Understanding Sinai

Originally published on Huffington Post

This is the week when Jews are meant to go back to Mount Sinai. Not literally, of course (especially as there is a debate over exactly where Mount Sinai is), but spiritually. During the celebration of Shavuot, the Jewish people are meant to connect with the significance of the giving of the Torah to the Children of Israel. These Ten Commandments are the building blocks of Jewish life, Jewish law and the civilization that the Torah intends the Jewish people to build.

Oddly enough, the narrative of what occurred at Mount Sinai is not one of the better-known biblical stories. Perhaps, because it is overshadowed by the unfortunate event that happened shortly thereafter...that whole incident with the golden calf.

In order to receive the Torah, the Jewish people were instructed to prepare themselves for three days. They bathed, washed their clothes and refrained from overt physical pleasures. They tried to focus on the event to come. It was a time of incredible excitement and incredible stress. It was so stressful that the Midrash reports that the Jewish people overslept on the morning of the day they were to receive the Torah! (Imagine when you prepare so hard for an event that you forget the little details, like setting an alarm clock.)

On the third morning, a thick cloud covered the mountain and there was thunder and lightning. The Israelites gathered around the small mountain that trembled under the strain of the Divine presence that had descended upon it. And then God spoke the Ten Commandments to the people.

Actually, according to the Midrash, only the first two of the Commandments were spoken aloud by God (Talmud Maakot 24a). This experience alone was overwhelming enough for the Israelites, and they begged Moses to receive the rest of the commandments for them.

The Israelites were overwhelmed by the voice of God, but there is significance to the fact that only the first two commandments were heard by the nation directly from God. These two commandments are: 'I am the Lord your God Who took you out of Egypt' and 'You shall have no other Gods before me."

How can a verse such as "I am the Lord your God" be included in the Ten Commandments if it does not contain an action. Guard Shabbat, Honor your parents, Don't steal...these are commandments that one can readily understand. What is it, exactly, that the verse "I am the Lord your God" is commanding?

Jewish tradition understands that the words "I am" (Anochi) implies the command "to know." One is meant to know, in his/her heart and mind, that there is a God and that God is the omnipresent Creator of all things in the universe.

It is interesting to note that, according to the Sefer Hachinuch, "I am the Lord your God" is one of only six commandments that can, and should, be performed at all times and in all places.

"I am the Lord your God" is at once one of the easiest and one of the most difficult commandments to fulfill. What makes it difficult is that humankind naturally prefers to credit itself for the good (and bad) found in the world. At its most basic, this mitzvah is fulfilled by simply believing in God. The more desirable way to fulfill this mitzvah, however, is to try and see God's hand in one's life all day, every day.

"I am the Lord your God" as seen as the fundamental commandment to see the Divine in all actions allows for a different perspective on the rest of the Ten Commandments (indeed, the rest of the Torah). According to the sages, the first five commandments concern one's relationship with God. The second five are concerned with interpersonal relationships. Strikingly, these two sets of five parallel each other and demonstrate how "I am the Lord Your God is reflected in one's personal and public life:

1) I am the Lord your God and 6) Do not murder: When someone murders another person, the perpetrator, in effect, denies that the victim is created b'tzelem Eh'lokim, made in the image of God. A murderer assumes that there is no higher power who will either punish him/her or who will punish the person whom he/she feels has wronged him/her.

2) You shall have no idols and 7) Do not commit adultery: Just as adultery is being unfaithful to one's spouse, worshiping idols is tantamount to being unfaithful to God.

3) Do not make a false oath and 8) Do not steal: One who swears falsely in God's name distorts the trust that people place in God to uphold justice. One who steals twists the trust another person puts in him/her.

4) Sanctify the Sabbath and 9) Do not bear false witness: By sanctifying the Sabbath day, one bears testimony that God created the world and redeemed the Jews from Egypt. Violating the Sabbath denies both.

5) Honor your mother and father and 10) Do not covet your neighbor's possessions: By honoring our parents, we recognize God as our Creator, thereby honoring Him as well. When we covet our neighbor's possessions we deny God as the Ruler of the world and believe that we have been denied something that we deserve.

Shavuot, the holiday that commemorates the giving of the Torah, begins at sunset on Tuesday night, June 3. To learn more about Shavuot, please visit NJOP's Shavuot Essentials page. To learn more about each of the Ten Commandments, download (for Free) Jewish Treats Guide to the Ten Commandments.

10 Fascinating Facts About The Ten Commandments (The Movie)

Originally published on Huffington Post

Watching Paramount's The Ten Commandments is, for many, an annual part of the spring holidays. While there have been other film versions of the story of the exodus, none have the epic staying power of the 1956 classic. Indeed, many have now grown up with the image of Charlton Heston irreparably set as the image of Moses.

Bringing a bible story to the big screen often warrants certain liberties. In the case of The Ten Commandments, this meant the introduction of a love story between Moses and Nefretiri, a power struggle between Moses and the young Ramses and the creation of Lilia, the love interest of Joshua.

Surprisingly, many of the places Cecil B. DeMille appears to have gotten creative are actually based on extra-Biblical Jewish sources:

1 ) Moses, Conquerer of Ethiopia
The grown-up Moses is introduced in The Ten Commandments when he returns to Pharoah after bringing Ethiopia into alliance with Egypt. There is no record of Moses conquering Ethiopia on behalf of Pharaoh. However, there is a Midrash (narrative from the Oral Torah) that details how, after fleeing Egypt, Moses went to Ethiopia and was named king. This occurred before he came to the tent of Jethro, where he married and became a shepherd.

2) The Day of Moses
In trying to instigate trouble for Moses, Prince Ramses tells his father (Pharaoh Sethi) that Moses not only gave the Hebrew slaves extra grain, but one day in seven to rest, a day that the Hebrews now called "the Day of Moses." While the reference to the "Day of Moses" is a little over the top on drama, it is true, according to the Midrash (Exodus Rabbah 1:28), that Moses convinced Pharoah to give the Jews a day of rest each week. He did so by noting that Pharoah gave his horses time to rest, so why not his slaves.

3) The Evil Dathan
The vile Dathan, played by Edward G. Robinson, is one of the most memorable and unlikable characters in the movie. Dathan and his brother Aviram, who is mostly a silent presence in the movie, appear repeatedly in the Torah as troublemakers. In Egypt, Dathan was an Israelite overseer. Rather than Joshua being the Israelite whose life Moses saves by killing the Egyptian taskmaster, as presented in the movie, there is a Midrash that implies that this was Dathan's story (in the Midrash he is referred to only as the Hebrew). One night, Dathan's Egyptian boss sent him out on assignment and went into his home. In the dark, the Egyptian pretended to be the man and had relations with his beautiful wife (Shelomit). When the man let the taskmaster know that he knew what had happened, the Egyptian began to strike him.

The next day, Moses tried to intercede when Dathan and Aviram are fighting. Dathan is the one whom the Torah quotes as saying: "Will you kill me as you killed the Egyptian?" (Exodus 1:29).

4) The Known Redeemer
In the movie, Prince Ramses is set on finding the foretold redeemer of the Hebrew slaves. With information from Dathan, he is led to Moses, whom he presents to Pharoah Sethi as the one whom they have sought. Unable to kill Moses, who is like a son to him, Pharoah Sethi commands that Moses' name be stricken from all records and that he be sent into exile. In fact, Exodus 2:15 clearly states that "When Pharaoh heard this thing [Moses killed an Egyptian], he sought to slay Moses. But Moses fled..."

5) Muslims in Midian
Jethro and his seven daughters are subtly presented as followers of an Islam-like faith. They claim Ishmael as their forefather and state that Ishmael was the son brought to the mountain as a sacrifice to God. While Jethro is portrayed in the Midrash as a man who tried a wide variety of religions and who was serving as a priest in Midian when Moses met him, he is never associated with Islam -- perhaps because Islam developed hundreds of years later. Even if one were to assume that he was part of a pre-Islamic tribe descended from Ishmael, this would be false because the Midianites were descendants of Abraham and Keturah (his wife after Sarah) and not from Ishmael.

6) Joshua Makes Moses Move
Throughout the movie, Joshua is a bigger-than-life, hunky hero. He's a stonecutter in Egypt who stands up to Dathan, a protector of the elderly Joshabel (meant to be Jochebed) and, most significantly, the man who spurs Moses forward on his search to understand who he is. Alas, none of these instances have any foundation. There is no record of Joshua suddenly appearing in Midian and pushing Moses to go seek God on the mountain. Perhaps this was meant to reflect the biblical account of Aharon coming from Egypt to meet Moses in the wilderness. However, this took place only after Moses had agreed to go and lead the Israelites out of slavery.

7) Hey, That Bush is on Fire
Speaking of the mountain, it appears that everyone in the region can see something special about it. A dark cloud hovers over it at all times, and it is referred to as God's mountain. Additionally, Tzipporah and Joshua tell Moses about the bush that is on fire but does not burn. According to Jewish tradition, Moses did not deliberately go to find God on a known holy mountain with a burning bush visible to others. The biblical text states "Now Moses kept the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb" (Exodus 3:1). According to the Midrash, he found the burning bush when he was following one stray sheep to make certain it was returned to its flock.

8) Korach the High Priest
By the end of the movie it appears that the film-makers just wanted to include as many Bible stories as possible. Once the golden calf is made, Dathan takes charge. He declares Korach the high-priest and debauchery and chaos ensue. It is true that Korach was a Levite who wished to be the High Priest and led a rebellion against Moses and Aharon.  It is also true that Dathan was one of Korach's prime supporters in the rebellion. However, the events of Korach's rebellion are recorded in the Book of Numbers and took place elsewhere. The story of Korach is additionally misapproprated when the ground opens up and swallows the unrepentant worshippers of the golden calf. This is actually another piece of the story of Korach. The Torah clearly relates that those who chose the calf over God were slain by the swords of the Levites.

9) One Man Struck Down
In a small but fascinatingly accurate incident in the movie, one man cries out against the licentious worship of the golden calf. Another man comes from behind and strikes him down, presumably killing him. This was not added as random violence but is a reference to the death of Hur, the son of Miriam and Caleb, that is presented in Talmud Sanhedrin 7a: "Rabbi Benjamin ben Japhet says, reporting Rabbi Eleazar: He [Aharon] saw Hur lying slain before him and said [to himself]: If I do not obey them, they will now do unto me as they did unto Hur... Better let them worship the golden calf, for which offence they may yet find forgiveness through repentance."

10) Moses Final Words
The final scene of The Ten Commandments has Moses saying goodbye to a small group of significant characters. After commanding Joshua to be strong leader and to have faith, he presents a copy of the Torah to Eleazar to place in the ark and than tells all those gathered (and perhaps the crowd far below) "Go, proclaim liberty throughout all the lands, unto all the inhabitants thereof!" Beautiful as this verse is, it is actually a reference to the celebration of the jubilee year and comes from the 25th chapter of Leviticus. If it is a quote that you recognize, it is also inscribed on the Liberty Bell.

Attention American Jews: Let's Not Be Afraid

Originally published on Huffington Post

It is time to stop being afraid!

Afraid? Haven't you read the Pew report, "A Portrait of Jewish Americans"? American Jews aren't afraid. They are proud. They are happy to be Jewish... at least those who acknowledge that they are Jewish are proud of that fact.

No, the message of do not be afraid is to all the men and women who have been wringing their hands at the results and wondering how they can solve this dilemma. According to the Pew study, every movement is on the decline and many Jews don't even affiliate with any organized Jewish life. And of course, the most upsetting of all news, 71 percent of non-Orthodox Jews are intermarrying and, of those, the majority are not raising their children as Jewish.

It's time that the Jewish world recognize, accept and even verbalize the truth. Some Jews walk away from Judaism. I wish this was new information, but a certain percentage of Jews have been lost in every generation. A person who knows Jewish history can find panic over assimilationist tendencies during the Roman era, the Golden Age of Spain, and during the so-called Enlightenment. Perhaps the greatest difference was that in earlier eras, Jews left the fold by making a definitive choice rather than slowly drifting away.

So why should Jews-who-care not be afraid that North American Jewry is declining? Because we are still here! How many other people can point to a continuous tradition over three thousand years old?

Pew's "A Portrait of Jewish Americans" focuses on the wrong side of Jewish diversity, on the diversity of religious performance, when perhaps the most significant diversity that should be commented on is the physical and geographical diversity that has been critical to the survival of Judaism. Jews are not a nation, or a people, or a family, but all of these together. Jews have lived in almost every country in the world and, in doing so, have taken on the tone and timbre of those cultures, and yet through our thousands of years of travel have remained singularly unique.

It is interesting to note that at the same time that the Jewish world has been making a great fuss over the results of the Pew study, few have commented on an article in the New York Times "Genes Suggest European Women at Root of Ashkenazi Family Tree," by Nicholas Wade. The article explored the findings reported in "A Substantial Prehistoric European Ancestry Amongst Ashkenazi Maternal Lineages" (Martin B. Richards, author), which was published in Nature Communications. The reported study sought to be the next step in the fascinating examination of the Jewish people through their genetic make up. These studies, which began in the 1990s, were at first only able to look at the paternal DNA, and some extraordinary connections were discovered between Jews all over the world (such as a common gene among those of priestly descent).

This newest study, on the other hand, specifically examined the matrilineal DNA of Ashkenazi Jews. Their conclusion was that going back thousands of years the source code of the matrilineal DNA came from four women who were European as opposed to being from the Near East. The supposition with which the study concluded was that these women were most probably locals who converted and married Jews who traveled into what was then the European frontiers.

On first read, this may seem to be a shocking conclusion. After all, Jews pride themselves as being a united family, the children of the matriarchs and the patriarchs... so who were these non-Israelite foremothers? The shock abates once one actually looks around at the people who make up the Jewish world. Jews come in every shape and size, color and ethnicity. Jews have settled in Europe, Africa, Asia, and the Americas, and living in such diverse locations has unquestionably influenced Jewish life. Just look at the different traditions and costumes of Jews from places such as Morocco, Russia and Hungary.

The concept of the Jewish people as a united family is a concept of spiritual genetics. This is why, after a person converts, he or she is forthwith known by their chosen Hebrew name followed by <em>ben/bat Avraham Avinu v'Sarah Eemanu</em> (Abraham our Father and Sarah our Mother). Genetic studies such as the one published in <em>Nature Communications</em> may be fascinating, but any conclusions drawn from it are purely academic. If the Jewish people claimed to be genetically linked, one would need only point out the thousands of converts throughout history that are not, technically, family. Indeed, both Moses and Joshua married women who chose to join the Jewish people. (Click here to read more about Tzipporah and Rachav.)

In every generation, the Jewish people have adapted to the cultures in which we have lived, and Judaism has continued to thrive. We've taken in the physical and cultural standards of the countries in which we have lived, and yet we have remained a unique people. It doesn't matter if one is a Yeminite who blows a long shofar, a Jew from India who serves curry for Shabbat dinner or a chassid from Hungary who wears a fur shtreimel, because we are all Jews who are dedicated to Jewish life.

The Pew results are seen by many to be a call to Jewish activists to come and rescue Jewish life in North America. The most frequent numbers pulled from the Pew are about people moving away from Jewish life or intermarrying, and so now everyone is trying to solve "the problem."

Unfortunately, when activists start looking at a problem they start seeing only numbers. People become statistics, organizations become factors and good intentions become fodder for criticism. But the Jewish people are who we are because of our intellectual creativity, our innate spirit and, most importantly, our drive survive.

Instead of searching out problems and solutions, maybe we need to trust ourselves, our heritage and our Torah, and take a moment to marvel at the strength of Jewish life that has survived so many cultures throughout so many centuries.

Whose Lot Is It Anyway?

Originally published on Huffington Post.

Wanting to be a good and moral person is an excellent ideal that, it probably would not be outlandish to say, is the end goal of most people. At the same time, most people do not wake up each day and make a commitment to be either moral or amoral. People generally go about life making choices and only sometimes taking the time to contemplate the morality of those decisions... especially when everyone else is doing the same thing.

If you were asked to write a story about someone stealing, the plot would probably revolve around someone stealing jewelry, money, someone's identity or maybe even just a loaf of bread. When people think about acts of theft, they don't usually think about plucking flowers from a garden, piggybacking bandwidth or rerouting cable.

There is a pithy saying that possession is nine-tenths of the law, but what about ownership of things that one cannot tangibly possess, such as bandwidth? What about questions of intellectual copyright? While Alexander Graham Bell is famed as the inventor of the telephone, a man named Elisha Gray filed a similar patent on the very same day, and there have always been questions as to whether Bell used Gray's research.

For Jews looking to the Torah for guidance, one of the primary references for dealing with "murky" issues of theft has been Genesis 13 (5-7). It is written that Abraham traveled with his nephew Lot and leased/bought land from the Canaanites and the Perizzites. Abraham and Lot had such a large camp and possessed such an enormous number of flocks and herds that "the land was not able to bear them." This led to strife between the herdsmen of Abraham and those of Lot.

The Midrash (Genesis Rabbah 41:5) explains that Abraham's herdsmen questioned Lot's herdsmen's honesty for not muzzling their cattle (as Abraham's men did) when grazing on land not marked as their own. Lot's herdsmen, however, quoted God's promise to Abraham to give all of the land to him. As Abraham had no children, they determined that Lot was destined to be his only heir. Since they assumed that Lot would eventually inherit all of the land from Abraham, grazing on it even before inheriting it was not theft. God, however, had also promised Abraham that it would only be his actual descendants who would inherent the land, and only after the removal of the seven nations from it.
The pivotal point of this narrative is that there is an accusation of stealing. Was Lot guilty of theft? From Lot's perspective, not only was he the heir apparent to Abraham, who had been promised the land, but his animals were simply doing what is natural for animals to do. It was not as if he had entered people's homes and taken their possessions. The grass would grow back.

Because Lot and his herdsmen refused to see the questionable ethics of their assumptions, Abraham decided that he and Lot should best part ways.

Understood as part of the narrative of Lot's life (rather than of Abraham's), this confrontation is a major turning point. When asked to choose a place to settle away from Abraham, Lot chose the city of Sodom*. About the people of Sodom, the Mishna applies the following description: "The person who says, 'What's mine is mine and what's yours is yours' -- this is the average type, though some say that this is the attitude of Sodom" (Pirkei Avot/Ethics of the Fathers 5:13). This attitude fit in perfectly with Lot's view of the world. He would never think of stealing something outright, but if he was the expected future-owner of the land, then it was only an issue of "what's mine is mine."

Abraham, on the other hand, was striving to live by a standard of "what's mine is yours and what's yours is your own" (which the sages refer to as saintly). Abraham could have walked around telling people that God had promised him their land. Instead, he was careful to muzzle his animals so that they should only graze on land that was acknowledged to be ownerless.

Situations like Abraham's are described throughout the Talmud and rabbinic texts. Detractors of Jewish law portray it as a system of eye-for-an-eye reward and punishment, but, in actuality, it is a system of laws and ethics meant to help people learn to be more compassionate to one another. It is not hard to assume that this was Abraham's viewpoint of right and wrong and that he tried to explain to Lot that letting his flocks and herds travel without muzzles was tantamount to stealing.

Most people don't like to be informed that they are doing something wrong, whether it's a small thing like double parking or a serious crime such as drugs. Lot was no different. When confronted with the fact that he was, in fact, stealing -- and that this was wrong -- it is possible that Lot decided that the best place to relocate would be to a place where people lived by whichever ethic they saw fit, rather than by one binding ethical code.

Most people can only try to emulate Abraham's level of conscientiousness. Lot didn't think of his animal's grazing habits as stealing. The man down the block who piggybacks on his neighbor's bandwidth isn't contemplating how this affects the owner of the modem, and it probably hasn't even occurred to the woman who double parks that she may be stealing precious minutes from the person who is now unable to exit a parking spot. Making oneself aware in ways such as these, however, is considered to be an ideal for which every Jew should strive.

*To explore more about the city of Sodom, visit JewishTreats.org.

What's Judaism Without Brisket?

Originally Posted on Huffington Post

Does Jewish law discourage a vegetarian lifestyle? One might assume so from the fact that the Talmud states that "When the Temple was in existence, there could be no rejoicing save with meat" (Talmud Pesachim 109a) and some of the most famous Jewish culinary dishes are chicken soup, brisket and chopped liver.

The basic response to the question of vegetarianism is that, without the Temple (when there was a sacrificial service), there is no requirement for anyone to eat meat. The references to meat being essential to one's rejoicing can be understood to mean that one should serve a more exalted fare on the holidays and on Shabbat.

The question of the Jewish view on vegetarianism is not new. One can find discussions of the benefits of a vegetarian lifestyle even in Medieval scholarly works. Many Jewish scholars who advocate for vegetarianism point out that Adam and Eve were vegetarians. When God placed Adam in the Garden of Eden, the Torah tells us that God said: "Of every tree of the garden you may freely eat..." (Genesis 2:16). While God had granted Adam dominion over all creatures, only the plants were marked for human consumption.

On the other hand, advocates for the consumption of meat point out that after the Great Flood, God told Noah and his family that "Every creature that lives shall be yours to eat; like the green herb, I have given you everything. Only flesh with the life thereof, which is the blood thereof, you shall not eat" (Genesis 9:3-4).

Vegetarians most often choose to abstain from meat because (1) they do not enjoy eating meat, (2) they belief in the health benefits of a meat-free diet or (3) they feel that eating meat is cruel to animals.

For those who do not enjoy eating meat, the only challenge in Jewish life is ignoring peer pressure from those who are of the opinion that one must eat meat on Shabbat and Yom Tov. Food is meant to not only sustain us, but to be enjoyable as well, and one need not eat a food they dislike.

Those who are focused on the health benefits of eating a vegetarian diet are, in effect, following the important mitzvah of taking care of one's health. This is a mitzvah that Rabbi Moses ben Maimon (Maimonides, 12th century Spain), who was also a physician, place great importance on. It is interesting to note that The Life Transforming Diet, by David J Zulberg, a 2007 book that outlines a diet-plan based on Maimonides' principles of health, promotes a diet high in fruits, vegetables, legumes and whole grains and, therefore, low in meat.

Choosing a vegetarian diet out of concern for the pain suffered by animals also aligns with Jewish law. The Torah laws dictating the treatment of animals are known as the prohibitions of tza'ar baalei chayim - causing undo suffering to living creatures. This is why Jewish law prohibits hunting for pleasure and why the Jewish act of shechita (kosher slaughter) is meant to cause the least amount of pain to an animal.

The philosophical conflict between vegetarianism and Jewish thought occurs when the fear of hurting an animal becomes the equating of humans and animals. Traditional Jewish teachings make it clear that humans and beasts are not the same. Based on the text of Genesis, Adam (and all humans thereafter) are separated from the animals as the only creation to receive the breath of life from God. Humans are the only creatures who are expected to live according to a moral ethic. Being kind and caring to animals is important - indeed, God instructed humankind to take care of the animals and the world, but equating humans and animals lowers our expectations of ourselves.

So what about the meat eaters? It is pretty clear from the story of Noah that God gave humankind permission to be carnivores (well, omnivores, really). There are some opinions that this permission was granted because pre-flood humanity had been so strongly overwhelmed by their basest character traits that they were now so much more physical that they needed the extra nourishment provided by meat. It is interesting to note that the Malbim (Rabbi Meir Leibush, Eastern Europe, 1809-1879) suggests that the physical nature of both humankind and the world in general was altered after the flood. Not only did produce no longer supply the same level of nutrients, humans themselves were now weaker physically.

On the other hand, when God singled out the Children of Israel and assigned them the unique role of becoming a "Holy Nation," He limited their omnivorism. The types of meat/poultry/fish that they were permitted to consume was limited to the animals we now label kosher, which were deemed spiritually beneficial, or at least not spiritually polluting. Additionally, the Jewish people were taught the laws of shechita (kosher slaughter), which was considered the most merciful means of slaughter (a discussion for another piece altogether).

Whether one chooses to become a vegetarian or to eat a more omnivorous diet is an individual choice. However, Jews are food people, and there are many laws that dictate how and what we eat. Not only are there the rules of kashrut (from shechita to the separation of meat and milk and the checking of vegetables for insects), but blessings on the food both before and after one eats. In all of these laws, however, the benefits and negatives of the foods. From this it is understood that no matter what one chooses to eat, the goal should always be to nourish oneself on both physically and spiritually.

It's About The Relationship

Originally published on Huffington Post.

Every year on Rosh Hashana, the shofar is sounded like the trumpets of a royal herald. The shofar is made from the hollowed-out horn of a kosher animal, most preferably a ram. The ram's horn is symbolically connected to the story of the "Akeidah," the binding of Isaac, when Abraham demonstrated that he was willing to have such faith in God as a merciful King who sees the greater landscape of time and history with such clarity that He would ask Abraham to bring his only son to a mountaintop as an offering. Abraham brought Isaac, but just as he was about to make the offering, an angel called out to stop him. Abraham lifted his eyes and discovered a ram caught in the thicket and sacrificed it in Isaac's stead. (The Torah uses the term "bring him up there as a designated elevation offering" but does not instruct Abraham to actually sacrifice him.)

The Akeidah is a narrative that inspires a wide range of emotional reactions, from indignation that God would make such a request to awe at the depth of Abraham's devotion. In my life, I would even say that I have, at different times, reacted both ways. As a parent, I fervently pray that I am never asked to even contemplate such a scenario. As a spiritually striving Jew, I long to have the type of relationship with God that would allow me to not hesitate when faced with challenges.

According to the Book of Genesis, Abraham did not have a static relationship with God. He felt so comfortable with his relationship with God that he questioned and confronted Him. Abraham's relationship with God was the next step in human spiritual development.

There is a fascinating commentary by Rashi (Rabbi Shlomo ben Isaac, read more on him here) on the verse: "And all the plants of the field were not yet upon the earth because God did not cause the rain..." (Genesis 2:5). Rashi explains that up until the sixth day of creation, the grasses and plants had not yet fully sprouted because they were waiting for the rain, and the rain was waiting for Adam, who was created and prayed for it. God waited because He wanted Adam to turn to Him and ask Him.
The day that Adam was created, the day that Adam first made a request of God, is the day on which we now celebrate Rosh Hashana. In fact, the holiday is also known as Hayom Harat Olam, the Birthday of the World. (Click here to read more on Hayom Harat Olam.)

In comparing these two stories, Adam asking for rain and Abraham's willingness to bring Isaac as an offering, it could be said that Adam represents the basic level of relationship that a human being should strive for with God. It represent the parent-child relationship, in that a child naturally feels comfortable asking a parent for both that which he needs and that which he wants. Abraham, on the other hand, represents the more advanced relationship in which a person is willing to go above and beyond his/her comfort zone. This can be compared to the ideal relationship in a marriage.

Few people, if any, have the spiritual awareness and relationship with God that Abraham had. However, we each have the ability to emulate Adam and begin our relationship with God simply by turning to Him and asking for that which we need.

Earth Day, Arbor Day and Judaism's Environmental Ethic

Originally published on Huffington Post.

Hug a Tree! Celebrate Earth Day! No question, concern for the environment is a vital issue today and a critical one for tomorrow.

While there are many appropriate themes with which the Torah could have begun (Abraham, Mt. Sinai, etc.), it begins instead with a day-by-day description of the creation of the world, commencing with the creation of heaven and earth on Day One and concluding with the creation of humankind on Day Six.

God began the Torah with a thorough description of creation to indicate not only the work that went into the world's creation, but the love and care as well. Thus the Midrash says: "When God created the first human, He showed him all the trees in the Garden of Eden ... and said to him, 'See My handiwork, how beautiful and choice they are ... be careful not to ruin and destroy my world, for if you do, there is no one to repair it'" (Midrash Rabbah, Ecclesiastes 7:13).

There is another fascinating Midrash that shows the understanding of the sages for the significant role that trees play in stabilizing our environment:

"Rabbi Yochanan Ben Zakkai once said: 'If you have a sapling in your hand, ready to plant, and the Messiah comes, plant the tree first and then go to greet him. What does this tell us about the importance of trees?'" (Avot d' Rabbi Natan B31)

Here are some other fascinating insights about the importance of trees that are presented in Jewish literature:

The Bible sets forth as a foremost priority to care for the land by properly seeding and planting it.  "When you will come into the land, and you will plant any tree for food..." (Leviticus 19:23). Planting trees is regarded as the first step to building an ecologically sound environment.
The Bible insists that newly planted trees must be properly protected so they may thrive: "For three years [the fruit] shall be restricted to you, it shall not be eaten" (Leviticus 19:23).

Even in times of war, when human lives are at stake, the Bible forbids wanton destruction. Jewish armies were strictly enjoined from destroying the fruit-bearing trees of cities under siege: "When you lay siege to a city for many days to wage war against it and capture it, you must not destroy its trees by wielding an ax against them" (Deuteronomy 20:19). The rabbis warned ominously, that when a tree is harvested its cry extends from one end of the world to another! (Am Loez)

The medieval Jewish scholar, Maimonides, insists that the biblical text of Deuteronomy 20:19 refers not just to fruit trees in times of war, but to any wanton, unnecessary destruction, such as breaking vessels and blocking water sources.

Thousands of years before Earth Day or Arbor Day, Jews celebrated the 15th day of the month of Shevat (Tu BiShvat) as the New Year of trees.

Already thousands of years ago, the Bible legally required the farmer to provide sacred time for the land to regenerate itself. Just as human beings are to rest every seven days, the Bible declares: "When you come into the land which I give you, then shall the land keep a Sabbath to the Eternal. Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its harvest; but in the seventh year shall be a Sabbath of rest to the land, a Sabbath for the eternal. You shall not sow your field, nor prune your vineyard" (Leviticus 25:2-4).

Biblical law also recognized the importance of preserving the natural habitat of each and every species: "You make springs gush forth in torrents, they make their way between the hills, giving drink to all the wild beasts; the wild asses slake their thirst. The birds of the sky dwell beside them and sing among the foliage. ... The trees of the L-rd drink their fill, the cedars of Lebanon, [G-d's] own planting, where birds make their nest; the stork has her home in the junipers. The high mountains are for wild goats; the crags are a refuge for the rock badgers" (Psalms 104:10-18).

The Bible taught the importance of making use of all aspects of creation. So, for instance, commenting on the description of the date palm the rabbis declare: "No part of the palm tree is wasted. The dates are for eating; the Lulav branches are for waving in praise on Sukkot; the dried thatch is for roofing; the fibers are for ropes; the leaves are for sieves; and the trunk is for house beams" (Numbers Rabbah 3:1).

The environment is sustained by trees, which cleanse the air and stabilize the earth, and the references in Jewish sources to the importance of protecting them are meant to be guidelines for caring for the planet in general. This week, as Americans celebrate both Earth Day (April 22) and Arbor Day (April 26, the final Friday in April), is an excellent opportunity to strengthen our individual roles as guardians of the earth by supporting environmental initiatives, planting trees or even tending a private garden.

New Year's Resolutions and Jewish Thought

Originally posted on Huffington Post.

As we prepare for the new calendar year, it is interesting to look at the Jewish nature of some of the most common New Year's Resolutions:

1. Lose Weight/Start Exercising/Eat Healthy Food
The mitzvah of saving a life (pikuach nefesh) is so great that it precedes most other mitzvot and applies to one's own life as well. Taking care of one's personal health, whether that means eating a healthier diet, exercising or even making certain to go for an annual check-up, is part of the mitzvah that the sages connect to the commandment of Deuteronomy 4:15: "And you shall watch yourselves very well."

2. Take Better Care of the Environment
Judaism has always placed great emphasis on taking care of the world, because the world was created by God. An important component of the Jewish view of the universe is that our very existence is a gift that comes with a responsibility. The sages inform us that "When the Holy One, blessed be God, created the first human ... God said to Adam, 'See my works how good and praiseworthy they are? And all that I have created I made for you. [But] be mindful then that you do not spoil and destroy My world -- for if you do spoil it, there is no one after you to repair it'" (Ecclesiastes Rabbah 7:13).

3. Refrain from Gossip
People do the most damage to each other with their mouths. Damage done with our hands, such as injuries, thefts, etc, can usually be repaired. Words, however, are like feathers in the wind -- they fly too fast to catch and can never be retrieved. Jewish law regards lashon harah, wicked speech such as gossip and slander, as one of the worst of the transgressions that one may commit against fellow humans.

4. Give to Charity
Ideally, people should have no qualms about supporting those in need. The Torah, however, recognizes that charity is not necessarily a natural instinct, and therefore mandates the giving of tzedakah (charity): "If there be among you a needy man, one of your brethren, within any of your gates, in your land which God gives to you, you shall not harden your heart, nor shut your hand from your needy brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need" (Deuteronomy 15:7-8).

Additionally, Jews are obligated in the mitzvah of ma'aser, which means a 10th (often translated as "tithe"). In ancient times, each Jew was required to give 1/10th of the produce of the fields to the Levite, and an additional tenth to the poor or to support Jerusalem. Today, ma'aser is generally given from both one's regular income and from any additional monies that come to a person, such as bank interest, an inheritance or a monetary gift. Because of the intricacies of the laws and differences in situations, it is recommended that one seek the help of a qualified rabbi to properly allocate one's ma'aser.

5. Spend More Time with Family
In the day-to-day hubbub of our 21st century world, we are wired and wireless. Through our smartphones and tablets we are now truly available 24/7. Even on vacation, we are likely to be accessible. It seems like there is no break.

Jewish life brings a whole new meaning to TGIF, Thank God It's Friday. With the start of Shabbat (25 hours, starting a little before sunset on Friday) all electrical devices are turned off. No phones or e-mail. One is meant to actually sit down with their families and friends and enjoy each other's company, taking time to relax, talk, visit. It's a relief not to be bound to others, to actually have a day, once a week, when we answer to no person.

6. Manage the Budget
Avak gezel refers to situations in which one had no intention of stealing and, in truth, did not actually steal something, but yet caused a loss to someone else.

In his magnificent compilation of Jewish law known as the Mishneh Torah, Rabbi Moses ben Maimon (Rambam, Spain/Egypt 12th century) notes that a person who eats a meal with a host who cannot afford to serve that meal has committed avak gezel. The Rambam clearly points out that this is not technically "legal robbery" but is forbidden because there is some element of robbery within this action (Hilchot Teshuva 4:4).

In truth, the laws of avek gezel can apply to one's self as well, and therefore one must make every attempt to maintain a budget and avoid debt.

7. Volunteer to Help Others
While giving to charity (tzedakah) is an act of kindness (chesed), an act of kindness is not charity. According to the Talmudic sage Rabbi Elazar, "Acts of Kindness are greater than charity, for it is said (Hosea 1:12), 'Sow to yourself according to your charity, but reap according to your kindness.' If a person sows, it is doubtful whether he will eat or not, but when a person reaps he will certainly eat it" (Sukkah 49b). The sages go on to explain that kindness is better than charity.

There are many ways in which a person can perform acts of kindness. Some of the best-known mitzvot associated with chesed are visiting the sick, welcoming guests, and helping a bride and groom get married. Many of the opportunities to involve one's self with these mitzvot come from being involved with organizations that focus on specific acts of kindness. Within the Jewish community, there are organizations for assisting the poor, helping those who are ill and their families, helping young people find their "soul-mates" and then helping them make a wedding, if needed, and many others.

8. Quit Smoking
Once upon a time, cigarette smoking was assumed to have many health benefits. After all, smokers seemed to feel refreshed and relaxed, a beneficial physical side effect. From a Torah perspective, the only apparent problem with smoking was lighting a cigarette on Shabbat (prohibited).

By the time the dangers of smoking became common knowledge, however, it was a common vice, and rabbinic authorities understood that an outright ban on smoking would be too difficult to enforce (especially given the addictive nature of nicotine). In relation to smoking, Rabbi Moshe Feinstein (regarded as one of the greatest Jewish legal minds of the 20th century), felt that he could not outlaw it based on the statement in Yebamot 72a: "Since many people are in the habit of disregarding these precautions, 'The Lord preserves the simple' (Psalms 116:6)." In his 1981 ruling, however, he not only strongly discouraged the habit, but also declared it forbidden to start. More recent rabbinc rulings have outrightly banned smoking.

9. Be Less Grumpy
"When one shows his teeth [smiles] to his fellow man, it is better than giving him milk to drink" (Ketubot 111b).

On the whole, smiling at another person makes them smile too (unless they are in a really bad mood). Imagine passing a smile down a street, "infecting" one person and then another. Unlike a virus, smiling is believed to have great health benefits! A wide range of professionals now believe that smiling not only makes you look better, but actually makes you feel better, perhaps even releasing a small dose of helpful endorphins.

Receiving a smile can change a person's entire perspective. More than just changing a passing mood, sincere smiles (sincerely, as is implied by the reference of showing one's teeth) build self esteem, they change how a person views the world and how a person feels that he/she is viewed by the world.

10. Further One's [Jewish] Education
This a goal that is often elusive. More and more Jews are leaving Jewish life with only basic knowledge about Judaism. Once upon a time, a Jew raised with little knowledge of his/her heritage was the exception, but, according to Jewish law, such a person could not be held responsible for Jewish law. However, one raised without this knowledge can also never know of the depth, ethics, intricacies and fully appreciate the beauty of Jewish life.

Today in North America, where several generations of Jews have been raised with only the most basic Jewish education, there are organizations such as NJOP/Jewish Treats, that strive to provide a more complete understanding of Judaism and Jewish life.

The Jewish Messiah and the End of Days

The question of whether or not Dec. 21 will be the end of the world has been a hot topic in the media. These speculations are based on the Mayan calendar coming to an end. This is not, however, the first time that the world has worried that the end was near.

There have been many who have claimed to have either deciphered or had a mystic revelation of the exact date of the end of the world (as we know it) and the coming of the final redemption. There have also been many who have declared themselves to be the Messiah -- the one who will bring about the ultimate redemption of humankind -- but have not lived up to their promises.

Although the concept of a Messiah* (Moshiach in Hebrew) and an end to the world as we know it is not overtly mentioned in the five books of the Torah, it is actually one of the fundamental articles of Jewish faith. As Rabbi Moses ben Maimon (Maimonides/Rambam) included in his 13 Principles of Faith (as popularly rendered): "I believe with perfect faith in the coming of the Messiah; and even though he may tarry, nevertheless, I wait each day for his coming."

The Torah does, however, describe the future that will befall the Jewish people when (not if) they turn their hearts from the Torah (Deuteronomy 28): The land will be destroyed, the people ravaged by disease before being defeated by enemies and exiled. These events have, sadly, come to pass, repeatedly.

Two chapters later, however, Moses informs the people that after all of the curses have befallen the Children of Israel and they have returned to Him with all their heart and soul, then the curse will be undone. This chapter includes all of the famous promises of the ultimate redemption: Ingathering of the exiles, return to the land and the destruction of Israel's enemies. While this process has started several times in the history of the Jewish people, it has never been completed. Jews have returned to Israel, but never in peace and never as an entire people.

Many of the details of the time of the redemption are encrypted in the books of the Prophets. Isaiah, in particular, contains a great number of references and is the primary source from which it is understood that the Messiah, the one destined to lead the Jewish people to their ultimate redemption, will come from the Davidic line. "And there shall come forth a rod out of the stem of Jesse (King David's father), and a branch shall grow out of his roots: And the spirit of the Lord shall rest upon him" (Isaiah 11:1-2).

As fascinating as end-of-days prophecies and the coming of the Messiah may be, the Torah's only apparent reference to a time when redemption will come states: "And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall bethink yourself among all the nations, where the Lord your God has driven you" (Deuteronomy 30:1).

Trying to calculate the exact date of the final redemption is not a high priority for most Jewish scholars. Perhaps that is because Jewish law focuses on the here and now (which is the same reason for the unexpectedly vague discussions of the afterlife).

The Talmud states that "Seven things are hidden from humankind ... [one of them being] when the Davidic dynasty [the Messiah] will return; and when the wicked kingdom will come to an end" (Pesachim 54b).

Nevertheless, we do have some information about the coming of the Messiah. For instance, "Rabbi Kattina said: The world is to last six thousand years, and [for] one thousand it will be desolate" (Rosh Hashana 31a). Now, before one sits down to try to calculate those years (keeping in mind that the Hebrew year is 5763), it is important to consider the following statement by Rav: "All the predestined dates [for redemption] have passed, and the matter [now] depends only on repentance and good deeds" (Sanhedrin 97b).

Rav's statement not only supports the fact that humankind is unable to calculate the date of the coming of the Messiah and the end of the known world, but demonstrates that Judaism is fundamentally about the here and now.

*While the term Messiah is used for savior, it literally means "anointed one."

Rejoicing on Sukkot: Then and Now

Originally published on Huffington Post

Rabbi Nachman of Breslov (1772-1810) declared: Mitzvah gedolah lee'yoht b'simcha tamid -- "To always be happy is a great mitzvah." The commandment to be happy is not included among the positive commandments of the Torah except during the holiday of Sukkot.

The Feast of the Tabernacles, as Sukkot is called in English, is a seven-day holiday in which the Jewish people are commanded to live in temporary dwellings with thatch-like roofs and wave four species. One might ask why the command to be happy is associated with Sukkot rather than Passover, when Jews celebrate being redeemed from slavery in Egypt, or Shavuot, when Jews celebrate receiving the Torah at Mount Sinai.

The holiday of Sukkot is celebrated at the time of the harvest, when farmers bring in the fruits of their labor, and everyone prepares for the onset of winter. This, too, serves as a spur for people to be thankful that the ground brings forth such delights and that trees bear such bountiful fruit. There is no question that, as a result of witnessing the miracle of growth in the field, people are moved to be thankful to the Creator of all things.

But what of the years when the harvest is not good? If Sukkot were purely an agricultural holiday, it would be cruel to command the farmers to rejoice on years that the crops failed. In fact, many commentators have associated the directive to live in the sukkah as a reminder to humankind that the success of their own handiwork is, and always will be, dependent upon Divine will.

Sukkot is celebrated on the 15th of Tishrei, less than one week after Yom Kippur and two weeks after Rosh Hashana. During the High Holidays, every man and woman approaches the Divine throne to beseech God to be forgiven for the sins they may have committed and to be cleansed of their misdeeds. At the end of Yom Kippur, it is assumed that the prayers for atonement have been accepted and that we enter the new year with a clean slate. Sukkot is known as Z'man Sim'chah'tay'nu -- the time of our rejoicing -- because the Jewish people are especially joyful knowing that the world has just been judged and, please God, their prayers for atonement have been accepted.
 Although the mitzvah to rejoice in one's feast is emphasized on the holiday of Sukkot, it is a mitzvah that applies to all the Jewish "feast" days. As with all of the mitzvot, the details of the mitzvah are elaborated on in the Talmud:

Our Rabbis taught: A man is duty-bound to make his children and his household rejoice on a festival, for it is said, 'And you shall rejoice on your feast, [you and your son, and your daughter, etc.]' With what does he make them rejoice? With wine. Rabbi Judah said: Men with what is suitable for them, and women with, what is suitable for them. 'Men with what is suitable for them' -- with wine. And women with what? Rabbi Joseph recited: in Babylonia, with colored garments; in the Land of Israel, with ironed lined garments (Pesachim 109a).

According to Jewish tradition, the key to a man's heart really is through his stomach! More specifically, through meat and wine. For women, it seems that "retail therapy" is not as new a concept as one might think.

In the days of the sages, and, in truth, for much of history, both a fine cut of meat and a new dress were luxury items. Today, although many of us still enjoy an attractive gift or a juicy steak, it is harder to connect these items to rejoicing. So how can one rejoice on the holidays in the 21st century?

The presence of meat at an ancient meal represented a vast upgrade in menu. Whether one is able to fulfill the mitzvah of eating in the sukkah or not, one can, nevertheless, enhance the festival week by setting the table with attractive china (or nice dishware) and serving a favored delicacy.

The gift of a new garment (whether given or purchased for oneself) represents another means of setting the festival days apart. It is commonly understood that the way one dresses influences the way one feels and acts. Wearing something new, or something which is usually reserved for special occasions, during the days of the festival is one more way of elevating the holiday and of keeping oneself in a festive spirit.

Wine represents our ability to take the mundane and elevate it to the holy. This is an opportunity that we have every day of our lives, but all the more so on the Jewish festivals when we use wine to sanctify the day.

This article is an excerpt from Jewish Treats Complete Guide to Celebrating Sukkot, a free copy of which may be download by clicking here.

Please join us throughout the Jewish High Holidays, on the HuffPost Religion live-blog, updated daily with spiritual reflections, blogs, photos, videos and verses. Tell us your story.

Can You Forgive? Can You Be Forgiven?

Originally published on Huffington Post.

 

Asking for forgiveness is an admittedly difficult task. After all, no one likes to admit to their own faults or shortcomings. However, asking for forgiveness is an essential aspect of teshuva, repentance.

Teshuva is actually a process of self-evaluation and self-improvement. The Rambam (Rabbi Moses ben Maimon, a 12th century sage and commentator) enumerated four primary steps to the teshuva process:

1. Recognize and discontinue the improper action.


2. Verbally confess the action, thus giving the action a concrete form in your own mind.


3. Regret the action. Evaluate the negative impact this action may have had on yourself or on others.


4. Determine never to repeat the action. Picture a better way to handle it.

When one has caused harm to others, whether by stealing from them, embarrassing them or anything else, then teshuva also requires that restitution and reconciliation be arranged between the parties involved. The damaged party must forgive the perpetrator before Divine forgiveness is granted.

There are, however, certain tricky situations that must be handled delicately. An ancient Jewish proverb declares: "Loose tongues are worse than wicked hands." Truth is, people do the most damage to each other with their mouths. Things done with our hands, such as injuries, thefts, etc., can be repaired. Words, however, are like feathers in the wind -- they fly too fast to catch and can never be taken back. Jewish law regards lashon harah -- wicked speech, such as gossip and slander -- as one of the worst of the transgressions that one commits against fellow humans.

Here is the dilemma: Teshuva for hurting another person requires that one personally ask the other person's forgiveness. What does one do if one spoke badly about someone, in a fit of anger? Now that the two are friends once again, how does one ask properly for forgiveness?

The answer to this dilemma depends on the extent of the "damage." If the gossip itself created negative consequences, then the person must be asked directly for forgiveness. Even if no harm was done, and it is known that the person will be understanding about the incident, then forgiveness should still be asked.

However, according to the opinion of Rabbi Yisrael Salanter, if informing a person that you spoke about them would result in embarrassment or hurt, it is acceptable to ask for general forgiveness, without going into detail. Indeed, causing additional embarrassment to the person might actually necessitate asking for mechila (forgiveness) once again.

As central as expressing regret and apologizing for hurting another person is to the process of teshuva, equally important is the ability to hear someone else's apology and to accept it. (Of course, the ideal situation is when one foregoes an apology altogether and simply forgives the person for hurting you.)

Jewish tradition teaches that one is only obligated to ask for forgiveness three times. After three refusals, the person is no longer held accountable for their misconduct, as he/she has demonstrated true regret. The one who will not accept a sincere apology after three requests for forgiveness is now guilty of bearing a grudge.

What is wrong with bearing a grudge against a person who really hurt you? Beyond the fact that it is a violation of a Torah prohibition (Leviticus 19:18), bearing a grudge affects the bearer psychologically. A person bearing a grudge is, in general, less happy with the world and with other people because he/she cannot get past the feeling that he/she was wronged.

Forgiveness is rather easy to bestow. And when it is done with sincerity, it is as much a gift to ourselves as it is to the person we forgive.

Please join us throughout the Jewish High Holidays, on the HuffPost Religion live-blog, updated daily with spiritual reflections, blogs, photos, videos and verses. Tell us your story.

Jewish Wisdom for Worker's Rights

Originally published on Huffington Post.

Are workers' rights a modern invention born out of the trials and tribulations of the industrial revolution? Everyone's heard of the horrors of the sweatshops, child labor abuses and other workplace issues that, sadly, sometimes still take place today.

It should be known, however, that workers' rights were a concern long before sweatshops, and that workers' rights were addressed in many different ways by the Torah. One can imagine the early labor activists, creating a placard of Deuteronomy 24:14: "You shall not oppress a hired servant that is poor and needy, whether he be of your people, or of the strangers that are in your land within your gates." Not only does Deuteronomy 24 prohibit an employer from mistreating an employee either through physical or verbal abuse, but it is also understood to mean that an employer may not force a servant to do work that is demeaning.

In fact, the sages of the Talmud appear to have been in favor of employers going above and beyond to ensure that workers were treated fairly. For example, in Baba Metzia 83a, it is recorded that Rabba the son of Rabbi Huna confiscated the garments of some porters who had broken a barrel of wine he had hired them to transport. When the workers complained, Rav ordered Rabba to return the garments. When Rabba inquired if that was the law, Rav replied by quoting Psalms 2:20: 'That you may walk in the way of good men.' When their garments were returned, the men inquired whether they should not also receive their pay, for although the barrel had broken, they had labored all day. Rav ruled again in favor of the workers, noting that the aforementioned verse concluded "and keep the path of the righteous."

The tone of the Talmud indicates that while Rabba did not have an obligation to pay these workers, for they had been negligent in their task, it was, nevertheless, the right thing to do.

Another classic example of workers' rights in the Torah is with regard to the payment of wages. First mentioned in Leviticus 19:13, the Torah states: "...the wages of a hired servant shall not abide with you all night until the morning." When a person hires a day laborer, the worker must be paid, without delay, before the beginning of the next day.

While this seems obvious -- a man is hired to build a shed, he finishes the job and you pay him -- there are many cases and situations in which a person might not be so careful. What about the teenage babysitter for whom you have forgotten to have cash on hand? It's happened to all of us. This rule also applies to artisans: A customer is responsible for paying a worker upon receipt of the work he/she was to have done (for instance when a tailor delivers a new suit).

Often, a casual employer doesn't realize how much a delayed payment can affect an employee. Perhaps the employee has debts that are due or a babysitter that must be paid. Perhaps it is simply that the employee had intended to use the money to make a particular purchase that evening.

The Torah's views on workers' rights serve to remind us of the compassion one must always
feel for human beings.

This essay first appeared in an abbreviated form on JewishTreats.org.

For Jews, It's Always Back to School

Originally published on Huffington Post.

September looms, and children all over have either just begun school or will be starting shortly. Judaism has always been a culture focussed on learning. The Torah commands parents to teach their children, but since many parents are not capable of fulfilling the role of teacher, schools have become a necessity.

Local schools are important. The Sages even discuss whether a child may be forced by circumstances to go from one town to another to receive a proper education: "Joshua ben Gamala came and ordained that teachers of young children should be appointed in each district and each town (Baba Batra 21a)." Thus was established in the first century C.E., the first edict requiring available education for any child over 5 years of age.

While kindergarten, is, technically, the beginning of "school" in western society. It is, however, viewed by most educators as a transition year, which supports the Talmudic dictum "that children should enter school at the age of six or seven. Rav said to Rabbi Samuel ben Shilath: 'Before the age of six do not accept pupils; from that age you can accept them and stuff them with Torah like an ox (Baba Batra 21a).'" In Western society, children are generally 6 years old when they begin first grade.

Sending a child to school does not absolve a parent of responsibility to ensure that the child is being educated. The important role of a parent in education is reflected in Kiddushin 30a, where the Talmud described how Rabbi Chiya ben Abba did not taste meat [eat breakfast] before revising [the previous day's lesson] with the child and adding [another verse]." He enacted this family policy after confronting Rabbi Joshua ben Levi about wearing a plain cloth upon his head (in other words, not being properly dressed) when taking his child to synagogue for his lessons. Rabbi Joshua explained that his haste was to fulfill the Torah commandment: "and you shall make them known to your sons and your sons' sons" (Deuteronomy 4:9). It is similarly noted on this same page of the Talmud that "Rabbah son of Rabbi Huna did not taste meat [eat breakfast] until he took the child to school" (Kiddushin 30a).

The actions of Rabbi Joshua, Rabbi Chiya and Rabbah are cited because they reflect a fact that has been important throughout the history of education, one that is agreed upon by educators around the world: few factors are as important in education as parental participation.

Because of the focus Judaism places on learning, it is not surprising that the Sages had many other thoughts on education, such as:

The Sages' opinions even reflect the modern discussion regarding homogenous or heterogenous classes: "The attentive one will read, and, if one is inattentive, put him next to a diligent one" (Baba Batra 21a).

Class size, no matter where or what century, has always been a contentious issue: "Raba further said: The number of pupils to be assigned to each teacher is 25. If there are 50, we appoint two teachers. If there are 40, we appoint an assistant, at the expense of the town" (Baba Batra 21a).

Rabbi Eliezer, one of the great sages of the Talmud, believed that a teacher is obligated to teach a student the same lesson four times. Rabbi Akiva, on the other hand, insisted that a teacher must teach the same material to a student many times until the student masters the material! (Eruvin 54b). Whether education is oral, as in the past, or written, as in the present, there is a great lesson to be learned. Each student must be taught according to his/her ability and needs. Some students pick up information as soon as it is taught, but others need it repeated, two, four, 10 or even 100 times. And that's OK too.

Education is not, of course, limited to children. As Rosh Hashana approaches along with the new school year, there are plenty of educational opportunities. Fora light fare of Jewish education daily, please visit
JewishTreats.org.

Remembering a Great Warrior on Shavuot

Originally published on Huffington Post.

Although there are many grumbles about the barbeques and sales, Memorial Day is still dedicated to honoring the memories of those soldiers lost in battle. But this year, Memorial Day poses an interesting conflict with the Jewish calendar as it overlaps directly with the holiday of Shavuot.

The Feast of Weeks, as Shavuot is sometimes translated, is a festival of equal caliber to both Passover and Sukkot. Whereas Passover has matzah and the seder and Sukkot has the four species and the temporary dwellings, Shavuot does not have any specific rituals that would make it well-known to those who did not observe it. Celebrated following a count of 49 days after the first day of Passover, Shavuot commemorates the experience at Mount Sinai, when the Israelites received the Torah.

The coincidence of Shavuot and Memorial Day is not without some significance. In addition to commemorating the giving of the Torah, Shavuot is also the anniversary of both the birth and the death of King David, who is known for his prowess as a warrior.

The young David's introduction to the world of warfare was unintentional. During the reign of King Saul, the Israelites were at war with the Philistines (as was frequent during this era of Jewish history). The two armies had withdrawn from battle after the dramatic announcement by Goliath of Gath, a giant who had yet to be defeated in battle, that he would fight an Israelite champion, and "If he is able to fight with me [Goliath], and to kill me, then we will be your servants: but if I prevail against him, and kill him, then you shall be our servants, and serve us" (I Samuel 17:9).

Into this tense situation came David, a youth following his father's instructions to bring provisions to his three oldest brothers who were serving at the front. When David heard why the soldiers were sitting in their camps, he went to King Saul and volunteered to battle Goliath. Although at first the king refused, citing David's youth, he relented when David argued that he had successfully protected his father's flocks from wolves and lions and that he certainly could protect God's people with Divine assistance. David used his slingshot and surprised Goliath with a rock to the head, bringing victory to the Israelites.

With Goliath dead, a full fledged battle renewed, and young David was in the heart of it. This was the start of David's glorious military career. After the Israelite victory, the women of the nation sang, "Saul has slain his thousands, and David his ten thousands" (I Samuel18:7).

As king, David was one of the most successful military leaders in the history of Israel. According to the Midrash (Leviticus Rabbah 1:4), "[Some] say David waged 13 wars; [others] say 18. They do not disagree. Five were for his own needs, 13 were for Israel."

According to Jewish tradition, what made King David such an excellent military leader was the same quality for which he is considered the ideal King of Israel: his complete faith in God. In fact, the Midrash even credits his military skill as a result of his faith: "David said (Psalms 18:38), 'Let me pursue my foes and overtake them.' The Holy One, Blessed is He, replied 'I shall do so.' Thus it is written (I Samuel 30:17), 'David smote them from twilight until the evening of the next day'" (Pesikta Eichah Rabbasi 30).

It is more than a coincidence that King David's birthday/yahrtzeit is on Shavuot. For as much as he was a general and a politician, a husband and a father, a shepherd and a poet, King David was devoted to the Torah. In fact, he is attributed with creating the Book of Psalms, many of which he himself wrote. The Talmud relates that King David, knowing he was destined to die on Shabbat, begged God to let him die on the eve of the Sabbath (so that his body would not have to wait for burial). God replied by telling him that one day of David sitting and studying Torah was better to Him than the thousands of sacrifices that his son Solomon would (in the future) bring to the Temple, therefore God would not allow him to die even one day early. From that point forward, King David spent every Shabbat immersed in study, since the angel of death cannot approach one who is studying Torah. On his 70th birthday, which was on Shabbat, he paused from his studying to investigate a disturbance in his garden. When he climbed a ladder for a closer look, the ladder broke and "thereupon he became silent [from his studies] and his soul rested" (Shabbat 30a-b).

It's hard for us, today, to relate to biblical figures like King David. But as we face the upcoming weekend that is both Shavuot and Memorial Day Weekend, perhaps we can take the time to inspire ourselves and honor this great warrior in Jewish history by delving into the texts of the Torah that continually inspired him.

For those looking for some extra inspiration, an excellent first resource is the 'Jewish Treats: The Ten Commandments' ebook.

For more on the 49 days of counting between Passover and Shavuot, join the conversation and community by visiting the liveblog on HuffPost Religion, which features blogs, prayers, art and reflections for all 49 days of spiritual renewal between Passover and Shavuot.