Question: How does the stopping of the well of Miriam relate to faith?

Answer: You do mention that the episode describes a lack of faith on the the part of the Jewish people. That is certainly true. The Jewish people are about to enter the land of Israel. This transition was actually quite a momentous one. In the desert, the Jewish people lived a life within a bubble, sheltered by Hashem. All of their needs were taken care of in a supernatural way. It was a very spiritual life. In the land of Israel, in contrast, they would need to live within the confines of nature, and find God through the physical world. This is in fact, God’s plan for the Jewish people, and the ultimate mission of the Jewish people. The bubble of the desert was meant to be temporary, to give the Jewish people the spark they would need to live within the confines of nature and the physical.

The cessation of the well of Miriam was part of this transition from the supernatural to the natural. The Jewish people panicked however. They were so accustomed to the life of the supernatural they did not know how to react when confronted with the world of the natural. Their failing was certainly a lack of faith—that even within the world of the natural, God could, and would provide from them.

Rabbi Yoel Spotts

Question: Why do people take it so seriously when someone doesn’t say “Hello!” to them?

Answer: Because “Hello!” is another way of saying, “I acknowledge that you exist and that you matter” Everyone wants to feel like they matter. To ignore someone’s greeting says, “you don’t matter to me right now”.

Hope that’s helpful,
Rabbi Seinfeld
RabbiSeinfeld.blogspot.com

Question: I have self-degrading tendencies. Is it a mitzvah or commandment to be nicer to myself, and can following the laws of Judaism help me with that? I know there are laws against cutting, sacrificing yourself, etc.

Answer: Thank you for your question. Unfortunately there are no simple answers to such difficulties. The Torah values and following the Torah lifestyle can have a tremendously positive impact on one’s self esteem. However, before I say anything further, I must advise you that if you have any extreme tendencies, such as cutting, which you mentioned, you should seek professional help immediately.

You are correct that the Torah instructs us to care for our bodies and we are not allowed to harm ourselves in any way; in fact, even tattoos are forbidden. We are supposed to be mindful that our bodies and souls are partners in actualizing our potential in this world. In that respect, even our bodies are involved in a holy purpose, and we must therefore take care of both appropriately.

So much for our physicality. What about our emotional and psychological experience? I suggest that we are obligated to love ourselves and to treat ourselves kindly, based on the commandment that we are to “love your friend as yourself” (Leviticus 19:17). The commandment is to love and treat our friends with dignity and respect, but doing so is only possible if we love ourselves and expect to be treated with dignity ourselves. A person who is not sensitive to their own dignity and self worth will not be able to recognize it in others. Therefore the Torah tells us to love our friends “as yourself” – you can only treat others properly with the fullness of who you are. The Torah takes for granted that without a basic love for oneself it is impossible to approach others with love.

I wish you well and please think about the above. If you do have any extreme impulses, make sure you address them now. You are still young and have a wonderful life ahead of you. Embrace yourself and the life G-d has given you.

All the best,
Rabbi Moshe Becker

Question: Why do we presume that all Jews alive today, with possible rare exceptions like in China and India, are Judah? Wasn’t there still a mixture of tribes in the Babylonian Exile and also in the Roman Exile? If someone were say, Issachar, then through the male line we could safely assume the offspring would be Issachar right? (Even if they had no knowledge of this.)

Answer: You are absolutely correct. Without a doubt, there are members of all the tribes mixed among us. Since the large majority are from Judah and, to a lesser degree, Benjamin and Levi, we identify mostly with them. But there are others.

Question: How does the situation of the Ten Lost tribes today match the circumstances needed for the fulfillment of the prophecy of the restoration of all Israel? In other words, are there only a few representatives of the Ten Lost tribes to be gathered up? Many of whom may have suffered loss of ethnic ties and religious awareness? Or on the other hand, do we say there are Ten Lost tribes mixed in with the mainstream Ashkenazi, Sephardi and Ethiopian populations even though these tribes have already been united with Judah for thousands of years?

Answer: As to the future restoration of all of the ten tribes, the Talmud (Sanhedrin 110b) leaves the matter in doubt, recording a dispute between Rabbi Akiva and Rabbi Eliezer over whether they will eventually return at all.

With my regards,
Rabbi Boruch Clinton

Question: How much time lapsed between the story of the spies and that of Korach?

Answer: Hi! Very good question. Though there are commentaries (such the Ibn Ezra) who place the story of Korach much earlier chronologically, the Ramban (Nachmanides) says that it’s very important to place the story immediately after the story of the spies. Korach, Dasan and Aviram might have thought of this rebellion much earlier, but they would never have dared to try it. Israel, glorious and standing at Mt. Sinai, grateful to Moshe (Moses) for all that he had done for them, wouldn’t have put up with it for a second. But after that generation was condemned to die in the wilderness, and not to come into Eretz Yisroel at all: then they were depressed, and bitter at heart, and receptive to Korach’s message.

Best wishes,
Michoel Reach

Question: Is there any connection between Korach and Shabbat Rosh Hodesh (when the 1st day of a Jewish month occurs on Shabbat)?

Answer: Hmm – interesting. Korach and Rosh Chodesh don’t seem that obviously connected, but the Torah is one; every part is connected to every other. So I asked some others, and my daughter suggested the following, which I thought was a beautiful idea:

Rosh Chodesh was actually the first commandment given to Israel at the very creation of the nation, in Egypt: “This month shall be for you the first of the months… (Exodus 12(2))” Our sages understand that this verse includes the mitzvah of arranging the months and the calendar.

Chodesh in Hebrew means New (“chadash”). Every month we have a new moon, every month represents a new beginning with new opportunities. Rosh Chodesh is a good time to make plans, new resolutions: there are those who say special prayers Erev Rosh Chodesh, to take note of the chance to restart and redirect. Ambitious people want to grow; they don’t want to stand still.

Newness is an exciting opportunity, but one that carries risks as well. We also want to hold on to what we have accomplished already. Unless things are so disastrous that a brand new start is the only way, we generally want the growth to work within the framework of what we have.

On to Korach. Korach was a great person. The Midrash says that he was one of the nos’ei ha’aron, one of the group of Levites that carried the Ark of the Covenant! A very select group indeed. But, spiritual as he was, Korach felt that he could do more. He wanted to rise higher still.

That’s not a bad thing at all. But it has to take place within a framework. Holiness means, to connect to G-d. It’s not just about me.

Korach couldn’t handle that. He couldn’t see any room for further growth in the system, so he demanded that the system get out of his way. If he’s holy enough to be a Levi, why can’t he be a Cohen as well? His desire to grow blinded him to the fact that there are rules, that a relationship based on G-d is going to depend on G-d’s wishes.

The remarkable thing is that there was a way for him to achieve his goals. Rashi’s commentary quotes the Midrash: Korach, keenly perceptive, knew that a descendent of his was going to be successful. That was Samuel, the prophet. Our sages make an amazing statement about Samuel: that he was equal to Moses and Aharon put together (Berachos 31b).
Those sages also say that Samuel was a nazir, a nazir for life. Now a nazir is something like a high priest (see Ramban). He is forbidden to drink wine, as a cohen may not drink wine and serve in the Mishkan. He is forbidden to ever touch the dead, even very close relatives – exactly like the high priest.

And Samuel was also a Levi, but he grew up as a servant of Eli, the high priest. He had that intense drive for holiness and for growth, but it came through working within the system.

Best wishes,
Michoel Reach

Question: What is the source for requiring ten men (a “minyan”) for certain religious services?

Answer: Ten men are required for reciting prayers in which G-d’s name is sanctified (Megillah 23b), such as the Kaddish or Kedushah. This is derived from the verse “I will be sanctified among the Children of Israel” (Lev. 22:32), and from the fact that in Gen. 42:5, Jacob’s ten sons (excluding Joseph and Benjamin) are referred to as “the Children of Israel”.

Question: What are the main differences between Ashkenazi, Sephardic, and Mizrachi Jews. And are Ashkanazi Jews allowed to marry one or the other types?

Answer: Sephardic and Mizrachi (same thing, mizrachi means eastern – sephardic Jews were from eastern lands) Jews are those who lived in Spain and Mediterranean lands. Ashkenazi (literally German) Jews are those from Europe. While their laws are the same (aside from where disputes in applying the law exist between Ashkenazic and Sephardic authorities) there are many differences in custom which exist in various areas of life. They may marry one another as many do.

All the Best,
Rabbi Meir Goldberg

Question: Is fear the only way to bring G-d into our lives? If becoming humble leads to understanding that all is by the grace of G-d wouldn’t fear of committing a sin take us in the other direction (away from G-d)? Do we really fear G-d or do we fear ourselves? At that point is there a difference?

Answer: Thanks for asking this great question. Fear of G-d is one of the principle concepts in Judaism. You are right, however, that this concepts needs to be studied and correctly understood or many misconceptions can form. The concept of fear of G-d is something that comes as a person develops his or her personal connection with the concept of being subservient to a Higher Power. One of the reasons why a person wears a kippa (skull cap worn by Jewish males)  is to help him constantly bear in mind that there is Something “above” him. The rabbis tell us that everything is in the hands of heaven except for the fear of heaven. Having the fear of heaven takes time and persistence in order to truly understand through learning.

One of the ten commandments is to honor parents. Our rabbis tell us that there needs to be two components to a healthy parent child relationship – love and fear.

That is why that command is in the middle between laws of man to man and laws of man to G-d. This parent child relationship teaches us how to relate to Our Creator as well. Fear of G-d means that we understand that G-d runs the world and therefore all of my actions are judged based on who I am and what my potential is.

If you are interested in further studying this concept I suggest a book entitled, “The Ways of G-d,” by Rabbi Moshe Chaim Luzzato. This book will really give you a great perspective on this and many other Jewish concepts.

Be Well,
Rabbi Litt