Is it Permitted for a Woman to Wear a Gun?

Parashat Ki Tetze
Printable Version           

Isn’t Gender Equality in Clothing Biased Against Men?
On my recent visit to Denmark, to attend my mother’s 85 year-old-birthday party, I brought home some of my father’s, OBM, remaining neckties, to be worn by his descendants and other Israeli males. My own husband and younger son do not wear neckties on principle, but that is a story for another time. One of the ties, in a beautiful turquoise and burgundy silk pattern, caught my eye. Perhaps, I could wear it on top of one of my many solid color turquoise/blue scarves? I could rip up its seams a bit and refold it, but would it go against the Torah prohibition of crossdressing? (Torah law forbids both men and women from wearing clothes meant for the opposite sex). It seems to me that it would be ok, because using the necktie in my head covering would no longer seem like a man’s garment at all. Rather, it would be altered to become a colorful headband, a kind that women often wear. The issue spurred me to look into this mitzvah and try to understand the underlying reason for the Torah prohibition against crossdressing. In the name of gender equality and the empowerment of women, our modern Western world tries to blur gender distinctions in many ways, including the dress code. One major distinction between men’s and women’s attire has always been that men wear pants whereas women wear dresses or skirts. This is, by the way, still the halacha practiced among the Torah observant. Some of the more ‘progressive,’ modern- oriented people deride mitzvah-observant women for shunning pants. Interestingly, the accepted norm in the Western world is that women wear men’s garments – which in many societies is no longer categorized as such – for example, pants, button down shirts with a collar, business suits, sometimes even with ties, sweat suits, unisex shoes and more. Thank G-d, even today, if a man shows up in a dress, high heels, eye makeup and a woman’s hairdo, he will be considered as a transvestite, in even the most ‘progressive’ circles. So, if we want to use the principles of those advocating gender equality in clothing, we could say that the modern adherence to equal opportunities for crossdressing is biased against men!

What is the Problem with Crossdressing?

ספר דברים פרק כב פסוק ה
לֹא יִהְיֶה כְלִי גֶבֶר עַל אִשָּׁה וְלֹא יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת הָשֵׁם אֱלֹהֶיךָ כָּל עֹשֵׂה אֵלֶּה:

“A man’s attire shall not be on a woman, nor may a man wear a woman’s garment, because whoever does these [things] is an abomination to Hashem, your G-d” (Devarim 22:5).

 This Torah verse teaches us the following two mitzvot:
a) Women must not wear men’s clothes.
b) Men must not wear women’s clothes.
Transgender dressing is moreover “detestable to Hashem your G-d.” 

Why is the Torah against crossdressing to the extent that it calls it “an abomination”? What’s the big deal with women wearing pants?  Solomon Olusola Ademiluka from Kogi State University examined our Torah verse to ascertain its relevance for wearing pants by women in Nigeria. He concludes that Devarim 22:5, rather than being a prohibition against cross-dressing, primarily dissuades the Israelites from indulging in idol-worship practices that involved ‘transvestitism.’ He assumes that since biblical references to clothing mainly refer to male garments, both males and females wore the same type of dress at home, without difference between male and female attire. Therefore, Solomon concludes that Devarim 22:5 is not relevant in determining whether to accept women wearing pants today. Although, I cannot deny that there are Torah authorities who mention that certain ancient pagan rituals involved cross-dressing, and therefore, we must  distance ourselves from this type of behavior (Rambam Guide for the Perplexed, Third Section, Chapter 37; Sefer HaChinuch, Mitzvah 542), this non-Jew is obviously unaware of the array of commentaries that give more foundational explanations of the Torah prohibition of crossdressing. The main reason for the Torah’s emphasis on distinctive garments is “to distance our holy nation from matters of sexual immorality and any matter whatsoever that contains a stumbling block towards it… In His love for us, He distanced us from promiscuity, which is an exceedingly ugly thing, [and which] takes the heart of a man and pushes it off from the good path and from desirable thoughts, to a bad path and thoughts of stupidity. And there is no doubt that if the clothes of men and women were the same, they would constantly mingle “and the world would be filled with promiscuity” (Sefer Hachinuch Mitzvah 542). This reason makes a lot of sense to me, as we see in our modern culture that crossdressing and cross-mingling go hand in hand. To the extent that the distinctions between men and women are blurred through dress, so do their improper interactions increase. What may have started off as a ‘platonic’ relationship, often leads to inappropriate emotional attachment at best, and to sexual assault at worst. Along these lines, other commentaries explain that when a man dresses up like a woman, he may have inappropriate thoughts about women (which often lead to inappropriate action). This explains why our Torah verse uses the active term לֹא יִלְבַּשׁ /lo yilbash – “may not wear,” regarding the prohibition for men, while it uses the passive לֹא יִהְיֶה... עַל/lo yiheye… al – “must not be… on a woman.” This is because women are less susceptible to having and acting upon inappropriate sexual thoughts. Therefore, the prohibition for a woman is that a “man’s garment shouldn’t be on her” while she walks around men (Panim Yafot).

May Women Wear Unisex Pants?
What about wearing unisex garments? Although unisex garments are a rather new concept, dating back no earlier than 1968, garments designed to be suitable for both sexes, that do not infringe upon the laws of modesty, i.e. shirts, sweaters and sweatshirts are halachically permissible. Since it is commonplace for women in the Western world to wear pants, there are opinions that pants are no longer considered a man’s garment. Nevertheless, it is still immodest for women to wear pants, as they are more form-revealing than a dress or skirt- emphasizing the place where the legs meet. Therefore, many halachic authorities still consider pants to be a man’s garment, forbidden by the Torah. For more on this topic, see the article by Rabbi Arye Citron. One of the bones we pick with adherents of gender equality is their combat for the right of women to wear men’s garments, that fulfill a particular mitzvah, which is inappropriate for women. Interestingly, the authoritative Targum Yonatan from the Mishnaic period, translates our Torah verse לָא יִהְיֶה גּוּלְיַין דְּצִיצִית וּתְפִילִין דְּהִינוּן תִּקּוּנֵי גְבַר עַל אִיתתָּא...  – “tzitzit and tefillin, which are considered a man’s rectification, must not be on a woman.” Thus, he holds that it is prohibited from the Torah for a woman to wear any of these items. There are exceptions to this rule, as the Talmud states, “Michal, the daughter of King Saul, would wear tefillin, and the Sages did not stop her” (Eruvin 96a). There are additional reasons why it is problematic for a woman to wear tefillin, so if you really desire to wear any of these items, I advise you to consult with an authoritative shomer Shabbat Rabbi!

 May Women Wear a Gun for Self-Defense?
Onkelus translates the first part of Devarim 22:5 as follows:  לָא יְהֵי תִקּוּן זֵין דִּגְבַר עַל אִתְּתָא – “A weapon of a man shall not be on a woman.” That seems a straightforward answer to our question. Since, it is normally only men who serve in combat units (Babylonian Talmud, Yevamot 65b), it is forbidden for a woman to bear arms (Rambam, Hilchot Avodah Zara 12:10). “From where do we learn that a woman may not go out to war with a weapon? This is derived from the verse, ‘A man’s garment shall not be on a woman and a man shall not wear a woman’s dress’” (Talmud, Nazir 59a). That explains why Yael killed the Canaanite general, Sisra, with a tent peg rather than a sword (Rashi ibid. based on Shoftim 4:22 and 5:26 with Targum). Nevertheless, it is clear from the wording of the Rambam and the poskim (authorized to make halachic rulings) that when something which used to be exclusively a man’s garment becomes common for women to wear as well (an vice versa), the prohibition is lifted. Although, weapons are usually made more for men than for women, nevertheless, when there is an essential need to carry a weapon, such as in border communities in Israel, where there is always fear that murderous terrorists will strike and cause destruction and bloodshed, women may in fact train with and carry weapons in order to protect themselves and the school-children in their care, for nothing stands in the face of a life-threatening situation. Rav Moshe Feinstein permits women living in yishuvim to carry pistols for self-defense purposes (Igrot Moshe Orach Chaim Volume 4, 75 and Yoreh De’ah Vol. 6, 35). A support for this is found in Sefer Chassidim:

 “There are certain times when one must act against the Torah in the name of Hashem. Thus, if enemies have occupied a Jewish city, where women walk around, and they are afraid of being caught and assaulted by these enemies, they may dress themselves in men’s clothing and arm themselves with swords in order to trick the enemy into thinking they are men. The same holds true for young men without a beard that they may dress up in women’s garments in order to protect themselves from the enemy”
(Rabbeinu Yehuda Ha’Chassid, Sefer Chassidim Chapter 200)

In the cases where women are permitted to carry arms, they must nevertheless adhere strictly to the rules of modesty appropriate for Jewish women, avoiding seclusion with a man during their training operations (Maran Harav Ovadia Yosef Shlit”a, Yechave Da’at Volume 5, Chapter 55 based on the rulings of Tur and Shulchan Aruch, Even Ha’Ezer Chapter 22).

A Feather in the Cap of My Mitzvah of Modesty
Returning to my original question about my father’s necktie, worn as a headband on my scarf, after searching high and low, I haven’t found any precedent for my question. Yet, considering that the main reason for the prohibition of wearing garments of the opposite gender is to avoid inappropriate intermingling, my new ‘headband-tie’ doesn’t seem to pose any threat whatsoever. Moreover, it has become fashionable for women to use different headbands in their hair-covering. Therefore, using my father’s tie as part of my full head-covering, would be included in the halachic leniency, that when a garment is no longer considered gender specific, it is permissible, as long as it doesn’t infringe upon the laws of modesty. Even more so when my father’s tie serves as a feather in the cap of my mitzvah of modesty!

Is it a Mitzvah to Overcome the Fear of Coronavirus?

Parashat Shoftim
Printable Version

Struggling with Fear

I’ve been struggling with fear and worry most of my life. Some of the fears are less rational than others. I’m especially afraid of illness. Whenever I hear about someone suffering from a certain ailment, I may feel the symptoms of her illness and worry that I too, G-d forbid, am afflicted. The world seems to be a very fearful place. There are many kinds of fears: fear of the unknown, not only fear of dying but also fear of living, fear of being successful, fear of moving forward – fear of progress. The coronavirus pandemic is stressful for all of us. Coronavirus anxiety, otherwise known as ‘coronaphobia’ (Asmundson and Taylor, 2020), is an emotional construct based on fear and anxiety about a new disease and what could happen. Coronaphobia can be overwhelming and cause strong emotional reactions. Stress during an infectious disease outbreak can cause fear and worry about our own health, the health of our loved ones, our financial situation or job, and the loss of support services, we rely on. Social distancing may also make people feel isolated and lonely. Yet, these emotions increase stress and anxiety. All these negative emotions disturb restful sleep, worsen chronic health problems, and mental health. Coping with stress in a healthy way will make us, the people we care about, and our community stronger. Although, we know deep down that we must aim at fearing nothing but Hashem, it is a great challenge to control our fears. During 40 years of being Torah observant, I have found keeping the mitzvot outwardly much easier than changing my inner emotions. Yet, the Torah not only expects us to do just that, but actually commands us to be happy during our holidays and sad during days of mourning. We are commanded to believe and trust in Hashem perpetually and never to get angry or be afraid. The Jewish midwives didn’t fear even the death threat of Pharaoh. Therefore, they were rewarded (Shemot 1:21). Their ability to be so brave stemmed from fearing only Hashem. We need to learn from our holy matriarchs, that there really is nothing else to fear in the world but G-d. Now is the time to reflect on the fears in our lives (terrorism, accidents, illnesses, corona etc.) and reprogram ourselves to fear nothing but G-d. With true fear of G-d, we would be more afraid of wrongdoing – which could cause a black spot on our eternity, G-d forbid, than finding a black spot  on the Xray, , lo aleinu, which only affects our life in this world. We can use our fear as a springboard towards the three stages of true fear of G-d: 1. fear of punishment, 2. fear of wrongdoing, 3. awe of Hashem’s greatness. Easier said than done.

יִרְאָה נְפוּלָה/Yirah Nefula – Fallen Fears
My husband often tries to calm me, saying, “Pray that all your fears will be unnecessary.” I respond that all fears are unnecessary, as fear only increases the risks that what we fear will occur. This realization causes me ‘fear of fearing.’ Although fear is the body’s alarm system – an innate emotional response to a perceived personal threat – when fears dominate us, they tend to become self-fulfilling prophecies. Not only do we unconsciously twist events to match our worst expectations, however, the fearful energy we send out, actually reverberates in the universe, in such a way that attracts the object of our fear to come true. It is like a thick, black, blanket with specks of light. Fear holds us back and keeps us focused on the idea of lack, while love fills us with positivity, and heightens our energy vibration in a way that makes our manifestation abilities much more powerful. In my emunahealing practice, I deal with many women, who are controlled by various fears. Among the emotional blockages I encounter among my clients, the main one is fear, which often the underlying cause of various physical symptoms. The Hebrew word for fear יִרְאָה /yirah, is etymologically linked to רְאִיָּה/re’iyah – ‘seeing.’ Fear derives from focusing on the darkness and from not seeing Hashem in every part of our lives. When we are fearful, it is because our יִרְאַת הָשֵּׁם/yirat Hashem – ‘awe of G-d’ got mixed up with darkness and became a fallen fear.

Elevating Our Fears
We can raise up fear through teshuva from love, prayer and energy healing. Our work is to elevate the fear from the darkness and then allow it to once again transform back into light. This means returning our fears to their root in the ‘awe of G-d, as well as to contemplate on our deeds, whether we possibly blemished the honor of the King. It may be helpful to remember that “worry never robs tomorrow of its sorrow, but only saps today of its strength” (A.J. Cronin). As Rabbi Manis Friedman explained, whenever we fear a negative outcome: in case it didn’t come true, our fear made ourselves needlessly miserable the entire time of our worry. Alternatively, if our fears eventually did materialize, then we caused ourselves extra suffering, not only while experiencing the actual misfortune, but also all the time we spent worrying about it. No one would hold it against us to be optimistic and believe in a good outcome even if in the end our hopes were unfulfilled.

Our Fear of G-d Must Override Our Fear of People
War with its inevitable bloodshed and fatalities is a cause of great fear the world over. Many mothers, who have sons in the army, find it hard to sleep at night. Yet, Parashat Shoftim warns us against fearing even an army which is stronger than ours:

ספר דברים פרק כ פסוק א כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי הָשֵׁם אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם:

“When you go out to war against your enemy and you see horses and chariots, an army greater than you, do not fear them, for Hashem your G-d, Who took you out of Egypt, is with you” (Devarim 20:1).

Fearing an enemy stronger than ourselves is far from irrational. If the Torah prohibits us to have rational fear, how much more so is the harboring of irrational fears against the Torah. The assurance that we don’t need to fear a stronger enemy doesn’t come without strings attached, as we learn from the juxtaposition of appointing judges and law enforcers and going out to war. Only if you conduct complete and perfect righteousness in judgement, may you be assured that you will win in war (Rabbeinu Bachaya, Devarim 20:1). Moreover, to be victorious, we must have pure intentions for the sake of Heaven: “In a situation where he can give honor to G-d and his people, every individual Jew must put his trust in G-d and not fear for his own personal life.  One who fights with all his heart, with the intention of sanctifying G-d’s Name, is assured not to be harmed, and will merit for himself and his children a faithful home in Israel and eternal life in the World to Come (Sefer Hachinuch, Mitzvah 525). The mitzvah not to fear in war can be extended to include fears in general as Rabbeinu Bachaya continues,

DO NOT FEAR THEM, FOR HASHEM YOUR G-D IS WITH YOU – It is proper that our fear of G-d overrides fear of people. Any fear of flesh and blood is considered like forgetting G-d. As the prophet states, “…who are you that you fear man who will die and the son of man… and you forgot Hashem your Maker…” (Yesha’yahu 51:12-13). Likewise, King Salomon said, “A snare brings terror to a person, but he who trusts in Hashem will be safeguarded” (Mishlei 29:25); (Rabbeinu Bachaya, Devarim 20:1).

Six Torah Tips to Overcome Fears
Although, we are aware that we will live much healthier and happier lives, if we can overcome all those fears and worries, that no longer serve us, it is not easy to let our intellectual awareness enter our hearts and emotions. Below are a few tips that have sometimes helped me personally. But nothing is a ‘cure-it-all’ fix. Overcoming fears is a constant struggle. Above all, we must continue to pray to Hashem to help us strengthen our emunah in Him and rise above our fears.

1. Overcoming fear doesn’t mean we don’t take positive actions to prevent the object of our fear from materializing. We are not permitted to rely on a miracle (Ramban, Vayikra 26:11; Rav Shlomo Ganzfried, Kitzur Shulchan Aruch 192:3). Emunah must be balanced with histadlut (effort) exercising our free choice. Ignore what you cannot control and focus on preventing what is in your control instead.

2. Make a conscious decision to develop optimism. Everything can be regarded in a negative or positive light. Choose to focus on the half-filled glass and believe in a positive outcome.

3. When you feel afraid, take a moment to meditate, close your eyes, and pay attention to your breath. Allow your fast breaths to slow down into a deep relaxed breathing. Visualize the matter – that causes you fear – happening in the best possible way. Let yourself feel the joy of anticipating a beautiful outcome.

4. Create positive affirmations that counteract your fears. If, for example, you are afraid that you will never meet your soulmate, your affirmation could read something like: “I choose to believe  that I will meet my soulmate, at the time Hashem knows is best!”

5. Articulate your fears and anxieties to a loved one or a therapist as it states, “If there is anxiety in the heart of a person, articulate it, speak about it, and a good word will bring joy” (Mishlei 12:25).

6. Strengthen your emunah in Hashem by focusing on how everything that happens to us is from Hashem. Since Hashem is ultimate good, even if, G-d forbid, our worst fears materialize, that too is for our good, to help us grow and attain our mission in life.

Does the Mitzvah to Eliminate Idol Worship Apply in Israel Today?

Parashat Re'eh
Printable Version

Must Churches be Torched in Israel?

As a new returnee to Judaism, I attended Diaspora Yeshiva, which had programs on Mt. Zion and in the Old City of Jerusalem. Living in the Old City, I was surrounded by churches, and the sound of gonging church bells dominated the soundscape. It was jarring to pass by many more churches and crosses every day, than I ever encountered in Denmark, my native Protestant country. We laughed a bit at the big church on Mt. Zion, with its beige walls and mold-grey roof, that resembled a camembert cheese. Other than that, we lived in a peaceful distance from our Christian neighbors and didn’t provoke them in any way. Not only in the Old city, but around the Land of Israel, churches dot the landscape. The Israeli government has permitted Christian communities to thrive in our midst. My sister told me that such a community in her neighborhood is known for its excellent chocolate, which the Chareidim favor, due to its strict Kosher supervision. I’m not going to discuss here, whether its permitted to buy such chocolate, yet, I wonder how all these Christians ever got visas to live in Israel, when Israel’s interior ministry gives such a hard time to our sincere conversion candidates and the Noahides are completely barred from receiving permanent resident status. We learn in this week’s parasha, that it is a mitzvah to destroy idol worship, especially in Israel. Most halachic authorities hold that Christianity – with its deifying of a man – is considered idolatry. Not every Israeli shares the government’s permissive attitude. At a panel held for yeshiva students, debating whether Jews are commanded to eliminate idol worship in Israel today, Rabbi Gopstein answered in the affirmative and called for churches to be torched. “Did the Rambam rule to destroy idol worship or not? Idol worship must be destroyed. What’s the question?!” Rabbi Gopstein later explained that he was not calling to take operative steps, but that this is Rambam’s approach, and it’s the responsibility of the government, not of individuals. R. Bentzi Gopstein was subsequently accused of incitement and his political party, Otzma Yehudit was banned. 

 

The Positive Torah Mitzvah to Destroy Idolatry
Parashat Re’eh, which is abundant in laws and statutes, opens with the mitzvah to wipe out idolatry from the places under Israel’s dominion:

ספר דברים פרק יב פסוק ב אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת אֱלֹהֵיהֶם עַל הֶהָרִים הָרָמִים וְעַל הַגְּבָעוֹת וְתַחַת כָּל עֵץ רַעֲנָן: (ג) וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא:

 

“You shall utterly destroy from all the places where the nations, that you shall possess, worshipped their gods, upon the lofty mountains and upon the hills, and under every lush tree.

You shall tear down their altars, smash their monuments, burn their asherim with fire, cut down the graven images of their gods, and destroy their name from that place” (Devarim 12:2-3).

Rambam explains, “We are commanded to utterly eradicate all vestiges of idol worship from the Land of Israel. To shatter, burn, destroy and cut down – any method needed to destroy the idols, their altars, and their houses of worship (Sefer Hamitzvot, Positive Mitzvah 185). He expounds upon the mitzvah in Mishna Torah:

“It is a positive mitzvah to destroy false deities, all their accessories, and everything that is made for their purposes…, as  [Devarim 12:2] states… and, as [implied by Devarim 7:5]: “Rather, what you should do to them is tear down their altars.” In Eretz Yisrael, the mitzvah requires us to pursue idol worship until it is eradicated from our entire land. In the diaspora, however, we are not required to hunt after it. Rather, whenever we conquer a place, we must destroy all the false deities contained within. [The source for this distinction is Devarim 12:3, which] states: “You shall destroy their name from this place,” [implying that] you are obligated to hunt false deities in Eretz Yisrael, but you are not obligated to do so in the diaspora (Hilchot Avodat Kochavim 7:1).

From these sources, it seems that it would be a mitzvah for me to arrange a fieldtrip to various churches for my students – equipped with hammers and other smashing tools. Especially considering what Sefer HaChinuch writes, that “we were commanded to destroy all houses of idolatry with all types of destruction – with breaking, with burning, with demolition, with cutting – whatever is the most effective way of quick destruction in order not to leave a trace of idolatry… The mitzvah applies to males and females in every place and at all times; as it is a commandment upon us to destroy the name of idolatry, if the power is in our hands” (Sefer HaChinuch, Mitzvah 436).   So why do Torah Jews seem so apathetic, allowing all this idol worship to exist in our midst and in the heart of the holy city of Jerusalem?

 

If You Find an Idol Must You Destroy it?
In the last few decades, a favorite volunteer opportunity has been to participate in archaeological excavations in Jerusalem. Dr. Eilat Mazar has been excavating ancient Jerusalem for decades. Most of the excavations have been devoted to the upper City of David and the Ophel (just south of the Temple Mount). Whereas many of the findings have been Jewish symbols and artifacts, among them a number of idols from ancient Jerusalem were also unearthed. For example, a pendant figurine of an Egyptian god was discovered by a student during Eilat Mazar’s 2012 Ophel excavations. It dates back to around the time of King David and Shlomo. This fits with the fact that King Shlomo married the daughter of Pharaoh (I Melachim 3:1). Perhaps, this figurine belonged to her or some other member of the royal idol-worshiping harem (I Melachim 11:4). If you are a volunteer digger, ‘lucky’ enough to discover such an item or any other idol, the question is whether you are obligated to smash it? That would probably not go over so well with those who value the idols. However, if you look closely at the text in Sefer HaChinuch, the mitzvah to destroy idol worship only applies when “the power is in our hands.” Meaning, in a situation where Jews have complete control, such that the idol bashing will be free of retaliation or punitive measures from non-Jews. Considering the probable world-wide objection to the destruction of these archeological ‘treasures,’ belonging to humanity, we are not required to smash idols. This applies to wherever we may encounter them – in museums, restaurants, private homes etc. in Israel or anywhere else.

 

Aiming for a Pure, Holy and Idol Free Israel
In response to the question of whether the soldiers that conquered Israel and Jerusalem transgressed the mitzvah to destroy idol worship, Rav Menachem Kasher quotes Sefer HaChinuch that “the mitzvah only pertains when our hands are domineering.” He explains that, in our time, we do not have the power to destroy idol worship in Israel. The reason is that we are restricted by international law, which dictates that a conquering nation is banned from causing any harm to the holy places of any other nation. Furthermore, it is forbidden to provoke the nations (Yalkut Shimoni, Song of Songs 2:986). For this, could cause them to, G-d forbid, retaliate and bring terrible tragedy upon Israel, and upon all Jews scattered in the diaspora. Rabbi Yochanan ben Zakai cautions us not to rush to destroy idol worshipping altars, in case they will force you to rebuild them in a stronger way and thus transgress a Torah commandment (Devarim 16:22). This surely pertains to our times, since, if our soldiers had torn down the idol worship in Israel, without doubt, we would have been forced to rebuild them (Rav Menachem Kasher, HaTekufah HaGedolah pp. 260-264). Not being able to actively destroy idols, doesn’t mean that we are permitted to indulge in them, such as gazing at ancient idols in museums, as it states, “You shall not turn to the worthless idols” (Vayikra 19:4). The Sifra offers two possible understandings of the verse: 1. The prohibition against studying idol-worship 2. The prohibition to look at idols. Therefore, if you unearth an idolatrous artifact, do not gaze upon it. Rav Moshe Feinstein rules that, although it is prohibited to study idolatry including idolatrous mythology, the Torah prohibits studying only what is authored by a proponent of the religion. We may study these subjects, if the teacher derides their beliefs and does not have the students read texts written by those who believe in the idols (Shu’t Igros Moshe, Yoreh Deah 2:53). In the same line of thought, it is permissible to keep idol figurines purchased from a museum shop, (which were never used for actual idol-worship) to demonstrate at the Seder what silly gods the Egyptians worshipped. Yet, it is still recommended to dispose of them (Rabbi Yirmiyohu Kaganoff, Grave Issues about Graven Images). I believe it is important to heighten awareness – through peaceful means – that the appearance of idols in Israel is a serious Torah infringement. Living in an egalitarian, tolerant world, makes it challenging to regard the sight of any church in the land of Israel or the rest of the world as a desecration of Hashem’s name. Yet, despite, desiring a pure, holy and idol-free Israel, it makes sense to me that we need to exercise patience and restrain ourselves from taking the law into our own hands – walking around smashing idol worship in Israel or anywhere else – until the Oneness of Hashem will be revealed to all. Let us pray that this day will come speedily and in our time!

Is Reciting Brachot Mindfully only for the Great Spiritual Masters?

Parashat Ekev
Printable Version

How Can Busy Women Recite Blessings with Kavana and Practice Mindful Eating?
I find it challenging to focus on the words of prayer and blessings. As much as I know that we must envision standing before Hashem – the Creator of all – when we bless Him, my mind keeps wandering. For example, when thanking Him for our sustenance, it is especially difficult to concentrate on the words of the long Birkat Hamazon (Grace after Meals). After teaching for so many years about raising up sparks from the food through holy intentions, how do I find the time and the peace of mind to focus and practice what I preach?  I’m fed up with feeling like a hypocrite, when sharing beautiful concepts about Conscious Eating the Torah way. It’s time to make a change, but how? Keeping the halachot of reciting the correct blessings, over the right amount of food at the right time, and not forgetting the after-bracha, is a piece of pie compared to reciting brachot with deep kavana (intention) and eating consciously for the sake of serving Hashem. I’m keenly aware that G-d’s word is the essential, vitalizing power concealed within our meals, and that blessing with proper intention purifies and elevates the Divine sparks contained within the food. As Rabbi Tzaddok of Lublin teaches, “When recognizing this truth by blessing Hashem for our food, we elevate our pleasure of eating, and transform our table to an altar and our food to a sacrifice” (Et haOchel). I am close to a person who admirably takes her time to elevate the sparks in the food. She waits till no-one is speaking before reciting her blessings and takes thrice as long as I to recite a bracha. She also eats extremely slowly, chewing every bite, spending substantial time without checking her email or doing anything else while eating. However, she doesn’t have a million emails to check, blogs to write, a ½ acre garden to upkeep, fruits to pick and use wisely, a house to clean, meals to cook, classes to prepare, schedules to organize, students to council, clients to heal and the list goes on… So, how can busy women find a way to recite blessings with kavana and practice mindful eating?

 

When Do Mindful Blessings and Eating Take Priority?
It is all about priorities and finding the proper balance. We need to know the facts and learn the underlying depths of the laws in order to get the priorities right. Parashat Eikev offers the perfect opportunity to delve deeper into the concept of elevating sparks from food:  

   (ספר דברים פרק ח פסוק ג)...כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִי הָשֵׁם יִחְיֶה הָאָדָם

“Humanity does not live by bread alone, but by every word that proceeds out of the mouth of Hashem does humanity live” (Devarim 8:3).

 If we want to live and keep healthy, we must realize that it is not only the food that nourishes us, but rather the divine sparks contained within it. G-d, in His great goodness, connected the spiritual with the physical through food. The holy sparks disseminated within it are “every word that proceeds out of the mouth of Hashem.” Whereas, our body is nourished by the physical aspects or nutrients contained in the food, our soul is nourished by the spiritual power or sparks of holiness. The taste and pleasure we experience from food derive from the sparks of holiness contained within it. The main energy we receive from our food comes from these sparks, which attach themselves to the soul when eating in holiness (Rabbi Alexander Ziskind of Horodna, Yesod V’shoresh Ha’avoda, sha’ar 7, Chapter 2). Which busy woman doesn’t need more energy? Even from a pragmatic standpoint, it is worthwhile to expend energy in reciting blessings in order to get more energy in the long run. It’s also about developing better habits – i.e., changing the pattern of absentmindedly mumbling a blessing on the run. I like to suggest starting with Shabbat. Baruch Hashem for this day of rest – away from our distracting devices – to strengthen our connection with the Creator. For starters, why not take this one day a week to really focus on every word of the brachot we recite?

 

Grace After Meals is a Mitzvah Directly from the Torah 
In our home, thanks to my husband, every Shabbat meal, we eat the first bite of bread in silence slowly and mindfully. It is a great idea to extend this habit to the first bite of every meal during the week as well, for everything follows the beginning. If we weigh the gain against the extra minute it takes to chew one bite of food mindfully, three times a day, wouldn’t it seem as time well spent? For various reasons, some people only eat bread on Shabbat, so this is the perfect day to put energy into the Grace After Meals, which we recite after eating a minimum of a ke’zayit (a piece of bread the volume of a matchbox). Whereas, the blessings before food are Rabbinical, we learn from Parashat Eikev that thanking Hashem for the food after having eaten a satisfying meal is a Torah obligation: 

ספר דברים פרק ח פסוק י) )  וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת הָשֵׁם אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ

“When you have eaten and become satisfied, then you must bless Hashem your G*d for the good land which He has given you” (Devarim 8:10).

 The Sages taught, from where is it derived that the Grace after Meals is from the Torah? As it is stated: “And you shall eat and be satisfied, and you shall bless…” “You shall bless” – that is the blessing of: “Who feeds all…” I only have a Torah source for blessings after eating. From where is it derived that one is obligated to recite blessings before eating? You said that it can be derived through an a fortiori inference: When we are satisfied, we must bless G-d; when he is hungry, all the more so (Babylonian Talmud, Brachot 48b).

 

Halachot for Reciting Grace After Meals 
Rabbi Manis Freedman compares praising G-d to a husband telling his wife: “I love you!” Even when knowing that my husband loves me, after having stayed married to me for close to 40 years, I still like to hear him repeat, “I love you!” Reciting blessings enhances our loving relationship with Hashem. Just as in a husband and wife relationship, expressing words of love are not enough. The intention, timing, tone of voice and demeanor makes all the difference. I’ve been studying Peninei Halacha by Rabbi Eliezer Melamed and got up to the laws of blessings. When we recite Grace after Meals or any blessing, we must enunciate the words loud enough that we can hear them ourselves, otherwise we did not fulfill our obligation. It’s preferable to recite the blessings even louder, because that awakens the intention. Someone who doesn’t understand Hebrew, can recite the blessing in the language he or she understands (Shulchan Aruch 185:1-3; with Mishna Berura). When a person is not sure whether he recited Grace after Meals for his meal, he can only recite it if he still feels full, as then it’s a mitzvah from the Torah. If he isn’t full, he doesn’t recite it, since then it is only a Rabbinic obligation [as the Torah states, “When you have eaten and become satisfied…” Yet, the rabbis added the requirement to recite Grace after a ke’zayit of bread (Shulchan Aruch 184:4). According to most halachic authorities, even if a person only ate a kezayit of bread, but ate other foods with it, which made him full, he has a Torah obligation to recite Grace (Rabbi Eliezer Melamed, Peninei Halakha, Sefer Brachot Chapter 4). 

 

Recreating Paradise Through Elevating the Sparks 
In this world, the spiritual food is covered in a garment, yet the blessing reveals its inner essence.  In contrast, the snake, who is nourished by physicality, tastes only the physical husk of the food. Therefore “everything he eats tastes like the dust of the ground” (Bereishit 3:14). By blessing Hashem for our food, we free ourselves from the curse of the snake, and enjoy the Divine lifeforce within the food. Since eating from the Tree, good and evil became mixed. To ensure ‘Free Choice’ the sparks of holiness fell into the husks. In every food, there also exists such a mixture. Our main spiritual service is to gather these dispersed sparks and elevate them (Meor v’Shemesh on Parashat Pinchas). Reciting brachot mindfully is not only for the great spiritual masters. If this were true, what would happen to the holy sparks that fell into the food of regular people? Every Jew has the opportunity to extract holy sparks and push away waste and husks, through eating healthy foods with proper intention (Yesod V’shoresh Ha’avoda sha’ar 7, Chapter 1). Recognizing the Creator of our food through appropriate blessings, has great ramifications upon all levels of reality. By working on eating in holiness, recognizing Hashem as the source of our sustenance, and reciting the appropriate blessings with pure intention, we can participate in rectifying eating from the Tree of Knowledge and recreate our lost Paradise (Excerpt from one of Rebbetzin Chana Bracha’s upcoming books, A Taste from the Wellsprings, Wholesome Spirited Cookbook).

Is it a Halachic Obligation for Every Jew to Make Aliyah (Immigrate) to Israel?

Parashat Vaetchanan
Printable Version

The Spiking Aliyah Rate

The Aliyah rate – or at least the Aliyah application-rate – has been rising since Covid-19. My sister told me that she welcomed several new families, who managed to come on Aliyah this spring and summer, settling in her town of residence, Zichron Ya’acov. According to Rabbi Yehoshua Fass, co-founder and executive director of Nefesh B’Nefesh, interest in Aliyah has reached ‘staggering’ numbers. “The numbers show a spike in aliyah interest that the State of Israel has not seen since its establishment… Last year in the first three weeks of June, 5,000 households reached out to contact the Nefesh B’Nefesh Aliyah hotline. This year, nearly 25,000 families contacted the organization in that same time period. Most of it, is because the outcome of Corona has recalibrated the compass of many individuals who always thought and dreamt of coming to Israel.”  It seems to me that the Corona lockdown gave us a break from running around like a chicken without a head, being slaves to all of our various occupations. Closing down all our escape routes, made us rethink our priorities in life. I assume I’m not the only one who has been asking myself, “Why am I in this world? What is my individual mission? How can I redirect my life and activities to best achieve my personal goals?” It is no surprise that many Diaspora Jews have been re-evaluating whether they are supposed to remain in exile or rather take the leap of faith to join their extended family in the Promised land. The current situation is a clear sign that the birth contractions have begun and if we don’t want to miss the boat, it’s now or never.

 

Living in Israel: Obligatory or Recommended Mitzvah?

There is a difference in opinion whether the mitzvah of immigrating to Israel is a binding mitzvah that obligates every Jew or whether it is a recommended, optional mitzvah. In the last three decades, I’ve heard several Rabbis discouraging people from moving to Israel, or visiting Yishuvim outside of the green line, due to it being ‘dangerous’ in their opinion. An argument for the Chareidi view, that it isn’t obligatory to live in Eretz Yisrael is the ruling of the leading 20^th century Torah scholar, Rabbi Moshe Feinstein, who held that although it is recommended to live in Israel,  “…at this time there is no personal obligation to immigrate. If so…Rambam would have said – it is forbidden to live abroad, unless there is a severe famine in Eretz Yisrael… – thus it is not an obligatory mitzvah… (Igrot Moshe, Even Ha’ezer 102). Rabbi Moshe Feinstein based himself on the fact that Rambam wrote, “One should always dwell in the Land of Israel,” yet, he did not list it as one of the 613 mitzvot. Rabbi Eliezer Melamed, Rosh Yeshiva of Yeshivat Har Bracha, explains that Rambam did not enumerate the mitzvah of Yishuv Ha’Aretz (settling in Israel) because it is more important than a regular mitzvah, and it is inappropriate to enumerate mitzvot that encompass the entire Torah (Eim Habanim Semeicha 3:7-10). Furthermore, in the time of the medieval Sages, it was life-threatening to move to Israel, due to severe famine and persecution, which permits even the residents of Eretz Yisrael to leave the land. Yet, even then, it is midat chassidut to remain (Rambam, Hilchot Melachim 5:9). According to Rav Melamed, our Sages could not imagine a time when Jews would be able to exist in the Land of Israel, but simultaneously, some would still claim that this was not an obligatory mitzvah. Consequently, they only discussed situations, in which it was life-threatening to live in Eretz Yisrael. But even in such a situation, Rabbi Yehuda Halevi wrote that Jews should have made much more of an effort to immigrate to Israel (Kuzari 2: 24).

Halachot Reflecting the Importance of Settling in Israel

The Talmud is replete with statements that support the obligatory mitzvah to live in Israel, for example: “At all times, a Jew should live in the Land of Israel – even in a city where the majority of its residents are idol worshippers, and not live outside of the Land – even in a city populated mainly by Jews, for anyone who lives in the Land of Israel is similar to one who has a G-d, while one who lives outside of the Land is similar to one who has no G-d” (BT, Ketubot 110b). This was codified as halacha (Rambam, Hilchot Melachim 5:12; Ishut 13:20). I understand this to mean that Hashem appointed a different angel or constellation to oversee every country, except for the Land of Israel, which Hashem Himself supervises directly. There are several halachot that reflect the vital importance of settling in the Land for Israel. For example, when one spouse wishes to immigrate to Israel – the other must comply, and if not, this justifies a divorce (Rambam, Hilchot Ishut 13:20; Shulchan Aruch, Even Ha’ezer 75:4). Regarding the nation’s responsibility to apply sovereignty over the Land and settle it, Ramban writes, “We were commanded to take possession of the Land, which the Almighty, Blessed Be He, gave to our forefathers, to Avraham, to Yitzhak, and to Ya’acov; and to not abandon it to other nations, or to leave it desolate, as it says, ‘Inherit the land and live in it, since it is to you that I am giving the land to occupy...’” (Bamidbar 33:53; Addendum to Sefer Hamitzvot of the Rambam, Positive Mitzvah 4). In addition to the general mitzvah that the Land be under Israeli sovereignty and that  all Jews live here, there is a mitzvah upon every individual Jew to live in Eretz Yisrael (Rabbi Eliezer Melamed, Peninei Halacha The Mitzvah of Settling the Land of Israel 1). The supreme importance of the mitzvah of settling the land is furthermore clarified by allowing us to transgress some of the Rabbinical laws for its sake. (Shulchan Aruch, Orach Chaim 206,11). For example, for the sake of Yishuv Eretz Yisrael the halacha permits buying land in Israel from a non-Jew on Shabbat (BT, Gittin 8b; Shulchan Aruch, Orach Chayim 306:11).

 

To Settle or Not to Settle Over the Green Line?

The leading Litvish Charedi rabbi in B’nei Brak, Rav Elazar Menachem Shach (1899 – 2001), criticized Jewish settlements in Judea and Samaria as “a blatant attempt to provoke the international community,” and discouraged Jews from living in these communities. Rav Shach supported the withdrawal from land under Israeli control, basing it upon the principle of Pikuach Nefesh (‘saving life’). By repeatedly proclaiming that it was “permitted and necessary to compromise on even half of the Land of Israel” for the sake of peace, Rav Shach concurred with the leftist Shalom Achshav movement. Many Torah scholars, including Rabbi Shmuel Tuvia Stern opposed Rav Shach’s position, asserting that the latter had failed to provide halachic references supporting his opinion (Shmuel Tuvia Stern, She’elot uTeshuvot HaShavit vol.7). Likewise, Rabbi Yitzchak Hutner stated that “agreement to other-than-biblical borders was tantamount to denial of the entire Torah” (Shlomo Lorincz, Miluei Shlomo pp. 296-297). This concurs with the religious Zionist view, as represented by Rabbi Melamed, who explains that the mitzvah to settle the Land of Israel is obligatory upon both the individual Jew and the Jewish nation as a whole. The mitzvah of Yishuv Ha’Aretz obligates us not only to dwell in developed cities or towns, but to make the wasteland bloom as well. To complete this mitzvah, the Promised Land must be under Jewish rule with every part of it settled, cultivated and flourishing. The to settle the land is increased proportionally according to the degree by which the particular part of the Land is desolate of Jews. Those who live in areas such as Judea and Samaria, contribute doubly to the mitzvah, for they are not only strengthening the Israeli authority over the areas that the nations attempt to wrest away from the Jews, but they are also helping to ensure that all of the Land is cultivated and settled. Those who live in other places in Israel, that are more isolated from Jewish presence and are surrounded by enemies, are fulfilling the mitzvah to an even greater extent. Eretz Yisrael is only acquired through pain and suffering (Babylonian Talmud Brachot 5a). The greater the suffering, the greater the reward.

Moshe’s Yearning for the Promised Land         

Parashat Vaetchanan opens with Moshe’s recalling to B’nei Yisrael his fervent prayers begging for permission to enter Eretz Yisrael, and G-d’s denial of his request: 

ספר דברים פרק ג פסוק כג וָאֶתְחַנַּן אֶל הָשֵׁם בָּעֵת הַהִוא לֵאמֹר: (כד) אֲדֹנָי יֱדֹוִד אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ: (כה) אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן:

“I entreated Hashem at that time, saying, O Hashem G-d, You have begun to show Your servant Your greatness and Your strong hand, for who is [like] G-d in heaven or on earth who can do as Your deeds and Your might? Please let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Levanon” (Devarim 3:23-25).

The word וָאֶתְחַנַּן/Va’etchanan – “I implored” has the numerical value of five hundred and fifteen. This teaches us, that Moshe prayed five hundred and fifteen prayers to be permitted to enter Eretz Yisrael (Midrash Devarim Rabbah 11:10). Moshe begged to enter the holy land not only to perform the mitzvot associated with the land, but for the sake of fulfilling his final mission. Moshe’s task was to institute longing for Eretz Yisrael, because without this yearning, we would be unable to actualize our hold over the land. “Hashem wanted to deepen the heart of the Israeli nation, so that even when they are in foreign lands, their eyes shall be raised to Tzion, and their hearts shall be filled with passion for the land of their forefathers…

Moshe Rabbenu’s numerous pleadings and prayers led to the development of an extra deep wellspring of yearning for Eretz Yisrael whose bountiful potency suits every generation. And since then, anyone who draws from Moshe Rabbenu’s wellspring, even if he is located at a distance, yearns for Eretz Yisrael…” (Rav Kook, In Mo’adei HaRAY”H p. 237). Although Moshe’s request to enter Eretz Yisrael was not granted to him personally, his prayers established the Jewish longing for Eretz Yisrael throughout the generations. Let us tap into this wellspring of yearning so that Moshe’s pain of being barred from entering the Promised Land will not have been in vain!