a Jewish
>cemetery?

This is a very difficult question and it can't be fully addressed via e-mail.

The burial location depends on the circumstance and a Torah authority must be consulted in case this happens, G-d forbid.

At the worst, the person would be buried in a Jewish cemetary but in a section that is apart from the community.

At times, the person may be considered as having been deranged and not fully responsible for his/her act. A suicide victim is therefore sometimes buried in the community section for this reason.

Again, a Torah scholar must be consulted on a case by case basis.

G-d knows the degree to which the person was responsible for and He will judge the person accordingly. G-d's judgement alone will affect the person's eternal existence, not the place of his/her burial.

All the best from JewishAmerica.

9/29/99
Home VS Synagogue
>I understand that both the home and the synagogue are important
>to sustain in Judaism, but is any one of the two more important?
>If so, why?

In cases of conflict, family needs are above communal needs when there are others who have no conflict and they can care for the communal needs.

If there are still conflicts, they must be dealt on a case by case basis. Typically, the home is a person's primary focus.

All the best from JewishAmerica.

9/29/99
Suffering And Punishment
>What is the significance and importance of suffering and punishment in
>Judaism?

Traditional Judaism belives that suffering and punishment are for the benefit of the individual.

Ones does not have the right to inflict suffering or punishment upon him/herself or upon others unless the person has direction to do so from the Torah, our instructions for living.

Suffering and punishment are methods by which G-d may decide to use in order to heal a person from defects that they caused. A person can avoid suffering and punishment and be healed by other means, such as repentance.

Suffering may be decreed upon a person by G-d for a very minor infraction as a means for the person to achieve greatness, in this world and/or in the next.

Thus, when a person must endure suffering, the person should do some soul-searching and the person should seek council from a Torah scholar as to how to better him/herself. This may lead to repentance. Yet, it is still possible that the suffering may continue. In this world, one can never be sure of the reason that he/she suffers.

The person need not and should not become depressed because of suffering, as it may have been decreed by G-d as an opportunity for greatness.

Judaism teaches that a person should accept suffering.

The is a difference between suffering and discomfort/difficulty. If it becomes difficult for one to fulfill a commandment and he/she does so anyway, the merit and significance of this fulfillment is increased exponentially.

9/29/99
Three Religions
>What is the difference between Judaism, Islam, and Christianity?

Islam and Christianity were built upon Judaism.

Islam began some thirteen centuries ago and Christianity some twenty centuries ago. Their founders established these religions to reflect those concepts and practices of Judaism that they felt appropriate for the new religions. They added and modified that which they felt were appropriate. They recognized certain people as prophets and sources of spirituality.

Some followers maintain that they are the true Judaism.

Islam is monotheistic. Christianity may or may not be monotheistic, depending on how it is presented and practiced.

The Jewish people received the Torah some thirty-three centuries ago.

Traditional Judaism maintains the same beliefs and practices that were

received from G-d through Moses these thirty-three centuries ago. We never adopted the modifications nor have we recognized any new prophets or sources of spirituality.

Judaism is monotheistic.

You may learn more about Judaism in the Tour of Jewish and World history, from JewishAmerica's home page http://www.JewishAmerica.com

All the best from JewishAmerica.

10/5/99
Internet
>How do jews see themselves today with technological advances such as the
>internet? Is there an official word on how they will use the web, and how
>do they look forward to the future?

We have no central body and I can not speak for the Jewish people.

Comments I've heard range from enthusiasm to cautious optimism to a submission to fate, to a deep concern over the inherent dangers.

All the best from JewishAmerica.

10/5/99
Attendence Flaws
>My sister is a teacher in a public school near San Antonio. She has a
>number of students that have missed school due to Jewish holidays, and they
>have received an excused absence.That is, they have not been penalized for tardy
>work.
>
>One mother is upset because her daughter's perfect attendance record
>has been ruined, and does not want my sister to record the absence. What
>can my sister say? She does not want to offend the mother.

During the holidays, the student in question can either be present at school and absent from the home/synagogue or she can be present in the home/synagogue and absent from school.

This is due to a natural and unyielding law which states that a person can not be in two places at the same time. The school is a distinct place. So is the home/synagogue.

Therefore, whatever choice is made (and I sincerely hope that she attends synagogue during the holidays and not school) the girl must impact one of two attendance records, that of the home/synagogue or that of the school.

The mother's feelings are legitimate. Perhaps she can offset them by taking pride in her daughter's synagogue attendance.

All the best from JewishAmerica.

10/5/99
Flowers or Fruit
>My best friend has recently lost his mother to cancer. My family and I
>wanted to send flowers, but my friend told me that flowers shouldn't be
>given. What is acceptable or appropriate? My sister said a fruit basket
>is usually given, but I'm not sure where she got this information. This is
>a very hard time for my friend's family as well as my own, and the last
>thing I want to do is offend anybody. Could you please help and let me
>know what is appropriate?

You wouldn't offend because it is obvious that you want to show your concern and love.

A fruit basket is much more appropriate.

All the best from JewishAmerica

10/6/99
Satan and Suffering
>I'm sorry it took so long for me to respond to your last reply. I have been
>troubling over the comment you made about Satan not acting as an
>independent agent.
>
>How do you as a devoted Jew reconcile the pain and suffering inflicted on
>the Jewish people with a G-d who has declared His unique Love for Israel?

You ask well.

Our approach is one of submission, of humility. We make no demands, we have no expectations of fully understanding why G-d does what He does.

Pain is viewed as being therapeutic, for the individual, society, for the course of the destiny of Mankind.

I have no idea how this works. Neither do I have a real idea how a tree works, but G-d does. His intelligence is infinite. The world and the interdependencies of its components are far too complex for us to comprehend. Only a portion of existence is perceivable to us in this life.

We believe that we will understand this someday, perhaps during the afterlife, perhaps during the Messianic Era.

We must accept. We have no choice, anyway.

We don't wish pain on anybody. It's G-d's choice to apply it as He sees fit to us and to others. G-d is good and He is healing. He is providing us with a role in the perfection of the creation.

Those who rise up to inflict pain will be punished with at least as much pain, if not more.

The Jewish people accepted great a responsibility and we have a tough job. We can always improve; We can always do a better job. The faster and better we achieve whatever G-d wants us to accomplish, the easier it will be, the less pain we will have to endure.

Pain is dreadful but finite. The afterlife is infinite. The intensity of life in the afterlife has no comparison to our everyday life.

Those who endure pain and maintain their steadfast trust in G-d will be rewarded. According to the above mentioned characteristics of the afterlife, the intensity of significance that is in store for the righteous, together with its duration, must eventually outweigh the significance of the pain that they endured during this lifetime, by far.

Put differently, one can not put suffering in its perspective without experiencing the afterlife.

Those who make up rites, those who self-inflict pain upon themselves will loose the qualities of two lifes, one in this world and one in the next.

The independent Satanic model that you posed is easier to understand. However, it is polytheistic. It has no basis in Judaism, a monotheism that teaches that G-d is supreme.

Our model is subtle and profound. So is life, so is the creation, so is history, if you dig deep enough.

All the best from JewishAmerica

10/6/99
Social Bar Mitzvahs
>Could you tell me the religion meaning for the
>BAR MITZVAH!!! I think I know what the social
>meaning is...

A mitzvah is a commandment. A Bar Mitzvah is one who assumes the responsibility of keeping the commandments.

In some circles, the religious meaning is more pronounced. In other circles, it is drowned out by the social experience.

Some thirty-three centuries ago, the Jewish people accepted the responsibility to keep six-hundred-thirteen commandments of G-d.

At birth and during a person's early youth, he/she is not capable of assuming this responsibility. The Torah defers this until a boy is thirteen and a girl is twelve.

From that time and on, a normal Jewish person is expected to keep them.

Each person is required to keep only those commandments that relate to them. For example, some commandments relate only to men, some only to women, some only to descendents of Aaron. One commandment is not to steal. Another is to return something that you stole. Obviously, G-d does not want us to steal in order to fulfill the latter commandment. There are some commandments that we can not do today because we have no Temple.

All the best from JewishAmerica

10/6/99
Sacrifices Today
>Do any sects of Judaism continue to perform sacrifices such as were
>performed in the Ancient Temples?
>
>Are there any plans to rebuild the Temple
>in Jerusalem and reestablish the practice of sacrifice?

Today, we are not able to offer any sacrifices.

The Torah forbids us from performing sacrifices outside of the specified area in Temple compound.

Today, we do not know this precise location.

Also, the Torah requires certain accessories and we no longer have the knowledge to replace them.

We believe that G-d will rebuild the Temple for us and for all of Mankind.

This will occur during the Messianic Era, may it come soon in our time.

Our tradition teaches that many of those who passed away will come back to life, including Moses and Aaron. They will provide the instruction we need to resume the sacrifices.

All the best from JewishAmerica.

10/12/99
Baby Girls
>In Leviticus 12, it talks about the waiting period for purification for a
>woman after childbirth. Can you tell me why the waiting period is 33 days
>after the birth of a boy and 66 days after the birth of a girl?

One really can't give reasons.

There are people out there who will give reasons for just about every commandment. As a general rule, one can only cite benefits from Torah fulfillment. The only thing we can say for the reason of a commandment is it is G-d's will.

We can't understand G-d and we certainly can't always expect to understand why he asks us to do something.

This doesn't preclude us from looking for benefits and lessons for each of His commandments. In fact, we are expected to do so.

In one way, the double period of purification for a girl is actually a benefit.

During Biblical times, the new mother could not partake in Temple-related actitivies, such as entering certain Temple areas and eating sacrificial foods. Before I go any further, you must realize that restrictions of this nature are not just for the new mother or just for women. Anyone who is not ritually eligible was precluded from these activities, including men. Today we are all ritually ineligible and this is why we are precluded from ascending the Temple Mount, except in cases of acute physical danger/security.

Besides being separated from Temple activities, childbirth also mandates that the recovering mother have a period of separation from marriage relations.

The schedule is as follows:

Birth of a boy: The first seven days the couple must refrain from marriage relations and the mother may not partake in Temple activities. During the next thirty-three days, the couple may have marriage relations, even if the mother still experiences a flow. Throughout this second period, the mother remains separated from Temple activities.

Birth of a girl: The schedule is doubled. The first period is fourteen days and the second period is sixty-six days.

So, it comes out that a woman has more time with her husband when she has a girl.

All the best from JewishAmerica.
- Sharing and caring for Torah Judaism

10/12/99
Home Prayer
>As a Jewish woman is not required to attend minyanim, is it essential for
>them to worship in a synagogue collectively at all? Can worship take
>place in the home as long as there is an ark and Torah scrolls present??

A synagogue is not essential for prayers. Furthermore, a minyan is not essential for most prayers.

Yes, a woman can pray at home. So can a man. Furthermore, one needs no ark or a Torah scroll for most prayers. A clean, quiet place is sufficient.

Yet, we are urged to build synagogues and to hold group prayers in them.

We are taught that our prayers are much better received in Heaven when we are in a place that is dedicated to prayer/study. The prayers of a group are also much better received. This benefit is as true for women as it is for men.

Men are expected to try and pray in a minyan.

All the best from JewishAmerica.
- Sharing and caring on behalf of Torah Judaism.

10/20/99
Abortion Stand
>I have been asked by my rabbi to present my stand on abortion and have
>documentation to support it. I have found two stories in the Torah where
>the unborn child was given attributes BEFORE breath was drawn, before
>birth. My stand is that a child is a child, a human, before birth. I am
>looking for further support for that stand. Can you help me? Thank you.

Unfortunately, today we live in a documentation crisis.

Traditional Jewry believes that G-d gave Moses both a Written Torah and an Oral Torah. The Oral Torah began to be recorded some thirteen-hundred years ago. The first iteration is called the Mishnah. A subsequent iteration is called the Talmud.

As long as one accepts this, then it is sufficient to cite references in the Mishna and Talmud and their accepted commentaries.

Unfortunately, some recent movements have created theologies that reject or decommits from this belief and the implications of its application.

This has caused theologians in these movements to disregard, at will, citations from these documents, as well as other resources that the Jewish people have lived by for many centuries.

Of the theologians that have retained allegiance towards our Torahs, some movements have taken a very liberal and even fabricated approaches towards interpreting them, blurring guidelines and enabling their theologians to issue rulings almost at will.

Traditional sources for the issue of abortion are available. Traditional scholars are in agreement with their interpretation.

Your statements reflect our tradition. A child is a child, a human, before birth.

I can't recommend any documentation sources without first knowing the orientation of your rabbi.

All the best from JewishAmerica
- Sharing and Caring on behalf of Torah Judaism.

10/20/99
Abortion & Rights
>What are your beliefs on abortion and the rights of unborn children?
>Should someone be tried for murder if they cause an unborn
>child's death but the mother was not killed?

The issues of abortion and fetal rights are of a serious nature and valid halachic approaches to questions in this area rely upon subtleties. Therefore, an e-mail response on abortion and fetal rights does not give them justice.

Should there be a particular situation where a Torah observant person suspects that our tradition may prescribe an abortion, such as when the delivery of an unborn fetus will present an immediate physical danger to the mother, then every practical effort must be taken to consult with a competent halachic authority to determine and verify the proper course of action.

The above case is discussed in the Oral Torah (Mishna Ohelos 7:6) and is also cited in the halacha.

I have yet to see a basis within our tradition for performing an abortion for social, emotional, or economic convenience or even for stress. This is simply forbidden.

It appears that discussion in the non-traditional and non-Jewish literature surrounds whether a fetus is a living being or not. Those who say that it is will say that abortion is murder. Those who say that it is not will say that abortion is not murder.

From within a Jewish traditional perspective, I have yet to see a basis for linking these two concepts. That is, our question can very well be whether doing an abortion is consistent with the instructions for living that the Torah prescribes or whether it is not, regardless of whether a fetus is considered a live being in all senses of the word. Perhaps a fetus is not considered a fully live person but the Torah forbids free-choice abortion anyway. One's focus should therefore be on whether it is permissible to perform a free-choice abortion, regardless of a fetus' status.

Again, I see no basis within our tradition for performing an abortion for social, emotional, or economic convenience or even for stress.

Regarding your question of murder, our tradition clearly says that the murder of a fetus is not a capital offense. In other words, one can not incur a death penalty for murdering a fetus. Again, this does not mean that it's not a crime.

I would like to share a Torah thought that recently came to mind regarding this question.

Cain was condemned by G-d for killing his brother.

Said G-d to him, "What have you done! The sound of the blood of your brother, they are crying out to Me from the earth." (Genesis 4:10)

What are these sounds? What are the cries? Who are the 'they?'

Rashi references the following commentary from the Mishna (Sanhedrin 37): His blood and the blood of his generations.

The Mishna is more explicit. It states that the Torah views a murder as having an effect on the lives of every descendant, down to the end of history.

Now, if a person is condemned for ruining the opportunity for life of a person who was never conceived, how much more so will a person be condemned for ruining the opportunity for life of a person who was conceived and is about to be born!

All the best from JewishAmerica

-Sharing and Caring on behalf of Torah Judaism

10/20/99
Curls
>I was wondering if you could tell me the significance of the long curls of
>hair that some Jewish men wear next to their faces.

The Jewish people have six-hundred-thirteen commandments.

One of the commandments is that men may not remove the 'corners of the beard.' This mandates that we must have sideburns, at least down to the first bone.

Some chassidic groups give special significance to this hair and they let it grow long.

I guess they curl it in order to keep it out of the way.

Just wait. I bet that some day it'll catch on and will become a rage. Get your curling iron now, before the shortage.

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism.

10/20/99
Sacrifices
>Do any sects of Judaism continue to perform sacrifices such as were
>performed in the Ancient Temples? Are there any plans to rebuild the Temple
>in Jerusalem and reestablish the practice of sacrifice?

Today, we are not able to offer any sacrifices.

The Torah forbids us from performing sacrifices outside of the specified area in Temple compound.

Today, we do not know this precise location.

Also, the Torah requires certain accessories. They are lost and we no longer have the knowledge to replace them with sufficient confidence.

We believe that G-d will rebuild the Temple for us and for all of Mankind.

This will occur during the Messianic Era, may it come soon in our time.

Our tradition teaches that many of those who passed away will come back to life, including Moses and Aaron. They will provide the instruction we need to resume the sacrifices.

All the best from JewishAmerica.
- Sharing and caring on behalf of Torah Judaism

10/20/99
Tzadik
>Would you please explain what righteousness or being a tzadik means. Thank you.

There are several meanings, depending on the context.

It could mean a person that has no demerits. It could also mean a person that has more merits than demerits. They are measured qualitatively.

Merits and demerits are defined by the Torah.

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism

11/6/99
G-d Told Me
>How often I have heard people say "G-d told me..."
>and sometimes their statement is in direct confrontation to what
>I believe is a correct Biblical interpretation.
>
>I started thinking about all the seemingly well meaning people in this world
>who appear to very genuinely love G-d, and yet sometimes
>have such drastic and mutually exclusive doctrinal views.
>
>This started me studying how G-d speaks, how people hear,
>and a general befuddlement as to why G-d allows some people
>with the best intentions to believe they have the intent of G-d
>when perhaps they don't... because not everyone can be right. :-)

We believe that a person is in this world to earn his/her afterlife.

Furthermore, a person earns his/her afterlife through being tested and most everything in this world can be used by G-d in a test, including prophecy.

So, just like a get-rich e-mail can be a scam, so can a person's claim to prophecy be false. Prophecy can be misused, it can be abused. When people misrepresent prophecy, this can and has caused evil. This is how false religions have emerged. The perpetrators will be punished. People who knowingly follow falseness will be punished also.

G-d does not promote falseness. He allows people to create falseness if they choose to. G-d actively manages the degree of destruction that they cause and will not allow it cross over threshholds that He has defined as being catastrophic.

More than just managing damage, G-d provided mankind with a solidly true instance of prophecy and this is the prophecy of Moses. More than a million people personally experienced G-d's direct communication to him. From this basis, people who subsequently claim prophecy are validated by and through the Torah of Moses.

A prophet must act in a responsible manner, in accordance with the guidelines provided by the Torah. If he/she doesn't then G-d holds the prophet accountable.

I must also mention that according to our tradition, the Era of Prophecy ended several thousand years ago and we will see no prophets until the Messianic Era, which we await.

All the best from JewishAmerica.
- Sharing and caring on behalf of Torah Judaism

11/6/99
Modern Orthodox
>Please prove one or more currently valid definitions
>or distinguishing characteristics of synagogues labeled as,
>or calling themselves "Modern Orthodox"

We have no formal standards committee.

Most any synagogue that calls itself Orthodox can be labeled 'Modern.'

I would say that any synagogue that either calls itself "Modern Orthodox" or that would not feel offended by being labeled as being "Modern Orthodox" is indeed "Modern Orthodox."

All the best from JewishAmerica.
- Sharing and caring on behalf of Torah Judaism

11/6/99
Halted Sacrifices
>I was curious as to when the sacrifice of animals was stopped and why?
>
>How do you obtain forgiveness without sacrifices?

For some nineteen-hundred years now, there have been no sacrifices.

I don't have an exact date when they ceased. The Temple was destroyed over nineteen-hundred years ago by the Romans. For some duration, they denied the Jewish people access to even the City of Jerusalem.

Due to their descriminatory policy and acts, we lost touch with some of the knowledge and resources necessary for performing sacrifices.

A person can obtain forgiveness by repenting.

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism

11/6/99
Scientific Proof
>Is there any scientific proof of the Jewish Exodus from Egypt?

If you want to know whether the Exodus occurred then I suggest not using the system of scientific proofs.

I believe that using natural and unbaised human judgement is more appropriate for ancient historical events.

However, I feel comfortable with using science to prove that a historical event did NOT occur.

If archeologists find a scroll that was written 33 centuries ago that describes the Exodus, would that be sufficient scientific proof?

Why is this any better than having a entire nation possess and preserve Torah scrolls for thousands of years, a document that was transcribed by an eye-wittness to the Exodus, accepted as a true account of the Exodus by the generation that experienced it, and handed down since then, generation by generation, down to this day?

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism.

11/6/99
Organ Transplants
>Do both Orthodox and modern jews believe in organ transplants?
>
>Why or why not?

This forum does not give the issue justice.

I can say that some organ transplants involve taking a person who is clinically dead and removing organs for someone else's use.

The Torah's standards for determining the time of death doesn't concide with the standard that was made up by the medical community.

The Torah forbids us from killing a person who is about to die. So, one may not take organs from a person who is clinically dead but who is not yet dead according to Torah's guidelines.

For all practical matters relating to organ transplants, I recommend that a competent and responsible Torah scholar be consulted on a case by case basis.

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism.

11/7/99
End Of Time
>What do the prophets or the Holy Scriptures say about the end of the world?
>Also, what about the new heaven and earth

Not much is known about this.

Don't worry about the heavens and the earth. It looks like the current configuration has at least a few hundred years to go. G-d is kind and compassionate. I'm sure that it will end in a sensible and humane manner.

A person should be concerned about what he/she can do about his/her personal world, one that lasts only one lifetime. Do look into how one should be living to prepare for the afterlife, which will last for eternity.

All the best from JewishAmerica
- Sharing and caring on behalf of Torah Judaism.

Table Of Contents
For Ask JewishAmerica's Archives