Letters July 2024

Emotions & Torah Study

Alex: Regarding emotions, what are your thoughts on Jewish educators adding emotion to the religious experience, whether it be Carlebach Kabbalat Shabbat, tisches with singing, kumzitzs with singing, chazanut on yom kippur, musical melaveh malkah? Are these distractions from focusing our emotions on wisdom?

Rabbi: In class or shiur settings, if students are focused without music/song, I would not introduce it. Exciting the emotions distracts from the intellectual process. However, Rabbi Israel Chait explained that before Rabba taught the rabbis, he made a joke (Pesachim 117a). This opened the hearts of the rabbis towards Torah. Humor is effective. But a rebbe must conduct himself where he maintains utmost respect for Torah through. He may not be lightheaded or casual with students. We also see that song is a natural expression as the Jews sang at the shores of the Reed Sea after God triumphed over the Egyptian army; not one soldier remained alive. The priestly service was accompanied by song and music. And Torah is read in a tone in shul (synagogue). There is a time and place for emotions, but at all times, our objective is not the emotion, but that it enhances one’s attachment to mitzvos and Torah. Emotions are a means, not an ends. 

God’s Providence for Torah Students

Alex: In today's economy and high cost of living following an orthodox lifestyle (tuition, kosher foods, etc.) how can one follow the ethic of “Maximizing Torah study and minimizing work?” (Hilchos Talmud Torah 3:9)

Rabbi: Jeremiah asked the Jews why they were not involved in Torah study. They responded that they would not be able to make a livelihood if they put time into study. Jeremiah then took out the canister of the manna and explained that God can help them too, as He provided for the Jews in the desert feeding them manna. Maimonides too speaks of God’s providence over certain individuals, but he specifies their high level of sacrificing typical monetary considerations, and wholly following a life of Torah study and establishing God’s name in the world. In his Laws of Shmitta and the Jubilee 13:13 Maimonides writes: 

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God, to serve Him and minister to Him, and to know God, proceeding justly as God made him, removing from his neck the yoke of the many calculations which people seek, he is sanctified as holy of holies. God will be His portion and heritage forever and God will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared, “God is the lot of my portion; You are my cup, You support my lot” (Psalms 16:5).

Rabbi Israel Chait explained “ministering to God” refers to establishing God’s name in the world, as Aleinu says, “To establish the world under God’s kingship.” This refers to every mitzvah one does to establish God’s will, like observing Shabbos, and public acts like building a synagogue or a yeshiva. Abraham “calling out in God's name” to teach the world of monotheism fulfilled ministering to God. Why must one’s perfection include ministering to God? It demonstrates care for society, a higher level than mere personal perfection. 

Maimonides’ lesson is that when one engages in the highest mitzvah—Torah study—and does so based on this perspective, he earns a unique providence that provides him sufficient needs so he need not veer from Torah study. But you see, this person separates himself from people’s typical monetary calculations: he forfeits security, excess and luxury, he forfeits peer approval, and greatly minimizes his work so he can dedicate his days and nights to Torah study. He forfeits impressive business positions, the fancy home, the new car, the finest clothes, and instead, works little so as to learn more. As this is God’s goal for man—“he is sanctified as holy of holies”—God assists such a person. Our prayers also state this: “Those who know Your name trust You, for You do not abandon those who turn to You, O Lord” (Psalms 9:11). 

Departing from all others and forfeiting such security takes a certain strength of character. But a person should have trust in God to this degree. Knowing God’s limitless capabilities, one can share King David’s sentiment, “God is the lot of my portion; You are my cup, You support my lot” (Psalms 16:5). To this person, what is truly real and of meaning is Torah and not financial or social success. 

Which Book?

Rowan Osman: Which book do you think is a must read to understand the Middle East conflict better?

Rabbi: Bible. Once grasping that Bible’s Revelation at Sinai 3336 years ago is the only mass-witnessed event of God revealing His will, we arrive at proof of Bible’s remaining contents: based on God, not biased human writers. Bible includes God’s gift of Israel to Abraham’s descendants from Isaac. It defines who they are today. It ends the conflict of Israel’s true owners. 

To understand anti-Semitism, our great sages asked why Mt. Sinai is called “Sinai.” Sinai is the location God gave His Bible to 2.5 million Jews, a Biblical history accepted by the world. The sages say that Sinai in Hebrew means “hatred.” Their meaning is that anti-Semitism originated when God selected the only monotheists—Jews—to receive, safeguard and teach His Biblical will to mankind. Anti-Semitism is sibling rivalry. But instead of other nations hating the Jew based on jealousy and nothing else, world nations should be interested in learning God’s Bible, the only book bearing mass witnesses of divine origin. Without mass witnesses to any claim, the claim is bereft of verification. No others make such claim to mass witnesses. It is therefore wise that all men and women wishing to learn God’s will for their existence, should study God’s Biblical words applicable to all mankind. 

Jill S: If one bases their position primarily on the Bible, the other side would reasonably base their position primarily on the Koran. Which, based on regional and factional interpretation thereof, would not be a helpful strategy.

Rabbi: That’s precisely why I cited the historical truth that no other religion claims mass witnesses of divine revelation. Judaism alone claims this, and its world acceptance verifies revelation, just like all true historical claims are verified. Other religions and cultures demand blind faith, as their claims to divine origin are not witnessed, and thereby are not proven.

Reincarnation

Daniel: I read your response to the Tamar Yonah's radio show.  I'd like to respond because I was surprised you reject reincarnation. God clearly stated that His ways are not our ways: “My thoughts they are not your thoughts, and nor are your ways Mine; so says the Lord” (Isaiah 55).

Also, you quoted Rav Saadia Gaon, who rejected reincarnation. But he had no access to the Secrets of the Torah, Kabbalah. And I wonder why you did not acknowledge the  Kitvei HaArizal, the Zohar or other Mekubalim Rabbis Ashkenazim and Sepharadim. The are two pivotal works on  Reincarnation: Sha'ar HaGilgulim and Gilgulei Neshamot L'Rabbi Menachem Azarya of Fano. 

 Also a  source in Tanach: “Yes, this is how God intervenes two or three times with a man to bring him back from the grave to be lit with the light of life” (Iyov 33:29-30).

 The Torah and God is way beyond our understanding. We are not limited to our intellectual faculties alone, which is but a single of the many ways of learning, knowing and gathering wisdom and knowledge. I find that the dangers of learning Kabbalah are not a concern. For the true Kabbalah is not acquired from reading nor being exposed to an idea, and unless taught by an knower of the secrets, one will never learn.  

All the Best and Shalom, Daniel.   

Rabbi: Rabbis writings or Kabbala are not Divine works. The only words of God are Torah, Prophets and Writings. But all else which are man made, including Kabbala, are all subject to error. Man is fallible. Loyalty to kabbalists, or reputation is not the search for truth. Certainly when two Kabbalistic rabbis oppose each other, they both cannot be correct. Your approach of loyalty to reputations will make you accept contradictory views. Even Aaron argued on Moses, and Aaron was correct. Moses too was fallible.

Your explanation of Iyov is a complete distortion of God’s words. Iyov discusses how God punishes man with sickness, giving man 2-3 chances so that he repents and escapes death: 

He is reproved by pains on his bed, and the trembling in his bones is constant. He detests food; fine food [is repulsive] to him. His flesh wastes away till it cannot be seen, and his bones are rubbed away till they are invisible. He comes close to the Pit, his life [verges] on death. He redeemed him from passing into the pit; he will enjoy the light.

Truly, God does all these things two or three times to a man, to bring him back from the pit, that he may bask in the light of life. 

This discusses sparing a penitent man from death, from the pit. The verse clearly says that God saves him from going to the grave and God gives him three chances. Metzudas Dovid too explains so clearly (Iyov 33:28) that God saves one “from the grave” and “from death” a few times. Not that God reincarnates man, which is a complete distortion of the text.

To quote God’s words, “No eye has seen it, O God, but You” (Isaiah 64:3). The rabbis explain this as follows: “None of the prophets prophesied except regarding the Messianic era, but the World to Come, ‘no eye saw it’” (Berachos 34a). This means that what occurs after earthly life is known by God alone, and reincarnation is an after-death matter. Furthermore, it is not found in Torah. What Torah discusses is the death of righteous people and prophets, and never reincarnation. And regarding there Baales Ove who ostensibly raised Samuel from the dead, see Radak who explains this as Saul’s psychological delusion. 

Finally, you also say, “We are not limited to our intellectual faculties alone, which is but a single of the many ways of learning, knowing and gathering wisdom and knowledge.”  Torah disagrees: “Be wise and know Me” (Jer. 9:23). Wisdom is attained through intelligence. There’s no alternative. God does not say there are “kabbalistic secrets” or other paths to knowledge. That’s mere fantasy and contradicts God.