Pig!

Q:Why is the pig always singled out as “the” non-kosher animal when there are literally tens of thousand of other animals that are unkosher?

A: Why indeed has the pig been singled out for such opprobrium? After all, any animal that creeps on the ground, does not have cloven hoofs and does not chew its cud is considered triefand not fit for consumption by a Jew. The beasts that fit this category number quite a few. The rabbit, eagle, culture, snail, worm, hippopotamus, dog, etc. all share the same distinction by being forbidden. They are equally repugnant in the eyes of the law.  

Perhaps it is infinitely easier to concentrate on the simple ill looking beast. Thus, we pick on the porker. That also probably why we refer to a person who gorgeous himself on food as a “chazer” (Yiddish for our squat nosed friend).  It is also why we allude to any one who’s appearances as unkempt as “looking like a pig.” How many children have been reprimanded by the parents with, “This room looks like a pigsty”? Those who do anything to excess are said to be “going whole hog.” We don’t say they’re going whole cheetah?  This is further evidence of our biased view of this lonely critter.

The reason why Jews focus on the pig as being the paradigm of a non-kosher animal is because from the outside it looks kosher, that is, it has a cloven hoof.  What is not visible from the outside is that it does not chew the cud. So, the pig looks kosher but it is a deception.

Elijah and His Cup

Q:  What is the meaning of Elijah’s cup at the Passover Seder?

A:  Elijah was a prophet whose life is chronicled in the books of the Bible. Against a dark background, Elijah ventures for us to battle against evil.  This prophet stands apart from the rest by dint of his great personal power and connection to God. Fearlessly, Elijah denounces wickedness and promises retribution against the perpetrators of evil.

Legend has it that Elijah did not die but was taken in a fiery chariot up to the Celestial Chambers of the Holy One.  Signaling the coming deliverance of the Jewish people, Elijah will again appear on earth as the precursor to the Messiah.  Elijah’s bold life actions and apocalyptic associations mark him as larger than life.

On Passover, as we retell and ancient tale of our bondage we anticipate the time when we will never be persecuted or hated again.  The fifth cup of wine is our symbol of our desire to usher in the messianic era. We open doors just prior to the end of the seder in every Jewish household throughout the world, as if to hasten the day when Elijah, harbinger of peace, will come.

Life After Death

Q: What does Judaism say about heaven and hell?

A: Judaism assumes believe in an afterlife. In each Amidah in every service there are no less than five references to the resurrection of the dead. Furthermore, the words, Olam HaBa, the “World to Come” are not strangers to the vocabulary of the most Jews. Olam Haba refers to the immortality of the soul.  We have a definite doctrine of something that lies beyond the mortal’s existence.

Surprisingly however, there is a dearth of material describing what the afterlife looks like. Unlike Christianity, Judaism has never depicted the afterlife in vivid terms. Our faith seeks to deemphasize the idea of using heaven and hell as a carrot as a spur for good behavior.   A heaven replete with floating angels carrying harps and hell with burning embers are unknown to our faith.

Heavenly rewards are gained in a lifetime. Similarly, pain and anguish form a part of our life long travail. A rabbinic parable aptly expresses this idea:  A visitor approached paradise and found a group of old man hunched over ancient texts, immersed in study. Anxiously, he asked his guide what they were doing in heaven. The guide answered, “You have the mistaken idea that the men are in heaven. In truth, Heaven is in the men.  People create their own heaven or hell here.

Judaism is a this-worldly-religion. As Rabbi Yaacov, a second century teacher stated, “Better is one hour of repentance and good deeds in this world in the whole life in the World to Come.” Yet, should we forget that the doctrine of resurrection exists, Rabbi Yaacov continued, Better is one hour of bliss of spirit in the World to Come, than the whole of this world.”

Purim's Mitzvot

Q: Tell me about some of the observances, mitzvot, of Purim.

A: The book of Esther describes the celebration of Purim as days of feasting and gladness and of sending portions one to another and giving to the poor. (9:22)

There are two separate mitzvot alluded to here. The first is to observe Purim in joy. Accordingly, we set the table for a feast replete with hamantaschen and delicacies.  We rejoice with both food and drink.

Of course, no celebration is complete without others. Thus, we send gifts to people. The portions usually consist of consumables that are to be enjoyed during the holiday.

Part of the mitzvah of sending gifts to our friends and relatives consists of giving charity to the poor. They too must be cared for during the holiday.  We give both my money as well as food portions to the less fortunate.

The Zohar incisively observes, “If the poor have a share your rejoicing, it may be called My festival; otherwise it will be your festival but not Mine.”

Shaatnez

Q: I heard of a law that prohibits Jews from wearing certain kinds of clothing.  What are these prohibitions and what do they mean? 

A:  The law to which you refer is found in Leviticus 19.  We read there, “you shall neither wear a garment of two kinds of co-mingled elements.  Later, in Deuteronomy these fabrics are defined as wool and linen. The forbidden mixture of wool and linen is called “shaatnez.”

In our day observant Jews can be seen to carefully examine the labels of garments before purchasing it to determine if it contains shaatnez.  As all clothes are mandated to have labels revealing their composition is simple to discover the ingredients of all the fabrics.

One interpretation for the law of shaatnez is to keep the disparate nature of wool and linen entirely separate.  While one grows from the ground, linen, the other is shorn from sheep. Since the two textiles have totally different origins it has been postulated that we should avoid confusing the natural order of the world.

To be truthful however, we do not know the rationale for the law of shatnez. There is no reason given in Torah for this ordinance. The law simply states ‘do not get these fabrics mixed up.’ Some Jews are so sensitive to the issue of shaatnez that there are laboratories set up to minutely examine the individual fabric in question.

Dairy On Shavuot

Q: We feast on blintzes and milk items on Shavuot.  Where does the custom of eating dairy originate?

A:  Traditionally, we refrain from eating meat on the holy day of Shavuot and partake of eating dairy foods.  While attempts are made to link milchig (dairy) products with entering the land of Israel (i.e., the “land flowing with mild and honey”) the custom is actually tied to the historic roots of Shavuot.

As some 600,00 people stood attentively around the base of Mt. Sinai, Moses and the Israelites watched and waited.  In the thickening air, thunder punctuated the long second.  The earth shook convulsively as the Torah was unfolded before the nation.  The word of the Omnipotent was handed to humanity.

In that moment, a group of ignorant slaves whose only common bond was that they had served the same taskmasters, became a people and a nation. As the Israelites remained absorbed in the revelry the very fiber was being altered. The nation was born at that moment that would outlast every subsequent civilization for the next four thousand years.  A sophisticated code of law was given and enacted which would reverberate throughout the eons that would follow.

Doubtless, the entire hubbub absorbed all of the energy of the people. The witnessing multitudes had no time to care for their own physical needs. So, as God’s word concluded this transformed people sat and ate a simple meal that required little or no preparation. They were simply too awestruck to invest any effort into anything but an easy dairy meal. Thus we partake of  milchigfoods on the festival of Shavuot mindful of our ancestors on that day long ago.

Faith

Q: Can a Jew be an atheist?

A: Is not the Shma, which declares the oneness and existence of God the cornerstone of the Jewish faith?  The whole underpinning of Judaism is supported by the believe in one God. As G.K. Chesterton said, “God is not the main character in the Bible, He is the only character.”

Modernity has seen many Jews who adhere to the Jewish way of living but who do not hold any absolute believe in God. We do not tell these cultural Jews that they no longer are considered Jewish.  While secular Judaism is certainly a distortion of the tenets of our faith it does not disbar Jews. But it does not free them from responsibility either. As Rabbi Louis Jacobs put it, “A Jew was approached to be part of a minyan. “But, I'm an atheist,” he explained to the rabbi. “And if you are an atheist,” the rabbi responded, “you still have to daven Mincha”

Messiah

Q: Who is the Messiah?

A: The messianic figure is a human being. Divinity plays no part in that person. While God will help elect the messiah and inspire him to that role, he is not God-like or divine at all. In the book of Psalms he is called “Adoni”. But that word simply means, “my lord,” as an indication of respect. 

The messiah, we are told, will be a descendent of King David. From the stock of Jesse, David's father, will arise a person to assume the role of deliverer. Like David, the messiah will be a fighter, a warrior, leading the Jewish people and the world to an era of peace. Once the wars have been fought the messianic age will begin to emerge.

That is why Jews do not accept Jesus as having been in the messiah. He neither led the people in battle against evil nor did he bring about a universal peace. They have been many other messiahs throughout history. Proclaimed by their followers to be the one, some of the false messiahs have wreaked havoc on the fabric of the Jewish people.  Some have even created schisms in Judaism: others have lead people to apostasy and yet others have simply proven to have been wrong. 

As becomes obvious, the real power of the messiah will only be given with the consent of the people. Without the authority of the people the messiah will not be realized.

"...Who Revives the Dead"

 Q: Why do we say at the beginning of the Amidah, “Blessed are You… who revives the dead?”  Do we believe in this?

A: The blessing to which you refer has its place in Jewish thought and belief. The simple answer is that the blessing references the messianic age when the dead will return to life.

Others have stated to believe that the soul of the departed just not time with the body. God revives the spirit of those who have passed as this soul is immortal.

A beautiful Hasidic saying is that God’s mercy and truth illumines the soul.  God gives humanity the capacity to see truth and practice mercy every day.  In this way, God constantly revives the souls of those who might otherwise be dead to truth and compassion.

Adoption

Q: When a baby is adopted what name does it receive?  Are they called “ben” or “bat” their adoptive parents or blood parent?

A: There are several components to this issue. The adoptive parent does not transfer the patrilineal or tribal affiliation, i.e., Kohen or Levi.  Another related issue is that if parents adopt a boy and a girl (assuming they are not blood siblings) they can marry one another.  In a  similar vein, since the adoptive child is not the genetic child of the parent the child is not obligated to sit “shiva” for them.  According to all authorities there is no prohibition against the child doing so.  

And yet, the Talmud clearly states that one who rears a child and teaches them Torah are to considered just as a parent.  Therefore, most rabbinic authorities urge that all the practices for a child, including their Hebrew name, be associated with their adoptive parent.

Carob on Tu Bi'Shvat

Q: How the custom of eating St. John’s Bread on Tu Bi’Shvat originate?

A: During the second century of the Common Era, the emperor Hadrian vociferously pursued and condemned anyone caught promulgating Jewish practice. A student of Rabbi Akiva, Shimon bar Yohai, witnessed his master and colleagues slaughtered at the hands of the Romans in an effort to erase Judaism from the earth. Still, Shimon bar Yohai would not cease teaching his people.

Ultimately, a bounty on his head, the rabbi was forced to take refuge in a deep cavern. Throughout the years of Roman persecution Shimon bar Yohai, sage and mystic, hid in the cave with his son for 12 long years. He survived the prolonged assault on the Jewish intelligentsia as he lived off of carob tree which shielded the entrance to the cave. The carob (sometimes called bokser or St. John’s Bread) sustained the father and son throughout the long years of hiding. In recognition of that life-giving tree, we eat its fruit on Tu Bi'Shvat.

The Amidah

Q: What is the meaning of the Amidah and why is it repeated?

A: The word Amidah means “standing.”  Naturally is the prayer that we were site only one we are upright. This prayer has several other names, the silent prayer, the standing prayer and the shmoneh esray.  The name by which the rabbis referred to it was the Tefilah, or “The Prayer” indicating its meaningful stature in the service.

In the rest of our daily or ship is of lesser importance, with the exception of the Shma.  The reason for having al the other tefilot is to act as a bridge and build-up toward that climactic moment when we reach these seminal prayers.  During the Amidah we speak directly to God.  The level of concentration is maintained for this service as we address our Father in Heaven.

The reason that we repeat the Amidah is so that those who are unable to fill this important mitzvah of the silent devotional can participate in the Reader’s repetition. We go over the Amidah so that everyone can join in the process of speaking with God in the holy tongue, Hebrew.