Halacha L’Moshe MiSinai
Volume 2: Number 11
December 19, 2005
Mitzvah 12: Affixing a Mezuzah on the Door
Mitzvah 12
It is a positive commandment to affix a mezuzah at the entrance to a home.
Hafetz Hayim: Scripture states, “And you shall write them upon the doorposts of your house and on your gates” (Deut. 6:9). In the mezuzah, on a small piece of rolled up parchment, two sections of Scripture are written, these are the first two paragraphs of the Shema. Each person has a duty to take care of a mezuzah so that every time he or she enters or leaves the house he will encounter the unity of G-d and remember the love of G-d as written on the parchment. This awareness will awaken the person from their slumber and from their errors in the vapid empty matters of the present; and he will realize that nothing endures forever and ever except the knowledge of the Divine Rock – the foundation of the world. Thus that person will return at once to good sense and walk in the straightforward path of decency. It is in force everywhere and at every time, for both men and women.
The first thing we notice is that the mezuzah is NOT an amulet. It is not a good luck charm or some other kind of instrument that protects a home or the family that lives inside. These are pagan notions and not part of the Jewish understanding of the way the world works. In keeping with standard rabbinic practice, it is a “sign” or a “reminder” of our obligations as Jews and it points to the importance of G-d in our lives.
First some technical points: The essence of the Mezuzah is the handwritten parchment inside. The outside case can be as beautiful or plain as one desires (although you gets points for “hiddur mitzvah” or “beautifying a mitzvah” when you choose a nice case) just as long as the parchment inside is “kosher”. It should bear the seal of the rabbinic authority that is certifying the scroll. It does not matter if the mezuzah is place on the inside or the outside of the actual door as long as it is installed on the doorpost, that is, the upright part of the door that supports the lintel. It should be on the right hand side as one enters the room and it should be attached on the upper 1/3 of the doorpost. There is a blessing that is recited when a mezuzah is attached but if one is attaching many mezuzot at one time, one blessing is enough for the entire operation. A mezuzah should be affixed to every door that has doorposts over 3 feet high in the house with the exception of closet doors and the bathroom door.
The Rabbis argued over whether it should be attached vertically or horizontally, so the compromise is that we attach it at a 45-degree angle with the top pointing into the room.
This may sound like heresy but notice also that the Hafetz Hayim says that one needs to “see” the mezuzah, not touch it or kiss it. There is no mitzvah to kiss a mezuzah.
A spiritual note: Doorways are always a place of mystery. One world ends and another begins. As we make that transition, having words of Torah at our right hand is a great comfort and helps us to know that wherever we go, we are never far from our Creator.
It is not often easy to know which side is “the right side as one enters the room” especially for a hallway or a room with multiple entrances. When in doubt, a Rabbi should be consulted. Only once did I see a mezuzah on the left side of a door between the outside and inside of a building. It was on a supermarket in Israel, the door was an automatic exit door and entering from that doorway was difficult to impossible. It was “exit only” so it went on the right side as one exited the store. The entrance only door had the mezuzah in its customary place.
Next week: Mitzvah 13: Birkat HaMazon
Monday, December 19, 2005
Monday, December 12, 2005
HMS Volume 2: Number 10 - Mitzvah 11: Reciting the Shema Twice a Day
Halacha L’Moshe MiSinai
Volume 2: Number 10
December 12, 2005
Mitzvah 11: Reciting the Shema Twice a Day
Mitzvah 11
It is a positive commandment to recite the Shema morning and evening.
Hafetz Hayim: Scripture states, “and you shall speak of them… when you lie down and when you rise up” (Deut. 6:7). This means at the time you lie down and the time you rise up. Reciting the Shema consists of three sections of Scripture: Deut 6:4-9; Deut. 11:13-21 and Numbers 15:37-41. The first section is about love of G-d and the study of Torah, which is the peg upon which everything depends. The second section is the acceptance of the yoke of the other commandments while in the third section, there is the mention of the Tzitzit, the command to remember all the commandments and the religious duty to remember the Exodus. It is in force everywhere and at every time, for men but not for women.
While the Hafetz Hayim is correct in his understanding of why we recite the Shema, it is not really very helpful in explaining why these three sections are recited. We have an entire Torah of verse, why are these three so important. We know that they were not randomly selected since they are listed out of order, implying that there must be a reason not only for their selection, but also as to why they are in the order in which they are.
The first paragraph is about love. If you look it up, however, you will see that it does not say that we “Should” love the Lord our G-d” rather it is the command that we must “Love G-d”. How is it possible to command someone to love another? Well, we do it every day when we love our parents. We don’t get to choose our parents; we just have to love them (and there is a whole lot of mental illness when we try to love parents who are not worthy of that love). This “parental” kind of love of G-d is the result of G-d being our creator (the same source of our love for our parents.) The theme of this paragraph, therefore, is Creation.
The second paragraph, talks about reward and punishment for the commandments, but the only reference to which commandments are rewarded is the phrase, “which I command you this day”. What day is referred to? The day the commandments were given at Sinai. Thus we need to do all the commandments given at Sinai. This is a very difficult passage since the punishments listed are all communal punishments for the sins of an individual. Some Reform Congregations thus leave this passage out, but if we look at it from an Ecological point of view, that when one person pollutes this world, the entire planet suffers, we may understand what the point of the paragraph is all about. Because it deals with the events at Mt. Sinai, we say it refers to Revelation.
The third paragraph, as noted by the Hafetz Hayim, is about the Exodus from Egypt. This is the biggest event in Jewish History. We say that it refers to redemption.
According the Tradition, G-d creates the world; G-d reveals to Humanity the Torah and thru the Torah, Humanity redeems the world. Thus the three paragraphs about Creation, Revelation and Redemption, are also about the relationship between G-d, Humanity and the World. If each triad is charted as a triangle, than if you intersect the two triangles, you get the Star of David. (This was first explained by Franz Rozenweig in the 1800’s in his book “Star of Redemption”)
In short, these six concepts are the core of what Judaism is all about. Saying the Shema is similar to saying “This is what I believe about the world” and is an appropriate “pledge of allegiance” to the Jewish People and to Judaism. This is why this prayer is so very important and why it is recited twice a day.
I have some questions from last week’s lesson on Tallit and Tzitzit:
J. Weiss writes: I met someone a few weeks ago who told me that he came to Sinai one Shabbat morning to see what our shul is like. He follows this custom that you mentioned, (about not wearing a Tallit until one is married) and he told me that the ushers at Sinai insisted he wear a Tallit despite his personal practice. Is this a custom that would be kept by individuals/families or is it more community wide?
I respond: The usher was in error. Alas sometimes we all get too involved with the rules. No, a person with the custom of not wearing a Tallit until married does not have to wear a Tallit to shul unless he is called to the bima. On the bima, he should wear a Tallit. It should also be understood that such a man would also be wearing a Tallit katan. If he does not wear a Tallit katan, than he is in violation of the mitzvah of Tzitzit
I wrote last week: Scripture makes this commandment the equal of all the other commandments when it says; “you shall see it and remember all the commandments of G-d”. It is in force everywhere and at every time, for men but not for women.
Marjut Herzog writes: I have read that historically women wore tefillin, but historically did women also have the option of placing Tzitzit on their robes/dresses? Is it possible to take this mitzvah on by wearing the Tallit katan so that even though I cannot come to the synagogue and pray easily (with a small child) I can fulfill this mitzvah at home (while I am doing the spiritual duties of raising a child and keeping a home also supposedly equal to men’s Mitzvot). I really think this may be a lovely way to feel more connected – have other women considered this – I am not so thrilled with that last sentence because it sounds like man is putting word’s into Hashem’s commandment…
I respond: I have not seen anywhere that women put fringes on the corner of their garments. There is an article on mens and womens garments in Yigdal Yadin’s book on Massada. There is no reason in Jewish law that prevents a woman from wearing the Tallit Katan but I have not ever seen it done. If it is meaningful to you, than by all means you should give it a try. As for the men vs. women at the end of each Mitzvah, This is a reflection of the Rabbinic law that states women are excused from most Mitzvot that are positive and time bound. That is all positive commandments that must be performed at a set time. (There are exceptions, however, like candle lighting) “Excused” does not mean “prohibited”, so if you wish, the Mitzvah is open to you and to other women.
Finally, an item sent to me by R.diCapua that I will share with you without comment because, honestly, it is interesting but not relevant to the Mitzvot. I should note that the dye from the Murex snail is traditionally the source of the blue that was used in making Tzitzit in ancient times. There is a movement today to bring the dye back into use and you can see Tzitzit today with a blue thread (I myself wear them on weekdays)
A recent article by two Belgian scientists has revealed a fascinating "coincidence." J. Wouters and A. Verhecken studied the characteristics of the different dye molecules obtained from the Murex trunculus snail. One of the measurements was the absorption spectrum of the molecule. Light is made up of many colors (the spectrum) measured in units of nanometers (nm). Our eyes perceive color in a complex fashion based on the various combinations of colors of light that strike it. For example, gold absorbs blue light and reflects the rest. When our eye sees all the colors of the spectrum with blue taken out, it perceives the color as gold. Ultimately, however, the color we see is determined entirely by what colors something absorbs and what is reflected. The tekhelet molecule (indigotin) gets its color from a strong absorption peak centered at 613 nanometers!
Next week: Mitzvah 12: Affixing a Mezuzah on the Door
Volume 2: Number 10
December 12, 2005
Mitzvah 11: Reciting the Shema Twice a Day
Mitzvah 11
It is a positive commandment to recite the Shema morning and evening.
Hafetz Hayim: Scripture states, “and you shall speak of them… when you lie down and when you rise up” (Deut. 6:7). This means at the time you lie down and the time you rise up. Reciting the Shema consists of three sections of Scripture: Deut 6:4-9; Deut. 11:13-21 and Numbers 15:37-41. The first section is about love of G-d and the study of Torah, which is the peg upon which everything depends. The second section is the acceptance of the yoke of the other commandments while in the third section, there is the mention of the Tzitzit, the command to remember all the commandments and the religious duty to remember the Exodus. It is in force everywhere and at every time, for men but not for women.
While the Hafetz Hayim is correct in his understanding of why we recite the Shema, it is not really very helpful in explaining why these three sections are recited. We have an entire Torah of verse, why are these three so important. We know that they were not randomly selected since they are listed out of order, implying that there must be a reason not only for their selection, but also as to why they are in the order in which they are.
The first paragraph is about love. If you look it up, however, you will see that it does not say that we “Should” love the Lord our G-d” rather it is the command that we must “Love G-d”. How is it possible to command someone to love another? Well, we do it every day when we love our parents. We don’t get to choose our parents; we just have to love them (and there is a whole lot of mental illness when we try to love parents who are not worthy of that love). This “parental” kind of love of G-d is the result of G-d being our creator (the same source of our love for our parents.) The theme of this paragraph, therefore, is Creation.
The second paragraph, talks about reward and punishment for the commandments, but the only reference to which commandments are rewarded is the phrase, “which I command you this day”. What day is referred to? The day the commandments were given at Sinai. Thus we need to do all the commandments given at Sinai. This is a very difficult passage since the punishments listed are all communal punishments for the sins of an individual. Some Reform Congregations thus leave this passage out, but if we look at it from an Ecological point of view, that when one person pollutes this world, the entire planet suffers, we may understand what the point of the paragraph is all about. Because it deals with the events at Mt. Sinai, we say it refers to Revelation.
The third paragraph, as noted by the Hafetz Hayim, is about the Exodus from Egypt. This is the biggest event in Jewish History. We say that it refers to redemption.
According the Tradition, G-d creates the world; G-d reveals to Humanity the Torah and thru the Torah, Humanity redeems the world. Thus the three paragraphs about Creation, Revelation and Redemption, are also about the relationship between G-d, Humanity and the World. If each triad is charted as a triangle, than if you intersect the two triangles, you get the Star of David. (This was first explained by Franz Rozenweig in the 1800’s in his book “Star of Redemption”)
In short, these six concepts are the core of what Judaism is all about. Saying the Shema is similar to saying “This is what I believe about the world” and is an appropriate “pledge of allegiance” to the Jewish People and to Judaism. This is why this prayer is so very important and why it is recited twice a day.
I have some questions from last week’s lesson on Tallit and Tzitzit:
J. Weiss writes: I met someone a few weeks ago who told me that he came to Sinai one Shabbat morning to see what our shul is like. He follows this custom that you mentioned, (about not wearing a Tallit until one is married) and he told me that the ushers at Sinai insisted he wear a Tallit despite his personal practice. Is this a custom that would be kept by individuals/families or is it more community wide?
I respond: The usher was in error. Alas sometimes we all get too involved with the rules. No, a person with the custom of not wearing a Tallit until married does not have to wear a Tallit to shul unless he is called to the bima. On the bima, he should wear a Tallit. It should also be understood that such a man would also be wearing a Tallit katan. If he does not wear a Tallit katan, than he is in violation of the mitzvah of Tzitzit
I wrote last week: Scripture makes this commandment the equal of all the other commandments when it says; “you shall see it and remember all the commandments of G-d”. It is in force everywhere and at every time, for men but not for women.
Marjut Herzog writes: I have read that historically women wore tefillin, but historically did women also have the option of placing Tzitzit on their robes/dresses? Is it possible to take this mitzvah on by wearing the Tallit katan so that even though I cannot come to the synagogue and pray easily (with a small child) I can fulfill this mitzvah at home (while I am doing the spiritual duties of raising a child and keeping a home also supposedly equal to men’s Mitzvot). I really think this may be a lovely way to feel more connected – have other women considered this – I am not so thrilled with that last sentence because it sounds like man is putting word’s into Hashem’s commandment…
I respond: I have not seen anywhere that women put fringes on the corner of their garments. There is an article on mens and womens garments in Yigdal Yadin’s book on Massada. There is no reason in Jewish law that prevents a woman from wearing the Tallit Katan but I have not ever seen it done. If it is meaningful to you, than by all means you should give it a try. As for the men vs. women at the end of each Mitzvah, This is a reflection of the Rabbinic law that states women are excused from most Mitzvot that are positive and time bound. That is all positive commandments that must be performed at a set time. (There are exceptions, however, like candle lighting) “Excused” does not mean “prohibited”, so if you wish, the Mitzvah is open to you and to other women.
Finally, an item sent to me by R.diCapua that I will share with you without comment because, honestly, it is interesting but not relevant to the Mitzvot. I should note that the dye from the Murex snail is traditionally the source of the blue that was used in making Tzitzit in ancient times. There is a movement today to bring the dye back into use and you can see Tzitzit today with a blue thread (I myself wear them on weekdays)
A recent article by two Belgian scientists has revealed a fascinating "coincidence." J. Wouters and A. Verhecken studied the characteristics of the different dye molecules obtained from the Murex trunculus snail. One of the measurements was the absorption spectrum of the molecule. Light is made up of many colors (the spectrum) measured in units of nanometers (nm). Our eyes perceive color in a complex fashion based on the various combinations of colors of light that strike it. For example, gold absorbs blue light and reflects the rest. When our eye sees all the colors of the spectrum with blue taken out, it perceives the color as gold. Ultimately, however, the color we see is determined entirely by what colors something absorbs and what is reflected. The tekhelet molecule (indigotin) gets its color from a strong absorption peak centered at 613 nanometers!
Next week: Mitzvah 12: Affixing a Mezuzah on the Door
Monday, December 5, 2005
HMS Volume 2: Number 9 - Mitzvah 10: To put fringes on the corners of our garments
Halacha L’Moshe MiSinai
Volume 2: Number 9
December 5, 2005
Mitzvah 10: To put fringes on the corners of our garments
Mitzvah 10
It is a positive commandment to make fringes at the corner of their garments.
Hafetz Hayim: Scripture states, “that they shall make themselves fringes on the corners of their garments” (Numbers 15:28). It must be a garment worn by day, which has four corners or more and it is large enough for a small boy who is old enough to walk in the street without someone to watch over him. It should be able to cover the head and most of the body and it should be made of wool or linen. Then it requires the fringes on the corners according to the Torah. The Sages expand this law to include garments made of other kinds of cloth. A child who knows how to wear the garment, that is, with two fringes in the front and two in the back, has this obligation to wear fringes. Scripture makes this commandment the equal of all the other commandments when it says; “you shall see it and remember all the commandments of G-d”. It is in force everywhere and at every time, for men but not for women.
Clearly the Hafetz Hayim is talking about a Tallit, a four-cornered garment that has special fringes on the corner. He is also talking about what is called a “Tallit Katan” or a small Tallit, usually worn under the shirt all day every day, including Shabbat and Holidays. Some wear it with the fringes hanging out; others wear it with the fringes inside. All boys old enough to know how to wear it wear the Tallit Katan. The Tallit is often only worn by adult males (older than 13 years old). There is also an old custom that the Tallit should only be worn by adult males who are already married.
The key to the garment are the fringes. These fringes are the symbol of the commitment to all of the Mitzvot. How is this done? The fringe itself is four white threads (sometimes one of these is ½ blue) One of the threads is much longer than the other three. (If there is a blue thread, this will be the long one) The ends are pushed through the hole in the corner of the garment and the ends are all put together, the bundle is folded so that seven ends are all equal. The longer thread is then wound around the bundle. First there is a double knot, then the cord is wound around the bundle 7 times, another double knot, then it is wound eight times, another double knot, then it is wound around 11 times, another double knot and then it is wound 13 times around the bundle and is finished with a final double knot. The double knots are tied with all four strings. This leaves you with eight fringes (only one of which is blue) and five double knots. The word for “fringes” in Hebrew is “Tzitzit”; it is spelled with a tzadik, yod, tzadik, yod, and tav. Each Hebrew letter stands for a number. The tzadik is 90, the yod is 10, and the tav equals 400. Add them all together (90 + 10 + 90 + 10 + 400 = 600) add to this the five knots and the eight strings and the total is 613, the traditional number of Mitzvot in the Torah.
Fringes are only worn during daylight hours, this is because you have to see the fringe to remember the Mitzvot, and you can’t see them at night. The only time a Tallit is worn at night is at Kol Nidre services since the Yom Kippur service is considered one long service, so the Tallit is put on before sunset and left on all night, then put on again in the morning and left on all day. There is a blessing that is recited when the Tallit or Tallit Katan is put on. You only have to say it once a day as long as you intend to put it back on when you take it off (for example, to go to the bathroom, where it would not be proper to wear a Tallit). Some people wrap the Tallit around their heads while reciting the blessing, to fully wrap themselves in the Mitzvot. Some also use that time, enwrapped in the Tallit for personal meditation and prayer.
Next week: Mitzvah 11: Reciting the Shema twice a day
Volume 2: Number 9
December 5, 2005
Mitzvah 10: To put fringes on the corners of our garments
Mitzvah 10
It is a positive commandment to make fringes at the corner of their garments.
Hafetz Hayim: Scripture states, “that they shall make themselves fringes on the corners of their garments” (Numbers 15:28). It must be a garment worn by day, which has four corners or more and it is large enough for a small boy who is old enough to walk in the street without someone to watch over him. It should be able to cover the head and most of the body and it should be made of wool or linen. Then it requires the fringes on the corners according to the Torah. The Sages expand this law to include garments made of other kinds of cloth. A child who knows how to wear the garment, that is, with two fringes in the front and two in the back, has this obligation to wear fringes. Scripture makes this commandment the equal of all the other commandments when it says; “you shall see it and remember all the commandments of G-d”. It is in force everywhere and at every time, for men but not for women.
Clearly the Hafetz Hayim is talking about a Tallit, a four-cornered garment that has special fringes on the corner. He is also talking about what is called a “Tallit Katan” or a small Tallit, usually worn under the shirt all day every day, including Shabbat and Holidays. Some wear it with the fringes hanging out; others wear it with the fringes inside. All boys old enough to know how to wear it wear the Tallit Katan. The Tallit is often only worn by adult males (older than 13 years old). There is also an old custom that the Tallit should only be worn by adult males who are already married.
The key to the garment are the fringes. These fringes are the symbol of the commitment to all of the Mitzvot. How is this done? The fringe itself is four white threads (sometimes one of these is ½ blue) One of the threads is much longer than the other three. (If there is a blue thread, this will be the long one) The ends are pushed through the hole in the corner of the garment and the ends are all put together, the bundle is folded so that seven ends are all equal. The longer thread is then wound around the bundle. First there is a double knot, then the cord is wound around the bundle 7 times, another double knot, then it is wound eight times, another double knot, then it is wound around 11 times, another double knot and then it is wound 13 times around the bundle and is finished with a final double knot. The double knots are tied with all four strings. This leaves you with eight fringes (only one of which is blue) and five double knots. The word for “fringes” in Hebrew is “Tzitzit”; it is spelled with a tzadik, yod, tzadik, yod, and tav. Each Hebrew letter stands for a number. The tzadik is 90, the yod is 10, and the tav equals 400. Add them all together (90 + 10 + 90 + 10 + 400 = 600) add to this the five knots and the eight strings and the total is 613, the traditional number of Mitzvot in the Torah.
Fringes are only worn during daylight hours, this is because you have to see the fringe to remember the Mitzvot, and you can’t see them at night. The only time a Tallit is worn at night is at Kol Nidre services since the Yom Kippur service is considered one long service, so the Tallit is put on before sunset and left on all night, then put on again in the morning and left on all day. There is a blessing that is recited when the Tallit or Tallit Katan is put on. You only have to say it once a day as long as you intend to put it back on when you take it off (for example, to go to the bathroom, where it would not be proper to wear a Tallit). Some people wrap the Tallit around their heads while reciting the blessing, to fully wrap themselves in the Mitzvot. Some also use that time, enwrapped in the Tallit for personal meditation and prayer.
Next week: Mitzvah 11: Reciting the Shema twice a day
Monday, November 14, 2005
HMS Volume 2: Number 8 - Mitzvah #8 & 9: To Wear Tephillin
Halacha L’Moshe MiSinai
Volume 2: Number 8
November 14, 2005
Mitzvah #8 & 9: To Wear Tephillin
Mitzvah 8 & 9
It is a positive commandment to bind tephillin on your arm
It is a positive commandment to put tephillin on your head
Hafetz Hayim: Scripture states, “And you shall bind them for a sign upon your hand and they shall be for frontlets between your eyes.” (Deut. 6:8) The place to put tephillin on your arm is on the biceps, at the raised part. The place to put the head tephillin is at the spot where an infant’s skull is soft. The boxes contain parchments of scripture that speak of accepting the yoke of the kingship of heaven. In the head tephillin there are four compartments with a parchment in each compartment. In the hand tephillin, there is one compartment and all four verses are on one parchment in that box. Wearing tephillin requires a clean body. Wearing tephillin on a clean body lengthens one’s life. (See Jeremiah 38:16 and the Rashi in the Talmud Menachot44b) One should touch the tephillin from time to time while wearing them so as not to take our mind off of them even for a moment. While wearing tephillin one should be humble, G-d fearing and should not be drawn into frivolity or idle talk. They should encourage one to think of words of truth. It is in force everywhere and at every time, for men but not for women.
There is a lot to cover here. Hand tephillin is worn on the bicep of the “weaker” arm. If you are right handed, it is put on the left arm. If you are a leftie, it goes on your right arm. It is affixed right on the bicep and the slipknot is tightened. The long strap is then wound seven times around the lower part of the arm between the elbow and the wrist. The slack is wound around the hand. Then the head tephillin are placed with the knot at the base of the skull and the box just above the hairline (or where the hairline used to be) the knot is fixed so it must be sized for the head of the one who wears it. Both boxes must rest on the body with nothing between the box and the skin/hair. There are two blessings, one for each box as it is placed on the body. There is a third passage that is recited when one winds the straps of the arm tephillin around the hand (after the head tephillin is in place). This strap is wound around the middle finger three times and then worn in a way that spells out the Hebrew word “Shaddai” which is a name for G-d. Tephillin is worn on weekdays and not on Shabbat or Holidays.
The body must be clean lest the dirt create a barrier between the box and the skin. The passages in the boxes are from the Torah and refer to wearing tephillin. When one wears them for the first time it is awkward, but with time, it become very natural. Wearing tephillin slows us down when we pray so that we can concentrate on the words that we are saying. The parchments inside do fade over time and should be checked and repaired once every seven years or so. A Sofer, a scribe who writes a Torah or a mezuzah can repair tephillin as well.
To the Hafetz Hayim, only men wear tephillin, but in the Conservative Movement women can wear tephillin as well. It is not a “one time” decision, however. Women who wish to wear tephillin should commit to wearing it daily for the foreseeable future, and not just to seem fashionable or due to peer pressure. It should remind all wearers of the importance of daily prayer and to help focus on the words that we pray.
Next week: Mitzvah 10: To put fringes on the corners of our garments
Gabriel Greenberg asks: You say that "It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d." I'm taking a course this semester in historical trends of Jewish mysticism and this method of "turn(ing) his heart away from every thought" sounds very similar to that of the ecstatic kabbalah practiced by Abraham Abulafia. From what I've learned in this course, Abulafia prescribes a method of meditation in which the first step is clearing the mind of all earthly things. I guess my question is, to what extent have Jewish mystical tendencies influenced the way Jews of all groups (Orthodox, Conservative, and Reformed) pray? I understand that all Hasidic groups are of a mystical bent, but the passage quoted above seems to indicate that all Jews, at least when they are praying, should be aspiring to a mystical "meeting with G-d." Is this the case, or am I misinterpreting some nuances of the lesson?
Rabbi responds: While mainstream Judaism and Kabbalistic Judaism seem to differ over how one should concentrate on the words they pray, both agree that one should focus on the words we pray and not let them become rote. The Sages of the Talmud used to take an hour to warm up to be ready to pray. Abulafia spells out a particularly kabbalistic way to get focused on prayer, but all Jews must learn, in one way or another, to focus their minds and hearts on the words we pray.
Riccardo Di Capua writes: Maybe He does not get anything from our prayers; maybe He does not hear them; maybe He does not even care. The fourth reason is that we pray because man NEEDS to pray, regardless. There is a support website for a particularly cruel disease. One column deals with what the patient can, should, cannot and should not do when stricken by it. The column on the other side of the website deals with the immediate family. Item Number One is "Pray: it will make you feel better." There is no mention of speedy return to health, but rather as you so aptly put it, changes the way the family members live each terrible day.
Rabbi responds: We can never know what G-d gets from our prayers. G-s is so far beyond our conception that it is hard to understand how our finite words can affect an infinite G-d. But as I said and you so ably illustrated, Prayer has the ability to change the way we see the world and our place within it. It is said that President Lincoln, during the battle of Gettysburg, left the situation room at the White House and returned a short time later with his stress greatly reduced. When asked where he went, he is said to have replied, “I went to pray. I told G-d that I had done all I could to save the Union and now it was in His hands. I am not as worried anymore since whatever may happen is G-d’s will”. Did G-d want the Union to be saved? Who knows?! But prayer certainly helped President Lincoln through some hard times.
Volume 2: Number 8
November 14, 2005
Mitzvah #8 & 9: To Wear Tephillin
Mitzvah 8 & 9
It is a positive commandment to bind tephillin on your arm
It is a positive commandment to put tephillin on your head
Hafetz Hayim: Scripture states, “And you shall bind them for a sign upon your hand and they shall be for frontlets between your eyes.” (Deut. 6:8) The place to put tephillin on your arm is on the biceps, at the raised part. The place to put the head tephillin is at the spot where an infant’s skull is soft. The boxes contain parchments of scripture that speak of accepting the yoke of the kingship of heaven. In the head tephillin there are four compartments with a parchment in each compartment. In the hand tephillin, there is one compartment and all four verses are on one parchment in that box. Wearing tephillin requires a clean body. Wearing tephillin on a clean body lengthens one’s life. (See Jeremiah 38:16 and the Rashi in the Talmud Menachot44b) One should touch the tephillin from time to time while wearing them so as not to take our mind off of them even for a moment. While wearing tephillin one should be humble, G-d fearing and should not be drawn into frivolity or idle talk. They should encourage one to think of words of truth. It is in force everywhere and at every time, for men but not for women.
There is a lot to cover here. Hand tephillin is worn on the bicep of the “weaker” arm. If you are right handed, it is put on the left arm. If you are a leftie, it goes on your right arm. It is affixed right on the bicep and the slipknot is tightened. The long strap is then wound seven times around the lower part of the arm between the elbow and the wrist. The slack is wound around the hand. Then the head tephillin are placed with the knot at the base of the skull and the box just above the hairline (or where the hairline used to be) the knot is fixed so it must be sized for the head of the one who wears it. Both boxes must rest on the body with nothing between the box and the skin/hair. There are two blessings, one for each box as it is placed on the body. There is a third passage that is recited when one winds the straps of the arm tephillin around the hand (after the head tephillin is in place). This strap is wound around the middle finger three times and then worn in a way that spells out the Hebrew word “Shaddai” which is a name for G-d. Tephillin is worn on weekdays and not on Shabbat or Holidays.
The body must be clean lest the dirt create a barrier between the box and the skin. The passages in the boxes are from the Torah and refer to wearing tephillin. When one wears them for the first time it is awkward, but with time, it become very natural. Wearing tephillin slows us down when we pray so that we can concentrate on the words that we are saying. The parchments inside do fade over time and should be checked and repaired once every seven years or so. A Sofer, a scribe who writes a Torah or a mezuzah can repair tephillin as well.
To the Hafetz Hayim, only men wear tephillin, but in the Conservative Movement women can wear tephillin as well. It is not a “one time” decision, however. Women who wish to wear tephillin should commit to wearing it daily for the foreseeable future, and not just to seem fashionable or due to peer pressure. It should remind all wearers of the importance of daily prayer and to help focus on the words that we pray.
Next week: Mitzvah 10: To put fringes on the corners of our garments
Gabriel Greenberg asks: You say that "It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d." I'm taking a course this semester in historical trends of Jewish mysticism and this method of "turn(ing) his heart away from every thought" sounds very similar to that of the ecstatic kabbalah practiced by Abraham Abulafia. From what I've learned in this course, Abulafia prescribes a method of meditation in which the first step is clearing the mind of all earthly things. I guess my question is, to what extent have Jewish mystical tendencies influenced the way Jews of all groups (Orthodox, Conservative, and Reformed) pray? I understand that all Hasidic groups are of a mystical bent, but the passage quoted above seems to indicate that all Jews, at least when they are praying, should be aspiring to a mystical "meeting with G-d." Is this the case, or am I misinterpreting some nuances of the lesson?
Rabbi responds: While mainstream Judaism and Kabbalistic Judaism seem to differ over how one should concentrate on the words they pray, both agree that one should focus on the words we pray and not let them become rote. The Sages of the Talmud used to take an hour to warm up to be ready to pray. Abulafia spells out a particularly kabbalistic way to get focused on prayer, but all Jews must learn, in one way or another, to focus their minds and hearts on the words we pray.
Riccardo Di Capua writes: Maybe He does not get anything from our prayers; maybe He does not hear them; maybe He does not even care. The fourth reason is that we pray because man NEEDS to pray, regardless. There is a support website for a particularly cruel disease. One column deals with what the patient can, should, cannot and should not do when stricken by it. The column on the other side of the website deals with the immediate family. Item Number One is "Pray: it will make you feel better." There is no mention of speedy return to health, but rather as you so aptly put it, changes the way the family members live each terrible day.
Rabbi responds: We can never know what G-d gets from our prayers. G-s is so far beyond our conception that it is hard to understand how our finite words can affect an infinite G-d. But as I said and you so ably illustrated, Prayer has the ability to change the way we see the world and our place within it. It is said that President Lincoln, during the battle of Gettysburg, left the situation room at the White House and returned a short time later with his stress greatly reduced. When asked where he went, he is said to have replied, “I went to pray. I told G-d that I had done all I could to save the Union and now it was in His hands. I am not as worried anymore since whatever may happen is G-d’s will”. Did G-d want the Union to be saved? Who knows?! But prayer certainly helped President Lincoln through some hard times.
HMS Volume 2: Number 7 - Mitzvah #7: To Pray to G-d
Halacha L’Moshe MiSinai
Volume 2: Number 7
November 14, 2005
Mitzvah #7: To Pray to G-d
Mitzvah 7
It is a positive commandment to pray every day to G-d.
Hafetz Hayim: Scripture states, “and to serve Him with all your heart.” (Deut. 11:13) What is service of the heart? - Prayer. The commandment is that a person should relate the praises of the Holy One after that he should ask for his needs and after that, he is to give praise and thanks to G-d. It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d. He should not produce his prayer like someone who id carrying a burden and throws it down and goes his way. Neither should he pray with a troubled and disturbed mind. It is in force everywhere and at every time, for both men and women.
According to the Hafetz Hayyim, and many other sages, there are three reasons to pray. The first is to accept G-d as the ruler of the universe as well as the sovereign of our life. The second is to be able to ask G-d for that which we need. The third reason is to thank G-d for the many blessings we receive from the Divine hand daily. The three daily prayer services, Shacharit, Mincha and Maariv (Morning, Afternoon and Evening) all contain elements of all three. The Shema is our accepting the sovereignty of G-d, the Amidah is our list of petitions and every blessing we recite is a way of saying thanks for all that G-d does in our life.
Every Sage is also crystal clear that our prayer should not be rote, meaningless or mindless. We need to think about what we are saying and why we are saying it. Prayer is not a burden that we have to bear and we perform grudgingly or when we are distracted. We need to be fully alert to our need to pray, to the words that we pray and to the way in which we say those words. We should consider ourselves as standing face to face with the all-powerful ruler of the universe. That ruler wants to hear from us and we need to speak to G-d. But we cannot be distracted even a little bit lest we show ourselves to be ungrateful and unconcerned. Extending this even further, some sages maintain that EVERY word we speak, even our discussions with our spouse and children, are also words of prayer and we should every moment “Know before Whom we stand” This is not “Big Brother” watching us, nor is it meant to make us guilty or paranoid. It only means that we should consider every moment as if we are standing before G-d and to live our lives accordingly. All that we do is thus a “prayer” to G-d.
This does not mean that we cannot be angry, hurt or disappointed with G-d. We are expected to open our hearts to G-d and pour the pain in our soul into the conversation. Just as we eat when we are hungry, we pray when we are angry, hurt or disappointed. We can yell at G-d if we feel the need to yell. And if life is frustrating or disappointing we can vent our frustration or disappointment to G-d. G-d has big shoulders and can handle our “complaints”
We must also be very careful to thank G-d for the blessings of life, love and health that rain down upon us at every moment. We cannot take such blessings for granted and we must not take G-d for granted in our life. Gratitude is one of the highest forms of prayer and it is suggested that we recite 100 blessings a day. Since each blessing is a way of thanking G-d, it implies that we have no less than 100 reasons to thank G-d daily.
I do not know what G-d gets from our prayers, but I know for certain that prayer can change the way we see our lives and the way we live each day. Don’t say, “I will pray when I have time.” Rather pray first and all the other parts of our life will reap the benefits.
Next week: Mitzvot 8 and 9: To Wear Tephillin
Brenda Horowitz asks: (Concerning Mitzvah 6, emulating G-d) How does this idea mesh with the story of Zusya: "G-d will not ask why I was not as great as Moshe; He will ask why I was not as great as Zusya!" That is, does G-d judge us by how closely we can emulate Him, or by how much we live up to our own potential? (Or are those two things the same?)I reply: The two are really the same. The Sages are quick to point out that one cannot fully replicate all that G-d does in the world. G-d is, after all G-d, and we are only human. We can, at best, only emulate G-d when G-d is “emulating” human beings. If it is good enough for G-d to take the time to do, we should be doing it too. But this implies that we can only do this to the best of our abilities. If we are sick, we may not be able to visit others who are sick. If we are disabled, we may not be able to help bury the dead. G-d will not hold us to account for the things we were not able to do, only for the things we COULD do but did not.
Volume 2: Number 7
November 14, 2005
Mitzvah #7: To Pray to G-d
Mitzvah 7
It is a positive commandment to pray every day to G-d.
Hafetz Hayim: Scripture states, “and to serve Him with all your heart.” (Deut. 11:13) What is service of the heart? - Prayer. The commandment is that a person should relate the praises of the Holy One after that he should ask for his needs and after that, he is to give praise and thanks to G-d. It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d. He should not produce his prayer like someone who id carrying a burden and throws it down and goes his way. Neither should he pray with a troubled and disturbed mind. It is in force everywhere and at every time, for both men and women.
According to the Hafetz Hayyim, and many other sages, there are three reasons to pray. The first is to accept G-d as the ruler of the universe as well as the sovereign of our life. The second is to be able to ask G-d for that which we need. The third reason is to thank G-d for the many blessings we receive from the Divine hand daily. The three daily prayer services, Shacharit, Mincha and Maariv (Morning, Afternoon and Evening) all contain elements of all three. The Shema is our accepting the sovereignty of G-d, the Amidah is our list of petitions and every blessing we recite is a way of saying thanks for all that G-d does in our life.
Every Sage is also crystal clear that our prayer should not be rote, meaningless or mindless. We need to think about what we are saying and why we are saying it. Prayer is not a burden that we have to bear and we perform grudgingly or when we are distracted. We need to be fully alert to our need to pray, to the words that we pray and to the way in which we say those words. We should consider ourselves as standing face to face with the all-powerful ruler of the universe. That ruler wants to hear from us and we need to speak to G-d. But we cannot be distracted even a little bit lest we show ourselves to be ungrateful and unconcerned. Extending this even further, some sages maintain that EVERY word we speak, even our discussions with our spouse and children, are also words of prayer and we should every moment “Know before Whom we stand” This is not “Big Brother” watching us, nor is it meant to make us guilty or paranoid. It only means that we should consider every moment as if we are standing before G-d and to live our lives accordingly. All that we do is thus a “prayer” to G-d.
This does not mean that we cannot be angry, hurt or disappointed with G-d. We are expected to open our hearts to G-d and pour the pain in our soul into the conversation. Just as we eat when we are hungry, we pray when we are angry, hurt or disappointed. We can yell at G-d if we feel the need to yell. And if life is frustrating or disappointing we can vent our frustration or disappointment to G-d. G-d has big shoulders and can handle our “complaints”
We must also be very careful to thank G-d for the blessings of life, love and health that rain down upon us at every moment. We cannot take such blessings for granted and we must not take G-d for granted in our life. Gratitude is one of the highest forms of prayer and it is suggested that we recite 100 blessings a day. Since each blessing is a way of thanking G-d, it implies that we have no less than 100 reasons to thank G-d daily.
I do not know what G-d gets from our prayers, but I know for certain that prayer can change the way we see our lives and the way we live each day. Don’t say, “I will pray when I have time.” Rather pray first and all the other parts of our life will reap the benefits.
Next week: Mitzvot 8 and 9: To Wear Tephillin
Brenda Horowitz asks: (Concerning Mitzvah 6, emulating G-d) How does this idea mesh with the story of Zusya: "G-d will not ask why I was not as great as Moshe; He will ask why I was not as great as Zusya!" That is, does G-d judge us by how closely we can emulate Him, or by how much we live up to our own potential? (Or are those two things the same?)I reply: The two are really the same. The Sages are quick to point out that one cannot fully replicate all that G-d does in the world. G-d is, after all G-d, and we are only human. We can, at best, only emulate G-d when G-d is “emulating” human beings. If it is good enough for G-d to take the time to do, we should be doing it too. But this implies that we can only do this to the best of our abilities. If we are sick, we may not be able to visit others who are sick. If we are disabled, we may not be able to help bury the dead. G-d will not hold us to account for the things we were not able to do, only for the things we COULD do but did not.
Monday, November 7, 2005
HMS Volume 2: Number 6 - Mitzvah #6: To Walk in G-d’s Ways
Halacha L’Moshe MiSinai
Volume 2: Number 6
November 7, 2005
Mitzvah #6: To Walk in G-d’s Ways
Mitzvah 6
It is a positive commandment to walk in the ways of G-d with all of one’s ability.
Hafetz Hayim: This is based on Deut. 28:9. Our Sages learned (Sifre Devarim, 11:22) That this commandment means: As the Holy One is called gracious, you also be gracious. As the Holy One is called compassionate, you also be compassionate. As the Holy One is described as merciful, you also be merciful. And so with all the qualities by which the Holy One is described: a person needs to model himself after Him and walk in His ways. It applies everywhere, at every time for both men and women.
The Rabbis of the Talmud were very aware of the differences between the divine G-d and the very finite nature of humanity. Is it possible for human beings to be G-d like? Can we walk in the same way that G-d “walks”? We know that this is impossible. We know that as human beings we cannot aspire to be a G-d. So what does this Mitzvah mean?
At the very beginning of the Torah, G-d performs an act of kindness. G-d makes clothing for the naked Adam and Eve before they leave the Garden of Eden. We learn from this that just as G-d makes the effort to clothe the naked, so too we must make the effort to be kind to others by clothing the naked. At the very end of the Torah G-d performs another act of kindness. G-d buries Moses after he has died. There is no one else there to perform this Mitzvah on Moses’ behalf, so G-d buries this great man. Just as G-d makes the effort to bury the dead, so too we must make the effort to see to it that all people have a proper burial regardless of ability to pay.
I can even take this a step further. In the book of Genesis, G-d reveals to Abraham and Sarah that by this time next year, they will be the parents of a baby boy. Abraham and Sarah are not in the same room when this is announced. Sarah hears the announcement and laughs and says to herself, “Not that I am withered, am I to have enjoyment with my husband so old?” While she did not say it aloud, G-d hears her anyway and asks Abraham, “Why did Sarah laugh, saying, Shall I in truth bear a child, old as I am?” Sarah, of course, is mortified that G-d has heard her laughter and her slight against her husband, but G-d has deliberately misquoted Sarah’s words so that Abraham will not be embarrassed or hurt by Sarah’s laughter. Just as G-d misquotes (lies?) to create harmony and peace in a home, so too we should be careful to not cause discord between a husband or wife or between parents and children.
We study the Torah, we study the Bible to understand how G-d operates in this finite world, and use G-d’s actions as a template for how we are supposed to act in the world. When we imitate the actions of G-d we show our loyalty and support for G-d. When we make G-d our mentor in life, we will live better, kinder and fuller lives.
Next week: Mitzvah 7: To Pray to G-d
Volume 2: Number 6
November 7, 2005
Mitzvah #6: To Walk in G-d’s Ways
Mitzvah 6
It is a positive commandment to walk in the ways of G-d with all of one’s ability.
Hafetz Hayim: This is based on Deut. 28:9. Our Sages learned (Sifre Devarim, 11:22) That this commandment means: As the Holy One is called gracious, you also be gracious. As the Holy One is called compassionate, you also be compassionate. As the Holy One is described as merciful, you also be merciful. And so with all the qualities by which the Holy One is described: a person needs to model himself after Him and walk in His ways. It applies everywhere, at every time for both men and women.
The Rabbis of the Talmud were very aware of the differences between the divine G-d and the very finite nature of humanity. Is it possible for human beings to be G-d like? Can we walk in the same way that G-d “walks”? We know that this is impossible. We know that as human beings we cannot aspire to be a G-d. So what does this Mitzvah mean?
At the very beginning of the Torah, G-d performs an act of kindness. G-d makes clothing for the naked Adam and Eve before they leave the Garden of Eden. We learn from this that just as G-d makes the effort to clothe the naked, so too we must make the effort to be kind to others by clothing the naked. At the very end of the Torah G-d performs another act of kindness. G-d buries Moses after he has died. There is no one else there to perform this Mitzvah on Moses’ behalf, so G-d buries this great man. Just as G-d makes the effort to bury the dead, so too we must make the effort to see to it that all people have a proper burial regardless of ability to pay.
I can even take this a step further. In the book of Genesis, G-d reveals to Abraham and Sarah that by this time next year, they will be the parents of a baby boy. Abraham and Sarah are not in the same room when this is announced. Sarah hears the announcement and laughs and says to herself, “Not that I am withered, am I to have enjoyment with my husband so old?” While she did not say it aloud, G-d hears her anyway and asks Abraham, “Why did Sarah laugh, saying, Shall I in truth bear a child, old as I am?” Sarah, of course, is mortified that G-d has heard her laughter and her slight against her husband, but G-d has deliberately misquoted Sarah’s words so that Abraham will not be embarrassed or hurt by Sarah’s laughter. Just as G-d misquotes (lies?) to create harmony and peace in a home, so too we should be careful to not cause discord between a husband or wife or between parents and children.
We study the Torah, we study the Bible to understand how G-d operates in this finite world, and use G-d’s actions as a template for how we are supposed to act in the world. When we imitate the actions of G-d we show our loyalty and support for G-d. When we make G-d our mentor in life, we will live better, kinder and fuller lives.
Next week: Mitzvah 7: To Pray to G-d
Tuesday, November 1, 2005
HMS Volume 2: Number 7 - Mitzvah #5: Sanctify G-d
Halacha L'Moshe MiSinai
Volume 2: Number 7
November 1, 2005
Mitzvah #5: Sanctify G-d
Mitzvah 5
It is a positive commandment sanctify G-d publicly.
Hafetz Hayim: This is based on Lev. 22:32. This we must do by submitting our life to death if necessary, and with all our might , to make His faith widely known. Thus if others wish to compel someone to turn away from our faith, he should not want at all to listen, but should submit his life to execution on account of this. Neither should he mislead the one compelling him to make him thimk that he has turned heretic, although in his heart he believes in G-d... If he one applying the force means to make him change his faith and it is in public, which means before 10 Jews, then even over any other transgressions, and even if it is not a time of persecution, the even in private he is to accept death sooner than trangress. If idol worship, consanguineous sexual relations or adultery, or bloodshed is involved ( as the act he is being forced to commit) then even in private, even when it is not a time of persecution and even if it is being done for the pleasure of the one forcing him, he is to accept death sooner than transgress. If he is in public and sanctifies the Divine name in public and openly, there is no deed higher than this. This is in force everywhere and at all time for both men and women.
It should be clear already that the term, "sanctify G-d" refers to martyrdom. Unfortunately this is a situation that Jews have found themselves in many time in history and the laws of martyrdom have been refined over the centuries. The Hafetz Hiyyim tries to say in a few words the complexity of these laws, and I will try and explain his thinking by expanding his thoughts.
Many authorities insist that one does not have to give up their life to sanctify the name of G-d. When we live a good, moral life, when we act with kindness to others and treat every person with consideration. When we go out of our way to display acts of compassion and concern, others will look at us and think AThis is the way a Jew behaves, this person is a credit to his or her faith, This person must be in awe of G-d and it must be a special G-d who demands this kind of life from those who are faithful.@ This is one way we are able to sanctify G-d.
We are commanded to give up our life to G-d and not transgress the commandments even if we are under duress when doing so will bring dishonor to G-d. It does not matter if it is in public or private, we must honor G-d and not give those who are cruel and unbelievers support in their misguided philosophies. The only difference is that in public we may not perform acts of dishonor because this may dishearten other Jews and cause them to violate mitzvot. In private we should not perform those acts but even an authority as Miamonidies admits that those who do violate in private should be treated with compassion because we do not really know what we would do if we were in the same position. In times of great peril, as during the Inquisition in Spain, it is permitted to live one life in public and in private, and in our hearts, keep strong our faith and our commitment to a Jewish life.
In three areas we must always die rather than violate these commandments. We must not kill another person to save our lives, we must not engage in forbidden sexual acts or adultery and we must not perform public acts of idolatry. We can not think our blood is redder than the one we are ordered to kill, we must not violate the person of any other person, for they are not less a person than we are, and we must not give public approval to any worship that is against our understanding of G-d. In all three cases, in public or private, we must not violate the law but accept death.
There is no higher mitzvah that to give our life to sanctify the name of G-d. Just remember that sometimes, just by doing the right thing, we can bring honor to G-d without endangering our lives. There is also a negative commandment that is associated with this mitzvah which is to not profane the name of G-d. We can not profane the name of G-d and must always act to sanctify G-d=s name.
Next week: Mitzvah 6: To walk in G-d's ways
Note: Due to the Holidays and Hurricane Wilma, there has been a hiatus of these lessons. I am happy to report that all is well, now, with me and my family and our damage is minimal. With G-d's help we will be able to get these messages out without further interruption.
Volume 2: Number 7
November 1, 2005
Mitzvah #5: Sanctify G-d
Mitzvah 5
It is a positive commandment sanctify G-d publicly.
Hafetz Hayim: This is based on Lev. 22:32. This we must do by submitting our life to death if necessary, and with all our might , to make His faith widely known. Thus if others wish to compel someone to turn away from our faith, he should not want at all to listen, but should submit his life to execution on account of this. Neither should he mislead the one compelling him to make him thimk that he has turned heretic, although in his heart he believes in G-d... If he one applying the force means to make him change his faith and it is in public, which means before 10 Jews, then even over any other transgressions, and even if it is not a time of persecution, the even in private he is to accept death sooner than trangress. If idol worship, consanguineous sexual relations or adultery, or bloodshed is involved ( as the act he is being forced to commit) then even in private, even when it is not a time of persecution and even if it is being done for the pleasure of the one forcing him, he is to accept death sooner than transgress. If he is in public and sanctifies the Divine name in public and openly, there is no deed higher than this. This is in force everywhere and at all time for both men and women.
It should be clear already that the term, "sanctify G-d" refers to martyrdom. Unfortunately this is a situation that Jews have found themselves in many time in history and the laws of martyrdom have been refined over the centuries. The Hafetz Hiyyim tries to say in a few words the complexity of these laws, and I will try and explain his thinking by expanding his thoughts.
Many authorities insist that one does not have to give up their life to sanctify the name of G-d. When we live a good, moral life, when we act with kindness to others and treat every person with consideration. When we go out of our way to display acts of compassion and concern, others will look at us and think AThis is the way a Jew behaves, this person is a credit to his or her faith, This person must be in awe of G-d and it must be a special G-d who demands this kind of life from those who are faithful.@ This is one way we are able to sanctify G-d.
We are commanded to give up our life to G-d and not transgress the commandments even if we are under duress when doing so will bring dishonor to G-d. It does not matter if it is in public or private, we must honor G-d and not give those who are cruel and unbelievers support in their misguided philosophies. The only difference is that in public we may not perform acts of dishonor because this may dishearten other Jews and cause them to violate mitzvot. In private we should not perform those acts but even an authority as Miamonidies admits that those who do violate in private should be treated with compassion because we do not really know what we would do if we were in the same position. In times of great peril, as during the Inquisition in Spain, it is permitted to live one life in public and in private, and in our hearts, keep strong our faith and our commitment to a Jewish life.
In three areas we must always die rather than violate these commandments. We must not kill another person to save our lives, we must not engage in forbidden sexual acts or adultery and we must not perform public acts of idolatry. We can not think our blood is redder than the one we are ordered to kill, we must not violate the person of any other person, for they are not less a person than we are, and we must not give public approval to any worship that is against our understanding of G-d. In all three cases, in public or private, we must not violate the law but accept death.
There is no higher mitzvah that to give our life to sanctify the name of G-d. Just remember that sometimes, just by doing the right thing, we can bring honor to G-d without endangering our lives. There is also a negative commandment that is associated with this mitzvah which is to not profane the name of G-d. We can not profane the name of G-d and must always act to sanctify G-d=s name.
Next week: Mitzvah 6: To walk in G-d's ways
Note: Due to the Holidays and Hurricane Wilma, there has been a hiatus of these lessons. I am happy to report that all is well, now, with me and my family and our damage is minimal. With G-d's help we will be able to get these messages out without further interruption.
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