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In this episode of Dear Rabbi, I address whether Jews believe in the devil, and the short answer is no. The Christian concept of the devil is antithetical to Jewish thought. While Judaism does believe in Satan (which is where the English word "Satan" comes from), this is fundamentally different from the Christian devil. Satan is not a counter-force to God or a force of evil, but rather an angel - a messenger and spiritual celestial being that fulfills God's will. I explain how Satan functions like a sparring partner, working alongside our yetzer hara (evil inclination) to create the conditions necessary for free will. Just as we need challenges to grow stronger physically through exercise or sparring partners, we need spiritual challenges to become better, stronger people. Satan provides us with obstacles and temptations that, when overcome, help us develop our character and spiritual strength. This concept is fundamentally different from the devil as an independent evil force opposing God, instead viewing spiritual challenges as part of God's design for human growth and development.


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In this episode of Dear Rabbi, I address why Judaism traditionally encourages Jews to marry within the faith when choosing a life partner. I explain that when selecting someone to spend your entire life with, it's crucial to find someone who shares your fundamental values and worldview. Even if religion isn't important to someone today, it may become significant later in life, making shared religious identity important for long-term compatibility. I discuss how the Jewish people, despite being a small population, have maintained remarkable continuity throughout history, and marrying within the community helps preserve this continuity. I reference the Torah's warning against intermarriage, noting that one reason given is the concern that it may lead children away from Judaism. Given the tremendous losses the Jewish people have suffered through persecution and antisemitism throughout history, it's tough to see Jews lost to assimilation as well. Encouraging Jews to marry other Jews is one way to help prevent the loss of Jewish identity and ensure the continuation of Jewish traditions, values, and community for future generations.

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In this episode of Dear Rabbi, I explore the apparent contradiction between Judaism's emphasis on peace and the argumentative nature of Jewish texts and culture. I explain that it's not just our texts that are argumentative, our people are too, as reflected in the saying "two Jews, three opinions" and the fact that Jews make excellent attorneys. I clarify that peace is not passivity but rather harmony of difference. You can argue vehemently with someone while still maintaining respect and peace between you. When people are genuinely searching for truth, disagreement isn't personal; it's an intellectual pursuit. I discuss how we need to disagree and see things from different perspectives to truly understand concepts and ideas. The problem arises when we confuse our identity with opinions we've simply absorbed from our environment, political ideologies, family teachings, or community beliefs that aren't our own. When we approach disagreement as a mutual search for understanding rather than a personal attack, we can maintain peace while disagreeing on almost everything. This Jewish approach to constructive argument serves the higher purpose of seeking truth together.


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In this episode of Dear Rabbi, I address a question that highlights the difference between Jewish and Christian concepts of human nature and forgiveness. I explain that while Christianity teaches original sin - the idea that humanity is inherently flawed due to Adam's sin and needs salvation - Judaism teaches the opposite: every human being is a spark of the divine and is essentially good. I clarify why Jews still need the process of teshuvah (often translated as atonement or repentance) despite not believing in original sin. When we make mistakes, we create spiritual decay within ourselves and the world, requiring us to undergo teshuvah, which means "returning" - returning to our essential, good self. I explain that Judaism doesn't use the concept of "sin" but rather "chet," an archery term meaning "to miss the mark" - when we don't act in our best interest or in ways that make the world more holy. Like teaching children that a proper apology requires more than just saying sorry, teshuvah involves acknowledging wrongdoing, feeling genuine remorse, and taking action to repair whatever damage was caused.


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In this episode of Dear Rabbi, I address why Judaism doesn't require a blessing before giving charity, despite the general rule that we make blessings before performing mitzvot to thank God for the opportunity to partner with Him in making the world a more spiritual place. I explain that there's an important exception to this blessing rule: we don't make blessings before performing mitzvot that involve other people, because doing so would make the recipient feel inferior. I explore how creating a blessing right before giving charity would essentially announce to the person that they are a "charity case" who needs help, which could be deeply humiliating. This principle extends to other interpersonal mitzvot like visiting the sick or any commandment involving another person. I emphasize how Judaism teaches us to be sensitive to the dignity and feelings of others, ensuring that those in the position of giving never act superior to those receiving. This thoughtful approach to religious practice demonstrates how Jewish law balances spiritual obligations with human compassion and respect for every person's dignity.

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In this episode of Dear Rabbi, I explore how Jewish religious leaders achieve the prestigious title of "Gadol Hador" (greatest of the generation) and explain why this process is fundamentally different from American political campaigns. I discuss how authentic Jewish leadership operates on the principle that the best leaders are often those who don't seek leadership positions but have leadership thrust upon them. Unlike political systems, where candidates campaign for office, Jewish religious authority develops organically when a knowledgeable sage attracts followers who respect and appreciate their wisdom. I explain how this process unfolds naturally: people seek advice from these learned individuals, keep returning for more guidance, and eventually those who recognize true greatness begin to acknowledge this person's exceptional status. The community gradually turns to them for halachic decisions and spiritual guidance until they become the de facto leader of the generation. This approach to leadership selection reflects Jewish values that prioritize reluctant but qualified leadership over ambitious self-promotion, ensuring that those who assume these roles do so out of responsibility rather than personal ambition.

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In this episode of Dear Rabbi, I address a fascinating question about Moses and humility: if Moses was truly humble, how could he write about himself that he was the most humble person who ever lived? I explain that this question is based on a common misconception about what humility means in Jewish thought. True humility doesn't mean thinking less of yourself or diminishing your abilities - it means thinking of yourself less and focusing outward rather than inward. I explore how Judaism teaches that God gives each person tremendous skills and talents specifically to fulfill their unique mission in this world. Recognizing and using these God-given gifts doesn't contradict humility; rather, genuine humility means acknowledging that all our abilities come from God and using them as tools to make ourselves and the world better.

The key is understanding that having specific talents doesn't make anyone a better person than others - what matters is how we use our gifts to serve a higher purpose and contribute positively to the world.

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In this episode of Dear Rabbi, I conclude the analysis of Ellen Gilad's interpretation of the meat and milk prohibition by demonstrating how clear biblical verses help us understand ambiguous ones. While acknowledging that the verses in Exodus might be unclear about whether they refer to cooking or ripening, I explain how the crystal-clear verse in Deuteronomy, which appears among dietary laws, definitively establishes that "bashel" means "to cook" rather than "to ripen." I use the principle that when faced with both clear and ambiguous biblical passages on the same topic, we should interpret the ambiguous ones through the lens of the clear ones. Even if we were to accept the alternative interpretation of the Exodus verses, the Deuteronomy verse alone would still prohibit mixing meat and milk. I conclude with a practical analogy about choosing the safer path when in doubt, emphasizing that those who genuinely care about following divine instruction would avoid questionable practices. This episode reinforces that the prohibition against mixing meat and milk is biblical law transmitted through an unbroken oral tradition, not merely rabbinic interpretation.


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In this episode of Dear Rabbi, I examine Ellen Gilad's argument that the Hebrew word "bashel" (translated as "seethe") might mean "ripen" or "mature" rather than "cook," potentially changing our understanding of the biblical prohibition against mixing meat and milk. I acknowledge that this interpretation has precedent with fruits maturing and was even considered by the classical commentator Bechor Shor as an intellectual exercise. However, I explain why this alternative translation doesn't change Jewish law or practice. I delve into why the Torah repeats this commandment three times - "do not seethe a kid in its mother's milk" - showing how traditional Jewish interpretation understands this repetition as establishing three distinct prohibitions: cooking meat and milk together, eating them together, and benefiting from their mixture. I emphasize the crucial role of the Oral Torah in understanding the written text, explaining how the Jewish people received both the written and oral traditions simultaneously at Mount Sinai, making the prohibition against mixing meat and milk a divinely transmitted law rather than a rabbinic interpretation.


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In this episode of my ongoing response to Elon Gilad's viral video, I explain why Judaism requires both written and oral Torah components. I address the fundamental question of why the Torah wasn't simply written down completely, exploring how the Oral Torah serves as an essential living tradition that cannot be contained in text alone. Drawing on analogies from medical training and modern communication, I illustrate why Torah study necessitates real-world experience, teacher-student relationships, and authentic transmission. I also examine how the Oral Torah protects against manipulation and provides crucial context that prevents misinterpretation. Unlike historical groups like the Sadducees, who consistently rejected oral tradition (even sitting in darkness on Shabbat), I show how selective rejection of the Oral Torah is intellectually dishonest. Through examples such as Shabbat practices and the tradition of eating hot cholent, I illustrate how our unbroken chain of transmission from Mount Sinai ensures an authentic understanding of Torah commandments across all Jewish communities worldwide.


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