jewish times - volume i, no. 4...feb. 22, 2002

7/27/2019 Jewish Times - Volume I, No. 4...Feb. 22, 2002

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The preamble to prayer is "knowefore whom you stand." If one's ideasoncerning the One he is praying to areorrupt his prayers must be equallyorrupt. I think it should be made clearhat one of the cardinal principles ofur faith is that the Creator lacksothing, needs nothing, and obtainsothing from his creatures. God gainsothing from our worship of Him. Weecite this in our prayer of Neila on

Yom Kippur "And even if he (man) isighteous what [benefit] does he giveou?" This is based on a verse in Job35:7). Nachmanides expands on thisopic in Deuteronomy (22:6) andtates, "our words [of praise] andemembrances of his wonders areonsidered as nothingness andmptiness to Him". He statesnequivocally that all the mitzvos weo are only for our own benefit and

Dedicated to Scriptural and Rabbinic Verification of Jewish Beliefs and Practices

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In the Megillas Esther read on Purim, inchapter 3, verse 4, we learn that the otherministers had informed Haman thatMordechai was not following Haman'scommand to bow to him.

Why did these ministers in KingAchashverosh's court need to informHaman? Wouldn't Haman know this,seeing Mordechai perfectly erect?

Either Haman knew or didn't knowabout Mordechai's refusal. If Hamandidn't know, then it makes sense in 3:5 thathis anger flared upon hearing ofMordechai's deviation. As this is in line

with Haman's nature. When he would firsthear of something going against hisegocentricity, Haman would be angered.

But perhaps Haman DID in fact knowthat Mordechai didn't bow to him. This ismore plausible, as why should Hamanalone be ignorant of Mordechai's behavior?This being the case, we must ask, "Whydidn't make a big deal about Mordechai'srefusal immediately upon his firstencounter of Mordechai's disobedience?"

One possibility is that the very same egowhich caused Haman to desire others tobow to him, would also cause him to avoidthe reality of that one person disgracing

him. This is intolerable to Haman, andperhaps why he didn't face it until it wasbrought out in the open in 3:4 (suggestedby Eva Tavlin). Only now did Haman haveto deal with it as he could no longer act forhis own motives alone, i.e., suppressingthis disturbing fact. Similarly, Pharaohforgot Joseph after Joseph's death. A rabbiexplained, Pharaoh could not tolerate theloss of Joseph. He was in great need ofJoseph's insights as a security that he,Pharaoh, could successfully rule Egypt.Therefore, upon Joseph's death, Pharaohfeigned complete ignorance of the entireera of Joseph as a means to say, "I never

needed him and I am a capable rulerindependent of another's assistance". Sucha denial allows Pharaoh to feel capableonce again. Haman acted as Pharaoh,denying Mordechai's blatant opposition,but only to the point that the matter was nolonger avoidable.

Reverting to the Megilla, the otherministers in the courtyard who brought thisnews to Haman did so as they didn't wantto see Mordechai getting away with it. Thisis why the passage states "to see ifMordechai's position would stand".(continued on page 2)

WithoutGod?n open letter to the jewish community:www.mesora.org/openletter/openletter2.html

God's ExistenceBelief orProof?ww.mesora.org/belieforproof.htmlMaimonides' 13PRINCIPLES

The basic foundations which all Jewsmust know as true. We urge you to read them:www.mesora.org/13principles.html

WithoutGod?

an open letter to the jewish community:

www.mesora.org/openletter/openletter2.html

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Proof?www.mesora.org/belieforproof.html

God's LandGod's Land

Maimonides' 13PRINCIPLESThe basic foundations which all Jews

must know as true. We urge you to read them:

www.mesora.org/13principles.html

In this issue:rayer 1, 2, 4

Haman's intolerance 1

Q&A's: Purpose of emotions 1

God desires we use our minds 3

udaism vs other religions 3

ortunetellers 3, 4, 5

hadim: demons 4

alse beliefs: "Superstition" 5

Hate and love 5

Prayerrabbi israel chait

Suggested Readings:see these and other articles at our site

Reader: God gave us emotions for apurpose; however, if we are to approach His

wisdom entirely from a rational standpoint,

then what are the proper role of emotions

and sentimentality in our lives and serviceof the Divine Will?

Mesora: The Talmud states that they once

tied up the instincts - also referred to as theyetzer hara - and this resulted in chickens

not laying eggs, and man not moving to

accomplish anything. Emotions are needed

to drive man. He needs the psychologicaldesign of an "energy source". This

emotional energy drives man, motivateshim, and is responsible in all its forms for

man's accomplishments.

Emotions, or the yetzer hara, are

comprised of feelings of hate, revenge, love,passion, rejection, anticipation, sensitivity,

jealousy, dignity, and many others. God's

plan is that man harness these instincts anduse them in service of the Torah. Harnessing

emotions for Torah's goals can be expressed

positively as in loving your neighbor,

lending money to the poor, and nega

by speaking loshon hora. In some casmust force ourselves to maintain

positive feelings, as in helping a frien

the same time, we must subjugat"natural" feelings of resistance of h

your enemy when his burden is great

Torah's loftier goals.

Why God created man "this wayinstincts, is an area of knowledge whi

cannot obtain answers. However, ma

examine creation and understand wisdom from the perspective o

observer, as this is how He designe

minds to operate.Besides being the fuel of man's ac

the emotions contribute to num

enjoyments, such as learning, f

friends and experiences. God designeto live in this happy state. God

designed man with a natural curiosity

propels man to appreciate Torah. insights in turn encourage man to

further understanding of the Creator.

ask your children:

"How many stories within the Megilla happened because Haman was angry?"

Haman'sIntolerance

rabbi moshe ben-chaim

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Volume I, No. 4...Feb. 22, 2002 www.Mesora.org/JewishTime

ive no benefit whatsoever to the

Creator, "This is something that isgreed upon by all our Rabbis."

Similarly Maimonides in his Guidetates clearly that no change or emotionan be predicated of God (Guide book

, chap.55). He further states that theravest of sins is to have a wrongpinion of God (ibid. chap.36). One

must never think that they, throughheir prayers, can produce some kind offfect in the Creator of the Universe.uch an idea is not only absurd it islasphemous. He who believes such andea would, in the words of the

Rambam, "unconsciously at least incurhe guilt of profanity and blasphemy."

Rambam states in the Yad, LawsConcerning the Fundamentals of our

aith, Ch.1 Law 11, "and He does nothange, for there is nothing that can

ause change in Him. There does notxist in Him... anger or laughter,appiness or sadness..." It is patentlylear from the Rambam and Rambanhat we cannot say of the Creator thatHe is at one time sad, at another happy,t one time lonely, at another fulfilled.

He, being perfect, does not change -ver. We cannot affect Him or change

Him no matter what we do, whether were righteous or evil, whether we prayr do not pray, whether we give charityr do not give charity, whether weepent or do not repent.

Two questions immediately come tomind: (1) If this is so, how can we prayo G-d and expect Him to change ourestiny for the better, as Moses did

when he prayed to G-d to forgive theews for the sin of the golden calf? (2)

How do we understand certain versesn the prophets and certain statementsrom our Sages which seem to indicatehe contrary? Before explaining thenswers to the above questions I wouldke to state something veryundamental. When our Rishonimearly commentaries) teach us arinciple of our faith we do not say thathey did not know a particulartatement of our Sages or verse of the

Torah, but that they understood itifferently than it appears to us at firstight. We say that they had the correctnderstanding of these statements anderses and that we are deficient in ourwn understanding of them. We do noterive our own principles from thesetatements or verses and reject thedeas of our Rishonim. This is what isnown as "emunat chachomim," faithn our Torah scholars. If we abandonhe above principle, we are destined toail. One may ask as follows: "if G-d

does not need our prayers, see theGemara Yoma 38a which states,'everything which G-d created wasonly for His own honor and purpose(Proverbs 16:4).'" If one would hear ofsomeone who had children for the solepurpose of having them praise himwhen they reached the age of four,what would one think of such aperson? Would one not think he isdoubly imperfect, because he is

overcome by his desire and need forprayer, and because he is moved by thepraise of a four year old? How can weascribe to G-d, Heaven forbid, suchimperfection?

Let us take the statement of ourSages "why did G-d make ourPatriarchs and Matriarchs childless?Because G-d desires the prayers of therighteous (Yevamos 64a)". What wouldwe think of someone who tormentedanother person so that they turn to himfor help? Would we not regard him asself-seeking and even vicious? Howthen can we ascribe such an

imperfection, Heaven forbid, to theCreator? Is it not obvious that thesewords of our Sages are not to be takenliterally, but that they are metaphorsthat contain a hidden idea, a deepermeaning which we must search for?

It is for this reason the author of theSiddur Avodas Halev, states in hisintroduction, "the agadic statementsaccording to their outward appearanceswithout understanding their deepmeaning are prone to cause the blind togo astray on the way and to lead themto darkness and not light (OtzarHatefillos p.20)". In this way he

explains Rabbi Joshua Ben Levi'sstatement in Masechet Sofrim, "Thosewho write agadic statements have noplace in the world to come." (It shouldbe understood that this was at a timewhen we were prohibited to write theOral Law).

Why do we pray if we cannotchange G-d or exercise any influenceover Him? The answer is that thechange that takes place through tefillahis not in G-d, but in ourselves. It is thesame changeless G-d who treats thewicked one way and the righteousanother way, the person who repentsone way and the one who refuses to

repent another way, the one who praysone way and the one who does not prayanother way. Rambam gives ananalogy. The same fire makes onething black, another white, one thinghard, another soft. The change occursnot because the fire is different butbecause the objects that come incontact with it are different. Prayerchanges man in three ways. First, thechange that takes place in man when herealizes that he is standing before theCreator of the universe. This comes

under the term Amidah from the versein Genesis 19:27 regarding Abraham'sprayer. The second is the change thattakes place in man when he thinksthrough and organizes his priorities inlife. The word Tefillah comes from theword "peelayle" which means to judge,as the above author in the OtzarHatefillos says, "to clarify the thoughtsthat occur in the heart in a confusedmanner". This is derived from the

second term for Tefillah "sichah" fromGenesis 24:63 regarding Issac's prayer.The third change takes place whenman, through his free will andcreativity, presents before G-d analternative life style, a change in his orher plans, as Hannah did when shestated to G-d (Samuel 1:11) "If youwill... give to your handmaid a manchild then I will give him to the Lordall the days of his life." This is derivedfrom the third term for prayer, "pegiah"from Genesis 28:11 regarding Jacob'sprayer. Tefillah is the great mediumwhich G-d gave to man by means of

which he can change himself. He canthen establish a new destiny for himselfin life and a new relationship with G-d.It is not the Creator that changes. Mandoes not influence the Creator as adefendant influences a human judgewho has emotions and is subject tochange. It is man himself who ischanged. Once he has changed thesame immutable Creator relates to himin a different way.

Anyone who thinks that through hisprayer he effectuates a change in G-ddenies the third principle of our faithwhich we recite every day, that G-d isnot physical and does not have anyphysical attributes. This means He is inno way to be equated with any of Hiscreation whether inanimate or animate.The idea that man can cause a changein the Creator is an attempt to projectonto G-d human qualities. This isstrictly forbidden. As Maimonidesquotes in the third principle of faith,"And to whom can you liken Mesayeth the Holy One (Isaiah40:18,25)". Far be it from G-d to belike His creatures who because of theirimperfection are subject to change forbetter or for worse. Rambam makes itclear that all statements in the Torah

that imply otherwise are metaphorsused by the Torah to teach us someidea and are not to be taken literally(Yad ibid Law 12).

Now let us examine one of thestatements of our Sages. "Why wereour Patriarchs and Matriarchschildless? Because G-d desires theprayers of the righteous (Yevamos64a)." Let us first examine the last halfof this statement, "G-d desires theprayers of the righteous." Our Sagesare teaching that the prayers of the

righteous are qualitatdifferentiated from the prayers oordinary person; that the rightbecause their knowledge of Gdifferent and their knowledge of pis different, in their act of prfulfill the potential of man that G-given him through prayer. As Ramsays regarding the love of G-d, love of G-d cannot exceedknowledge of G-d (Laws

Repentance, Ch. 10 Law 6). So tprayer one's potential for prayer cbe realized in excess of his knowand perfection. Thus only the rightruly fulfill G-d's will conceprayer. The Rabbis do not mHeaven forbid the notion, that G-Creator of the universe, is in wanta state of loneliness waiting for kind of satisfaction that he will rewhen His creatures praise Him oHim for something. How can we that man could praise G-d inmanner that would be satisfactoHim, when our teacher Moses

greatest of our species, was unabcomprehend G-d Himself in anyeven through prophecy, as it is w"because man cannot see Me and(Exodus 33:20)", and could underno more than G-d's actions? Evepraise of a four year old of the grhuman being would be closer to rthan our praise of G-d since theyear old at least perceives someabout the one he is praising. It ispatently clear as Ramban states, thour praise are as "nothingnessemptiness to Him."

The above statement of our Swas not meant to indicate that Gseeking some satisfaction, only thd's will, as expressed in His creatbeing fulfilled. Whether His creatfulfilled or not gives no satisfactisadness to Him. Its purpose provide man with the opportunapproach G-d. In giving man freeG-d made it possible for him to his potential, one of the methods through the medium of prayer. Taccomplished on the highest levelby the righteous not the ordperson whose ideas of G-d and pare distorted. Our Sages are teachiimportant idea, that the ignoramus

to realize his potential not onTorah, but in prayer as well.

The first half of this statement oSages also teaches us an impoconcept. Our Sages wonder whyPatriarchs and Matriarchs childless. Were they not righteousanswer is that sometimes G-d putsin a state of want not because hsinned, but in order that he maythe opportunity to perfect himselfPatriarchs and Matriarchs

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God DesiresWe Use Our Minds

to Know Himrabbi reuven mann

In Parsha Vau-era, we read about thencounter between Moshe and Pharaoh.-d instructed Moshe that whenharaoh demanded proof that G-d hadoken to him, he should throw downs staff and it would turn into a snake.

Moshe proceeded to do this beforeharaoh. Then something strange andnexpected occurred. Pharaohummoned his magicians and they dide exact same thing. As might be

xpected, Pharaoh was unimpressedith what Moshe had done andbstinately refused to obey G-d. Thepisode concludes with the words, "Andharaoh hardened his heart and did notsten to them as G-d had spoken."The question arises: What was sinful

bout Pharaoh's behavior? He certainly

ad a right to demand proof that G-dad appeared to Moshe. Moreover, heas correct to ascertain that the deedas truly miraculous. Thus he

ummoned his magicians and they wereble to achieve the same result. Weust ask: Why did G-d give Moshe agn which could be duplicated byhers? Isn't a miracle by definition a

upernatural phenomenon which iseyond the scope of human power andus can only be attributed to Divinetervention?If we study the text carefully, we can

nd the answer. Superficially, the act of

Moshe and that of the magicians appearbe similar. However, they were

fferent. The Torah says, "And thegyptian magicians did this with theirecret devices". When a skilledagician performs a trick, he controlse environment in which it is executed.e sets up a stage, keeps the audience atcertain distance and manages all of the

props". It is very impressive but wenow it is an illusion based on a verykillful sleight of hand. The miracle of

Moshe was done in the open withoutny secret devices. A truly honestbserver would recognize and

knowledge the difference. The Pasukso points out that the staff of Moshewallowed those of the magicians. Thuse act of Moshe was clearly superior tos opponents. If Pharaoh was

enuinely interested in the truth, heould have investigated the matter

arefully and recognized the differenceetween the genuine miracle of Moshend the deceptive magic of theusionists.Yet we may ask: Why did G-d give

Moshe a miracle which could be

somewhat duplicated? Why not givehim something which could not beimitated at all? The answer is that G-dwants man to recognize Him throughthe use of his mind and exercise of hisfree will. He doesn't want us to beemotionally coerced into acceptingHim. Great miracles impress theemotions but since they don't engagethe mind, their effect soon dissipates.Real change is achieved only through

genuine knowledge and understanding.G-d wants us to use our minds insearching for Him, discovering Himand serving Him. Pharaoh sensed thesignificant difference between themiracles of Moshe and the counterfeitdisplays of his servants. That is why thePasuk says that "he hardened his heartand did not listen..." Had he not beenstubborn, he would have seen the truth.

Judaism is unique in affirming thesupreme value of knowledge in theservice of our Creator. We must,therefore, strive to cultivate a love andappreciation for the Divine Wisdom

contained in our Torah.Our Parsha has great relevance to thecontemporary situation. In every area ofsignificance; religion, societal morality,rightful ownership of Israel, we arechallenged by false philosophies whichmasquerade as truth and ensnare theunlearned. Like Pharaoh, we mustchoose between the authentic and theillusory. May we fulfill the ideal of theHavdala prayer. May we have thewisdom to discern between the true andthe false, the holy and the profane,Israel and the nations.

How JudaismDiffers from

Other Religionsrabbi moshe ben-chaim

Reader: Is it Jewish belief thatseparates Jews, or is it practice, andhow?

Mesora: What separates the Jewishreligion from all other religions isprimarily it's proof of Divine origin as

demonstrated through God's revelationof Himself to all the Jews at MountSinai. This was witnessed byapproximately 3 million Jews as anintelligent voice speaking to them fromthe fiery mountain. No other religionmakes such a claim because Divinerevelation to the masses never happenedto others, and as the Torah says, it willnever happen again. (Deut. 4:32-34)

Judaism is the only religion whoseclaim is supported by world acceptanceof the Old Testament, the Five Books of

Moses, the Torah. This acceptance is a100% proof of God's revelation to theJewish people. Had the event at Sinainever occurred, it would not have beenbelieved by that generation, andcertainly not the rest of the world andall future generations. The only way itbecame accepted is that it reallyhappened. All witnesses then passed thestory down to the following generationsthrough today.

All other religions are founded on asingle person's claim that God appearedto him. Something of this nature cannotbe proven or disproven, is preciselywhy they formulated their religionswith this creed as their central basis.These other religions therefore mustresort to the requirement of blindacceptance, or faith.

Besides this miraculous proof,Judaism is founded on principles whichare rational and comply with man'snature as a philosophical andpsychological being. Not one law in allof Judaism goes against man's nature.

Unlike Catholicism which frowns upondivorce, and praises celibacy, Judaismembraces the need at times for marriedcouples to divorce if they will behappier that way, and Judaism alsoembraces man's need for sexualhappiness and children. These are justtwo examples of how Judaismapproaches life honestly, withoutpreconceived notions on how manshould live. Catholicism makes maninto a mystical idea approaching theirview of an angel, one who is aboveactual human drives and emotions. Thisopposes Judaism at its core. Judaismaccepts that man's happiness must stemfrom his being in line with his nature.

Judaism realizes that besides mansatisfying his psychological needs, hehas a much higher part which must beaddressed - his soul. By man ignoringthis essential part of his nature, he willnever reach his ultimate, Divine missionof attaching himself to God. Manachieves this mission and thereby -ultimate happiness - by his immersionin study of the creation and Torah,actualizing his true goal and purpose inan appreciation of the Creator. TheTorah, Prophets and Writings, alongwith the Talmud, were written in a

highly stylized format which takesyears to master. Their style is such, thatas one delves deeper and deeper, hefinds more profound ideas. Thisanalysis and search satisfies man in itsvery process, as well as through factualenlightenment. As God possessesinfinite wisdom, man will always seenew insights provided he has toiledunder the tutelage of those before himtrained in the method of Talmudic andBiblical exegesis, teamed with theessential modes of interpretations only

found in the Oral Law - also handMoses on Sinai.

The system of Jewish law - halis also a major component of JudIt guides man's every action waking and prayers, to blessingsfood, ethical and moral conbusiness practices, social relationand Holidays. Areas of man's lifalways placed in check as he jeach of his actions for T

compliance prior to commenceThis process engages man's throughout his days when he iinvolved in study - which comprise the majority of his whours.

In truth, there is no compabetween the Divinely designed syof Judaism and other man religions for this precise reasonthere is no comparison betweenand man.

This of course is a very glimpse into Judaism. A encompassing appreciation of

wisdom is only possible through more study.

Reader: My friend called anfriend on the phone, this friendspeaking to a rabbi known fokaballah. this rabbi tells the ladylady who just clicked in to the pcall and started telling her things her and she must come to him there is a great danger.

Now my friend who is a yemand not a pushover told me howrabbi told him everything abouand hit it a direct bullseye. He toldto pick a letter out of an envelopbefore he picked told him the when my friend picked this letterabbi said check the envelope all lare different. His rabbi was notable to predict this persons past buhim if he does so and so 48 hoursso and so will happen by the way happen like that the rabbi gavfriend different types of amuledifferent malachim to safe

him. One night his daughter woand told her father she saw a msitting on her sisters bed watchinsister. (this girl had no idea the pwent to this rabbi)

I am thinking to go to this rabsee what this is all about what dothink? Is it against the torah to goit like the Ramban holds, a sciencethe way, people used to read cloulisten to the birds to tell the fuThank you.

Fortunetellersrabbi moshe ben-chaim

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nswered through their prayers. In

ddition they achieved thereby aigher degree of perfection. Thisaches us the great value of prayernce we usually only think of prayers a means to obtain something weant and do not realize that thereatest benefit may result from theerfection we receive through the actf praying itself.Now consider how in Tractateevamos, our Sages through the

medium of a metaphor explained allis in the few short words,"The Holyne blessed be He, longs to hear therayer of the righteous".I of course cannot expound on

very statement of our Sages in thisrticle, nor do I claim to understandvery one of their statements. I onlyish to stress how important cautionwhen approaching a statement of

ur Sages, and how careful we muste not to grasp at the first idea whichomes to our minds, especially whereuch an idea contradicts the basicremises of our faith.In closing let me explain what is

meant by Isaiah 43:7, "And everyonehat is called by my name I havereated for my Glory." The Radakomments: "Israel, who believes in

Me, I have created for my Honor, soat they spread My Glory to all the

eople." Radak is saying that G-d'sompassion and kindness is notmited to the nation of Israel, but

ncludes all of mankind. It isncumbent upon Israel to beoncerned about all of humanity asell as themselves, and to teach all of

mankind the true ideas of Torah. Thisstated in Isaiah 2:2,3 and elsewhere

hroughout the Prophets. It is G-d'sill that all of mankind should havee opportunity to live according toe Torah way of life. This is what the

erse is teaching, not that G-d,eaven forbid the notion, is seekingis own glorification through humancognition.We should understand Proverbs

6:4 mentioned above in a likemanner. It is for our benefit that we

cognize G-d's Glory, not for His.

May we live to see the day whenhe earth will be filled with thenowledge of G-d as the waters covere sea (Isaiah 11:9).

Shadim:"Demons"


As in all cases, especially when oneapproaches an area where the Rabbisdiscuss unusual and almost impossiblephenomena, a rational and objective

approach must be kept.If we look into the instances

regarding shadim, we find that theRabbis tell us not to give greetings to afriend if we are in a field, or at night,lest he be a "shade". Other cases whereone is warned also include pits, andmountain tops.

Additionally, a gemora on page 66ain Gittin states that if one hears a voicecalling from a pit saying, "divorce mywife from me", we listen to him. Thegemora asks, "perhaps it is a shade? No.It is when you see a shadow. But theshadim also can have shadows? No.

You also saw a shadow of a shadow."On the surface, this is a very strangegemora indeed. But there must be anidea here.

There are a number of questions:1) Can it be taken literally that there

are demons running around the earth?Have any of us ever seen one? 2) Whyare we not admonished from greetingour friends in the city? Why is thewarning only in the fields, pits, nighttime, and mountain tops? Are shadimunable to enter cities? This is trulyodd. 3) What is the warning about?Will they harm us? If so, what's thedifference if we greet them or not? Canthey not harm us equally whether wegreet them or not? 4) In the gemora inGittin 66a, how does a shadow provethat it is not a shade?

I believe the answer to all thesequestions can be approached by firstlooking at one peculiar bit ofinformation - that is, the location wherewe are warned not to greet friends. Allthe cases, pits, fields, mountain tops,night time, are cases where one is in asituation of isolation to some degree.Either geographical isolation; mountaintops or fields, or psychologicalisolation; night.

What does isolation do to a person?Man, a social creature by definition,fears isolation more than anything. Thisis why solitary confinement is the worsttype of imprisonment. Isolation is evenrecognized by the Prophets as one of theworst situations, and requires one to'bench gomel', (praising G-d for beingsaved) as we read in Psalms, 107:4,"They wandered in the wilderness, inthe desolation of the path, they found noinhabited city." Not finding inhabitantsis utterly distressing, to the point that

King David made mention of it here inPsalms.

When one is isolated, his desire to bearound civilization causes him toproject onto reality - he will think hesees someone. But it is all an illusion tosatisfy his fear, or his loneliness. Thus,what the Rabbis are telling us not tooffer greetings to is in fact our'psychological fantasies'. Givinggreetings to that which is a mirage,

crosses the line from fantasy to reality,one of man's worst crimes. The Rabbis,knowing that these shadim are onlydaydreams or illusions, enjoined us notto 'talk to them'. This only causes oneto allow fantasy to have the same levelof truth as reality. There are so manyareas of the Torah which deter manfrom living an illusory life, that theRabbis saw it fit here to remove usfrom this behavior. Talking to aphantom of the mind gives credence toit. The Torah desires that man abandonall that is false, "m'dvar skeker tirchak","from falsehoods, keep distant".

This now explains why the gemorain Gittin said that if one saw a shadow,then it is a real person, and you candivorce the wife of this person in thepit, although you do not see himclearly. When a person creates theseillusion to comfort himself, that peopleare in fact around, he only creates theminimal information needed toconvince himself of this. That is, eithera form of the person's face, his height,his hair color, or something else distinctto the person he desires to be around.But what is not needed, is not created,such as a shadow. This offers theperson's psyche no comfort, and istherefore not created by the fantasy.Therefore, if one sees a shadow, it mostprobably is a real person. The gemoragoes on to suggest that even shadimhave shadows. This means that in somecases, one will create a more definedillusion. This is possible, so the gemoraadds that when there's a shadow of ashadow, then for certain, it is not ashade. This means that completelydetailed illusions do not exist, andhence, it must be a real person one isseeing, and greetings are thenpermitted.

It now makes sense that shadim don't

enter cities. Deciphered, this mashal(allegory) means that images of friendsare not created when they are in realitynear to us, as is found when we are incities. Here, no need exists in ourminds to create illusions. At nighthowever, when we are psychologicallyalone, or in fields, we will createimages to comfort us.

In summary, shadim, according tothe Rabbis, are created to satisfy realconcerns, but they are fantasies createdin our minds. As the Rabbis warned us,

we should not cross over the copath of life by treating fantasreality, even when we 'see' it. much more so when we don't.

I would also mention the Rasparshas Noach, that Noach took twevery species, "even shadim" in tark. I believe this fits in well wittheory. Noach was now embarkingstate of isolation aboard the Perhaps Rashi is intimating this a

of isolation by suggeeuphemistically that Noach enshadim into the ark.

Mesora Response: First rule, believe everything you hear. Mpeople tell stories over again and agreatly distorting the original, witself may be a fairy tale that was

by a few as literal. These ridicstores are constantly repeUnfortunately, these stories retruth and become the belief of Jews.

This rabbi clearly violates Tlaws. I do not have to explain whdoes. Although if you wish, see SGaon in Emunos v'Daos wherrefutes magic, explaining the Egy"magicians" as using slight of hansays they had no powers.

If halacha and reason oppose'rabbi', he can claim to lift buildand I still wouldn't follow him.

We are bound not to seek satisfafor our insecurities by these typprohibited methods. Rather, the Tteaches that these are all falseagainst God's desire that man usmind in all areas.

You must know, catering toinstinctual need for security huperson in the following ways:

1) It directly violates God's wdiluting the reverence owed toDivinely given Torah.

2) He will be incapable of direhis life appropriately when the

notion" no longer works.3) It teaches an unfair view of

as this position of relying on "myimplies that God selected only few mystics to have a monopohow the remainder of mankind mtheir life decisions.

4) It cripples him from usinmind, so in future scenarios, hehave no intelligent resources tohimself out of his problems.


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Reader: My question is about luck? Canperson be born under a "lucky star"?Someone, a religious person, recently

ommented about a common friend who isorn September xth 19xx, that his birthdatea lucky number. Is there any religious

ubstance behind such a statement.omeone gave me your address today and I

would be grateful for an answer.Mesora: An intelligent person must ask

hemselves why these good luck charmsxist. The answer is, that all imaginedowerful objects have a person's insecuritiess their origin. People are searching for aecurity blanket. Some are in the forms ofabbits feet, wishbones, penny fountains,tc. The reason being, people are insecurebout what life holds for them, and seek tod themselves of this security.What is the Torah's approach? Judaism

pproaches all areas with the utmostationality. We learn that there are manyypes of warlocks, palm readers andnchanters which are strictly forbidden byhe Torah. There are many permutations arippled psyche develops. Some people

want to know if they do a specific "action",whether they will be successful. Others arensure what "time of year" is a good timeor them. And some just want to be toldhings about themselves without asking anyuestions.

For each one of these questions, there arehose who take advantage of the

nenlightened, feigning the possession ofuch knowledge, and mislead people withalse "answers". It is interesting why thesesychics and fortune tellers still sit in small,ecrepit rooms charging a few dollars. Can'they predict a simple lottery number?

This disease exists even within Jewishrcles, in the forms of red bendels to wardff "evil eyes", and rabbis' blessingsaiming to alter reality.The Talmud deals with peoples'

lessings, but it is not as most understand.n the Talmud, blessings took place where anowledgeable and objective individual

would look into a person's nature and

escribe what he specifically needed, or hewould point out a flaw. But this is usingational objectivity - not clairvoyance. Thealmud actually states that two great rabbisoth had their son's go to their students for alessing. Not the reverse.

(See our site for an article discussing thisopic.)

Returning to your question, there is noational explanation for lucky charms. None who you will ever speak to in yourfetime will be able to explain how theseharms work. This is because they don't. It

is a mere projection of one's wishes onto anobject , and this falsehood has somehowachieved popularity. Ask someone why onlyred, and not green bendels work. They haveno answer. Ask how a penny thrown into afountain, or by blowing out birthday candlesmakes wishes a reality, and again they haveno answer. Ask about lucky stars, or how aperson who is a created being can changenature, and again, no answer. Not even

Moses had the ability to alter nature. Allmiracles performed were rendered by Godalone. The Torah clearly says that Mosesleft Egypt and prayed to God to stop theplagues. The same applies to the otherprophets.

Rational thinking is at he core ofJudaism. If something makes no sense to us,we do not follow it. This applies as well to awritten command in the Torah. Ibn Ezra, aRishon, a foremost commentator says this inExodus, 20:1. See our article. Ibn Ezra wasa great mind, and extolled by others such asMaimonides. He teaches that if a certaincommand instructed us to do some actionwhich did not comply with reason, we couldnot perform it. Certainly then, we shouldabandon that which is not only ridiculous,as lucky stars, but is commanded not to befollowed.

Judaism is based on following the mind,through which method we penetratefalsehoods. The world at large may feel thatcertain objects contain fantastic powers. Weshould not be impressed with worldopinion. We should determine if a claimstands the test of reason. Only then do wefollow it.

I wonder why when it comes to physicalhealth, or running their businesses, thesepeople who wish on stars do not go to witch

doctors. All of a sudden, health and wealthbecome matters in which a proven, rationalapproach is selected. But in areas of greaterimportance as one's philosophy, here,people readily run to palm readers. This tellsyou about what today's society values most.To them, the body and the wallet are moreimportant than the soul.

This comparison is one way you canshow someone that they truly value rationalthinking over superstition, and hopefully getthem back on the track to an intelligent life,abandoning the world of fantasy.

"Do not hate your brother in your heart."(Leviticus 19:17,) "Love your neighbor asyourself." (Leviticus 19:18) If sentence 18came first there would be no need forsentence 17, meaning if one is commandedto love, then obviously one is commandednot to hate. However, if one is commandednot to hate, does that mean one has to love.?The Torah is profound and not within ourlimited grasp of logic. A clearerunderstanding of the relationship between

these two commandments is needed."Do not hate your brother in your heart."

As Jews it is essential that we regard eachother as brothers and sisters following thesame path in life. That is, the path of God'swill. Even those Jews who are notfollowing "the path" should still be viewedas our Jewish brethren. And of course,converts are also God's children and aretherefore, our brother and sisters. We

should realize that together we have onegoal. So if we see our brother or sistersinning in their speech or actions, or both -we have an obligation to correct their wrongdoing at the time it occurs. Now this is anextremely difficult task that most of uswould rather ignore, hoping that ourobligation to rebuke will just "go away."We know that it won't "go away" and toignore this obligation is actually a sin. Weare obligated to confront and inform ourfellow Jew without causing them anyembarrassment. In a kind, and gentlemanner let him/her know of theirwrongdoing. Whatever complaint we mayhave against our brother or sister must bebrought honestly out in the open. "We musttalk it out patiently." With genuine concernfor his/her well being, with tact andsensitivity we rebuke so that we do not sin.By remaining silent and not rebuking, wesin and we will harbor negative feelings andhatred. "Because I only think of myself, Iam selfish, I will not rebuke I will takerevenge and I will sin. You hurt me, I amthreatened and because I feel that somehowyou control my reality, I want revenge."The Rambam in Hilchot De'os Chapter 6,says: "Whoever has the possibility ofrebuking sinners and fails to do so isconsidered responsible for that sin, for he

had the opportunity to rebuke the sinner."This statement is quoted from Shabbat 54b,which relates that, after the destruction ofthe Temple, the righteous were also slainmercilessly. Why were they subjected tosuch punishment? Because they failed torebuke the transgressors.

Even if nothing is resolved, no matterhow frustrated we feel, no revenge may betaken. Frustration will cease when we dowhat is commanded of us - to rebuke. It isimportant to constantly remind oneself, ofour universal brotherhood and our behaviormust reflect this. It is absolutely necessarythat we force ourselves to understand these

ideas objectively and intelligently andimplement them in our lives. As difficult asthis is, it is true. We are all part of our"Father's House".

"Love your neighbor as yourself." Thesaying of Hillel is well known: "Do not dounto thy neighbor that which thou wouldsthate to have done to thee." This is theguiding principle of all of our deeds. This isturn changes selfishness and self-love intoconsideration and love of our neighbor. Thestrongest basic feeling towards God andMan is love. To love our neighbor as we

love ourselves is a realization thaperson is also created by God, and our goal to love God. So, what wspeaking about here is not love person himself, meaning his personbut everything that pertains to the pWhich means that we rejoice in hisfortune and grieve over his misfoIsn't it that we grieve over his good fand rejoice at his misfortune? Are

jealous of his accomplishments andthey would crumble? But it is incuupon us all to assist our neighbeverything that furthers their wellbeinhappiness. This is required of usregarding someone whose persoirritates us. If he should fall we look at this as an opportunity for us toor to find great happiness in ourprogress if it is at the expense oneighbor's disadvantage.

I am certain you would not quit yoif this rabbi told you to do so. Evenguessed the truth once or twice, yowould not place your sustenance aWhy? Because you wisely realize thrabbi's tricks aren't following reasolack proof of duplication.

"Reason" is necessary in guidinglife. Reason is consistent. Since youa consistent livelihood, you must forealistic path to obtain it. Hopefullywould not quit your job at the beherabbi. This proves to you the indispe

need for "reason" inherent in the hmind. Following "false notions"tricks" is a deadly path and destromind.

For this reason, you would not qujob, even at the behest of this rabbithis proves to even you, that reasononly course the human mind can aFollowing tricks that cannot be reconsistently is not something for whiare ready to place our lives on the line

A girl seeing a "malach" is definproof,...that the girl has imaginationme, how does she know what a mathat she can distinguish it? Should

believe my friend's son if he says hemonster?People believe what they wish, j

King Saul believed he heard Stalking to him from the dead. Saulwas true. If King Saul can makmistake, we certainly can!

These tales attract our emotionsdoes the Torah teach us to react? Tohuman nature, to understand our into see through fallacy, and to guidedrives away from beliefs in falsetowards realization of reality.

False Notions:"Superstition"


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