Halacha L’Moshe MiSinai
Volume 2: Number 9
December 5, 2005
Mitzvah 10: To put fringes on the corners of our garments

Mitzvah 10
It is a positive commandment to make fringes at the corner of their garments.
Hafetz Hayim: Scripture states, “that they shall make themselves fringes on the corners of their garments” (Numbers 15:28). It must be a garment worn by day, which has four corners or more and it is large enough for a small boy who is old enough to walk in the street without someone to watch over him. It should be able to cover the head and most of the body and it should be made of wool or linen. Then it requires the fringes on the corners according to the Torah. The Sages expand this law to include garments made of other kinds of cloth. A child who knows how to wear the garment, that is, with two fringes in the front and two in the back, has this obligation to wear fringes. Scripture makes this commandment the equal of all the other commandments when it says; “you shall see it and remember all the commandments of G-d”. It is in force everywhere and at every time, for men but not for women.

Clearly the Hafetz Hayim is talking about a Tallit, a four-cornered garment that has special fringes on the corner. He is also talking about what is called a “Tallit Katan” or a small Tallit, usually worn under the shirt all day every day, including Shabbat and Holidays. Some wear it with the fringes hanging out; others wear it with the fringes inside. All boys old enough to know how to wear it wear the Tallit Katan. The Tallit is often only worn by adult males (older than 13 years old). There is also an old custom that the Tallit should only be worn by adult males who are already married.
The key to the garment are the fringes. These fringes are the symbol of the commitment to all of the Mitzvot. How is this done? The fringe itself is four white threads (sometimes one of these is ½ blue) One of the threads is much longer than the other three. (If there is a blue thread, this will be the long one) The ends are pushed through the hole in the corner of the garment and the ends are all put together, the bundle is folded so that seven ends are all equal. The longer thread is then wound around the bundle. First there is a double knot, then the cord is wound around the bundle 7 times, another double knot, then it is wound eight times, another double knot, then it is wound around 11 times, another double knot and then it is wound 13 times around the bundle and is finished with a final double knot. The double knots are tied with all four strings. This leaves you with eight fringes (only one of which is blue) and five double knots. The word for “fringes” in Hebrew is “Tzitzit”; it is spelled with a tzadik, yod, tzadik, yod, and tav. Each Hebrew letter stands for a number. The tzadik is 90, the yod is 10, and the tav equals 400. Add them all together (90 + 10 + 90 + 10 + 400 = 600) add to this the five knots and the eight strings and the total is 613, the traditional number of Mitzvot in the Torah.
Fringes are only worn during daylight hours, this is because you have to see the fringe to remember the Mitzvot, and you can’t see them at night. The only time a Tallit is worn at night is at Kol Nidre services since the Yom Kippur service is considered one long service, so the Tallit is put on before sunset and left on all night, then put on again in the morning and left on all day. There is a blessing that is recited when the Tallit or Tallit Katan is put on. You only have to say it once a day as long as you intend to put it back on when you take it off (for example, to go to the bathroom, where it would not be proper to wear a Tallit). Some people wrap the Tallit around their heads while reciting the blessing, to fully wrap themselves in the Mitzvot. Some also use that time, enwrapped in the Tallit for personal meditation and prayer.
Next week: Mitzvah 11: Reciting the Shema twice a day

Halacha L’Moshe MiSinai
Volume 2: Number 8
November 14, 2005
Mitzvah #8 & 9: To Wear Tephillin

Mitzvah 8 & 9
It is a positive commandment to bind tephillin on your arm
It is a positive commandment to put tephillin on your head
Hafetz Hayim: Scripture states, “And you shall bind them for a sign upon your hand and they shall be for frontlets between your eyes.” (Deut. 6:8) The place to put tephillin on your arm is on the biceps, at the raised part. The place to put the head tephillin is at the spot where an infant’s skull is soft. The boxes contain parchments of scripture that speak of accepting the yoke of the kingship of heaven. In the head tephillin there are four compartments with a parchment in each compartment. In the hand tephillin, there is one compartment and all four verses are on one parchment in that box. Wearing tephillin requires a clean body. Wearing tephillin on a clean body lengthens one’s life. (See Jeremiah 38:16 and the Rashi in the Talmud Menachot44b) One should touch the tephillin from time to time while wearing them so as not to take our mind off of them even for a moment. While wearing tephillin one should be humble, G-d fearing and should not be drawn into frivolity or idle talk. They should encourage one to think of words of truth. It is in force everywhere and at every time, for men but not for women.

There is a lot to cover here. Hand tephillin is worn on the bicep of the “weaker” arm. If you are right handed, it is put on the left arm. If you are a leftie, it goes on your right arm. It is affixed right on the bicep and the slipknot is tightened. The long strap is then wound seven times around the lower part of the arm between the elbow and the wrist. The slack is wound around the hand. Then the head tephillin are placed with the knot at the base of the skull and the box just above the hairline (or where the hairline used to be) the knot is fixed so it must be sized for the head of the one who wears it. Both boxes must rest on the body with nothing between the box and the skin/hair. There are two blessings, one for each box as it is placed on the body. There is a third passage that is recited when one winds the straps of the arm tephillin around the hand (after the head tephillin is in place). This strap is wound around the middle finger three times and then worn in a way that spells out the Hebrew word “Shaddai” which is a name for G-d. Tephillin is worn on weekdays and not on Shabbat or Holidays.
The body must be clean lest the dirt create a barrier between the box and the skin. The passages in the boxes are from the Torah and refer to wearing tephillin. When one wears them for the first time it is awkward, but with time, it become very natural. Wearing tephillin slows us down when we pray so that we can concentrate on the words that we are saying. The parchments inside do fade over time and should be checked and repaired once every seven years or so. A Sofer, a scribe who writes a Torah or a mezuzah can repair tephillin as well.
To the Hafetz Hayim, only men wear tephillin, but in the Conservative Movement women can wear tephillin as well. It is not a “one time” decision, however. Women who wish to wear tephillin should commit to wearing it daily for the foreseeable future, and not just to seem fashionable or due to peer pressure. It should remind all wearers of the importance of daily prayer and to help focus on the words that we pray.

Next week: Mitzvah 10: To put fringes on the corners of our garments

Gabriel Greenberg asks: You say that “It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d.” I’m taking a course this semester in historical trends of Jewish mysticism and this method of “turn(ing) his heart away from every thought” sounds very similar to that of the ecstatic kabbalah practiced by Abraham Abulafia. From what I’ve learned in this course, Abulafia prescribes a method of meditation in which the first step is clearing the mind of all earthly things. I guess my question is, to what extent have Jewish mystical tendencies influenced the way Jews of all groups (Orthodox, Conservative, and Reformed) pray? I understand that all Hasidic groups are of a mystical bent, but the passage quoted above seems to indicate that all Jews, at least when they are praying, should be aspiring to a mystical “meeting with G-d.” Is this the case, or am I misinterpreting some nuances of the lesson?

Rabbi responds: While mainstream Judaism and Kabbalistic Judaism seem to differ over how one should concentrate on the words they pray, both agree that one should focus on the words we pray and not let them become rote. The Sages of the Talmud used to take an hour to warm up to be ready to pray. Abulafia spells out a particularly kabbalistic way to get focused on prayer, but all Jews must learn, in one way or another, to focus their minds and hearts on the words we pray.

Riccardo Di Capua writes: Maybe He does not get anything from our prayers; maybe He does not hear them; maybe He does not even care. The fourth reason is that we pray because man NEEDS to pray, regardless. There is a support website for a particularly cruel disease. One column deals with what the patient can, should, cannot and should not do when stricken by it. The column on the other side of the website deals with the immediate family. Item Number One is “Pray: it will make you feel better.” There is no mention of speedy return to health, but rather as you so aptly put it, changes the way the family members live each terrible day.

Rabbi responds: We can never know what G-d gets from our prayers. G-s is so far beyond our conception that it is hard to understand how our finite words can affect an infinite G-d. But as I said and you so ably illustrated, Prayer has the ability to change the way we see the world and our place within it. It is said that President Lincoln, during the battle of Gettysburg, left the situation room at the White House and returned a short time later with his stress greatly reduced. When asked where he went, he is said to have replied, “I went to pray. I told G-d that I had done all I could to save the Union and now it was in His hands. I am not as worried anymore since whatever may happen is G-d’s will”. Did G-d want the Union to be saved? Who knows?! But prayer certainly helped President Lincoln through some hard times.

Halacha L’Moshe MiSinai
Volume 2: Number 7
November 14, 2005
Mitzvah #7: To Pray to G-d

Mitzvah 7
It is a positive commandment to pray every day to G-d.
Hafetz Hayim: Scripture states, “and to serve Him with all your heart.” (Deut. 11:13) What is service of the heart? – Prayer. The commandment is that a person should relate the praises of the Holy One after that he should ask for his needs and after that, he is to give praise and thanks to G-d. It is necessary to pray with the focused attention of the heart; one should turn his heart away from every thought, and she should see himself as though standing before the presence of G-d. He should not produce his prayer like someone who id carrying a burden and throws it down and goes his way. Neither should he pray with a troubled and disturbed mind. It is in force everywhere and at every time, for both men and women.

According to the Hafetz Hayyim, and many other sages, there are three reasons to pray. The first is to accept G-d as the ruler of the universe as well as the sovereign of our life. The second is to be able to ask G-d for that which we need. The third reason is to thank G-d for the many blessings we receive from the Divine hand daily. The three daily prayer services, Shacharit, Mincha and Maariv (Morning, Afternoon and Evening) all contain elements of all three. The Shema is our accepting the sovereignty of G-d, the Amidah is our list of petitions and every blessing we recite is a way of saying thanks for all that G-d does in our life.
Every Sage is also crystal clear that our prayer should not be rote, meaningless or mindless. We need to think about what we are saying and why we are saying it. Prayer is not a burden that we have to bear and we perform grudgingly or when we are distracted. We need to be fully alert to our need to pray, to the words that we pray and to the way in which we say those words. We should consider ourselves as standing face to face with the all-powerful ruler of the universe. That ruler wants to hear from us and we need to speak to G-d. But we cannot be distracted even a little bit lest we show ourselves to be ungrateful and unconcerned. Extending this even further, some sages maintain that EVERY word we speak, even our discussions with our spouse and children, are also words of prayer and we should every moment “Know before Whom we stand” This is not “Big Brother” watching us, nor is it meant to make us guilty or paranoid. It only means that we should consider every moment as if we are standing before G-d and to live our lives accordingly. All that we do is thus a “prayer” to G-d.
This does not mean that we cannot be angry, hurt or disappointed with G-d. We are expected to open our hearts to G-d and pour the pain in our soul into the conversation. Just as we eat when we are hungry, we pray when we are angry, hurt or disappointed. We can yell at G-d if we feel the need to yell. And if life is frustrating or disappointing we can vent our frustration or disappointment to G-d. G-d has big shoulders and can handle our “complaints”
We must also be very careful to thank G-d for the blessings of life, love and health that rain down upon us at every moment. We cannot take such blessings for granted and we must not take G-d for granted in our life. Gratitude is one of the highest forms of prayer and it is suggested that we recite 100 blessings a day. Since each blessing is a way of thanking G-d, it implies that we have no less than 100 reasons to thank G-d daily.
I do not know what G-d gets from our prayers, but I know for certain that prayer can change the way we see our lives and the way we live each day. Don’t say, “I will pray when I have time.” Rather pray first and all the other parts of our life will reap the benefits.

Next week: Mitzvot 8 and 9: To Wear Tephillin

Brenda Horowitz asks: (Concerning Mitzvah 6, emulating G-d) How does this idea mesh with the story of Zusya: “G-d will not ask why I was not as great as Moshe; He will ask why I was not as great as Zusya!” That is, does G-d judge us by how closely we can emulate Him, or by how much we live up to our own potential? (Or are those two things the same?)I reply: The two are really the same. The Sages are quick to point out that one cannot fully replicate all that G-d does in the world. G-d is, after all G-d, and we are only human. We can, at best, only emulate G-d when G-d is “emulating” human beings. If it is good enough for G-d to take the time to do, we should be doing it too. But this implies that we can only do this to the best of our abilities. If we are sick, we may not be able to visit others who are sick. If we are disabled, we may not be able to help bury the dead. G-d will not hold us to account for the things we were not able to do, only for the things we COULD do but did not.

Halacha L’Moshe MiSinai
Volume 2: Number 6
November 7, 2005
Mitzvah #6: To Walk in G-d’s Ways

Mitzvah 6
It is a positive commandment to walk in the ways of G-d with all of one’s ability.
Hafetz Hayim: This is based on Deut. 28:9. Our Sages learned (Sifre Devarim, 11:22) That this commandment means: As the Holy One is called gracious, you also be gracious. As the Holy One is called compassionate, you also be compassionate. As the Holy One is described as merciful, you also be merciful. And so with all the qualities by which the Holy One is described: a person needs to model himself after Him and walk in His ways. It applies everywhere, at every time for both men and women.

The Rabbis of the Talmud were very aware of the differences between the divine G-d and the very finite nature of humanity. Is it possible for human beings to be G-d like? Can we walk in the same way that G-d “walks”? We know that this is impossible. We know that as human beings we cannot aspire to be a G-d. So what does this Mitzvah mean?
At the very beginning of the Torah, G-d performs an act of kindness. G-d makes clothing for the naked Adam and Eve before they leave the Garden of Eden. We learn from this that just as G-d makes the effort to clothe the naked, so too we must make the effort to be kind to others by clothing the naked. At the very end of the Torah G-d performs another act of kindness. G-d buries Moses after he has died. There is no one else there to perform this Mitzvah on Moses’ behalf, so G-d buries this great man. Just as G-d makes the effort to bury the dead, so too we must make the effort to see to it that all people have a proper burial regardless of ability to pay.
I can even take this a step further. In the book of Genesis, G-d reveals to Abraham and Sarah that by this time next year, they will be the parents of a baby boy. Abraham and Sarah are not in the same room when this is announced. Sarah hears the announcement and laughs and says to herself, “Not that I am withered, am I to have enjoyment with my husband so old?” While she did not say it aloud, G-d hears her anyway and asks Abraham, “Why did Sarah laugh, saying, Shall I in truth bear a child, old as I am?” Sarah, of course, is mortified that G-d has heard her laughter and her slight against her husband, but G-d has deliberately misquoted Sarah’s words so that Abraham will not be embarrassed or hurt by Sarah’s laughter. Just as G-d misquotes (lies?) to create harmony and peace in a home, so too we should be careful to not cause discord between a husband or wife or between parents and children.
We study the Torah, we study the Bible to understand how G-d operates in this finite world, and use G-d’s actions as a template for how we are supposed to act in the world. When we imitate the actions of G-d we show our loyalty and support for G-d. When we make G-d our mentor in life, we will live better, kinder and fuller lives.
Next week: Mitzvah 7: To Pray to G-d

Halacha L’Moshe MiSinai
Volume 2: Number 7
November 1, 2005
Mitzvah #5: Sanctify G-d

Mitzvah 5
It is a positive commandment sanctify G-d publicly.
Hafetz Hayim: This is based on Lev. 22:32. This we must do by submitting our life to death if necessary, and with all our might , to make His faith widely known. Thus if others wish to compel someone to turn away from our faith, he should not want at all to listen, but should submit his life to execution on account of this. Neither should he mislead the one compelling him to make him thimk that he has turned heretic, although in his heart he believes in G-d… If he one applying the force means to make him change his faith and it is in public, which means before 10 Jews, then even over any other transgressions, and even if it is not a time of persecution, the even in private he is to accept death sooner than trangress. If idol worship, consanguineous sexual relations or adultery, or bloodshed is involved ( as the act he is being forced to commit) then even in private, even when it is not a time of persecution and even if it is being done for the pleasure of the one forcing him, he is to accept death sooner than transgress. If he is in public and sanctifies the Divine name in public and openly, there is no deed higher than this. This is in force everywhere and at all time for both men and women.

It should be clear already that the term, “sanctify G-d” refers to martyrdom. Unfortunately this is a situation that Jews have found themselves in many time in history and the laws of martyrdom have been refined over the centuries. The Hafetz Hiyyim tries to say in a few words the complexity of these laws, and I will try and explain his thinking by expanding his thoughts.
Many authorities insist that one does not have to give up their life to sanctify the name of G-d. When we live a good, moral life, when we act with kindness to others and treat every person with consideration. When we go out of our way to display acts of compassion and concern, others will look at us and think AThis is the way a Jew behaves, this person is a credit to his or her faith, This person must be in awe of G-d and it must be a special G-d who demands this kind of life from those who are faithful.@ This is one way we are able to sanctify G-d.
We are commanded to give up our life to G-d and not transgress the commandments even if we are under duress when doing so will bring dishonor to G-d. It does not matter if it is in public or private, we must honor G-d and not give those who are cruel and unbelievers support in their misguided philosophies. The only difference is that in public we may not perform acts of dishonor because this may dishearten other Jews and cause them to violate mitzvot. In private we should not perform those acts but even an authority as Miamonidies admits that those who do violate in private should be treated with compassion because we do not really know what we would do if we were in the same position. In times of great peril, as during the Inquisition in Spain, it is permitted to live one life in public and in private, and in our hearts, keep strong our faith and our commitment to a Jewish life.
In three areas we must always die rather than violate these commandments. We must not kill another person to save our lives, we must not engage in forbidden sexual acts or adultery and we must not perform public acts of idolatry. We can not think our blood is redder than the one we are ordered to kill, we must not violate the person of any other person, for they are not less a person than we are, and we must not give public approval to any worship that is against our understanding of G-d. In all three cases, in public or private, we must not violate the law but accept death.
There is no higher mitzvah that to give our life to sanctify the name of G-d. Just remember that sometimes, just by doing the right thing, we can bring honor to G-d without endangering our lives. There is also a negative commandment that is associated with this mitzvah which is to not profane the name of G-d. We can not profane the name of G-d and must always act to sanctify G-d=s name.
Next week: Mitzvah 6: To walk in G-d’s ways

Note: Due to the Holidays and Hurricane Wilma, there has been a hiatus of these lessons. I am happy to report that all is well, now, with me and my family and our damage is minimal. With G-d’s help we will be able to get these messages out without further interruption.

Halacha L’Moshe MiSinai
Volume 2: Number 5
9/12/2005
Mitzvah #3: Loving G-d

Mitzvah 3
It is a positive commandment to love G-d with all one’s heart, spirit and might.
Hafetz Hayim: This is based on Deut. 6:5. This is the way toward love for Him: When we will meditate on His activities until we comprehend Him to the extent of our ability, the heart will become inflamed with a love for Him; this is the love that is essential for us. … A man cannot love the Holy One except through knowledge, by comprehending Him; through this knowledge the affection comes. Therefore a person needs to set himself solely to understand and grow wise through he fields of wisdom and comprehension that convey the glory of his Maker, to the extent of the ability that a person has to understand and realize.
There are two problems with this Mitzvah. The first is how can we be commanded to love G-d? How can we be commanded to love anyone? Love is an emotion that cannot be commanded. And yet, we are commanded to love someone every day. We can choose a spouse to love. We can choose to have children to love. But Children cannot choose their parents and yet they have to love them. You could argue that much of the mental illness in the world is because children are trying to love a parent that is not worthy of that love. The love of G-d therefore is like the love of a parent. Why do we love our parents? We love them because of all the things that they give us; the most important thing is life itself. They gave us our life so we love them in return. It is the same with G-d. G-d gives life to us and to the universe, so we express our feelings by returning the love that G-d gives to us.
The Hafetz Hayim then goes on to insist that to properly love G-d we need to have knowledge of G-d. We have to contemplate the nature of G-d and to the extent that we as finite creatures can comprehend the infinite, we need to translate that knowledge into love. How do we do this? Think back to the days when you were a young child in your parent’s home. How could we show our parents we love them? We would tell them we loved them, but from time to time we did not follow their rules and they would get mad at us and we would wonder if their love would come to an end. That is a very scary thought. So what could we do, what did we know we should do, in order to show our parents that we love them?
Usually the answer would be pretty clear. If our parents would nag us to clean our room, than we would clean our room without being nagged. If our parents would remind us every night to take out the garbage, than we would take out the garbage without being reminded. I would venture to say that even if our parents are long deceased, we still show our love for them by many of the simple things we do everyday, from making the bed every morning, to eating a good breakfast, to being honest in our business or wearing clean underwear. Think about it, every minute of the day we can think of things we do because of the love we have for our parents and because of that love, not wanting them to be disappointed in our lives. So it is with G-d. We have the Torah. We know what G-d wants from us. So we live our lives trying to learn and understand Torah, G-d’s law, and by observing these commandments, without threat of retribution, we show our love of G-d. It is our knowledge that makes our love possible. That is the lesson of the Hafetz Hayim.

Next Week: Mitzvah #4: Fear G-d

Halacha L’Moshe MiSinai
Volume 2: Number 4
9/12/2005
The Second Mitzvah: The Unity Of G-d.

Mitzvah 2
It is a positive commandment to know the unity of G-d, to believe the He is the one without any partner or associate.
Hafetz Hayim: Scripture states HEAR O ISRAEL, THE LORD OUR G-D, THE LORD IS ONE (Devarim 6:4) This is a main principle of our faith; after the first knowledge that there is a G-d in existence, it is necessary to believe with complete faith that He is simply, utterly one in the utmost degree of unity; He is not a physical being; no concepts about a physical being can apply to Him; nothing that can affect a physical being can affect Him; there is none second (like) to Him; and without Him there is no G-d. We are duty-bound to bear this in mind at every occasion and moment – both man and woman.
Judaism holds that there is only one G-d. No more, no less. In our day and age this is almost taken as a fact of life. Unless we are Hindu or practicing some ancient religion, we live in a world where the great faiths are all monotheistic, that is, they believe in only one G-d. This was not the case just a few hundred years ago. Paganism in all its many forms was widely believed. Even today, there are those who are quick to identify the ultimate power in their life as something that is not ultimate. They will worship their job, money, sex, or the acquisition of things as the source of true meaning in life. Some people worship nature, humanity or history. These are all false gods. These “religions’ are as false as declaring that there are many different powers in the universe. Any time we take that which is not ultimate and make it the ultimate in our life we are guilty of violating the commandment of the Unity of G-d.
It is also violated whenever we maintain that there is less than one G-d. That is, when we declare that there is no G-d in the universe. Either way we will damage Judaism in a critical fashion. When there is only one G-d in the universe, there can be only one law, only one Torah, only one path for us to follow and no excuses for us when we fail to live up to our obligations. In Judaism we can not claim, “The Devil made me do it.” For Judaism insists that we are personally responsible for our actions, and we are personally responsible for Knowing G-d and knowing what G-d expects from us.
This is why the declaration of faith, the citizenship oath in Judaism is the “Shema” the declaration from Deuteronomy that G-d is one. This is the beginning of what it means to be a Jew, there is a G-d and that G-d is our G-d and that G-d is One, Unique, Alone. The declaration of apostasy, that declares our separation from our faith is “There is no Justice and there is no Judge” a declaration that there is no G-d and what we do does not matter.
As we will see in the future Mitzvot, once we declare the existence and unity of G-d, we will have to see how that belief matters in human life. When there is a conflict in Judaism, we are quick to understand that conflict in the law as a conflict in human understanding. That there must be a correct way to practice Judaism and to live by Jewish law because there can be no competing deity in the universe. Whatever the Torah may say, it is the word of the Living G-d, and no other being.
There are times and places where Judaism talks about angels and a prosecuting angel that acts very much like a devil. But these divine creatures all serve G-d, the do not and cannot stand alone. We do not worship them, but only acknowledge that they are messengers of the divine. In the end there is only G-d, and in our dualistic world, G-d is the ultimate unity.

Next Week: Mitzvah #3: Loving G-d

Halacha L’Moshe MiSinai
Volume 2: Number 3
9/12/2005
The First Mitzvah: To Believe In The Existence Of G-D.

Mitzvah 1
It is a positive Mitzvah to believe that there is a G-d in existence.
Hafetz Hayyim: He …brought all existing entities into being, and all the worlds, by His power and blessed wish. It is He who watches over everything. This is the foundation of our faith, and whoever does not believe this denies the very main principle [the one and only G-d], and he as no share or right among the Jewish people. We are duty bound to be ready to give life and our might and main for this belief. The main thing, though, to fix firmly in one’s heart and soul that this is the truth, and nothing other than this is possible. This applies at every occasion and moment, for both men and women.

HMS: When we say we believe in “one G-d” we say we believe in only “one G-d”; no more and no less. There cannot be more than one G-d and there cannot be less than one. We may not know very much about G-d. We can even be agnostic, but we cannot be Jewish and also be an atheist, someone who does not believe in G-d at all. In fact, the classic formulation of apostasy is to say, “There is no Justice and there is no Judge” effectively denying G-d.
Everything is Judaism depends on our belief in one G-d. Every Mitzvah, every Halacha, every moral encouragement, depends upon there being a caring G-d in the universe. Judaism maintains that there must be some good that comes from all that we are required to do, and the source of all that goodness comes from G-d.
Life is not random. The things that we do must make a difference, not just to us and those we are in contact with, but we have to make a difference in a cosmic/spiritual sense as well. All of the meaning in our lives depends first of all on the premise that there is a G-d, beyond our universe and beyond our understanding that is the source of all life in the universe. The Rabbis noted that Abraham was the first to understand this concept of a single Creator/Ruler of the universe. The Rabbis tell a story of Abraham seeing a great castle with lights burning in every room. Abraham enters the castle and walks from room to room and never sees a single person in the entire castle. Finally Abraham says, “Can it be that this castle has no master?” at which point G-d replies, “I am the master of this castle.” The argument therefore is one based on the evidence that we see in this world. We see a world that is ordered and which follows a given set of natural laws. Can it be that such a world could come into existence in a random manner? Can it be that all that we see does not have a “master”? It is the beauty and the organization of this world that leads us to our one G-d. Today we know many proofs about the existence of G-d and just as many proofs denying that existence. How are we supposed to know if G-d is real or not?
There is no way to ever know about the existence of G-d for sure. G-d is just too different and not a part of our physical universe. So in the end, we are left with the existence of G-d as an act of faith. It is a big leap of faith to be sure, but this one leap makes all of Judaism possible. We, of course, have the option of not believing in G-d, but I can say that such a position will not make anyone feel any better about their life and the way the world is unfolding around us. If the world is Random than all of life is meaningless and we end up just a speck in a vast void. Once we establish the existence of G-d, then we give our lives meaning and direction.
Now we can understand why this is the first Mitzvah on the list. Without it there is no need for any other Mitzvot. If we can focus our heart and soul on this one Mitzvah, than all the other actions in life will easily follow. If you are not sure, than the Mitzvah calls on all of us to act “as if” there is a G-d, and then let the rest of the Mitzvot fill in the meaning of our lives.

Next Week: Mitzvah #2: The Unity Of G-d.

Halacha L’Moshe MiSinai
Rabbi Randall J. Konigsburg
Volume 2: Number 1
8/29/2005
Introduction to the Second Volume

I began this series on February 12, 2003 with an introduction to the Jewish calendar. It seems that the past two years have flown by and we have covered an amazing amount of Halacha, Jewish Law, since that time.

When I went on my Sabbatical this year, and took a break from my weekly writing, I wondered what I would do to continue this very successful venture. We had, together covered most of the major topics of Jewish Law and many people who are on the list have sent me E-mails about how much they appreciate the lessons. What could I do to follow up on what we have learned and to add to what has been taught over the last two years.

Whenever I have a question like that, I always consult my wife, Michelle, who is not only a big fan, but also well-respected Jewish Educator. She suggested that I concentrate on one Sage, and expand those teachings with the point of view of Conservative (Masorti) Judaism. This is a new approach for me, as commentator on a text. I have, of course taught texts for many years and as I thought about her suggestion, I realized that in teaching texts I had, in fact, become a commentator on that text. I teach my students and the members of my congregation that every time someone writes a D’var Torah, a personal understanding of the weekly Torah portion, they are, in fact, participating in the longest running classroom discussion in the history of the world. So I set my mind to becoming a commentator on the works of some important Sage in Judaism.

But who? There are so many to choose from in Jewish History. There are the Bible commentators, the Sages of the Talmud, the medieval commentators, and those who have written in Modern times. I looked at book after book on my shelves looking for someone to try and explain their words in terms of Tradition and Change, the philosophy of our movement.

I finally saw a small volume I received many years ago, from Feldheim Publishers called, “The Concise Book of Mitzvoth, The Commandments Which Can Be Observed Today by the Chafetz Chaim. As every Bar Mitzvah student knows, there are 613 Mitzvot in Judaism. 248 Positive Commandments and 365 Negative Commandments. These Mitzvot are woven into the knots on our Tallit. The Hebrew word for “fringes” is “Tzitzit” which in Gematria (where each Hebrew Letter has a numerical equivalent) equals 600 and if you add the five knots and eight strings on the Tzitzit, you get 613. Thus we wrap ourselves in the Mitzvot when we wrap ourselves in our Tallit.

The book lists 77 Positive Mitzvot and 194 Negative Mitzvot that are in effect today. (It also notes another 26 Mitzvot that apply today only in the Land of Israel) Each one is listed with its source and a short comment from the Chafetz Chaim.

All of Judaism is based upon the Mitzvot of the Torah so this is an excellent opportunity to see the roots of modern Judaism and how it grew out of our ancient text. We will also have a chance to see how it affects our lives today. If you wish, you can order the book from Feldheim Press through their catalogue or through their website. It is not necessary to buy the book; I will quote the book directly and comment on its content.

Next Week: Introduction 2: Who is the Chafetz Chaim?

Halacha L’Moshe Mi Sinai
Lessons in Memory of my brother Dale Alan Konigsburg
May 4, 2005 – Number 5765-30

Taharat HaMishpacha II – Sex Laws

On Yom Kippur, as part of the afternoon/Mincha service, we read in the Torah the table of forbidden sexual relations from Leviticus. It seems like a strange choice for the holiest day of the year, but to the Rabbis it made a lot of sense. Yom Kippur was not supposed to be a day that is only solemn and holy, it was a day of celebration as well. When the ritual in the Temple of Jerusalem was completed, there was a joyful air in the city. Our sins were forgiven and we were inscribed for a new year. Yom Kippur afternoon was therefore, the time when families would announce the engagement of their children and wedding dates for the upcoming year. The Torah reading from Leviticus was chosen to impress upon families the importance of proper sexual behavior.
Judaism is clear that the only safe, meaningful and holy way to engage in sexual relations was with a spouse. Sex was not bad, sinful or dirty; on the contrary, it was an important part of our holiest relationship, marriage. Judaism does insist, however that sex is personal, and very private. It is nobody=s business to know anyone else=s sexual behaviors. Sex was to be the most intimate and private part of a couples life. Maybe this seems quaint in today=s era of Areality television@ but there is much to this. Marriages that do not have trust when it comes to intimacy, will not long endure.
Judaism does not regulate what kind of sex a couple can have, that is a private decision between a husband and wife. The Rabbis of the Talmud certainly understood about a varied and healthy sex life. They only insisted that sex be a mutual decision between husband and wife. Coercive sex was not permitted. Rape, forced sex even between wife and husband was forbidden. Adultery remains a capital crime in Judaism, an offence not only between a married couple but against G-d, who sanctifies a marriage, as well. One purpose of the Ketubah was to prevent sexual promiscuity, and to prevent the women from becoming the victims of sexual predators. It established a financial incentive to make things work between a husband and wife.
The Rabbis understood that sexual relations were one reason that people got married and if there were major changes in the sexual life of the couple, that too could cause problems in the family. If a man was a shopkeeper and home every evening, and he decided that he wanted to change professions and become a captain of an oceangoing ship, this decision would mean that he would be home only once or twice a year. His wife, who would stand to lose her sexual partner for such a long time, could veto his change in occupation or ask to be divorced because it would mean her having to suffer less sexual attention from her husband.
Many Rabbis, through the ages, praised men who went out of their way to be kind and considerate of their wives. In ages where men were considered to be the Arulers of the home@ and princes in their castle, Judaism encouraged a partnership between husband and wife. She was not his slave and he was required to not only care for her and be kind to her, but to provide for her what she needed in order for her to fulfil her needs. Husbands were also required to provide for their wives the cosmetics and clothing necessary for the wife to look good for her husband. (In a world where people want to look good out in the world but dress sloppy at home, Judaism teaches that what we look like out in the world is less important than that we should Adress to impress@ our spouse even when we are at home.)
Conservative Judaism has published a Pastoral Letter on proper sexual activities called, AMy Beloved My Friend@ that outlines modern Jewish Sexual Ethics. One of the most controversial parts of this letter was the section on APremarital Sex@. Judaism strongly believes that sex is best when it is a part of a committed, loving marital relationship. There are just too many things that denigrate the couple and the sexual activities when a couple are not married. However, Judaism is not a zero-sum game. Judaism insists that sex be reserved for marriage, but if someone were to choose to violate this rule, the other rules regarding sex still apply. Sex still can not be coercive. It must be a mutual decision between the man and woman. It has to be private. And the relationship must be monogamous. Judaism does not allow multiple partners. There is also little doubt that teenagers do not have the maturity or the stability to engage in sexual activity at all.
Next week: Taharat HaMishpacha III – The Mikveh