Posted on Feb 14, 2015 |
Question submitted to “Ask the Rabbi” by: Name: Thomas Reinhold City: WinterHaven, Florida Full Question: “I am seeking the original writing of the word of God. I believe there is one God – the God of Abraham, Jacob and Issaac, but what most preachers teach is that God, Jesus and the Holy Spirit are one. Help me to understand so I may be bold when I speak the word of God. Thank you.” Rabbi Tully Bryks responds: According to the most basic principles of Jewish faith, there is only one G-d. So when it comes to challenges like suffering, we cannot escape the question of “why do bad things happen to good people” by simply blaming it on nature or on the devil. That would imply that there is more than one power or deity competing for control. Judaism cannot accept a duality of powers or a trinity. And while we do acknowledge the existence of a devil (referred to as the Satan), Kabbalisitc sources explain that the Satan is merely a servant of G-d, carrying out the bidding of the one and only, all-powerful, all-knowing and infinite G-d. For instance, in His infinite wisdom, G-d will sometimes see a need to send a challenge our way and He will sometimes appoint the Satan as His trusted emissary to carry out these types of missions. At the same time, understanding the “word of G-d” is not a simple task. In order to understand the written texts of the Torah, which contain the actual words of G-d, we need to access the elucidations, instructions and details that G-d provided. These essential components are contained in thousands of volumes of works. Like any other quest for knowledge, you may want to start at the beginning. One such option would be the Artscroll Stone Edition of the Chumash, which contains the original text of the Torah as given at Mount Sinai, a lucid translation plus a basic commentary to help bring the text to life. May you find the direction and the inspiration you are looking...
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Posted on Jan 12, 2015 |
Question submitted to “Ask the Rabbi” by: Name: Leah Edelman School: University of Illinois Full Question: “Why is there no prophecy today? Why does G-d not speak to ppl today like He did back then? Rabbi Tully Bryks responds: The basic answer is that despite being imperfect, the people who obtained prophecy had a much deeper consciousness of G-d that we do. For us, any “open” Divine involvement in our lives would artificially stimulate our connection to spirituality. The same is true for miracles. We no longer have “open” miracles like we did prior to the Purim story. While miracles do still happen today, they require us to focus and take notice of them, as they can often be dismissed by skeptics as coincidence. An “open” miracle would artificially raise our faith, thereby taking away our free will. As we grow in our spirituality and consciousness of G-d, things like open miracles and prophecy will return, with the coming of the...
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Posted on Jul 31, 2014 |
Question submitted to “Ask the Rabbi” by: Name: VM Full Question: Dear Rabbi, This is a loaded question! When it comes to.. personal issues .. whether:..Spiritual,.. Morals, .. Principles & Values … to governs one’s …numerous aspects of life, …would the Torah/Tanach .. be considered as ..Thee ..Final Authority (the True .. End-all ..&.. Be-all, ..biblical word as valid) …to structure one’s life around as their foundation of beliefs ..& follow-thru? And would they see the outcomes as indicated within the scriptures? Since the Tanach does Not ..defy the laws of the land .. but the Tanach is superior …as guidance to adhere to… especially for the practicing Jew, .. would it be safe to say .. that if one chooses to firmly plant their beliefs within the principles of the Tanach, … can they truly count on God’s Written Word of instructions .. as TRUTH …and take those Words.. to Heart via ..digest & make it a part of their being .. in reality, ..both, physically, & spiritually? Is the Tanach looked upon as .. Antiquated …even in the 21st Century?!? Or, do the Rabbis & leaders pick-n-choose ..what’s relevant for today .. and dismiss the rest? Shalom! Rabbi Tully Bryks responds: We look at the Torah as an eternal absolute guide for our lives. The morals and laws of the Torah apply in every generation.[1] As such, Rabbis do not have the right to pick and choose which Torah concepts they like and which they want to dismiss.[2] Rather, the laws and morals of the Torah are eternal. Once we give ourselves the right to pick and choose, we are in essence making ourselves G-d, as we now become the arbiters of right and wrong. Admittedly, this approach does require a great deal of humility. In addition, the subjective morals of a particular society in a particular generation will sometimes contradict those of the Torah. Our challenge is to stand up for what is right, even it may not be popular at a particular time. Time and time again, history and new scientific inventions seem to corroborate more and more of the Torah’s statements (See article on Torah and science). While trust and faith in G-d is still required, it would seem to require an even bigger leap of faith to reject the absolute value of the Torah and rely on the moral guidance of any given society, which tends to be replaced within a relatively short period of time. Ultimately, it bears keeping in mind that Torah does not contain 613 suggestions. Rather, these are 613 commandments! The good news is that they are for our benefit (see article on the Purpose of Life)! [1] Rambam (Maimonides), Mishne Torah, Yesodei Torah (Principles of the Torah), 9:1 and numerous references throughout the Torah [2] Devarim (Deuteronomy)...
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Posted on Jan 2, 2014 |
Question submitted to “Ask the Rabbi” by: Name: Silvian Guranda City: Cluj-Napoca, Romania Profession: Engineering Full Question: “We see from the Tanach that forgiveness can be obtained (and was given by G-d to the sinner) from repentance alone without a sacrifice (for instance, see the story of David and Natan the prophet – “G-d forgives you” – no sacrifice was involved; see also Psalm 32). So my first question is: then why blood at all at the Temple, why sacrifice was given in the Torah, if forgiveness from G-d can be obtained without a sacrifice? And the second: in the coming age of Mashiach, will sacrifice at the rebuilt Temple be needed anymore for obtaining forgiveness from HaShem? Waiting for your answer – I thank you!” Rabbi Tully Bryks responds: G-d is often compared to our Father. We have a direct link to Him and do not need any intermediaries. As such, you are correct that if someone does Teshuvah (repents), one can obtain forgiveness for even the most terrible of sins. Complete forgiveness generally requires three difficult steps[1] (more is required if one wronged another person): 1. Admission of guilt – Not easy as even criminals often rationalize that they were justified in their actions 2. Regret – Someone might be willing to admit that they cheated on a test in school, but regretting it is a whole other level. 3. Resolve to Change – Even if someone admits and regrets their mistake, it is an extra challenge to stop repeating the sin. It is important to note that even when one offered an animal sacrifice, one would still not be forgiven unless they completed the Teshuvah process.[2] So this would seem to strengthen your question – Why all of the animal bloodshed? After all, one of the commandments that G-d gave us is to safeguard and preserve all of His creations, including animals![3] There is a concept in Judaism that the entire world was created for us (humans).[4] This includes the use of animals for human needs, such as food, clothing, spiritual needs and the like (abuse however is never permitted). Here’s one way to explain how it works: Everything in this world is divided into 4 categories: 1. Domem – Inanimate objects, such as rocks or dirt 2. Tzomeach – Vegetative life, such as plants or trees 3. Chai – Living beings, such as animals, insects or fish 4. Medaber – All human life, regardless of race, religion or nationality Only the 4th category has the capacity to connect to G-d on the spiritual level. As such, the ultimate goal for every category is to be elevated to the 4th category. When soil is used to nourish a plant, that soil is elevated from category 1 to category 2. When an animal consumes the plant, the plant is now elevated to category 3. When human consumes...
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Posted on Nov 4, 2013 |
Question submitted to “Ask the Rabbi” by: Name: Michael Abels City: Jerusalem, Israel Full Question: Does the Mitzvah to chase away the mother bird apply regardless of wanting the eggs or babies? If you take the eggs or babies, can you eat them? If not, why are you chasing the mother bird to acquire them?” Rabbi Tully Bryks responds: One of the 613 commandments is to shoo away the mother bird prior to taking the baby birds or eggs[1]. Like all other Divine commandments, we can never fully comprehend all of the potential multiple benefits and ripple effects of this Mitzvah. Here is just a glimpse at the potential meaning behind this Mitzvah: Instills compassion in the one performing the Mitzvah[2] Displays compassion for the mother bird[3] Helps to preserve G-d’s creations[4] Evokes G-d’s compassion on the world[5] Hastens the Redemption and the coming of the Mashiach (Messiah)[6] Recognizes the mother bird’s bravery in protecting her young[7] In addition to these and many other potential physical and spiritual benefits to performing this Mitzvah, there are also specific rewards ascribed to this Mitzvah. These include: Longer life[8] Getting married[9] Having children[10] Obtaining a house[11] Protection from evil spirits[12] With regard to whether this Mitzvah applies even if one has no desire for the baby birds or eggs, the answer is “sort of.” If one desires the baby birds or eggs, then the Mitzvah is obligatory and one must shoo away the mother bird first. If one has no need for them, then even though there is no obligation to shoo away the mother bird according to most authorities, many still rule that performing the action of temporarily shooing away the mother (in the proper fashion) would still be commendable. In other words, while one would not be obligated to take any action, one would reap the benefits of performing a Mitzvah by doing so[13]. It is noteworthy that one can only fulfill this Mitzvah with a Kosher bird[14] (such as a dove, duck, goose and some types of pigeons) or a bird which exhibits kosher signs, even though we may not consume them in the absence of a clear tradition[15] (such as a cardinal or robin). However, one cannot fulfill this Mitzvah with birds which are definitely not kosher (such as predatory birds). To learn more, click on any of the suggestions below the footnotes: [1] Devarim (Deuteronomy) 22:6-7, Sefer Hachinuch, Mitzvah 545 [2] Ramban (Nachmonides), Devarim 22:7 [3] Rambam (Maimonides), Moreh Nevuchim (Guide for the Perplexed) 3:48 – While this may seem to contradict the Mishna in Berachos (33B) which tells us to silence a person who claims the reason for this Mitzvah is compassion for the mother, it could be that the Mishna only meant to admonish someone who claims that compassion for the mother is the ONLY reason. [4] Sefer Hachinuch, Mitzvah 545, Rabbeynu...
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Posted on Oct 2, 2013 |
Question submitted to “Ask the Rabbi” by: Name: Eliana City: Los Angeles, CA Full Question: Why haven’t we rebuilt the Third Temple? Does is have to do with politics or something else?” Rabbi Tully Bryks responds: Even if we accept that one is not only permitted to come to Israel, but that there is also some sort of Mitzvah in doing so (this in it of itself is subject to debate), the question of the rebuilding the Third Beis HaMikdash (Temple) contains many potential uncertainties: As of 2012, 42.9% of the world Jewish population lives in Israel.[1] Perhaps the Mitzvah to build the Third Beis HaMikdash only kicks in after the majority of Jews live in Israel?[2] Perhaps the Mitzvah to build the Third Beis HaMikdash only kicks in after the Mashiach comes?[3] Perhaps we may not build the Third Beis Hamikdash until Amelek (personification of evil in this world) is eradicated?[4] Perhaps we may not build the Third Beis HaMikdash until a prophet instructs us to?[5] Perhaps the Third Beis Hamikdash would actually descend from heaven?[6] Even if one concludes that we are allowed and/or there is a Mitzvah for us to build the Third Beis HaMikdash today, other questions and complications would still remain: Being that we are in a state of “Tumah” (Spiritual impurity), we are not permitted on certain areas of the Temple mount. Since we have been in exile for so long, there is not a clear Mesorah (tradition) as to which areas we are permitted to stand on. While some rabbis are confident that they have figured out which areas we may stand on, disagreement remains. In order for the Kohanim (Priests) to do their work in the Third Beis Hamikdash, they would be required to wear the Bigdei Kehuna (priestly garments). Included among their wardrobe is the thread of Techeles (“blue” string). How to obtain Techeles is also a source of debate, with some authorities maintaining that we simply don’t know how to properly obtain it. There are numerous intricate laws associated with the building of, and worship within, the Third Beis Hamikdash. As with many others areas of Jewish law, there are various conflicting opinions in both the Talmud and subsequent commentators as to how to properly fulfill these laws. But when it comes to laws that we have always observed for the past 3,300 years, we know how to observe these laws despite the conflicting opinions. Even young children know what a Lulav Esrog and Tefilin look like. They know that Shabbos starts on Friday night rather than on Saturday morning. But when it comes to laws concerning the Beis Hamikdash, some of which have not been practiced in 2,000 years, and those unique to the Third Beis HaMidash have never been practiced, there is no clear Mesorah as to which opinions we follow for each of the many different laws. In conclusion, aside from the...
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