Do Jews believe in evil eye?

We read in our morning prayers, “Ha-Shem please save us from an evil friend, evil neighbor, evil tongue, evil inclination, and evil eye.” Can someone really cast an “evil eye” on a fellow Jew? Why would a Merciful God allow a second party to look at what blessings an individual has received from Ha-Shem and give them the power to inflict harm or injury through an “evil eye,” whatever that is?

A: To begin with, I believe that the most important thing you should know about Ayin haRa is that when, God forbid, something bad beyond our control happens to us, we should not blame it on a spiritual bad influence or search for magical antidotes. Our Rabbis in the Talmud taught us that at times of trouble we should “reflect on our own behavior” (IEFASHFESH BEMAASAV!) as the best way to learn a powerful lesson and grow from our bad experiences. That is how our Hakhamim taught us to make lemonade from a sour lemon. But, if instead of growing spiritually by facing and accepting the facts, we blame the rest of the world and attempt to identify and neutralize their “evil eyes” or other abstract powers, we are doing a disservice to our own potential spiritual growth!
As for your specific question, in Hebrew there is no such thing as an “Evil Eye.” In Hebrew “eye” is feminine. If in Hebrew you wanted to talk about the concept of “Evil Eye,” it would have been called “Ayin Raa” (In fact, the words Ayin Raa appear in matters of Terumah, etc., denoting “stinginess”). Ayin haRa means “the eye of the evil person,” which aims to bring attention to all kinds of eventual harm that could be caused by the one who is jealous of you. “The evil person’s eye” is definitely associated with envy and jealousy, and perhaps also stinginess. Why would the Almighty allow the evil person to harm us in different ways? Well, God did gave us the power to do good or evil, as part of the existential game known as “Free will.”
If we want to be immune to “the evil person’s eye,” here are a some basic principles to follow:
* Avoid being ostentatious.
* Do not show off what you have.
* Always behave rather with modesty and austerity, for your own good, and also to avoid unnecessary envy from those who have less than us.
If you keep these simple principles, you’ll be on the safest side.



Q & A: Death penalty and self incrimination

DEATH PENALTY: Is there a concept of self-incrimination for a capital crime in Biblical Law?

A: First of all, let me clarify to you that Biblical Law was applicable by the Bet haDin (a Jewish court) in a case involved capital punishment, a court of no less than 23 members, and it was applied only in the times when we had our Bet haMikdash and Bet Din haGadol, 2000 years ago. The Torah explicitly orders the application of death penalty for capital crimes such as intentional murder. Nevertheless, the legal requirements to actually execute the alleged criminal were highly complicated: For example, no circumstantial evidences were allowed. The only acceptable legal evidence was a direct testimony of two or more Kosher (which in itself was also part of arduous considerations) witnesses. And even when there were two Kosher witnesses, their testimony was explored and checked once and again and even if there was a minimal contradiction or incompatibility between the two witnesses, their testimony was disregarded.
As to your question, a confession was not accepted in a Jewish court. The rejection of self incrimination – in Hebrew: EN ADAM MESIM ET ATSMO RASHA – served also to eliminate the use of torture, which is very common in other cultures until today. The actual application of death penalty was exceptional. In a very famous passage, the Talmud expressed the improbability of execution, asserting that if a Bet Din put to death one prisoner during 70 years it was called a “murderer Bet Din.” The strategy of the Bet Din was to dictate the death sentence in case the suspect was found guilty but virtually applying a kind of a life imprisonment by delaying indefinitely the actual application of the sentence.




Selling Chametz (Mekhirat Chametz)

Q: SELLING CHAMETZ: Pesach Question 3: What is the logic behind the custom of selling the Chametz before Pesach?

A: All the Chametz that one does not want to get rid of, because of its high value, like whiskey etc, is sold to a non-Jew by the Community rabbinate. In this selling, the Chametz comes to belong to the buyer at noon on Pesach eve, by means of a down payment made by the non-Jew. After the down payment is paid the buyer is responsible and legally accountable for the Chametz. The buyer then has until the last day of Pesach to pay for the remaining amount. Whereas the buyer fails to provide for the entire amount at its due time, the ownership of the Chametz is restored to its original owner immediately when Pesach is over. It should be noticed that usually the value of the Chametz sold to the non Jew is deliberately overestimated, a fact that does not affect the legality of the transaction, but prevents the non Jewish buyer from eventually closing the deal. This is, to all matters, a legally binding transaction. Therefore, technically speaking, even if the Chametz physically remained in the home of a Jew during Pesach (obviously, stored in a locked place), it did not belong to him. This kind of selling is NOT symbolic and has all the legal ramifications of any legitimate contract; therefore it has to be taken seriously.
The Shulchan Arukh, which is usually followed by the Sephardim, also talks about selling Chametz but only in a special case (if somebody owns a grocery store or so) and in a more substantial way: it requires that the sold Chametz will be physically transferred to the house or a deposit of the non Jewish buyer. This is why in some Sephardic communities people do not have the tradition to sell their Chametz they just get rid of it (this is also what I personally do and suggest to you!). For more information about what is consider Chametz and what is not, please, see the Guide for Passover published by our community.




Seeing Chametz in Pesach

Q: Is there any prohibition of actually “seeing” Chametz during Pesach?

A: Two Pesukim in the Torah deal with Chametz prohibitions, which are not related to eating Chametz: 1. Lo Ierae… (Chametz shall not be seen) and 2. Lo Imatze… (There shall not be Chametz in your properties). The Talmud, our oral Law, explains that these two Pesukim are not to be taken literally and that they convey one single and identical prohibition: to ban the “possession” of Chametz during Pesach (the fact that there are two prohibitions for the same action is an exceptional and a unique case!). Thus, public opinion notwithstanding, there is absolutely no prohibition of “seeing” Chametz during Pesach. If we hide our Chametz in a closed closet or in our garage, but it still belongs to us, we are transgressing this strict double-prohibition of the Torah. The only way to comply with these two Mitzvot is by completely getting rid of the Chametz and by renouncing to the possession of any Chametz we still might unknowingly posses. It should be noted that any Chametz that has been in our possession during Pesach, regardless of the specific location in which it was hidden, is prohibited after Pesach for our consumption or even for deriving any other benefit from it.




Don’t eat, unless you’re hungry!

Last week we talked about smoking cigarettes and we explained the Halakhic principle of avoiding anything harmful to our health (see link). Technically speaking, these are not ritual-related laws (Kashrut) but they are still part of Jewish Law, specifically under the category of vensihmartem m-eod lenafshotekhem (debarim 4,15) You should ‘strictly’ (me-od) watch your life’ (=your health).

Maimonides (1135-1206), who besides being a rabbi was also a famous physician, wrote a chapter on Health Guidelines in his Mishne Torah (hilkhot de’ot, chapter 4). He clarifies explicitly (H. 21) that the principles exposed in that chapter are pertinent for a healthy individual, not for a sick person, who obviously requires a customize diet and medical treatment.
In other words, Maimonides anticipated the modern concept of ‘preventive medicine’ by eight centuries. In this interesting chapter Maimonides deals with: diet, exercises, sleeping habits, sexual life , hygiene, and other practices common in his time.

A few selected illustrations of his advices on diet:
“…Maintaining a healthy and sound body is among the ways of God… one must avoid that which harms the body and accustom himself to that which is healthful and helpsthe body becomes stronger”.
“.. a person should not eat until his stomach is full. He should stop eating approximately at three quarters of full satisfaction”
“…overeating (akhila gasa) is like poison to anyone’s body and it is the main cause of all illness”.
“Don’t eat unless you’re hungry”.

Click here   to read what contemporary Rabbis say about Smoking



ROSH CHODESH KISLEV

1st of Kislev, 5771 – Second day of Rosh Chodesh

Rosh Chodesh -the beginning of the Hebrew month- is a semi festive day. In the times of the Bet haMikdash there was a special Korban (sacrifice) offered in Rosh Chodesh with sounds of Shofar and trumpets.

During Rosh Chodesh we are indicated to behave and be in a happier mood (raui lismoach bahem). We are not forbidden to work on Rosh Chodesh, as in formal Yamim Tobim, however, it is meritorious -although not mandatory – to celebrate Rosh Chodesh with a special meal(Shulchan Arukh, OH. 419, 1). This is done by having some foods on Rosh Chodesh which are considered luxuries foods, particularly meat and wine. That is the reason, by the way, Sephardic communities avoid eating meat during the month of Ab, only from the second day of Ab, once Rosh Chodesh is over.

It is forbidden to fast on Rosh Chodesh. It is also customary to avoid visiting the cemetery on Rosh Chodesh. Most cemeteries are closed for visits on Rosh Chodesh.

When the anniversary of a loved one (sal, yehrtziat) falls on Rosh Chodesh it is customary to fast or visit the cemetery before or afterRosh Chodesh.

For this same reason -some exceptional cases apart- eulogies should not be delivered on Rosh Chodesh. Depending on the circumstances, rabbis will rather deliver a Debar Torah -general words of Tora wisdom- in honor of the deceased, minimizing personal emotional remarks, which might cause an additional sadness to the audience.

Chodesh Tob!!!



Using a timer

28th of Cheshvan, 5771

Although it is forbidden to activate an electrical appliance on Shabbat it is permitted to use or have a benefit from an electrical appliance that has been activated before Shabbat or that has been programmed before Shabbat to be activated on Shabbat.

This ruling is learned from the Mishna (2nd century, CE) where the Rabbis discussed a similar principle. They discussed, for example, if one can water his by activating the irrigation system before Shabbat and letting the water irrigate the fields during Shabbat. They also discussed if on Friday, one is allowed to set traps to hunt animals or nets on the water to catch fish during Shabbat.

The question is: are these ‘personal’ prohibitions, a person is not allowed to activate a device during Shabbat, or is it a ‘device’ prohibition (shebitat kelim), an object cannot be ‘active’ on Shabbat, even if it was activated or programmed from before Shabbat?

The conclusion of the Talmud is that the prohibition is for a person to activate his appliances or devices on Shabbat, but if these objects are activated or programmed from before Shabbat then, it is permitted to benefit from them.

In modern days, this principle is probably more relevant than ever, because many of our appliances could be activated automatically from before Shabbat.

The simplest example is a light timer. It is completely permitted to activate a light timer from Friday to turn on and off the lights on Shabbat.

For other appliances, there might be other things to consider, like noise, etc.

So, B’H next week we will learn about automatic appliances and their use during Shabbat.

Shabbat Shalom!!!

Candle lighting for NY: 5:29

Shabbat ends in NY: 6:36

 

 

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024



Turning the other cheek to Amaleq- POSITIVE RESENTMENT

27th of Cheshvan, 5771

Last week we explained the prohibition of hatred, and the ways to free our hearts from resentment by communicating our feelings to our offender and finally, forgive him.

There is one instance, however, in which we are not allowed to forgive/forget.

Let me explain:

The Torah explicitly indicates to not forgive/forget Amaleq (LO TISHKACH…)

The Torah mentions many enemies of the Jewish people. For example, the old Egyptians, who enslaved us for centuries! In an incredibly display of emotional magnanimity, the Tora instructs us to harbor no resentments toward them: “Do not abhor an Egyptian, because you lived as an alien in his country”.

But Amaleq was a different kind of enemy altogether. Amaleq were nomads. There was no land the Jewish people could take from them. Amaleq had no reason to feel threatened by the Hebrews. Israel never sought to attack Amaleq. Amaleq was not defending itself, as Moab was. Amaleq attacked the Jewish people for ‘no reason’.

Amaleq is not the conventional enemy who is after your land or your possessions. Amaleq goes after your life, just because he can’t tolerate your existence. He uses the excuse of the ‘land’, but he aims to destroy you.

Amaleq represents a very special kind of enemy, which, as far as I know, it is the Jewish people exclusive ‘fate’ to have: an existential or national enemy.

In this case the Tora says: do not forgive, do not forget.

Obviously,it is a practical reason of self-preservation what triggers this rule.

But there is more.

B’H next Thursday I will explain the moral reason behind LO TISHKACH.

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024



Is smoking Kosher?

In previous weeks we mentioned the rabbinical prohibition of eating fish and meat together. We explained that this wasn’t a ritual prohibition (isur) but a rabbinical proscription, based on health considerations (sakana).

The Jewish people are commanded in the Torah to take care of their physical well being. The Torah (Debarim 4:9,15) states explicitly that one must keep a close watch over his health. Maimonides (Hilchot Rotseach 11:5 – 6) writes that one who engages in unhealthy activities and declares that he has the right to do as he wishes to his own body deserves a punishment. The Talmud (Hullin 9a) states explicitly that one must treat dangerous activities with greater stringency than one would treat Halakhically prohibited activities.
In modern days, most (if not all) Orthodox rabbis consider smoking cigarettes as a Halakhically forbidden activity.
Why?
Cigarette smoking causes a variety of life-threatening diseases, including lung cancer, emphysema, and heart disease. An estimated 400,000 deaths each year in the U.S. are caused directly by cigarette smoking. Smoking is responsible for changes in all parts of the body, including the digestive system. This fact can have serious consequences because it is the digestive system that converts foods into the nutrients the body needs to live.
Rabbi Ovadia Yosef points out that just as we rely on the wisdom of doctors to permit doing otherwise forbidden activities on Shabbat or eating on Yom Kippur, so too we are required to listen to them and distance ourselves from those activities they deem dangerous, like smoking.

For a full Halakhic discussion and a modern Rabbinic ruling on smoking, click here.



How NOT to honor our parents

24th of Cheshvan, 5771

Actions and attitudes

Keeping our parent’s dignity while performing the Mitzvah of Honoring our parents, is learned from a passage in the Jerusalem Talmud, which states that it is possible to feed one’s parents succulent hens and still be considered a wicked son, while it is also possible to force one’s parent work on a grindstone and be considered a righteous son.

The Talmud illustrates these two cases with two real stories:

First case, a son gave his father succulent luxurious food, but when the father asked where the food came from, the son answered “Quiet, old man. A dog eats quietly, so you should eat quietly.” This son, the Talmud says ‘inherits hell’.
The second case involved a son who worked at the grindstone for his father. One day, the King summoned grindstone workers to the palace to endure back-breaking work. The King expected one worker per family. The son decided to tell his fatherto take his place at the family’s grindstone and to work, so that the father would not suffer or be treated in an undignified manner before the king. The son goes to do back-breaking work for the King instead of his father. This son, the Talmud says, ‘inherits paradise’.

Many times honoring our parents depends mainly on our attitude.

When we take care of our parents, we should do our best so they should never feel they are a burden for us. They should never feel humiliated while we attend their needs.

Adapted from The Jewish Encyclopedia of Moral and Ethical Issues (Rabbi Amsel)


Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024