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ANSWERS TO 9 OFT-ASKED QUESTIONS
This Guide contains basic information which is useful for answering some of the questions which crop up regularly in a SEED partnership.
The style of this paper is extremely brief. It is intended that the Tutor use these ideas as a basis for preparing an answer.
Tutors experiencing difficulties are invited to contact Rabbi Abraham Hassan at the Project SEED Manchester office, 0161 740 0906 for further elucidation.
CONTENTS
Humanity was created to achieve a goal. This goal is, briefly put, spiritual perfection. Adam & Eve were set on the road to that goal, but did not make it to the end. Their descendants after them were now entrusted with the task.
As time proceeded more and more people deviated from the path to the goal, went off at a tangent and disappeared. Some individuals, however, kept their eyes set on the goal and, whilst not bringing humanity to the goal, taught others the proper orientation. For example, Noah followed the correct road to perfection, whilst the rest of the world disappeared into oblivion. (This is an extreme example).
Abraham the Hebrew, set himself so firmly on the correct path that he bequeathed to his children the position at the head of humanity. From now on the children of Abraham would spearhead the attempt to achieve human perfection.
Many of his descendants also went off at a tangent, but Isaac, then Jacob, then Jacob's twelve sons were all properly oriented.
Not all descendants of the children of Jacob made the grade. Four fifths of the nation opted to remain in Egypt. Only one fifth were willing to pursue the goal. The four fifths died just prior to the Exodus and the one fifth, comprising some four or five million people proceeded to a major rendezvous at Sinai.
At this point in time, every nation in the world was offered the option of undertaking the task of achieving the goal. (Deuteronomy 33 2 Rashi and Chazal.)
Only Israel accepted G-d's offer of a system designed to help humans achieve the goal. From now on, of all the descendants of Abraham, only the children of Israel can lead humanity to success. All others have to follow their lead. By doing so they may also have a share in the future achievment.
G-d chose the Jews because Abraham, Isaac, Jacob, and subsequently the children of Israel, chose to commit themselves to the orientation needed to achieve the Goal.
Any other human who chooses to join this vanguard group will also be chosen to be part of the vanguard.
Similarly to the children of Israel taking the lead position at the head of humanity, David, King of Israel, by virtue of his great efforts, came to the fore and took the lead at the head of the leaders.
A descendant of Dovid (Messiah) will lead the children of Israel, who will, in turn, lead the rest of humanity to achieving the goal .
Further reading, "Essay on Fundamentals", (Ma'amar HaIkrim) by Rav Moshe Chaim Luzzatto, printed in "The Way of G-d" Kaplan, Feldheim.
WHY DO WE PRAY?
If G-d wants to give us something, He will give it to us whether we ask for it or not. If He does not intend to give it, why should we pray and why should our prayer influence Him?
Rabbi Yosef Chaim of Baghdad (Ben Ish Chai), gave the following parable.
A beggar comes to the door. His family is hungry. The lady of the house offers him some soup. If he has his bowl with him, she can pour the soup into his bowl. If he does not bring the bowl he will not be able to receive the soup she is offering.
G-d has a lot to give. We have to be fit to receive it.
In prayer we first praise G-d. He does not need our praises. We need to know that He is capable of fulfilling our wishes and that He is the only one to whom we can turn. We achieve this by speaking out His greatness. Now that we recognise this reality, we are better able to request our needs.
We then proceed to ask Him for what we need. This brings us closer to the idea that everything comes from Him.
We finish off our prayers by acknowledging and thanking Him for everything which we have received from Him. However little we think we have, we need to recognise that He has given us a lot.
The recognition of G-d and the improvement of self which we achieve through prayer is what G-d is looking for. This is the main achievement.
Not only does one need to present G-d with a "container" into which to pour His blessings, the "container" has to present itself to the flow. If the "container" is upside-down the flow will not be caught.
By praising, requesting and thanking we are creating or developing a "container" into which to receive, and we are presenting the "container" in a correct position to the flow.
However, there are times when we ask for something which is not good for us and we don't get it. There are times when we ask for the impossible and we don't get it. There are times when our request is postponed.
WHY DO WE KEEP KOSHER?
The Torah contains commandments-to-fulfill and commandments-of-abstention, Mitzvot Aseh and Mitzvot Lo Taaseh.
The Mitzvot we are told to fulfill, are actions designed to make a profound positive impact on our soul.
The Mitzvot of abstention are acts which, if done, would make a profound negative impact on our soul.
In the same way that some foods are good for our body and others bad for our body, some foods affect our souls positively, other negatively.
The Creator who made us tells us that Jewish souls are sensitive to a large range of foods. Kosher means the food is fit for consumption and will not have a negative effect on the soul.
Since we are encouraged to search for understanding of Chukim (see section 9) we can look at Kashruth from the following point of view. The "Nefesh" soul is common to all life. Its faculties include imagination, memory, intelligence and will. The "Nefesh" soul is transmitted genetically at conception, and is subject to degradation or elevation during the lifetime of the organism.
Many Jewish Thinkers have suggested (far back in time) that tendencies in the animal will be transferred to the human "Nefesh" by consumption of the animal. On this basis they explain the phenomenon of our only eating non-aggressive animals and birds (generically), as well as many other of the laws of Kashruth.
Modern research seems to bear out the connection between food consumption and memory , will, etc.
Beginning in 1953, Dr. James McConell of the University of Michigan commenced experiments with planarian worms. He first trained a group to run a maze, using chemical shock. Once trained, he ground them up into "worm burger" and fed them to a group of untrained worms. Using a second group of untrained worms as a control group, he proceeded to train both groups to run the maze, again using chemical shock.
The group that ate the trained worms learned the maze in a few tries. The other group took as many months as the original group to learn the task. The same results obtained when worms were injected with the RNA of trained worms. He subsequently got the same results with rats. Other experimenters followed suit with goldfish and canaries.
According to research carried out by an Australian immunologist, Dr.Ted Steele, the following explanation has come to light. Each organism contains blank DNA: DNA without a programmed genetic code. It is randomly placed in the DNA structure and its function is to be programmed during the course of the lifetime of the organism. Blank DNA can be programmed in various ways; through the damaging alteration of RNA such as viral infection, by the formation of new habitual patterns, and by the introduction into the organism of the RNA of another organism, either by injection or through ingestion of the blood of that organism which contains its RNA.
The eating of different foods, then, will affect a person's characteristics in different ways.
(Is it significant that the highest per capita consumption of blood wursht in the world is to be found in Germany?)
Whatever explanations given to explain the "reasons" for the Mitzvot, we must remember the basic principle: we observe a Mitzvah because it is an instruction from G-d. The explanation is given to make the Mitzvah more meaningful to us.
A list of scientific sources is available from our Manchester office.
PROPHECY
Definition: Prophecy is the name given to the ability of a human being to receive a communication from the Creator.
Prophecy is the ability to receive a communication from the Creator, whether it concerns the past, present or future, (not only the future as is commonly assumed).
The whole of Judaism is based on a series of such communications.
It would, however, be absurd to believe anyone who claimed to have received a communication from the Creator. He could easily be a charlatan or a trickster. Moses, greatest of our prophets, was fully aware of this and, therefore, reluctant to undertake a mission to Bnei Yisrael in Egypt. Why should they believe him?
G-d assured him that ultimately the people would see for themselves that Moses was not lying. This was achieved when the whole nation - over 4 million people - stood together with Moses at Sinai and became partners in his prophecy, the only case in history of a shared prophecy. Everyone present personally saw that (a) G-d communicates with humans and (b) that Moses was truly a prophet.
Subsequently, prophets were only believed if they could fulfill the extensive list of criteria laid down by Moses as being conditional for reliability.
From Sinai onwards we never believed a prophet because he claimed to be a prophet.
We only listened to prophets because Moses (whom we know to be a prophet) said that we should listen to the person who fulfills the criteria he laid down.
Sequence:
Based on Maimonides - Yesodey Ha Torah 8. Further Reading: Ani Maamin, Maimonides Principles. Rabbi Aryeh Kaplan, NCSY.
WHAT ARE TAHARAH AND TUM'AH?
Taharah and Tum'ah should not be translated as purity and impurity or as cleanness and uncleanness, because those translations are inaccurate and therefore, misleading.
The terms need definition and explanation since translation is definitely insufficient.
Taharah: A comparatively higher spiritual level.
Tum'ah: A comparatively lower spiritual level.
Taharah and Tum'ah can apply at various (and sometimes apparently contradictory) levels.
When a person performs an act which will elevate him or her to a higher spiritual level, the person has achieved Taharah. Compared to where he or she (not anyone else) was standing before, the person has risen to a higher level. These acts are called Mitzvos.
When a person performs an act which will cause their spiritual level to drop, the person has contracted Tum'ah. Compared to where he or she (not anyone else) was standing before, the person has dropped to a lower level. These acts are called Averos, transgressions.
There is a different type of Tum'ah which is the result of an action which is sometimes neutral, sometimes wrong and sometimes even a commandment, a Mitzvah.
This second Tum'ah is usually death-associated.
The first Taharah we mentioned can only be developed during a lifetime. Death means the opportunity is lost. Loss of one type of Taharah-potential, produces Tum'ah of a different type. Contact with a dead body produces this second type of Tum'ah. Death of male sperm produces this Tum'ah. Loss of the womb lining with its ovum produces this Tum'ah.
Contact with a dead body could be a Mitzvah - it is a Mitzvah to bury the dead - but it communicates this type of Tum'ah. Millions of male spermatozoa die in the act of procreation - but procreation is a Mitzvah. Menstruation is a natural happening - neither Mitzvah nor Aveirah. Yet menstruation and the act of procreation produce this Tum'ah. All these share a common factor: loss of life, loss of potential.
Childbirth is more subtle. A woman who gives birth to a child expels a living organism from her body. The intensity of her physical bond with a pure new soul of tremendous new potential has been severed.
Whatever particular procedures might be needed to move from Tum'ah to Tahara, one common denominator features; Immersion in a Mikvah.
Water is the most significant life-contributing factor in the natural world.
Taharah, then, in general terms, is a life-associated concept, physical and spiritual.
Tum'ah, conversely, is, in general terms, a death-associated. concept, both physical and spiritual.
Many different forms of Tum'ah have not been dealt with in this brief paper. It is significant that the word טומאה is linked to the word אטום , - blocked. Tum'ah blocks the way for the reception of spirituality.
Further reading A Hedge of Roses. Lamm. Feldheim. Waters of Eden. Rabbi Aryeh Kaplan, NCSY. Commentary on Leviticus S R Hirsch Judaica Press
HOW DO WE KNOW JESUS WAS NOT THE MESSIAH?
Moses laid down a complex series of criteria for checking out claims to prophecy. If someone fulfills the criteria (passes the test, so to speak) then the Torah tells us to believe him and accept the message he claims G-d gave him.
We only believe him because the Torah, which we already know to be true (paper on Prophecy) tells us to believe him.
Had the Torah not told us to believe him, we would not believe him, since there is no evidence that G-d spoke to him. We would be fools if we did.
7. If two witnesses come to court and testify to a crime, they could, as far as we know, be lying. If they are cross-examined and answer correctly, they could still be lying.
Nevertheless, the Torah tells us to act on their evidence, even though, not having been present at the crime, we do not know for certain that it was committed.
8. Similarly, we did not participate in the communication from G-d to the prophet, but the Torah tells us to act on the message, if the criteria for prophecy are fulfilled.
9. We know Moses was a prophet because we shared his prophecy. Moses said words to this effect: "Listen to a prophet who meets the criteria laid down in the Torah".
Moses said in a different context "... and that which is revealed is for us and our children forever to carry out all the words of this Torah" (Deut. 29 28) He also said, for example, "Hear O Israel, the Lord is our G-d, the Lord is One"
Anyone who claims to bring a "new" message from G-d, saying, for example that G-d is two or three,or that a part of the Torah is not forever is contradicting Moses.
He is in fact, telling us "Don't listen to Moses".
10. Jesus did not fulfill the criteria for prophecy. (More of this later). But let us assume for argument's sake that he had fulfilled the criteria .......
Once a statement in the Torah is contradicted or the claim is made, as Paul made, that most commandments no longer have to be fulfilled, the bearer of the "new" message has cut the ground away from under his feet.
11. Why should I listen to you? Because you say you have a message from G-d? I have no evidence . I would be a gullible fool if I listened. Because I listen to prophets? I only listen to those prophets the Torah told me to listen to. You have just told me that your message is not to listen to the Torah as it stands. If that is the case I don't have to listen to the Torah when it tells me to listen to prophets.
We are back to square one. You have no proof that G-d gave you a message for me and there is no Torah telling me to believe you. I would be a fool to believe you.
12. A prophet's sole claim to credibility is the fact that the Torah tells us to believe him. Christianity says "don't listen to the 'old' Torah, listen to the 'new' message". Christianity therefore has no support for its claim to credibility.
13. The Jewish courts, the Jewish leadership, the Jewish scholars, even the Jewish masses of the time, found Jesus to be far, far from fulfilling the criteria needed to be a prophet.
14. It has always been very clear to us that Jesus and Paul were not to be listened to when they claimed a "new" message from G-d, whether they claimed the message was that Jesus was a messiah, or a "son-of-G-d", or anything else for that matter.
Adam and Eve were told that if they drew closer to G-d they would live forever. If they drew away from G-d this would not be the case. G-d is spiritual and eternal. If humans were to make themselves similar to Him, they would share in His eternity. If humans were to materialise themselves they would be finite as matter is finite. They would also be different from and far from G-d who is infinite.
G-d said to Adam and Eve something like this "If you materialise yourselves you will be unable to come close to Me till that materialistic dimension is removed. Only them will you be able to draw close".
Adam and Eve did materialise themselves. Humans now need to shed their material dimension, which forms a temporary block between them and G-d, before drawing close to G-d. There comes a point in time when our body stops functioning. It decays, decomposes and almost disappears. The material part of us has been dematerialised.
Subsequently the body is reconstituted and resurrected. This is known as "Techiyat HaMetim" The reconstructed body is now able to join the soul and draw close to G-d. Death is, therefore, a necessary stage in our develompent.
What happens to us whilst we are dead?
Whilst the body is decomposing the disembodied personality lives on. It comes face to face with reality. This might be pleasant or unpleasant - depending on the sort of life we have led.
Any negative traits in the personality which would be a block to our approaching G-d will also have to disappear. This experience is far from pleasant since a part of us has to go. It is known as Gehinnom. Since, however, it prepares us to come close to G-d, it is beneficial.
Once this is over, the disembodied personality lives on, enjoying a proximity to G-d. This however, is not yet the final closeness which only comes after the body is resurrected and the complete person is able to enjoy a complete experience.
A detailed description of the experiences after death will be found in a chapter of "The Aryeh Kaplan Reader"(Artscroll Mesorah) entitled " On Immortality and the Soul" (p.175)
IF G-D KNOWS THE FUTURE, HOW CAN WE HAVE FREE WILL?
A basic guideline to tackling this question is best illustrated with a parable.
A King heard of a very wise man in one of his cities. He sent the wise man a letter, in which he told him that he was coming to test his wisdom. In preparation for the test the wise man should predict which gate would be used by the King on his arrival at the city.
The King received a sealed envelope. On it was written; "If Your Majesty cares to open this envelope on his arrival he will find the answer to his question inside".
The King now had to decide which gate to use.
Normally he would have driven into the city via the main gate. Should he use the side gate in order to confuse the wise man? It wouldn't really help, because the wise man knows the King is trying to fool him. Should he, then, use the main gate? That will not help either because the wise man may have thought that the King would in fact use the main gate in order to confuse him. This being the case he should use the side gate. No, that won't do. Since the wise man knows that the King will come to this conclusion he must have predicted the use of the side gate so it would be best for the King to use the main gate. Would it? Maybe the wise man had thought of this stage of his deliberation too?
In desperation the King ordered his engineers to knock through the city walls and create a new gate. He arrived in the city via the new gate and went to the house of the wise man where he proceeded to open the envelope.
Inside he found the following message. "Your Majesty will have a new gate made".
Did the wise man in any way force the King to make a new gate? Or did he simply have the wisdom to know what he would do. Are not knowledge and coercion two different concepts?
(Heard from Rav BenZion Brook ז'ל)
WHY DO MITZVOT? WHAT IS A CHOK? WHY STUDY TORAH?
G-d created humans to be the creatures who would develop themselves.
G-d is good.
He wants to give of his goodness to creatures. Since he is the source of all goodness, the nearer the creatures are to G-d, the nearer they are to goodness.
To put it in different words, the more similar creatures are to G-d, the more of G-d's goodness there will be in the creatures.
Creatures, then, are created to be similar to G-d.
If, however, G-d were to make creatures similar to Himself, the creatures would be different to G-d. The reason for this is that G-d would be the Creator and the creatures would be just creatures, not Creators.
By making creatures different to himself and giving them a chance to make themselves similar, G-d is enabling the creatures to become creators of their own final form and shape.
G-d is good - but G-d is Creator-good.
If He were to make creatures good they would be created-good. They would, therefore, be different.
The creature is, therefore, given a chance to make itself either good or not good. If the creature does make itself good the creature will, in a sense, also be creator-good.
This plan necessitated the creation of (a) Evil -- the "opposite" of G-d -- and (b) the creation of Free Will.
Human beings are now placed in a world which offers a road to G-d and a road away from G-d. Free Will is to be used to chose the right road. Correct use of Free Will will result in the creature creating within itself a similarity to G-d.
Actions, which if carried out, will help the creature create within itself a similarity to G-d are called Mitzvot Ase, Mitzvot for Fulfillment.
Actions, which, if carried out will distance the creature from G-d, are called Mitzvot Lo Ta'aseh, Mitzvot for Abstention.
Correct practice of Mitzvot is the key to fulfilling one's purpose in life of developing oneself and drawing close to the source of all goodness..
WHAT IS A CHOK?
We will readily recognise how some mitzvot of fulfillment will draw us nearer to
G-d, and how some Mitzvot of abstention would distance us from G-d, if we were to transgress them, for example, charity and theft.
On the other hand, there are some mitzvot which are absolutely baffling.
A typical statement runs as follows "....but Rabbi, how will not eating oysters make me a better person?".
These baffling mitzvot are called Chukim.
The word implies that the effect of these actions on our personality is too deep for us to be able to appreciate at our present level of insight.
(Lachakok - to engrave - go deep into something. Rav Wolbe. Beer Yaakov / Jerusalem)
Those of us who develop deeper insight will be able to understand some of them. King Solomon understood all save one. Moses understood that one too.
WHY STUDY TORAH?
"Torah" in its broadest sense is the information needed to understand and implement the system of coming closer to the Creator.
It is also much more than that. Studying Torah brings G-d's "thoughts" into our mind and makes our mind "similar" to G-d's in the same way as Mitzvot make our character similar to G-d's.
Torah study puts the right thought-patterns into our mind and elevates our mind towards G-d.
It also puts "life" into our mitzvot which would otherwise be empty mechanical functions, elevates our spiritual level and guides us in the right direction in life.
Rabbi Abraham Hassan can be contacted on 0161 740 0906, or write at abraham@seed2.demon.co.uk