From the Virtual Desk of the OU VEBBE REBBE The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I have heard that the length of a person's life, who he will marry, and other things are decreed before birth, but that the decrees can be changed. Please clarify the Talmud’s view on this issue. Answer: In such a broad subject, we can only get you started with Talmudic references. The Talmud (Sota 2a) does state that 40 days before the creation of a child, a Divine voice announces: “the daughter of such and such will be the wife of such and such.” Yet, the Talmud (Moed Katan 18b) rules that one can become betrothed during a festival for fear that if he delays, someone will betroth her first. The Talmud asks that since the matter is predetermined, why should he fear losing his wife of destiny? It answers that he can be concerned that one will preempt him by asking for Divine mercy. The Talmud in Yevamot 50a brings a dispute on the explanation of the verse: “I will fill the number of your days” (Exodus 23:26). R. Akiva explains that each person has a maximum life span, which can be reduced or completed. The Rabbis say that the set life span can even be increased. Tosafot points out that while maximum life span is strongly predetermined (Moed Katan 28a), it can be changed (on rare occasions) by a particularly meritorious act. Regarding wealth, Nidah 16b states that it is indeed determined before birth. On the other hand, Beitza 16a states that a person’s income for the year is set on Rosh Hashana, which implies that it depends on his merits at that time. (How Hashem correlates between merit and dollars is certainly beyond our comprehension.) However, even that can be changed. Otherwise we would not ask for economic success three times a day in Sh’mone Esrei (Barech Aleinu). Berachot 10a tells an incredible story which impacts our discussion. The prophet, Yeshayahu informed the great king, Chizkiyahu that he would die prematurely, because he refused to have children. Chizkiyahu justified himself by saying that he saw through Divine Spirit that the child he was to have would be wicked. Yeshayahu rejected the excuse, saying: “What business do you have with Hashem’s secrets? That which you are commanded (have children), you should do, and what Hashem wants, He will do”. (Two points for determinism.) The gemara continues with the king’s response that he was willing to have children but wanted to marry Yeshayahu’s daughter so that their combined merit might override the pre-determination that Chizkuyahu’s son would be wicked. He rejected Yeshayahu’s claim that it was too late to undo the decree of death, by citing a family tradition from King David, that even when a sharp sword is placed on one’s neck, he should continue to pray for rescue. Indeed, Chizkiyahu did live and marry (and have a wicked son). We see here the complex interrelationship between decrees and the ability to change them. Certainly, on the point of wickedness, no one is forced by decree to sin, as the Talmud (Berachot 33b) states: “All is in the hands of Hashem except fear of Hashem.” However, a prophet may be able to see into the future what a person will chose.Just as we do not know with any certainty why Hashem makes a given decision, so too we do not know exactly which of our actions will alter which aspects of our life for better or for worse. However, we do know the direction needed. As we say on the High Holy Days, “On Rosh Hashanah our decree is written, and on Yom Kippur it is sealed: who will live, who will die… repentance, prayer, and charity can remove a harsh decree.” “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. A song is like a parable. One has to understand its deeper spiritual meaning to fathom its application. The Heavens belong to G-d, but the Earth G-d gave to humankind. A parent is more devoted to his child than child to parent. Why? Because this trait is passed from parent to child, dating back to Adam HaRishon. He was the first to bestow it upon his children, but he couldn't transmit parental devotion. REASON The Gemara (Sanhedrin 42a) says: "Whoever recites the blessing on the new month on time, is as if he welcomes the Sh'china (Divine Presence)". Accordingly, it is appropriate to recite the sanctification of the new moon wearing proper clothing... and on Motza'ei Shabbat all are well-dressed (Chayei Adam). REASON The Beit HaMikdash was destroyed on Motza'ei Shabbat and the Sh'china was exiled. So we recite [in Kiddush L'vana] that we are destined to be renewed like the moon. Hence, on the day the Beit HaMikdash was destroyed (Motza'ei Shabbat), we express the glad tidings of the ultimate restoration of Israel and the Sh'china. Ed. note: Some opinions insist that Kiddush L'vana be only on Motza'ei Shabbat. Other opinions express a preference for Motza"Sh, but not as a requirement. According to the GR"A's opinion, (Minhag Yerushalayim), one should take the earliest opportunity to say K.L., without delaying until Motza"Sh (and not to wait until after Yom Kippur, Shavuot, or 9Av either). We include here some of the items from last year's piece in the hopes that a refresher will lead to better shul behavior and therefore, better davening AND better interpersonal relations. Avraham Avinu was in the middle of prayer when he saw visitors and he interrupted his "conversation" with G-d to do Chesed for the travelers. How much more so, that we should not cause others grief in shul, G-d forbid. This state of affairs did not have to be. Halacha could have been that everyone davens for Eretz Yisrael. But it isn't so. Jewish communities abroad have their rain-needs, and that is recognized by the different timing of Tal U'Matar for Israel and abroad. Jews in the southern hemisphere for whom rain would be harmful at this time of year (causing disease-carrying mosquitoes, for example, to proliferate, or causing damage to crops) are allowed not to say Tal U'Matar. But when they want and need rain, if it is when we are not saying Tal U'Matar, they may not either. They would say V'tein Bracha all year round. They can ask for rain in Shma Koleinu. There's more, but take pause to ponder... Only a handful of Jews came to the Beit Lechem Gilo intersection to attempt to pray near Rachel Imeinu and to protest the outrage. This year, with G-d's help, Kever Rachel is open for Jewish prayer. While the Israeli media is pressuring for an immediate IDF withdrawal from Beit Lechem and other cities currently in our hands, it is vital that thousands of Jews again inundate this holy site and claim for all the world to see that Am Yisrael will not surrender! Please see this message as a personal plea to do your utmost to visit Kever Rachel on Sat. nite or Sunday. Of course, the area will be fully secured by the IDF. Egged buses number 163 (bulletproof) from the renewed central bus station in Jerusalem from platform 5 as follows: Sat. night: Every hour on the hour from 7 until 12. Sunday: Every half hour from 9am until 5pm. Although the bus usually follows the route of the 160 (Hebron) bus through town, for 11 Cheshvan this year, the bus will go from the bus station onto Sarei Yisrael, Malchei Yisrael, and Shivtei Yisrael, stopping at bus #1 stops. It will then go to the Beit Lechem Gilo intersection, where additional buses will also be available to shuttle passengers to Kever Rachel. Rachel Imeinu will be happy to see you on other days as well. Kever Rachel is open 24 hours a day for those people travelling in bulletproof vehicles. Egged bus number 163 goes to Kever Rachel at 9 am, 1pm and 5pm daily as per the route above. Return time is 90 minutes after departure. Rabbi Lionel Mirvis, citing Rabba in the Talmud (Sotah 17, Hullin 89a) has noted the significance attributed to these two seemingly insignificant and valueless items: Because Avraham refused a thread and a sandal strap, we were later worthy of receiving the mizvot of techelet (the thread of blue) and the strap of the tefillin. R. Mirvis also points us to the comparable pristine nature of other base elements used in mizvot such as matza and the Arba Minim. Like the thread and the strap, they are organic, being of animal or vegetable origin. In a like fashion, so are the ink and parchment that make up the mezuza and the Torah Scroll. Let one letter fade or an etrog blemish appear and the mizvot cannot be performed. These organic products are, in fact, outgrowths of long and complicated biological processes dependent on many “random” elements and outside sources of energy. These processes, we know, are reflections of Hashem’s intervention, without which the earth would not yield its produce. Thus the techelet, tefillin, and Torah scroll symbolically facilitate our potential to raise the material beyond the mundane. They help us to transcend our earthly environment so that the Divine Presence can dwell among us. And as they did for Avraham, the simple strands can serve as reminders of the Source of all our creative potential – in war and in peace, and wherever we need to maintain a moral social order. Sincerely yours, Menachem Persoff, Director, Israel Center [The Lech L'cha Homepage]
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