Question: Did the Israelites carry idols with them across the Red Sea? What’s the source for that?

Answer: Thank you for your excellent question. There is some disagreement. For sure there was only one idol crossing, if there was any at all.

There are several issues involved. In Exodus 12, the commentary of Rashi says that before they brought the Paschal lamb, they removed themselves from idolatry. Thus it would seem that they did not have any idols at the Crossing of the Sea.

There is a Midrash (Yalkut Shimoni 1:238) that days that the angels called the Israelites idolators at the crossing of the Red Sea. However, this does not prove that they had actual idols, rather the angels were accusing them of the sin of idolatry, which they had in their past.

There is another Midrash which indicates that one idol may have crossed with the Israelites over the Sea. There is a narrative in the book of Judges chapters 17 and 18 about a man named Micah who had a shrine to an idol. There is discussion about where this idol cames from in Rabbinical literature:

One passage (Midrash Exodus Rabba chapter 24) says that the idol of Micah passed with them over the Sea. Another passage (ibid. chapter 41) says that the metals that were later used by Micah to make the idol passed over the sea with him. This is also echoed in Babylonian Talmud Tractate Sanhedrin 103b.

According to another Midrash (Tanhuma, Yelammedenu 1 100), Moses saved Micah as a child from being killed by Pharaoh. Moses later used a parchment containing the words “rise oh ox” to raise the bones of Joseph from the river where he was interred so he could be brought to Shechem where he is buried. Michah took the parchment and used it to create an idol later, according to many, the golden calf. It would seem that it was not in idol form when they crossed the sea according to this opinion.

It should be noted that this Micah was not the same Micah who was a prophet later in history.

All the best,
Rabbi Kolakowski

Question: Can you tell me what traditional Jewish opinion on women Rabbis is? I know that certain branches of Judaism do not allow it. How come? Could you give me any scripture references from the Torah?

Answer: We must understand that although commonly we refer to Jewish clergy as Rabbis, there are many different types of Rabbis, often varying by denomination. For example, the typical “Orthodox” Rabbi that existed in Europe and exists today in many communities in America and throughout the world, are ordained based on a tradition that has been handed down from Moses at Sinai, and exercises certain powers within the community, not only to answer queries regarding Jewish Law and adjudicate disputes, but even to make edicts that are binding on the whole community. On the other hand, although we also commonly refer to Reform and Conservative clergy as Rabbis, very few have such powers, but are really employed to officiate at weddings, Bar/ Bat Mitzvahs, and deaths, and are more like counselors and social workers to their congregants.

Regarding the first type (which I’ve stereotypically called Orthodox, although there are many Orthodox Rabbis that actually fit the second category), Maimonides (Hilchot Melachim 1:5) rules that a woman may not be appointed to such a position. This is based on the verse in Deuteronomy 17:15. Regarding the second type, we really don’t find that women should be restricted from a “social worker” type role. Although many people might feel that calling any person in such a role a Rabbi is a misnomer – that is really a question of semantics. But if a Reform congregation wishes to appoint a woman as their clergy, I don’t know of anyone who would object to this alone. They may object to calling her a Rabbi – but that objection would also be applicable to calling a male in the same position a Rabbi!

Take care,
Rabbi Aaron Tendler

Question: I’m 65 years old and I am now thinking about being Bat Mitzva’ed. What benifit would it have for me?

It’s truly inspiring to hear that you’re thinking about rekindling your Judaism and starting from scratch, as it were. But I’ll tell you – traditionally, Bar/Bat mitzvahs are only done at 13/12 for boys/girls. The point is to celebrate and inspire ones self to embark on a path of closeness to G-d which is why G-d put us here. I.e. to become perfect and G-dly so that we experience the ultimate pleasure of connection to G-d.

Therefore, it seems that an appropriate way of celebrating would be to choose one Mitzva, one of G-d’s laws for living, which you will be scrupulous about doing from now on. An idea might be to start every day by studying one Torah thought in a book or website. I mention this because Torah study is the most central Mitzva of Judaism. I hope it goes well!

Best Regards,
Rabbi Meir Goldberg
Maimonides Leaders Fellowship,
Rutgers Jewish Xperience
Rutgersjx.com

Question: I remember reading or hearing somewhere that you’re supposed to go to the cemetery and invite the dead to family events, like weddings, but my mother doesn’t remember this and now I can’t find where I heard it! I know this isn’t a law, but is it a custom of some sort?

Answer: Thank you for your question. I’ve actually read about this custom in a book written by Rabbi Chaim Shapiro, named “Once Upon a Shtetl” where he talks about this in the final chapter. I’m pasting here a response that I once gave to someone else on a related topic which you might find interesting:

Rabbi, can you please tell me why it is so important to my mother that when I go to visit her (infrequently, by plane) she wants me to visit my father’s and brother’s graves? I remember my father with love and
gratitude often and I still miss him. When I visit my mother for a couple of days and want to take her out for a treat, the first thing she wants to do is go to the cemetery. What am I missing?

Thanks for your question. Although it would be impossible to conclusively analyze what your mother’s feelings are regarding this, I can just share with you some thoughts and observations on this subject.

The Talmud (Brachos 18b – and in other places) teaches us in detail that the deceased are very much aware of what goes on in this world, even many years after they have died. I’m not sure exactly how to understand this, but I think the idea is that the Neshama -”soul” actually has a few parts to it (I believe that Maimonides states that the human soul has 5 parts). Although the soul usually goes to heaven after death, the Ruach – “spirit” part of it can sometimes be actually hovering around the grave for quite some time. As a matter of fact, until the beginning of this century (and perhaps there are some who have this custom even today) there was a Jewish custom to visit the cemetery before a family events, such as a wedding, and invite the close relatives of the parties getting married to attend “in spirit” ( as I’m writing this I’m wondering whether this might be the source for the expression “I’ll be there in spirit!”).

Interestingly, one of the “controversial” sore points between the Hassidic movements and those who were against it when they started was that the Hassidim would pray to these “spirits” , especially those of the Tzadikim (very righteous) when they would visit the cemetery. Those who opposed them felt that this is tantamount to idol worship, and we may only pray to G-d that in the merit of those whose graves we are visiting He should answer our prayers.

On a more practical level, it is very possible that your mother just misses the closeness and togetherness as a family that you once had, and to her visiting the graves with you alleviates a little of that loneliness. I think that this is much harder for a child to understand than for a parent. Every parent wants her or his children to feel close and loving, although as kids we usually don’t see the need for it. At any rate, she is giving you a wonderful opportunity to fulfill the Mitzvah (commandment) of Honoring Your Mother, for which the Torah guarantees us the reward of a good and long life, so having to spend some time with her at the grave has it’s rewards too :-). I hope that this has been helpful-

Take care,
Rabbi Aaron Tendler

Question: Who wrote the book of Psalms? Was it entirely written by King David?

Answer: The Talmud (Oral Teachings of Torah that were eventually written down around 1800 years ago) teaches that King David composed and compiled the Psalms. Those Psalms explicitly attributed to him, and most of the anonymous ones (but not all), were written by David, or in some cases to David by his court composers. The Talmud (Bava Basra 14b) mentions that there were ten earlier composers from whose work David compiled to make many of the Psalms. It says, “David wrote the Book of Psalms, including in it the work of the elders Adam, Malkizedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the three sons of Korah.”. The text and order of the Psalms, like all books of the Kesuvim, was inspired by God.

Rabbi Joe Kolakowski

Question: Throughout the Torah Portion of Shemos, Pharaoh is referred to as “Pharaoh” and other times as “the king of Egypt”. The contrast is most noticeable in ch.5: 1-5:

5:1 – Moses & Aaron said to Pharaoh…
5:2 – Pharaoh replied ….
5:3 – Moses & Aaron reply…
5:4 – The king of Egypt said to them ….
5:5 – And Pharaoh said ….

Why, in 5:4, is it “The king of Egypt” rather than Pharaoh? 5:4-5:5 are Pharaoh’s response to 5:3. Why, in the middle of Pharaoh’s response, does the reply switch from king of Egypt to Pharaoh?

Answer: I can’t answer your particular question, but this may provide some data and something to think about:

Zohar, Book of Exodus, Section 2, page 17a: When the Torah says “king of Egypt”, it means the angel appointed over Egypt. When it mentions “Pharaoh”, it means Pharaoh himself.

Fascinating Midrash. It is also reminiscent of the similar fact in Talmud Megillah 15b, on Megillas Esther (The Scroll of Esther): When it says “the king”, it means G-d. When it says “Achashverosh”, it means King Achashverosh himself.

In both of these events, G-d was using the non-Jewish nations as a way of shaping Israel. In some verses, his guiding hand becomes more apparent.

Best wishes,
Michoel Reach

Question: I was watching a movie today and I heard the mother of the Victim (Jewish girl), say: ” There is a sentence in the Torah that says, “Even Satan wouldn’t create a child murderer”. I was disturbed at this statement, because I know that Satan creates nothing. Only God is the Creator and Satan is the “author” of murder. I want to know – is the mother’s statement about the Torah, in error, and is there such a verse? She was trying to understand why God would allow her daughter to die in this horrible way, at 17 yr old. My heart bleeds for her but I believe God is not the author of these horrible events. Thank you for your response.

Answer: Hi, thanks for your question. The Torah doesn’t say that, but I think her point was that this deed was so terrible, it was beyond evil.Most people are confused about the satan. It is not a personality; it has no power. The satan is the potential to ignore Providence at any given moment. Stories in rabbinic literature that make the satan seem like a personality are all allegories. E.g., “...and the satan appeared across the street in the form of a beautiful woman” – i.e., there was a beautiful woman across the street who tempted him carnally, allowing him momentarily to forget about Providence.

Hope that’s helpful.

Rabbi Seinfeld
rabbiseinfeld.blogspot.com

Answer: I noticed that Moses did not take part in bringing forth the plagues of Blood and Lice by not striking the Nile river or the dust. What could be the reason for this?

Question: You’re making an excellent point about the Blood and Lice. The commentary of Rashi actually points this out as well, so you are in good company. Rashi says that Moses had to show gratitude (so to speak), to the Nile and the dirt of Egypt. The Nile had sheltered him when he was a baby, and the dirt had hidden the Egyptian taskmaster when Moses struck him down – so Moses couldn’t strike them. The Midrash that Rashi cites continues: If we have to show recognition to things like a river and some dirt, which have no feelings, how much more so must we be sensitive to other human beings, and be grateful for whatever they have done for us.

Best wishes,
Michoel Reach

Question: Why in the laws of Shabbat (the Sabbath day) are there so many complicated things we can’t do it is supposed to be a day of rest? We have to be so careful to not break the Shabbat laws and it is not ideal if we really want to be resting. How can we rest with so much to do before, during, and after?

Answer: Hello, You are asking an interesting question from a perspective I’ve never considered. Let me try out a couple of ideas:

While it’s certainly very true that Shabbat is meant to be a time of rest and relaxation (and that it is possible that overwork and tension can spoil that mood), that isn’t the whole story. I believe that the key purpose of Shabbat is actually educational, and that absorbing the primary lessons can take real work – work that can sometimes involve considerable effort.

According to Rabbi Samson Rafael Hirsch, each of the 39 categories of forbidden work is an act that demonstrates our mastery of the world around us: We take a natural resource (like wheat stalks, for instance) that, in its original form, is of little benefit to us, and transform it into an object of personal value (like bread). The tasks involved in that transformation are considered Sabbath work.

It is crucial, continues Hirsch, that we should avoid just these activities on the Shabbat because we thus demonstrate our recognition that, after all, this is really G-d’s world. While He generously allows us to use it any way we wish for six days a week, we must regularly remind ourselves that its really all a gift and that we are nothing more than pampered guests here.

The rush of work in preparation for Shabbat is, often, important in providing a noticeable contrast as the candles are lit and quiet and peace descend on the home.

Ideally, hard work and sacrifice can be tools in developing a greater appreciation for Shabbat: love grows from sacrifice! The love a parent has for his or her child grows with the amount of sleep and comfort they give up for him. The more you give a person or even an ideal, the greater will be your passion!

Still, I can’t deny that the preparation and cleanup can sometimes be difficult enough to mute these positive feelings. Perhaps you could use a “vacation” once in a while. Perhaps spending an occasional Shabbat away from home in a more relaxed atmosphere could help. Either way, I wish you the very best in your search!

Rabbi Boruch Clinton
Ottawa, Canada