Tag Archives: Soul

Is It Necessary to Have a Hebrew Name?

‘Elijah Taken Up to Heaven’

This week’s parasha is named after Pinchas, grandson of Aaron, who is commended for taking action during the sin with the Midianite women. Pinchas was blessed with an “eternal covenant”, and Jewish tradition holds that he never really died. Pinchas became Eliyahu, and as the Tanakh describes, Eliyahu was taken up to Heaven alive in a flaming chariot (II Kings 2). While we know what the name “Eliyahu” means, the name “Pinchas” is far more elusive. It doesn’t seem to have any meaning in Hebrew. Historical records show that there was a very similar name in ancient Egypt, “Pa-Nehasi”. Did Pinchas have a traditional Egyptian name?

When we look more closely, we find that multiple figures of the Exodus generation actually bore Egyptian names. For example, “Aaron” (or Aharon) doesn’t have a clear meaning in Hebrew, and appears to be adapted from the ancient Egyptian name “Aha-Rw”, meaning “warrior lion”. Even the origin of Moses’ name is not so clear.

Although the Torah tells us that Pharaoh’s daughter named him “Moshe” because she “drew him [meshitihu] from the water” (Exodus 2:10), it seems very unlikely that an Egyptian princess should know Hebrew so well and give her adopted child a Hebrew name. Our Sages noted this issue long ago, and grappled with the apparent problem. Chizkuni (Rabbi Hezekiah ben Manoach, c. 1250-1310) writes that it was actually Moses’ own mother Yocheved that named him “Moshe”, and then informed Pharaoh’s daughter of the name. Yet, the Midrash affirms that Yocheved called her son “Tuviah”, or just “Tov” (based on Exodus 2:2), and Moshe was the name given by Pharaoh’s daughter. Meanwhile, Ibn Ezra (Rabbi Abraham ben Meir ibn Ezra, 1089-1167) suggests that Pharaoh’s daughter called him “Munius”. Josephus takes an alternate approach entirely, saying that Pharaoh’s daughter (whose name was Thermuthis, before she became a righteous convert and was called Batya or Bitya in Jewish tradition) named him Moses because the Egyptian word for water is mo.

The most elegant solution might be that Pharaoh’s daughter called him “Mose” (spelled the same way, but pronounced with a sin instead of shin), which means “son” in Egyptian. This is most fitting, since Pharaoh’s daughter yearned for a child of her own, and finally had a “son”. In fact, we see this suffix (and its close variant mses, from which the English “Moses” comes) used frequently in Egyptian names of that time period, such as Ahmose, Thutmose, and Ramses. Thus, he would have been known as Mose (or Moses) during his upbringing, but later known to his nation as Moshe, with a more appropriate and meaningful Hebrew etymology, yet without having to change the spelling of the name (משה) at all.

All of this begs the question: is it important to have a Hebrew name? And is it okay to have a Hebrew name together with an English name, or a name in the local language of wherever a Jew may live?

Why Are So Many Sages Called “Shimon”?

When looking through the names of the many rabbis in Talmudic and Midrashic literature, we find something quite intriguing. Although we would expect the Sages to be named after great Biblical figures like Moses, David, or Abraham, in reality there are essentially no sages with such names! Instead, we find a multitude of names of lesser-known Biblical figures, and many names that have no Biblical or Hebrew origin at all.

One very common name is Yochanan: There’s Yochanan ben Zakkai and Yochanan haSandlar, Yochanan bar Nafcha, Yochanan ben Nuri, and Yochanan ben Beroka. Another popular name is Yehoshua. While we might not expect this name to be so popular (considering its association with Jesus), we still find Yehoshua ben Perachia, Yehoshua ben Levi, Yehoshua ben Chananiah, Yehoshua ben Korchah, and many others. There are also lots and lots of Yehudas like Yehuda haNasi (and his descendents, Yehuda II and Yehuda III), Yehuda ben Beteira, Yehuda bar Ilai, and Yehuda ben Tabbai. And there are tons of Elazars: Elazar ben Arach, Elazar ben Azariah, Elazar ben Pedat, and many more with the similar “Eliezer”.

Perhaps the most common name is “Shimon”. There is Shimon haTzadik and Shimon bar Yochai, Shimon bar Abba and Shimon ben Shetach, Shimon ben Gamaliel (both I and II), Shimon ben Lakish (“Reish Lakish”), and more. We would think this is a strange choice, considering that the Biblical Shimon was actually of somewhat poor character (at least compared to the remaining Twelve Sons of Jacob). In fact, on his deathbed, Jacob did not bless Shimon at all, and instead said he wanted nothing to do with his violent nature. Moses, meanwhile, completely omits Shimon in his last blessings! So why would so many of our Sages be called “Shimon”?

A Good-Sounding Name

What might explain the strange selection of names among our ancient Sages? While no clear reason stands out, there is one plausible answer. It appears that the choice of names above was heavily influenced by the contemporary Greek society. Just as today many Jewish parents seek Hebrew names that also sound good in English, it seems parents back then wanted names that sounded good in Greek (since most Jews lived in the Greek part of the Roman, and later “Byzantine”, Empire).

We find that Greek names tend to end with an “n”: Platon (“Plato” in Greek), Jason, and Solon, for example. Numerous others end with “s”: Aristotles (“Aristotle” in Greek), Pythagoras, Philippos. Indeed, many of our Sages actually have such Greek names directly: Yinon, Hyrcanus, Pappus, Symmachus, Teradyon, and Onkelos. There is no indication that these great rabbis had some other “Hebrew” name.

Those that did want to bear Hebrew names could choose names already ending with an “n” like Shimon and Yochanan. Or, they could choose names where adding an “s” to the end would be easy: Yehoshua in Greek is Yeosuos (later giving rise to Yesus, ie. Jesus), while Yehuda is Yudas (Judas). Such names would be easy to convert between Hebrew and Greek. We know from historical sources that several people named Chananiah were simultaneously called “Ananias” in Greek.

The same is true for Elazar or Eliezer. Many Greek names transliterated into English and other languages simple lose their “s” and end with an “r”: Antipatros becomes Antipater, while Alexandros becomes Alexander. In reverse fashion, Elazar could easily become Elazaros (or Lazarus)—very palatable in the Greek-speaking world which our early Sages inhabited.

On that note, what do we make of “Alexander”? A great number of Jews both modern and ancient (there is Alexander Yannai and Rabbi Alexandri in the Talmud) have this name. Some cite a famous Midrashic account of Alexander the Great’s arrival in Jerusalem as being proof that while Alexander is not a Hebrew name, it is something of an “honorary” Jewish name. This requires a more careful analysis.

Is Alexander a Jewish name?

The Talmud (Yoma 69a) describes Alexander the Great’s conquest of Judea. As he is marching towards Jerusalem, intent on destroying the Temple, Shimon HaTzadik goes out to meet him in his priestly garments (he was the kohen gadol at the time). When Alexander sees him, he halts, gets off his horse, and bows down to the priest. Alexander’s shocked generals ask why he would do such a thing, to which Alexander responds that he would see the face of Shimon before each successful battle. Alexander proceeds to treat the Jews kindly, and leaves the Temple intact. The Talmud stops there, though it does mention that this event took place on the 25th of Tevet, which was instituted as a minor holiday on which mourning was forbidden. (The story is also attested to by Josephus, though with a different high priest—see here for more.)

‘Alexander the Great and Jaddus the High Priest of Jerusalem’ by Pietro da Cortona (1596-1669)

According to one tradition, the priests at the time wanted to honour Alexander for his kindness, and named all the boys born that year “Alexander”. In another version, Alexander was given a tour of the Holy Temple and, naturally, wished to place a statue of himself inside. Since this was impossible (but they couldn’t refuse the emperor), Shimon haTzadik convinced him that it would be a greater honour for all the children born to be named “Alexander”. Either way, some like to say that “Alexander” has become a Jewish name ever since.

In truth, this suggestion looks more like a modern way of explaining why so many Jews were named Alexander. In reality, the Midrash clearly states that a Jew should not name his child Alexander. We read in Vayikra Rabbah 32:5:

In the merit of four things was Israel redeemed from Egypt: they did not change their names*, nor their language, they did not speak lashon hara, and not one among them committed sexually immoral sins… They did not call Yehuda “Rufus”, and not Reuben “Lullianus”, and not Yosef “Listus”, and not Benjamin “Alexander”…

Apparently, when Midrash Rabbah was composed—just like today—it was common for Jews to have a non-Jewish name that they would use regularly, together with a Hebrew name that they would use only in Jewish circles. The Hebrew name “Benjamin” was often paired with “Alexander”.

We see from the Midrash above that it is important to have a Hebrew or Jewish name. But what exactly counts as a “Jewish” name?

Non-Jewish “Jewish” Names

Although today most Jews insist on having Hebrew or Biblical names (and rightly so), it seems that our Sages weren’t so strict in this regard. Indeed, many of them bore Greek, Latin, or Aramaic names with no second Hebrew name. Akiva, Avtalyon, Nechunia, Mani, Nittai, Nehorai, Adda, Papa, Simlai, Tanhum, Tarfon, Ulla, and countless others are cited in rabbinic literature. As we saw earlier, those that did have Hebrew names naturally chose names that would be palatable to the surrounding Greeks, much like many Jews today choose names that have easy English homonyms.

This trend continued for centuries, all the way up to modern times. The result is that many seemingly “Jewish” names are actually adaptations of very non-Jewish names. For example, one popular name among Ashkenazi Jews in the past was Feivel or Feibush. This name, meaning “bright”, comes from Phoebus, one of the appellations for the Greco-Roman god of light, Apollo. With this in mind, there may actually be a big halachic problem of bearing this name, since it is forbidden to recite the names of idols. (Some say the name was only meant to substitute the Biblical name Shimshon, the root of which is “sun”, thus having a similar meaning to Phoebus.)

Another appellation for Apollo was Lycegenes or Lukegenes, “born of a wolf” (possibly the source of the name “Luke”), which would be “Wolf” in Germanic countries, where the wolf was an important symbol in European mythology. Wolf also became very popular among Ashkenazis, who usually added the Hebrew translation Ze’ev to the name. The same is true for the classic German/Norse name Baer (“Bear”), to which Ashkenazis added Dov, its Hebrew translation. None of these names are Biblical or Talmudic, nor is their origin truly Hebrew.

Having said that, many have linked these names to Biblical characters. For example, Benjamin is described in the Torah as a wolf (Genesis 49:27), so some carried the name “Binyamin Wolf”, where the former was their actual Jewish name while the latter was their social name. The same goes for “Yehuda Leib”, where Leib means “lion”, like Aryeh, the symbol of the Biblical Yehuda. It has even become common to combine all three to form “Yehuda Aryeh Leib”. Similarly, there’s “Naftali Tzvi Hirsch”, since the Biblical Naftali is described as a deer, ayalah or tzvi, and “Hirsch” is German for “deer”.

Rabbi Schneur Zalman of Liadi, the “Alter Rebbe” (1745-1812)

“Schneur”, too, is of non-Jewish origin, and comes from the Spanish name Senor (and is sometimes a German equivalent for Seymour). Chassidim have since reinterpreted it in the Hebrew as Shnei Or, “two lights”. It probably didn’t have this meaning when it was given to Schneur Zalman of Liadi, the founder and first rebbe of Chabad. In his case, “Schneur” was likely meant to be his social name while “Zalman” (Solomon, or “Shlomo) was his traditional Jewish or Hebrew name.

Sephardic Jews are just as culpable. Many have Arabic names like “Massoud” (which means “lucky”) or “Abdullah”. In fact, Rav Ovadia Yosef’s birth name was Yusuf Abdullah, and it was only when the family made aliyah to Israel that “Abdullah” was replaced with its Hebrew translation “Ovadia” (which is a Biblical name). At one point, a popular female Sephardic name was “Mercedes”. This one is highly problematic, as it happens to be a Spanish appellation for the Virgin Mary! (The automobile brand Mercedes is named after a Jewish girl of that name, the daughter of the company’s founder Emil Jellinek and his French-Sephardi wife.) A similar problem lies with the very popular “Natalie”, which literally means “Christmas” in Latin.

Is it okay to bear such names? A distinction must be made between those that clearly have an idolatrous origin versus those that were simply adapted from non-Jewish names but still carry a good meaning. The latter are certainly permissible, since many of our great Sages had such foreign names. Over time, many of these evolved a deeper, Jewish meaning. For instance, Adele was a classic German name (meaning “noble”) and yet the Baal Shem Tov chose it for his daughter. He explained to his chassidim that he received this name through divine inspiration, and that it is an acronym (אדל) for the important words in the Torah אש דת למו—that God gave His people “a fiery Torah” (Deuteronomy 33:2). The Torah, like fire, purifies all things. The Baal Shem Tov’s daughter went on to become a holy chassid of her own, imbued with so much Ruach haKodesh that she was nicknamed Adele HaNeviah, “Adele the Prophetess”.

Jewish “Non-Jewish” Names

The opposite case exists as well: names that appear to be non-Jewish but actually have a clear Jewish origin. Take “Elizabeth”, for example. While it may sound like a classic European name, it is actually the transliteration of “Elisheva” (אלישבע), the righteous wife of Aaron (Exodus 6:23). Some Jewish name sources incorrectly write that John is a non-Jewish name, associating it with the “New Testament” John. Yet, even that John was originally a Jewish man living in Israel, and “John” is simply a transliteration of the Hebrew name “Yochanan”. (It sounds closer in Germany and Eastern Europe, where “John” is “Johan”, or “Yohan”.)

There are numerous other examples. Susanna is Shoshana (שושנה), and Abigail is Avigayil (אביגיל). In the Tanakh, the latter makes an important comment about names, pointing out that because her first husband’s name was Naval (“abomination”) he acted abominably (I Samuel 25:25). She later married King David and is considered a prophetess in her own right.

Many are surprised to discover that “Jessica” comes from the Torah. It is an English adaptation of Iscah (יסכה), mentioned in Genesis 11:29 and, according to our Sages, the birth name of Sarah. Rashi comments:

Iscah. This is Sarah, because she would see [סוֹכָה] through divine inspiration, and because all gazed [סוֹכִין] at her beauty. Alternatively, יִסְכָּה is an expression denoting princedom [נְסִיכוּת], just as Sarah is an expression of dominion [שְׂרָרָה].

Interestingly, it appears that the earliest recorded use of the transliteration “Jessica” comes from Shakespeare’s play The Merchant of Venice. Here, Jessica is the Jewish daughter of the play’s Jewish villain, Shylock. Although many see The Merchant of Venice as an anti-Semitic work, others actually see it as Shakespeare’s cunning manipulation of that era’s rampant anti-Semitism and his own “plea for tolerance”. After all, Shylock’s most famous speech (Act III, Scene 1) reads:

Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions; fed with the same food, hurt with the same weapons, subject to the same diseases, heal’d by the same means, warm’d and cool’d by the same winter and summer as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge? If we are like you in the rest, we will resemble you in that.

Shylock argues that his own villainy is nothing but a reflection of the villainy of the Christian world. Shakespeare recognized the cruelty that Jews had suffered, and tells his anti-Semitic audience that Jews are human, too.

Is It Necessary to Have a Hebrew Name?

Ultimately, it is certainly beneficial to have a Hebrew name of some sort, whether Biblical, Talmudic, adapted, or modern. After all, Hebrew is a holy language, and each of its letters carry profound meaning. The Hebrew term for “name” is shem (שם), which is a root of neshamah (נשמה), “soul”, and spelled the same as sham (שם), “there”, for it is there within a person’s name that his or her essence is found. For this reason, the Talmud (Yoma 83b) tells us that Rabbi Meir used to carefully analyze people’s name to determine their character. (This Talmudic passage was explored at length in Secrets of the Last Waters.)

The Talmud (Rosh Hashanah 16b) also notes that changing one’s name is one of five things a person can do to change their fate. Indeed, we see this multiple times in Scripture. Abraham and Sarah have their names changed (from Abram and Sarai) to allow them to finally have a child. Jacob becomes Israel, while Hoshea becomes Yehoshua (Joshua). At some point, Pinchas becomes Eliyahu, and even Yosef (Joseph) becomes Yehosef (Psalms 81:6). On that last name change, the Midrash explains that it was only because Yosef had an extra hei added to his name that he was able to ascend to Egyptian hegemony.

Thus, having a name with a deep meaning, in Hebrew letters, and one that is actually used regularly (as opposed to a secondary Hebrew name that no one calls you by) is of utmost significance. If you don’t yet have such a name, it isn’t too late to get one!

*This Midrash presents a possible contradiction: how can it say that the Israelites did not adopt Egyptian names when we see that some clearly did? Maybe most of the Israelites did not adopt Egyptian names, though some did. Thankfully, another Midrash (Pesikta Zutrati on parashat Ki Tavo) steps in to offer an alternate reason. Here, Israel was redeemed in the merit of three things: not changing their clothing, their food, and their language. Changing their names is conspicuously absent.

Pig Gelatin and Synthetic Pork: Kosher?

This week’s Torah reading (in the diaspora) is Shemini, famous for its list of kashrut laws. One of the things explicitly prohibited is, of course, pork meat (Leviticus 11:7). In recent times, a number of articles have circulated making a variety of different claims, such as that lab-grown pork might be kosher, or that pig gelatin is kosher, or even that all pork meat is actually kosher! Is there any validity to these claims? And why is pork forbidden to begin with?

Did the Torah Mean to Forbid Pork for Everyone?

Last year, an article made headlines arguing that the prohibition of consuming pork was only meant for Israelite priests, not the general public. This is based on the old idea that the entire Book of Leviticus was meant only for Levites. The argument is silly, for although Leviticus does have many laws intended only for priests, it also has a great many laws that obviously apply to all of Israel, including the well-known “love your fellow as yourself”. One simply has to look at how the laws are introduced to know whether they apply solely to priests or to the whole nation. When it comes to kashrut, the Torah states: “And Hashem spoke to Moses and Aaron, saying to them: Speak to the children of Israel, saying: ‘These are the creatures that you may eat among all the animals on earth…’” (Leviticus 11:2) Clearly, God commanded all of Israel when it comes to dietary laws.

Coffin Texts from the Middle Kingdom Period

Besides, abstaining from pork was actually common in other places across the Middle East. The Greek scholar Strabo (c. 63 BCE – 24 CE) noted that the ancient Phoenicians also abstained from pork, as did those who dwelled in the Arabian Peninsula, and their Muslim descendants to this day. Some believe this is because raising pigs requires a lot of water compared to raising other livestock—a precious commodity in the dry Middle East. Even the ancient Egyptians appear to have avoided pork meat at times. Perhaps the oldest reference is in the Coffin Texts that date as far back as the First Intermediate Period (2181-2055 BCE). Here, the evil god Set takes the form of a black pig, and is ultimately slain by the god Horus, to whom “the pig is an abomination”. Whatever the case, it is well-known that archaeologists working in Israel can easily differentiate an ancient Israelite site from a Philistine one by the conspicuous absence of pig bones in the former compared to the latter. There is no doubt that all ancient Israelites abstained from pork.

In his Guide for the Perplexed, where he sought to give logical explanation for the mitzvot, the Rambam (Rabbi Moshe ben Maimon, 1135-1204 CE) notes that one of the reasons pork is forbidden is because it is unhealthy (III, 48). Indeed, pork meat is the most likely to be contaminated with trichinosis and other parasites. Pigs are, by their very nature, quite unclean. They are omnivores and scavengers, and will eat absolutely anything, including dead animals (the consumption of which is prohibited by the Torah as well). Some also claim that pork meat has more toxins because pigs digest food extremely quickly and absorb just about everything into their bloodstream. Moreover, they have very few sweat glands, meaning they are less likely to clear those toxins from their system. While the idea of sweating as detoxification is controversial and often rejected by science, studies show that sweat does excrete a small amount of toxic waste, including heavy metals and compounds like BPA. Either way, the 13th century Sefer HaChinukh (on Mitzvah 73) already grappled with this issue and concluded that although secular society may argue pork meat is perfectly fine from a health perspective, “the true Healer that warns us against them is smarter than us, and smarter than the doctors.”

Meanwhile, Rashi (Rabbi Shlomo ben Itzchak, 1040-1105 CE) holds that the prohibition of pork is a chok, a divine law with no human rationale, just like the laws of the Red Cow or the prohibition of shaatnez, the wearing of wool and linen together in one garment (see his commentary on Leviticus 18:4). There are spiritual things at play that we simply cannot understand. More mystical texts do try to explain those spiritual mechanics: for one, it is said that a person absorbs the qualities of the animals they eat. This is why we do not eat predators or filthy animals, as we do not want to take on their aggressive or impure qualities. The kosher animals are essentially all herbivorous and docile, and it is those peaceful and calm traits that we want.

The Arizal (Sha’ar HaMitzvot on Ekev) further explains that kosher animals are those whose souls we are able to elevate. The act of slaughtering the animal in a kosher manner, reciting a proper blessing before eating it, and ingesting it into a holy human vessel allows those special spiritual sparks trapped within the animal to ascend to Heaven. The emphasis here is on holy human vessel, for if a person is unrefined and not righteous, with no connection to Heaven, they are unable to elevate any sparks at all. This is why, the Arizal explains, the Talmud states that an ‘am ha’aretz (an unlearned person or one who does not keep the mitzvot) shouldn’t eat any meat whatsoever! The Arizal notes that even a righteous, Torah-observant Jew should only eat meat on Shabbat and holidays, when a Jew is said to receive an additional soul. Without this extra spiritual power, it is nearly impossible to “rectify” the meat.

Is Pig Gelatin Kosher?

While it is clear that consuming pork is absolutely forbidden, what about pork by-products like gelatin? Gelatin is made by boiling and processing the bones, skins, and sinews of pigs (or cows, or fish) to produce the jelly substance used widely in the food industry. It is typically reduced to a powder that can be mixed with water. The powder itself gives no indication that it came from a pig, and certainly no longer has any taste of pork flesh. Is it still not kosher?

In Jewish law, a food that has been processed so thoroughly that it becomes tasteless (or inedibly bitter) is not considered to be “food” anymore. If one cannot enjoy from the flavour of the substance at all, then it is permitted, even if derived from a non-kosher animal (see Mishneh Torah, Yesodei haTorah 5:8). Such a substance is treated like an artificial chemical as opposed to an actual food. Similarly, something that is so putrid that even a dog would not eat it is no longer considered food.

In the case of pig gelatin, it is tasteless, and it is unlikely that a dog would consume raw gelatin powder. Even when mixed with water, many forms of raw gelatin have a horrible taste. This puts gelatin in the category of a chemical, rather than a food. Thus, using it as an additive would be permitted. Many authorities have ruled this way, including Rav Chaim Ozer Grodzinski (1863-1940) and Rav Tzvi Pesach Frank (1873-1960). Still, some modern authorities forbid pig gelatin, which is understandable considering the great aversion to all things pig in Jewish culture. Today, when there are alternatives like fish gelatin, or even carrageenan (derived from seaweed), there is no great necessity to consume products with pig gelatin.

Some medications are encased in gelatin capsules, and are fine for use.

Insulin that is derived from pigs falls under the same category. It would unarguably be permitted since it has a life-saving necessity for diabetics. Having said that, today most insulin is actually derived from genetically-modified bacteria, and recently scientists have even developed genetically-modified plants that grow human insulin!

Lab-Grown Pork in the Garden of Eden

In recent years, artificially lab-grown meat has become a reality. This type of meat is cultured in a lab from the stem cells of an animal. The meat is produced synthetically, without any need for raising or slaughtering animals. The potential benefits are tremendous, since lab-grown meat allows for only the very best tissues to be grown, and tweaked to have a perfect combination of nutrients. It prevents the need for large ranches and slaughterhouses, for the great amount of farmland used to raise food for the livestock, and all of the pollution that this entails. (Altogether, animal agriculture accounts for about half of all greenhouse gas emissions, and countless tons of sewage and toxic waste.) Scientists have successfully created lab-grown hamburgers, and an Israeli company (SuperMeat) is close to bringing cultured chicken to the market. Their chicken is healthier, uses 99% less farmland, 90% less water, and releases 96% less pollution. It appears that lab-grown meat is poised to take over in the coming decades. Is it kosher?

The first cultured hamburger by Dr. Mark Post of Maastricht University (August 2013)

While the halachic issues are complex and remain to be settled by halachic authorities, some have already stated there shouldn’t be any problem with lab-grown meat. In fact, since it does not come from an animal, and requires no slaughter, it wouldn’t even be considered “meat” to begin with, and would likely be parve. This has been suggested by Rabbi Shlomo Aviner, the rosh yeshiva of Ateret Yerushalayim, as well as Rabbi Menachem Genack of the Orthodox Union. Thus, kosher cheeseburgers may yet be on the way.

More recently, Rabbi Yuval Cherlow (of Israel’s Tzohar Rabbinical Organization) stated that even lab-grown pork should be kosher. Once again, this is not an actual pig, but simply flesh cultured from a few pig stem cells. Such pork meat would never contain any blood, which the Torah states is what holds the animal’s nefesh (Leviticus 17:11), nor would it come from a living animal at all. From a Kabbalistic perspective, then, there would be no spiritual sparks to elevate. It seems lab-grown pork should be kosher.

Amazingly, Jewish texts long ago stated that a day will come when pork will be kosher. For example, the Ritba (Rabbi Yom Tov of Seville, c. 1260-1320 CE) writes in his commentary (on Kiddushin 49b) that the pig is called chazir in Hebrew because in the future God will hachziro, “return” it to Israel! While we have discussed in the past that certain Torah mitzvot will be abrogated in the Messianic Era, it seems unthinkable that pork should become kosher.

More problematic still, if the Messianic Era is a return to the Garden of Eden—as prophesied—than how can there be consumption of any meat at all? There was no death of any kind in the Garden of Eden, and consumption of meat was forbidden. It was only ten generations later that God permitted Noah to eat animal flesh. It should seem that the Messianic Era would be an entirely vegetarian one, like in Eden. At the same time, though, Eden is said to have contained all the pleasures of the world—so how can it miss the pleasure associated with eating meat? (Scientific studies confirm that eating meat boosts mood and happiness, and vegetarianism has been linked with higher rates of depression.) The World to Come should certainly be entirely pleasurable!

Perhaps lab-grown meat is the answer, for it beautifully solves all of the above issues. Lab-grown meat requires no animals to die, and allows everyone to consume every kind of taste—with the added bonus of being healthier for both body and planet. We can safely return to Eden without worrying about killing animals, without worrying about destroying the environment, and without worrying about giving up the foods we delight in.

The Names of the Torah’s Hidden Women

‘Shemot’ is also the name of the second book of the Torah, known in English as ‘Exodus’.

This week’s parasha, Shemot, literally means “names”. The Sages stress how important a name really is, so much so that the word shem and neshamah (“soul”) appear to share a root. The Talmud (Berakhot 7b) teaches that a person’s name affects their destiny, and changing one’s name can change one’s fate (Rosh Hashanah 16b). (Other things that can change one’s fate: moving to a new place, charity, prayer, and repentance.) The Zohar (II, 179b) further elaborates that the combinations of letters in a person’s name can reveal much about them.

Jewish tradition holds that an angel whispers a baby’s name to its parents. And yet, many Jews don’t have a Jewish name or don’t connect to their given name. Thus, the Arizal taught (Sha’ar HaGilgulim, ch. 23) that a person can have two names: a name from the side of kedushah, “holiness”, and a name from the side of kelipah, unholy “husks”. Meanwhile, the Midrash states that each person has three names: the name given by the parents, the common name (or nickname) called by close ones, and the name that a person acquires for himself. (The best of these, the Midrash concludes, is the name one makes for himself.)

The Midrash also states that Israel merited to be redeemed from Egypt because they preserved their Hebrew names, among other things.* Fittingly, Rav Yitzchak Ginsburgh points out that the midwives Shifrah and Puah ensured the survival of the Jewish babies, so the gematria of their names equals 746, the value of shemot (שמות).

Where Are The Women?

Clearly, names are very important. Yet, while the names of Shifrah and Puah are mentioned, the names of many other important female figures are not! The Talmud (Bava Batra 91a) is troubled by this, and even states that in those days people argued against the Torah’s authenticity by pointing out all those missing female names (especially because Judaism passes down through the mother). And so, the Talmud fills in the details and tells us some of these important names:

Rav Chanan bar Raba stated in the name of Rav: the mother of Abraham was Amatlai, the daughter of Karnevo [אמתלאי בת כרנבו]; the mother of Haman was Amatlai, the daughter of ‘Oravti [אמתלאי בת עורבתי]… The mother of David was Nitzevet, the daughter of Ada’el [נצבת בת עדאל]. The mother of Samson was Tzlelponit [צללפונית], and his sister was Nashyan [נשיין]…

What about the others? What was the name of Rachel and Leah’s mother? How about Lot’s salt-pillar-turning wife? The wife of Potiphar that tried so hard to seduce Joseph? It is said that one of the reasons Cain killed Abel is because of a dispute over a girl (see Pirkei d’Rabbi Eliezer, Ch. 21 or Beresheet Rabbah 22:7). What was her name? Luckily, other texts provide the answers.

Sefer HaYashar states that the mother of Rachel and Leah was called Adina (עדינה), while the wife of Potiphar was Zuleikha (זליכא). There are two main opinions as to the name of Lot’s wife: either Idit/Edith (עידית), according to sources like Pirkei d’Rabbi Eliezer (ch. 25), or Irit (עירית), according to the commentary of the Ramban (on Genesis 19:17).

Another great source for names is the apocryphal Book of Jubilees. Here (4:2) we learn that the name of Cain and Abel’s sister was Aven (און). In traditional Jewish texts, Cain was born with a twin sister and Abel was born with two twin sisters, whom they were meant to marry. Cain reasoned Abel’s second twin should be his wife since he was the elder, and the firstborn deserves a double-portion. Abel argued that if that was the case she would have been born alongside Cain! This was one of their major points of contention, leading to Cain’s murder of Abel. The Book of Jubilees says none of this, and holds that Cain killed Abel out of anger that God did not accept his offering.

The Book of Jubilees also states that Noah’s mother was called Bethnah (ביתנה), and his wife was Emtzarah (אמצרה). Meanwhile, the Midrash (Beresheet Rabbah 23:3) holds that Noah’s wife was Na’amah (נעמה), the sister of Tuval-Cain (Genesis 4:22). Interestingly, Jubilees gives us the name of Shem’s wife, too: Tzedeket-Levav (צדקת לבב). This is fitting, since Jewish tradition identifies Shem with Melchizedek. Interestingly, Jubilees states that all three of Noah’s sons built cities for themselves, and named the cities after their wives!

The Mothers of Israel

The Torah devotes quite a bit of attention to the Four Mothers of Israel (Sarah, Rebecca, Rachel, and Leah), but what about the names of the wives of the Twelve Tribes? The Torah only mentions the wife of Joseph (Osnat) and passively mentions the wife of Judah, calling her the daughter of Shuah. Seder HaDorot states that her name was actually Eilat, and fills in the rest:

The wife of the elder Reuben was a Canaanite woman named Elyarem. Shimon’s wife—according to this particular text; there are other opinions—was his sister Dinah, the daughter of Leah. (The Midrash explains that Shimon had to marry her because he killed Shechem, whom she was meant to marry.) Levi married Adina, a descendent of Ever, one of the forefathers of Abraham. It seems Issachar married Adina’s sister, Arida.

Zevulun married a Midianite named Marusha, while Dan married a Moabite woman named Aflala. Naftali married Merimat, a distant cousin descended from Nachor, the brother of Abraham. Gad married her sister Utzit. Asher married a great-granddaughter of Ishmael named Adon, and after she passed away, married a woman named Hadurah. Benjamin had two wives: one called Machlat, and another Arvat, the granddaughter of Abraham from his later wife Keturah.

Each of these names certainly carries deep meaning, as do all names and appellations. Jewish texts call God by many different names and titles, each of which captures a different essence of God, and thereby helps us understand Him. Similarly, all of a person’s various names and titles combine to make up who they are.

To conclude with a famous story that illustrates this, it is said that a three-year old Tzemach Tzedek (the third rebbe of Chabad, Rabbi Menachem Mendel Schneersohn, 1789-1866) was once sitting on the lap of his grandfather, the Alter Rebbe (first rebbe of Chabad, Rabbi Schneur Zalman, 1745-1813). The Rebbe asked his grandson: “Where is grandpa?” The child quickly pointed to his grandpa’s head, to which the Rebbe said, “That’s just grandpa’s head! Where is grandpa?” The child tried again and again, pointing to other parts of the body to which the Rebbe similarly replied. Later on, the young Tzemach Tzedek was playing outside and called his grandfather. The Rebbe immediately hurried over to him, and the smiling child said: “There’s grandpa!”

The Alter Rebbe and the Tzemach Tzedek

*This is actually a problematic Midrash. Names like Aaron and Pinchas don’t seem to have a meaning in Hebrew but do in ancient Egyptian! Aaron is believed to come from the Egyptian aha rw, “warrior lion”, while Pinchas sounds like the common Egyptian name Pa-Nehasi, “the bronze one”. Thankfully, a variant Midrash preserves a different tradition. While Vayikra Rabbah (Ch. 32) states that Israel was redeemed on account of their names, language, abstaining from lashon hara and licentiousness, Pesikta Zutrata (on Ki Tavo, 46a) states that it was because of their clothing, food, and language.

Is Your Brain a Quantum Computer? (A Scientific Explanation for the Soul and Afterlife)

This week’s parasha, Chayei Sarah, begins with the passing of the matriarch Sarah. The Torah states that “the lives of Sarah were one hundred years, and twenty years, and seven years…” Traditionally, two big questions were asked of this verse: the first is why the Torah describes her life as one hundred, twenty, and seven years instead of simply saying that she was 127 years old when she died. The second is why the Torah says these were the lives of Sarah, instead of life in the singular, especially in light of the fact that the parasha actually describes her death, not life!

The classic answer to the first question is that Sarah was as beautiful at 100 as she was at 20, and she was as pure at 20 as she was at 7 years old. The answer to the second question, as we’ve explored in the past (see ‘A Mystical Journey through the Lives of Sarah’ in Garments of Light), is that Sarah – or at least a part of her soul – was immediately reincarnated in Rebecca, and thus Sarah’s life and life’s work continued with her future daughter-in-law. In general, the word for “life” in Hebrew is in plural, chaim, which alludes to the fact that there are really two lives: the transient life in this current physical world, and the everlasting life of the soul.

Today, many question (or outright reject) the possibility of an afterlife. Such people argue that there is no evidence or scientifically plausible explanation for such things. When the body dies, the person dies with it, and that’s it. In reality, there is a great deal of evidence to support the notion of a soul and an afterlife, and even one solid scientific explanation that is slowly gaining popularity and acceptance.

The Quantum Brain

Although there have been millions of cases of “near death experiences” and medically-induced “clinical deaths”—many of which end with the victim or patient describing other worlds and relating accurate information that would have been impossible for them to know—these are all relegated to “anecdotal evidence” and generally not taken seriously in the scientific community. We can put all of that aside (together with countless people’s personal stories of prophetic dreams and premonitions, “out-of-body” experiences, miraculous occurrences, and other inexplicable phenomena), and focus strictly on accepted science.

In recent decades, neurologists studying the human brain have sought to uncover what it is that generates consciousness and actually makes the brain work. Why and how is it that this network of cells produces a “mind”? Biology and chemistry have given us the general mechanisms of electrical signals and neurotransmitters, but have not been able to answer the real fundamental questions. To solve the mystery actually requires the most complex of sciences: quantum physics.

In 1989, world-renowned physicist Sir Roger Penrose published The Emperor’s New Mind in which he argued that classical physics simply cannot explain consciousness, nor can the brain be compared in any way to a typical computer, or be explained with familiar algorithms. Penrose suggested that the only plausible explanation for consciousness can come from quantum physics.

To go into the major principles of quantum physics is far beyond our scope. Indeed, one of the great quantum physicists, Richard Feynman, once noted: “I think I can safely say that nobody understands quantum mechanics.” Suffice it to say that quantum physics has completely revolutionized science and our entire understanding of reality. It has turned the universe into a funky place where just about anything is possible, and where things at the sub-atomic level behave in totally bizarre ways. Niels Bohr, one of the early quantum physicists (and a Nobel Prize winner) offered that “If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet.” Meanwhile, the man who is often called “the father of quantum physics”, Max Planck, stated:

As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.

From his lifetime of studies, Planck concluded that reality as we know it doesn’t exist, and all of matter is held together by some kind of universal mind or consciousness. Building on these ideas, and the complex math and science behind them, Penrose proposed that the brain is a “quantum computer” of sorts, and may be intricately linked to the very fabric of the universe.

Quantum Biology and the Soul

Penrose’s hypothesis inspired a psychology professor in Arizona named Stuart Hameroff. As a practicing anesthesiologist, Hameroff knew that anesthesia works by shutting down small proteins inside neurons called microtubules, and this shuts off a person’s consciousness. Penrose and Hameroff teamed up to continue researching the possibility of the brain as quantum computer. Incredibly, their conclusions suggest that the brain can actually store its quantum information in the universe itself, so that even if the brain was to die, its information would not die with it. That information can be held indefinitely in the universe, and can return to a revived brain, or even into another brain. This would explain near death experiences and clinical deaths, and provides a scientific explanation for reincarnation and a life after death. The death of the body does not at all mean the death of the person, or that person’s memories and thoughts.

While there are those who are quick to criticize the theory and reject it, no one has been able to actually refute it. In fact, since the theory was first proposed, more and more evidence has accumulated to support it. In 2014, quantum biologist Anirban Bandyopadhyay (based in Japan’s National Institute for Materials Science and a visiting professor at MIT) successfully demonstrated the quantum activity of microtubules.

It appears that science has finally discovered the soul. There are now valid, empirical evidence-based theories to explain the existence of an eternal mind or spirit, a universal consciousness, the possibility of an afterlife and reincarnation. The scientific community needs to stop aggressively denying anything that seems “spiritual”, and instead delve deeper into this exciting and promising new field. This sentiment was already expressed long ago by Nikola Tesla, considered by many to be the greatest scientist of all time: “The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” It was the genius Tesla who first noted that his brain “is only a receiver,” and stated that “In the Universe there is a core from which we obtain knowledge, strength, inspiration. I have not penetrated into the secrets of this core, but I know it exists.”

The Kabbalah of Bar Mitzvah

This week’s parasha, Lech Lecha, begins with God’s command to Abraham to leave Charan for the Holy Land. The Torah tells us that Abraham was 75 years old at this point, on which the Zohar (I, 78a) comments:

And this is why the soul will not start fulfilling the mission it was commanded to perform until it has completed thirteen years in this world. Because only from the twelfth year is the soul aroused to complete its task. Therefore it is written that “Abraham was seventy five years old”, since seven and five equals twelve.

The Zohar employs a method of gematria known as mispar katan, “small” or “reduced value”, where the digits of a multi-digit number are themselves summed up to produce an “inner” number. In this case, 75 reduces to 12. The Zohar explains that it is only when a person turns 13 that their true soul begins to be aroused. Until that age, a child is dominated by the yetzer hara, the evil inclination. Indeed, it is the nature of a child to be selfish. This is expressed in its greatest form with a newborn, who is completely unconcerned about their parents’ wellbeing. As the child grows, they slowly learn to become less selfish and more selfless. By 13, they are (supposed to be) fully cognizant of this struggle, and now have the ability to truly overcome their yetzer hara.

The Arizal elaborates on this through an exposition of the five levels of soul. While many think of a soul as being a single entity, it is in fact a collage of many sparks distributed among five major layers. The lowest level of the soul is nefesh, which is simply the life force. The nefesh is found not only in humans, but all living organisms. The Torah cautions (Deut. 12:23) that one should not consume blood with meat because hadam hu hanefesh, the blood is (or contains) the life force of the animal.

The layer above the nefesh is the ruach, an animating “spirit”, which the Sages state is housed within the heart, and encapsulates one’s inclinations, both good and bad. Then comes the most important soul, the neshamah, whose seat is in the brain. This generates the mind of a person, and makes up their identity and inner qualities. Beyond the neshamah is the chayah, the “aura” that emanates from a person’s body, and the highest level of soul is the yechidah, a spiritual umbilical cord of sorts that connects one to their source in Heaven.

In the introduction to Sha’ar HaGilgulim, Rabbi Chaim Vital writes that a newborn child has expressed their nefesh, and begins to tap into their ruach. By age 13, the ruach has fully developed (in most cases), and now the person begin to access their neshamah. It is expected that the neshamah will be expressed in its fullest by the age of 20. This is why the Torah considers one who has reached 20 years to be an adult. The multiple censuses taken in the Torah only counted those above 20, and only those above this age were fit for military or priestly service. Similarly, the Midrash (Beresheet Rabbah 14:7) states that Adam and Eve were created as 20 year olds. For this reason, the Sages teach that although an earthly court can try a person over the age of 13, the Heavenly courts only try people over the age of 20. (See Sanhedrin 89b, and Rashi on Numbers 16:27.)

We can now understand why the Zohar above states that a person only begins to fulfil their task in this world starting at 13. It is at this age that they begin to tap into their neshamah, the most unique of the five souls, which contains one’s identity and purpose. We can understand why the Zohar says that before 13, one is dominated by the yetzer hara, for in this period one is still growing within their ruach, which contains the evil inclination. And based on this, we can understand the significance of a bar mitzvah.

What is a Bar Mitzvah?

The Mishnah (Avot 5:22) states:

At five years old, one should begin the study of Scripture. At ten, the study of Mishnah. Thirteen, the obligation to observe the mitzvot. Fifteen, the study of Talmud. Eighteen, marriage. Twenty, to pursue. Thirty, for strength. Forty, for understanding. Fifty, for counsel. Sixty, to be an elder. Seventy, for fulfilment. Eighty, for fortitude…

Jerusalem, 1999: A mass Bar Mitzvah celebration by the Western Wall for Soviet immigrants.

The Mishnah tells us that a 13 year old becomes obligated in fulfilling the mitzvot. This is tied to the age of puberty (see Niddah 45b), and since girls begin this stage of life earlier, their age for mitzvot is 12. At this age, boys and girls are ready; their ruach now fully developed, and with it the ability to overcome tests and challenges. Their neshamah begins to emerge as well, meaning that they can start to find their unique niche in this world. By 20, it is hoped that a person has figured it out, and can now pursue it, as the above Mishnah states. Of course, many do not have it figured out by 20, and the Arizal maintains that some never tap into the full potential of their neshamah at all. This is particularly true in our generation.

It is therefore of tremendous importance to guide and encourage bar mitzvahs and bat mitzvahs in their personal development, and to provide them with not only a physical education, but a spiritual one. It is imperative to remember that while these young people are not yet adults, they are no longer children either, and should not be treated as such. They should be challenged. They should be given responsibilities, and much more than just making their beds. Otherwise, they risk remaining in a state of immaturity and entitlement for the rest of their lives. The Midrash (Pirkei d’Rabbi Eliezer 26) states that it was precisely when Abraham turned 13 that he recognized God, rejected the immorality of his society, and began his life’s good work. Let’s inspire our youths to do the same.