Sunday, August 13, 2017

Can a Woman Wear Talit and Tefillin?

Ask the Rebbetzin - Parasha Re’eh
Printable Version

Dear Rebbetzin Chana Bracha,
I have a question. My daughter made her own tallit for her Bat Mitzvah, and we have my grandfather’s tefillin for her to wear as well. I believe it will be very meaningful for her. I wanted to say something about the meaning of a woman wearing a tallit, but haven’t really found anything. Can you give me some insight into this? 
Doris Tallisman (name changed)

Dear Doris,
First of all, mazal tov on your daughter’s Bat Mitzvah. May she grow into a true Eishet Chail (Woman of Valor)! I understand that your daughter is excited about her tallit, that she made herself. Creativity by the Jewish woman is certainly emphasized in the Torah, especially the crafts of weaving and spinning. I’m sure you could find something nice to say about the importance of weaving for Jewish women and their role in weaving the Temple curtains. King Solomon praises the Woman of Valor for this skill as he writes: “She sets her hands to the distaff, and her palms hold the spindle” (Proverbs 31:19). Your daughter’s Bat Mitzvah Parasha is Parashat Re’eh which instructs women and girls to rejoice in the holidays: “You shall rejoice in your festival, you and your son, your daughter, your servant, your maidservant, the Levite, the stranger, the fatherless, and the widow, that are within your gates” (Devarim 16:14). The Oral Torah explains that women rejoice by wearing new clothing and jewelry (Mishneh Torah, The Laws of Holidays 6:18), so the topic of women’s garments ties in nicely. The reason why you have not found any sources for a Jewish woman wearing a tallit is because there are no sources for this in our tradition.

Time-bound Mitzvot that Women Must Not Perform
Women are exempt from performing time-bound positive commandments (Babylonian Talmud, Kiddushin 29). The Talmud derives this principle from the commandment of tefillin, which are considered ‘time-bound’ since they are not worn on Shabbat or holidays (Ibid. 33b). Nevertheless, women observe many time-bound mitzvot without being obligated, and they even get rewarded for such mitzvot as hearing the Shofar and sitting in the Sukkah. Although women and children are not obligated to sit in a Sukkah, it is still a mitzvah for each Jew to have his wife and children sit in the Sukkah as by sitting in a Sukkah they earn eternal heavenly reward (Shulchan Aruch 640:1; Ran, Rosh HaShana 33a). Women and children who sit in a Sukkah merit the cleansing of their souls and receiving heavenly goodwill (Kaf HaChaim  640:5). However, women do not have the custom of donning tallit and tefillin. Why should these mitzvot be different? The Talmud records that Michal, the daughter of King Saul, donned tefillin and the Rabbis did not object (Eruvin 96a). Also Rashi’s daughters are said to have put on tefillin. However, these are exceptions and there are various reasons why women must refrain from this practice. 

The Risk of Disgracing the Tefillin
There are generally no pitfalls when women take upon themselves various time-bound mitzvot. However, this is not the case with wearing tefillin. Donning tefillin requires a ‘clean body’ – that is – it is forbidden to pass gas while wearing tefillin. Naturally, this does not happen to women any more than to men, but since men are obligated in the mitzvah, they may be more easily excused, as opposed to women who are exempt. Since no-one today is on the level of Michal, Shaul’s daughter, who was in complete control over her body, only a man, who has no choice regarding the mitzvah of donning tefillin is permitted to take the risk of disgracing this mitzvah. This explains why most Torah authorities agree that women should not don tefillin, (Shulchan Aruch, OC 38:3; Aruch Hashulchan 38:6; Beit Yosef 38:3). Donning tefillin is a commandment, which women have not historically practiced, and if women want to take it upon themselves, we object (Rabbi Moshe Isserless, the Rem”a, Shulchan Aruch, Orach Chaim 38:3).

No Cross-Dressing for Men and Women
Neither men nor women are permitted to dress in a way that is customarily associated with the other gender. Since a tallit is typically a male garment, women may transgress a Torah prohibition by wearing it: “A man’s garment shall not be on a woman, nor may a man wear a woman’s garment because whoever does these [things] is an abomination to Hashem, your G-d” (Devarim 22:5). Rabbi Yonatan ben Uziel’s translation of this Torah verse reads:

תרגום יונתן על דברים פרק כב פסוק ה לא יהיה גוליין דציצית ותפילין דהינון תקוני גבר על איתא
“A woman should not wear Tzitzit and Tefilin which are male garments…” (Targum Yonatan, Devarim 22:5).

The Strange Fire of Self-Centered Desire for Divine Service
I’m very proud of my alumna student, Ahuva Gamliel, who wrote a beautiful article on the topic: Why I Don’t Put On Tefillin. She describes how she felt a strong desire to don tefillin when learning about their wonderful mental, emotional, and physical health benefits. She was discouraged from this mitzvah by the various rabbis with whom she consulted, yet, was not satisfied with the reasons given for the prohibition of women donning tefillin. . Here is an excerpt from her very well written article: “The sons of Aaron, the High Priest, Nadav and Avihu, were great men driven by a deep desire for closeness to Gd. They were inspired to serve Gd and made an offering that was not asked for and died. They were consumed by a fire – their passion – because they did what they wanted instead of just doing what Gd asked. This taught me that my great spiritual desire to connect with Gd was in fact egotistical. It was about me, me, me. I wanted to put on tefillin as a way of reaching my potential. I wanted to be closer to Gd, and thought tefillin would take me there. But this is not what Gd asks of me. My spiritual desire was, in fact, self-centered and not Gd centered. I didn’t stop to think what would make Gd happy.” Ahuva’s frank self-awareness is in tune with the general halachic concern to refrain from a particular activity that is deemed ostentatious. This rule applies equally to men and women. It would be an act of religious arrogance (yuhara) for women to wear tallit and tefillin, from which she is exempt, since women do not regularly wear such garments (Rabbi Moshe Isserles, the Rem”a, Shulchan Aruch, OC 17:2).

Male Oriented Antennas
On an inner level, the mitzvot of tallit and tefillin are male oriented and entirely unnecessary for a woman. The superior and inherent spiritual wisdom of women does not require time-bound religious imperatives (Rabbi S.R. Hirsch, Vayikra 23:43). Ahuva Gamliel expands on this concept in such a deep and personal way: “It is clear to see that tefillin are unnecessary for me.  It is as if I already have an instant satellite connection, with the best reception possible while thinking that putting an antenna on will help to beam me up. This thinking is clearly flawed. The antenna in this case is redundant and will not do anything for me. In fact, it may be detrimental, causing avoidable marital problems, G-d forbid.  This redundancy may be a chilul Hashem (G-d forbid) because it is doing an act in vain, even if the intentions are great, like Nadav and Avihu. While it must be greatly satisfying to earn a relationship and close bond through prayer, actions, and pure intentions, I can rejoice and celebrate that I don’t have to work as hard for that reality. I was born with a direct connection and the ability to be G-d like through the creation of children (G-d Willing soon). Just like G-d created a space for humanity to exist and to bestow His love upon them, I, too, have this ability through procreation. I have been gifted with the ability of co-creating with G-d, in a way that men do not experience: My microcosm reflecting His macrocosm.  I can emanate G-d’s ways in a deep way that men cannot- and that is priceless.” Baruch Hashem, in the merit of Ahuva’s humble, sincere quest for truth and embracing her femininity, she is engaged to a wonderful man of her dream. I bless Ahuva to raise a beautiful Jewish family upon the traditional Torah values that she imparts. 

Monday, August 7, 2017

Why are Single Women Undervalued in the Torah?

Ask the Rebbetzin - Parasha Ekev
Printable Version

Dear Rebbetzin Chana Bracha,
I would like to know your thoughts on the following:  We all know that the ideal of “Eishet Chayil” applies to the Jewish wife and mother.  But, what about the Jewish woman who became a ba’alat teshuvah (returnee to Judaism) later in life? What about the Jewish woman who is married, and who does not have children for one reason or another? What is her role in Jewish society, and in which way does she fulfill the role of “Eshet Chayil”?  Perhaps, she has devoted her life to serve in areas other than home and family? What if, for example, she has spent her entire life taking care of the sick, or in improving the lives of others in various ways, but has never been blessed with the joys of her own family life? I’m eager to hear what you have to say on this topic, as I fear it is generally neglected, leaving a whole sub-population of Jewish women who are left out of home-centered observance feeling undervalued and lonely.
Liebe Weizman (name changed)

Dear Liebe,
You are asking a difficult but very important question. The situation of single women in the Torah world is not simple. Unfortunately, in the modern Western world, the phenomenon of older single women is increasing. The Torah world is no different. As you wrote, women often return to the Torah later in life. When one realizes that her biological clock is ticking, she wishes she had been less preoccupied with her career and had put more energy into establishing a family. Many women dedicated to the Torah in the highest degree yearn to realize their potential as wives and mothers. Not only do they feel a natural desire to fulfill themselves in these ways,  the Torah also makes it clear that the greatest contribution and the highest ideal of a Jewish woman is to become an Eishet Chail – described in the Torah as a wife and mother. So, how can we comfort and encourage single women to contribute to Jewish society and find a meaningful way to fulfill their Jewish potential?

The Role of the Jewish Woman to Build a Torah Family
If I were a single woman, I would feel that the Jewish religious community rubs salt in my wound from yearning for marriage and motherhood, with all its ‘home-centered observance.’ Women are exempt from the positive-time-bound mitzvot, so that they can fulfill their destiny of building the family home. It is the role of the Jewish woman to create and sustain the family, upon which our personal and national future is founded. For this reason, women are also exempt from the mitzvah of Torah study. Although women must learn Torah in order to live by its guidance, they are not obligated to study Torah for the sake of theoretical profundity, and comprehensive knowledge. In order to foster the family, the Torah exempted women from the mitzvah of Torah study and the positive time-bound mitzvot. What about the older single woman, who may never be able to have children of her own? How does all this relate to her? The very law that women are exempt from the mitzvah of Torah study and time-bound positive mitzvot suggests that women, by nature, have less of a need for those mitzvot and that they can achieve personal completion without them. Based on this, we can learn that even a woman who does not bear the burden of family is exempt from these mitzvot (Rabbi Eliezer Melamed).

The Image of G-d Refers to the Union between Man and Woman
The Torah teaches that the human being is only a complete tzelem elokim (image of G-d) when the feminine and the masculine are united to become one complete being (Bereishit 1:27). This seems to imply that an unmarried person, be it man or woman, does not embody a complete image of G-d. In fact, any man who has no wife lives without joy, without blessing, and without goodness (Babylonian Talmud, Yevamot 62b). The Torah refers to the human being as complete and blessed only after G-d made male and female and brought them together, as it states “Male and female He created them and He blessed them and He called their name Adam” (Bereishit 5:2). Only men have the mitzvah to be fruitful and multiply, because women naturally desire the bond of marriage and motherhood. Therefore, the single woman may suffer more and feel a greater lack than the single man, especially in the traditional Jewish world, where so much emphasis is on women to be homemakers. Before Hashem created woman, He put Adam to sleep. It seems like in our time, prior to the final redemption, in the merit of the women that Hashem is creating women anew, while often, men are spiritually dormant. Women are engaged in various self-development movements and aspiring to perfect their character, whereas, many men do not exactly measure up. It has become increasingly difficult to find suitable matches for the accomplished Jewish woman.  Many older single women complain that they are being matched up with weirdos. We must show great empathy and care to women who are in this situation. When I lecture about the Eshet Chail or related Women/Torah topics, I’m keenly aware that it is extremely important to show sensitivity to the older single women, some who may never experience the joy of motherhood.

Upholding the Single Woman
Just as the Torah teaches us the importance of protecting the orphan, convert and the widow, so is it a mitzvah to be kind to the single woman.

ספר דברים פרק י פסוק יח עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה:
“G-d upholds the cause of the orphan, the widow, and He loves the convert providing him with food and clothing” (Devarim 10:18).

The Hebrew term for widow is אַלְמָנָה/Almana,’ literally means, “without a portion.” This expression can be extended to include the older single woman, as she has no one to provide for her and protect her. In the past, a woman would remain in her father’s home until the day of her wedding, when her father would hand her over to the protecting hand of her husband. Today, things have changed. Torah observant women can make their own living, and rent an apartment on their own or share it with other women. This phenomenon has made the Jewish woman less desperate to get married. Perhaps in past times, a woman would settle for less, and marry someone – anyone – just to get out of her father’s house. I certainly do not want to blame single women claiming that they are too picky. I realize that there is a surplus of great beautiful religious Jewish women with excellent midot, for whom it’s really hard to find suitable husbands on their level.

The Highlights of Jewish Single Womanhood
We have to acknowledge that being a single Jewish woman is not the ideal. Yet, we need to have emunah that whatever situation we find ourselves in, has a purpose. Even if, objectively speaking, we are not in an ideal situation, such as being an orphan, not having financial means to support ourselves, not living in Eretz Yisrael, going through a difficult divorce, being unmarried etc., we need to believe that Hashem put us in this situation because this specific challenge helps us to rectify our soul. If you are a single Torah-observant woman, there are still many ways that you can fulfill your potential and find purpose in your life. Rather than focus on what you are missing, it is important to engage in lofty activities and look for the positive. Instead of sulking and overeating to dull your loneliness, seize the opportunity to find yourself instead. When you’re single, you can take stock, learn from your mistakes and work out what you want for the future. You are blessed with time at your disposal that marriage and motherhood preclude. This is your time to develop your skills, exercise your body, devote yourself to a meaningful job, engage in Torah study and most importantly engage in mitzvot that come your way. You don’t have to feel like a failure or a second class citizen. One of the female Torah scholars whom I greatly admire is an older single woman who never had any children. Nevertheless, she is highly respected in Jewish communities the world over. She was able to apply the energy that she didn’t need to expend in childrearing to deep Torah research. Through her books and Torah articles, she inspires both women and men, and helps many searching souls embrace the Torah lifestyle.

When is too Late to Find Your Soulmate?
There are various ways that a single Jewish woman can make the most out of her situation and provide valuable service to the community. There is a great need for Jewish female physicians, especially gynecologists, community leaders, therapists and more. While it is important to be happy with your portion, it is never too late to find your true soulmate. I personally know of more than one woman who married late and had her first baby after the age of 50. I also know of women who married later in life to men with children and who now enjoy raising grandchildren together. Before we were created, we were one big soul. Forty days before our conception, G‑d took our “big soul” in His hands and split it into two pieces (Babylonian Talmud Sotah 2a). The work of finding our soul mate and truly becoming one with him is finding our missing half. So, how do we find our other half? We have to begin by perfecting our half. We have to really know ourselves and be the best ‘half’ we can possibly be. Our soulmate is out there, that’s not the question. The question is, are we where we need to be to find him?  We need to realize that we attract what we send out (Bary Lyman, Meet to Marry). While being happily engaged in various meaningful activities, we must not forget to put enough effort into meeting suitable matches for marriage. For those of us who are married, let us work on treating older single women with the utmost respect. If you are still single, I bless you to find self-value in your life while never giving up on finding your true soulmate! Perhaps, he is waiting for you to complete just one more rectification in your soul’s journey to be your very best ‘half,’ ready to find your other half and embrace family life. 

Tuesday, August 1, 2017

Does the Torah Allow Smoking?

Ask the Rebbetzin - Parasha Va’etchanan
Printable Version

Dear Rebbetzin Chana Bracha,
I have not corresponded with you for a very long time. I used to be a regular in your classes on Sunday Paltalk and The Virtual Yeshiva... way back. I hope you remember ‘dreidyl’ in your class. I am still on your mailing list and read your weekly writings. I also recently purchased your Women at the Crossroads: A Woman’s Perspective on the Weekly Torah Portion and enjoy it very much. I have a question about something you wrote in an article many weeks ago but I am still curious. You mentioned that you have a morning drink of lemon juice and cayenne pepper. May I ask the purpose of this particular combination? I am striving to keep a very healthy lifestyle. Would you mind explaining this to me, please?
I hope all is well at B’erot Bat Ayin. I plan to visit Israel someday and I still plan on attending your Midrasha. It is my fondest wish. All blessings to you, Rebbetzin – thank you for all of the wonderful work you do. You touch so many do not even realize. 
Hadassah Neal

Dear Hadassah,
I certainly do remember you from the Paltalk classes. You always had insightful comments.
It’s good to hear that you are striving to keep a very healthy lifestyle, as this is a mitzvah from the Torah, as it states in Parashat Va’etchanan: “You shall safeguard your souls [lives] very much…” (Devarim 4:15). Before I answer your particular question, I’d like to shed light on the general mitzvah of guarding our health, which our sages learned from the Torah verse mentioned above. Guarding our health is a mitzvah which we very much emphasize at Midreshet B’erot Bat Ayin, where we guide our students in cooking nutritional, wholesome meals and exercising their bodies. We also teach Rambam on nutrition and health. Rambam gives very detailed instructions on the mitzvah of keeping oneself healthy. Most are still very applicable today and concur with modern medical research. “Maintaining a healthy and sound body is among the ways of G-d – for one cannot understand or have any knowledge of the Creator, if he is ill. Therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger” (Rambam, Hilchot Deiot 4:1).

Physical Health: A Prerequisite for Spiritual Health 
A Jew’s mission in life is to come closer to Hashem through Torah and mitzvot. Our body is the instrument of our soul to attain this lofty purpose. Only through the body can we carry out the practical mitzvot, related to this world. G-d has commanded us to protect and guard our body to ensure that it is a fitting instrument for performing His mitzvot. Guarding our health is so important that our rabbis taught that it is part of the commandment to not forget the Giving of the Torah: “Guard yourself and guard your soul very much… lest you forget the day when you stood before Hashem Your G-d” (Devarim 4:9-10 Kli Yakar explains that “Guard yourself” means taking care of the body. As Rambam taught, physical health is vital for spiritual health. “It is a positive duty to take all due precautions and avoid anything that may endanger life, as it is written, ‘Take care of yourself, and guard your soul.’ The sages prohibited many things that involve a risk to life. Anyone who violates such prohibitions, saying ‘I’m only putting myself at risk - what business is that of anybody else?’ or ‘I’m not particular about such things’ deserves a lashing, while those who are careful about such things will be blessed” (Shulchan Aruch, Choshen Mishpat 427, 8-10). “Every person needs to learn from the healers which are the best foods for his particular constitution, place and time” (Kitzur Shulchan Aruch 32:14;

Staying Away from Danger and Guarding our Health
When looking at the context of our Torah verse it is not clear how this verse refers to staying away from danger and keeping oneself healthy. According to the simple meaning, it warns us to be careful about idol worship. However, various Torah commentators explain it to refer to the mitzvah of taking good care of our souls and bodies. The word נֶפֶש/nefesh used in our pasuk is the lowest part of the soul or our ‘physical body,’ which refers to our ‘lives.’
ספר דברים פרק ד  פסוק טו
וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה בְּיוֹם דִּבֶּר הָשֵׁם אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ:
“You shall watch yourselves (your nefesh) very well, for you did not see any image on the day that Hashem spoke to you at Chorev from the midst of the fire” (Devarim 4:15).

Rabbi Naftali Tzvi Yehudah Berlin, the Netziv, explains this Torah verse as follows: “This expression includes the mitzvah of guarding our bodies and souls. If our verse would only refer to guarding our souls it should have been written in the active form ושמרתם/u’shemartem – you shall guard. However, the passive form ונשמרתם/v’nishmartem – you shall be guarded – refers to guarding the body. (Emek D’var, Devarim 4:15). The passive form of the verb ‘to guard’ can only refer to the health of our body, since we make our active free choices with our souls, while our bodies must passively follow. The Netziv refers us to the following anecdote in the Talmud, about being careful not to engage in behavior that may endanger our lives: “Our Rabbis taught: It is related that once when a certain pious man was praying by the roadside, a soldier came by and greeted him. Yet, he did not return his greeting. So, the soldier waited for him until he had finished his prayer. Then he said to him: “Fool! Is it not written in your Law, ‘Take good care of yourself to keep your lives diligently?’ (Devarim 4:9). It is also written, ‘Take, therefore good heed of your souls (lives)?’ (Devarim 4:15). When I greeted you, why did you not return my greeting? If I had cut off your head with my sword, who would have demanded satisfaction for your blood from me?”  (Babylonian Talmud, Berachot 32b). Likewise, Tosfot mentions our verse as a source for the prohibition to cause injury to the body (Tosfot, Babylonian Talmud, Shevuot 36a).

Is Cigarette Smoking Permitted According to the Torah?
In light of the mitzvah to take good care of our health, I would like to address the very important question of whether or not it is permitted to smoke, according to the Torah. We once had a potential tenant for our studio apartment.  As my husband sat down with her to sign the contract, he noticed cigarettes protruding from her bag. When he asked her whether she smoked, she confirmed that she did. I happened to be in the kitchen at that time, so my husband asked if I was ok with having a tenant that smoked. I answered, “Absolutely not!” The potential tenant was fuming in anger that we hadn’t mentioned the ‘non-smoker-condition’ for the rental beforehand. I felt that since we live in a health conscious community, it is the smoker’s responsibility to ask whether we would accept a tenant that smoked. After doing some research on the topic, I was very much strengthened in my view point. I have a hard time understanding why so many observant Jews (openly) smoke, when today we know with absolute certainty that smoking is harmful. Years ago it wasn’t so clear how harmful smoking was, so when we see ‘older people’ smoking, we can assume that when they started, they were unaware of the dangers. However, it is hard to find an excuse for the many young people, particularly yeshiva students, who openly smoke. How does smoking in our time mesh with the mitzvah of “V’Nishmartem”?

Rabbinic Rulings Regarding Smoking in Modern Times
Rabbis from previous centuries have permitted smoking cigarettes on Yom Tov, with the argument that smoking is ‘davar sheshaveh lachol nefesh’ – ‘something that is equally enjoyed by all.’ Medical research beginning in1964, clearly proved that smoking is a health hazard. Therefore, the real question is no longer whether or not smoking is permitted on Yom Tov; but, rather, whether or not smoking is permitted at all! There have been thousands of scientific studies detailing the hazards of smoking. The Center for Disease Control estimates that one out of every five deaths in America is caused by smoking. Other reports estimate that 15% of smokers eventually die of lung cancer. Studies indicate that smokers face a much higher mortality rate, an almost 67% chance of dying due to an illness directly attributed to their smoking! (Medical Daily, Oct 11, 2013: Cigarettes Even More Dangerous Than Once Thought: 67% Of Smoking Deaths Linked Directly To Habit)

As the knowledge of the health risks associated with smoking became more widespread and universally acknowledged, many Halachic authorities changed their ruling to reflect the emerging reality, using extremely harsh terms against smoking, with many authorities outright forbidding it. These contemporary authorities include Rav Yosef Shalom Elyashiv zt”l, the Tzitz Eliezer zt”l, Rav Ben Tzion Abba Shaul zt”l, and Rav Ovadia Yosef zt”l, who, contrary to their earlier p’sakim, in their later rulings, came out strongly against smoking. Other poskim, including Rav Aharon Kotler zt”l, Rav Shlomo Zalman Auerbach zt”l, the Debreciner Rav zt”l, Rav Shmuel HaLevi Wosner shlit”a, Rav Chaim Kanievsky shlit”a, Rav Moshe Sternbuch shlit”a, the Rivevos Efraim zt”l, and Rav Asher Weiss shlit”a, wrote unequivocally about the dangers of smoking and how it is not permitted, with some even referring to smoking as ‘suicidal.’ In fact, many well-known Rabbis, including Rav Elyashiv zt”l, Rav Aharon Yehuda Leib Steinman shlit”a, Rav Michel Yehuda Lefkowitz zt”l, Rav Moshe Shmuel Shapiro zt”l, Rav Nissim Karelitz shlit”a, and Rav Shmuel Auerbach shlit”a, signed a Kol Koreh in Av 2004 against smoking, even imploring those who do smoke to do everything in their power to stop. It is recorded that Dayan Yisrael Yaakov Fischer zt”l, who permitted smoking (including Yom Tov), at the end of his life, when he was dying of lung cancer, gathered ten men together to publicize in his name that smoking is truly and unequivocally prohibited in order to be ‘mezakeh the rabbim’ (strengthen the public) with this ruling.

Why Lemon & Cayenne in the Morning?
I have learned from my nutrition teacher, Shoshanna Harrari, the habit of drinking water first thing in the morning, followed by a drink with lemon juice and cayenne pepper to promote general cleansing and detoxification. It also aids digestion and suppresses cravings. This way I start my morning in a good way, without overeating.

Cayenne pepper contains vitamin C, vitamin B6, vitamin E, potassium, manganese, and flavonoids. Cayenne pepper is also used in traditional Chinese and Ayurvedic medicines to help treat circulatory problems. There are several studies regarding cayenne pepper’s ability to stimulate the circulation and the health of the heart, aid digestion, and help regulate blood sugar. Furthermore, it increases the temperature of your body and kick-starts our metabolism. Cayenne also strengthens the immune-system, preventing colds and sore throat. Be sure to always buy non-irradiated cayenne pepper (and all spices) since irradiation negates the health benefits of spices.

Lemon water is a blood purifier and an antiseptic that prevents disease, gets rid of impurities and helps the body eliminate waste more efficiently. It also stimulates the liver’s natural enzymes by helping to oxygenate the body and dissolve uric acid. Lemons are packed with antioxidants and electrolytes like potassium, calcium, and magnesium. The vitamin C in lemon transforms toxins into digestible material. Lemon stimulates the secretion of gastric juices, which aids the digestion of our breakfast that will follow. Since proper digestion, as the Rambam teaches, is critical to a healthy body, this drink is a great way to set the stage for a day of healthy digestion.

I use the juice of about half a lemon together with a few pinches of cayenne. You have to work yourself gradually up to the spiciness of cayenne. Use only enough to feel the heat but not so spicy that it’s hard to get down. I sip the drink with a straw in order to protect the enamel of my teeth from the acidic lemon. I’m planning on getting a glass drinking straw, which unlike plastic straws, will not leech any harmful chemicals.

General Guidelines for Maintaining Optimal Health
We need to put effort into keeping ourselves healthy in order to have a clear mind that can understand Hashem and a strong body that can do mitzvot. Therefore, we must accustom ourselves to develop healthful habits as Rambam teaches. Whereas there are general guidelines of how to maintain good health such as exercising, getting adequate sleep and staying away from artificial additives and refined foods, like white flour and sugar; there are many different opinions on cultivating healthful habits, which differ from person to person. I, personally, try to sleep seven hours, exercise daily, eat nice quantities of dark green leaves, while abstaining from flour and sugar, except for fruits, and unrefined honey. We all need to learn to listen to our body so we can develop the life habits that works best for each of our individual needs.

Wednesday, July 26, 2017

Why is the Torah Filled with War?

Ask the Rebbetzin - Parasha Devarim

Dear Rebbetzin Chana Bracha,
As I’m reading the first parasha in the Book of Devarim, I’m abhorred!
Isn’t universal peace and brotherhood the highest value? Then why does the Torah – which is supposed to be a ‘Tree of Life’ promulgate cruelty and war which causes bloodshed and death? Why do we have to “wipe out” Amalek and the Canaanites? I’m embarrassed in front of my non-Jewish friends to be a member of such a warmongering religion. Even today, it seems from the media, that the Israeli soldiers are the cruelest army in the world. Please help me understand, why we need all these wars and the dispossession of the original inhabitants of the land of Israel. Why can’t we just live peacefully side by side with the other nations who also have historical rights to the land?
Shleima Cohen (name changed)

Dear Shleima,
I totally understand where you are coming from. I too am a peacenik at heart. When I read in the Torah about all the battles and about how Hashem commands us to go to war and kill, I too cringe inside. War is indeed horrible, and it’s the greatest tragedy when our young men lose their lives or limbs to defend our land. The ultimate ideal of the Torah will take place at the end of days when our Temple will be rebuilt and all the nations will come running to bask in the light of the Jewish people. That time will be the end of war as it states:
ספר ישעיה פרק ב פסוק ד וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא יִשָּׂא גוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה:
“He shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore” (Yesha’yahu 2:4).

If world peace and harmony indeed is the ideal in the Torah why does G-d command the Israelites to wage war numerous times in the Torah?

Delivering the Land into Their Hands
At the opening of Parashat Devarim, Moshe reiterates to the Israelites that they are to conquer the Land of Israel:
ספר דברים פרק א פסוק ח רְאֵה נָתַתִּי לִפְנֵיכֶם אֶת הָאָרֶץ בֹּאוּ וּרְשׁוּ אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּע הָשֵׁם לַאֲבֹתֵיכֶם לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם וּלְזַרְעָם אַחֲרֵיהֶם:
“See, I have set the land before you; Come and possess the land that G-d swore to your forefathers, to Avraham, to Yitzchak, and to Ya’acov, to give them and their descendants after them” (Devarim 1:8).

The land can be compared to a body, and its people to the soul of the land. Just as each body is connected to its particular soul, so does each land have a particular people to which it belongs. The Land of Israel is created specifically for the people of Israel. Only in this land can the soul of the Children of Israel flourish to its fullest, both on an individual and national level. The original Divine intent was that, when the Israelites would enter their Promised Land, the Canaanite inhabitants would recognize that the land belonged to them and they would simply get up and leave or accept the Israeli government, stay and live in peace with us. No war would have been necessary:
רש"י על דברים פרק א פסוק ח
באו ורשו - אין מערער בדבר ואינכם צריכים למלחמה אילו לא שלחו מרגלים לא היו צריכין לכלי זיין:
“No one will contest the matter, and you will not need to go to war; if they had not sent spies, they would not have needed weapons” (Rashi, Devarim 1:8).

Not only would the nations living in the Land leave on their own, without a fight, they would do so without the Israelites even displaying any military might. The usual tactics of intimidation would not be necessary, for G-d would miraculously cause the nations to flee. Had they not sent the spies, Israel would have merited Divine miracles that would have prevented even the smallest measure of war (Rabbi Alon Anava,

Men of War
The fact that conquering the Land of Israel depends on our merit is illustrated by the sad story of the ma’apilim – who went ahead into the land to fight without accepting the decree of anadditional 38 years wandering in the desert. Moshe recalls how these men rebelled against G-d’s decision:

 “Then you answered and said to me, we have sinned against Hashem. We will go up and fight, according to all that Hashem our G-d commanded us. And you girded on every man his weapons of war, and ventured to go up into the hill. But Hashem said to me, Say to them: Neither go up, nor fight, for I am not among you, else you be smitten before your enemies. So I spoke to you, but you would not hear, you rebelled against Hashem’s commandment and went presumptuously up into the hill. However, the Emori, who dwelled in that mountain, came out against you, and chased you, and they crushed you at Chorma in Se’ir” (Devarim 1:41-44).

These men are the prototype of the people referred to by Moshe as “men of war.” They include the entire generation of Israelites, who cried with the spies in their lack of emunah and inability to believe in Hashem’s forthcoming miraculous conquest of the Land of Israel.

ספר דברים פרק ב פסוק יד וְהַיָּמִים אֲשֶׁר הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר עָבַרְנוּ אֶת נַחַל זֶרֶד שְׁלשִׁים וּשְׁמֹנֶה שָׁנָה עַד תֹּם כָּל הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהֹוָה לָהֶם:
“The days when we went from Kadesh Barnea, until we crossed the brook of Zered, numbered thirty eight years, until all the generation of the men of war expired from the midst of the camp, just as Hashem swore to them” (Devarim 2:14).

Moshe teaches us that inheriting the land is dependent upon the moral situation of the nation. Only when we are completely worthy as a nation will G-d be in our midst and we will merit to live peacefully on our land “under our grapevine and in the shade of our fig tree.”

Offer of Peace
Moshe understood that war is only the last resort after having employed all peaceful means, as it states, “When you approach a city to wage war against it, you shall propose peace to it” (Devarim 20:10). “The deeds of the fathers are a sign for the children.” Just as Avraham entered the First World War – between the four and the five kingdoms – woefully undermanned and Hashem turned his dust into swords, so can Hashem wage war for us to redeem the Land of Israel and return it to its rightful owner. Although Hashem explicitly commanded Moshe to launch a war against Sichon to conquer his land, Moshe still sent messengers to him with words of peace. However, Sichon hardened his spirit and refused to let the Israelite pass his land peacefully, forcing the Children of Israel into war in order to fulfill Hashem’s command (Rabbi Shimon Klein, This is an example of how the wars that Israel wage are repeatedly initiated by the enemy.

Wars of Defense
Unfortunately, the basic relationship between the Jewish people and the world is one of struggle and combat. This relationship was established from the minute that Avraham set foot in the Land of Canaan and was epitomized by the war between the four and the five kings. Avraham entered the war only in order to save his nephew Lot, who had been taken captive. Since then, almost all of Israel’s wars have been wars of defense – wars for the sake of saving Jewish lives from harsh and cruel enemies. The Arab nations initiated four wars against Israel: 1948 War of Independence, 1956 Sinai War, 1967 Six Day War and 1973 Yom Kippur War. Israel defended itself each time and won. After each war, the Israeli army withdrew from most of the areas it captured. (see Camp-David Accords). This is unprecedented in World history and shows Israel’s willingness to reach peace even at the risk of fighting for its existence each time anew. I heard the following anonymous quote: “If the Arabs put down their weapons today there would be no more violence. If the Israelis put down their weapons today there would be no more Israel. Think about it...”

Wednesday, July 19, 2017

Why can the Father and Husband Nullify her Word?

Ask the Rebbetzin - Parasha Matot/Masai

Dear Rebbetzin Chana Bracha,
I’m really bothered by notion of vows in this week’s parasha. Why is so much attention given to what a person says he will or will not do? Why is that anyone else’s business? Even more so, the asymmetry in the matters of nullifying wows is quite disturbing to me. Why can a father nullify a daughter’s wow but not a son’s? Why can a husband nullify his wife’s oath, whereas the wife cannot nullify her husband’s vow? This smacks of fundamentalist chauvinism! Why does any vow I make have to be validated by my husband first? Why do I need his permission? Am I not an adult, capable of making my own commitments and carrying them out?
Nancy Wilikov (name changed)

Dear Nancy,
I understand that the notion of vows and the Torah’s emphasis on the seriousness of our words is quite foreign to the Western mind. How often do we say, for example, that we will be somewhere at a certain time, but we end up being deterred? No one makes a big deal if we arrive five minutes after the agreed time. Yet, our Torah portion teaches that whenever we commit to a certain action, no matter how insignificant, our words have the power and obligation of a vow.

אִישׁ כִּי יִדֹּר נֶדֶר לַהָשֵׁם אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה:
(במדבר פרק ל פסוק ג).
“If a man makes a vow to Hashem or makes an oath to prohibit himself, he shall not violate his word; according to whatever came out of his mouth, he shall do” (Bamidbar 30:3).

If we agreed to help clear the table right away, this means we must do it now, not later, not whenever we feel like it, or after we have finished what we are in the middle of. Once the words have emerged from our mouth, we are obligated to fulfill exactly what we ourselves said. Thus, we encounter vows for which we are held accountable on a daily basis. The reason our words carries such importance is that words create the reality. By means of speech Hashem created the world, and by means of speech people can create joy or anger etc. We have the power to effect change and create a new reality through our speech. In spiritual healing we focus our minds to create a picture of an alternate reality and then to channel the image of this desired reality into the power of speech. But why is this ability seemingly diminished from women by the overriding power of the speech of their men?

The Liability of Single Women
(ד) וְאִשָּׁה כִּי תִדֹּר נֶדֶר לַהָשֵׁם וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ בִּנְעֻרֶיהָ: (ו) וְאִם הֵנִיא אָבִיהָ אֹתָהּ בְּיוֹם שָׁמְעוֹ כָּל נְדָרֶיהָ וֶאֱסָרֶיהָ אֲשֶׁר אָסְרָה עַל נַפְשָׁהּ לֹא יָקוּם וַהָשֵׁם יִסְלַח לָהּ כִּי הֵנִיא אָבִיהָ אֹתָהּ: )במדבר פרק ל פסוק ד,ו)
“If a woman makes a vow to Hashem, or imposes a prohibition [upon herself] while in her father’s house, in her youth… if her father hinders her on the day he hears it, all her vows and her prohibitions that she has imposed upon herself shall not stand. Hashem will forgive her because her father hindered her” (Bamidbar 30:4,6). 

Before all worked up about the gender disparities let’s read the fine print as presented by Rashi. What exactly is the father’s role in absolving his daughter’s vow? To whom does this apply? The term the Torah uses is בִּנְעֻרֶיהָ/bineureha – “in her youth.” Rashi explains that the verse does not refer to a minor child, since her vows are not binding, nor to an adult single woman, because she is not under her father’s control but responsible for her own oaths. So the only small window when a father can cancel his daughter’s vows that is when she is between the ages of 11 and 12. A single woman older than 12, a widow or a divorcee is liable for her own vows (Rashi, Bamidbar 30:4; Chaya Shuchat, Broken Vows).

For the Sake of Protecting the Woman
Now, what about married women? It seems that her independence is greatly compromised. On the surface level, it appears as though a husband’s words overrides his wife’s. Is a married woman no longer able to take responsibility for her own decisions?

וְאִם בֵּית אִישָׁהּ נָדָרָה אוֹ אָסְרָה אִסָּר עַל נַפְשָׁהּ בִּשְׁבֻעָה:  (יג) וְאִם הָפֵר יָפֵר אֹתָם אִישָׁהּ בְּיוֹם שָׁמְעוֹ כָּל מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ לֹא יָקוּם אִישָׁהּ הֲפֵרָם וַיהֹוָה יִסְלַח לָהּ: (יד) כָּל נֵדֶר וְכָל שְׁבֻעַת אִסָּר לְעַנֹּת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּו: (במדבר פרק לפסוק יא, יג, יד)
“But if she vowed in her husband’s house, or imposed a prohibition upon herself with an oath… if her husband revokes them on the day he hears them, anything issuing from her lips regarding her vows or self-imposed prohibitions shall not stand; her husband has revoked them, and Hashem shall forgive her. Any vow or any binding oath of self-affliction, her husband can either uphold it or revoke it (Bamidbar 30:11,13,14).

Although nullifying the woman’s vow removes the punishment, should she be unable to fulfill it; this does not prevent her from carrying out what she has sworn. Let’s say a woman takes upon herself to become a vegetarian. The ability to annul her vow does not give her husband the power to force her to eat meat. It only prevents her from being punished, should she accidentally come to eat meat. Moreover, not every vow can be nullified by her father or husband. Rabbi S.R. Hirsch explains that the right of the husband to annul her vow is limited to the vows through which the woman causes herself hardship and pain. Thus, the ability to annul her vow serves as a protection for the woman.

Women, Sensitivity, and Self Sacrifice
All generalizations have their exceptions. It is especially difficult in our evolving world, to stereotype men and women. Nevertheless, the fact that men and women are created with physical differences alludes to their different emotional and spiritual makeup; since everything in the physical world is a reflection of the spiritual reality it manifests. Whereas it is generally easier for a man to be detached and objective, a woman’s role as a nurturer of new life makes her more emotionally sensitive, enabling her to love and identify with others. In her selflessness and zeal to give, she might not always realize her own limitations. A woman could, therefore, easily come to take upon herself more than she can handle. Her husband’s ability to annul her vow serves to prevent her altruistic nature from going overboard.

Achieving Divine Forgiveness
Commenting on the phrase “Hashem shall forgive her,” Rashi ponders why the woman needs forgiveness, when her vow has already been annulled. He explains that Scripture describes the case of a woman who vowed to become a Nazarite and whose father heard it and annulled it for her without her knowledge. Although her vow was void, she thought it was still in effect. Therefore, she needed forgiveness when acting contrary to the vow she had taken upon herself. Rashi points out that by revoking the vow of the daughter or wife, she is able to merit forgiveness in case she should accidentally break it. His comment concludes with a fortiori: If those whose vows have been annulled require forgiveness, how much more when someone transgresses vows which have not been annulled (Rashi, Bamidbar 30:6; Chana Bracha Siegelbaum, Women at the Crossroads: A Woman’s Perspective on the Weekly Torah Portion).

Eternal Laws of Torah Outweigh Norms of Modern Society
Whenever Torah laws contradict what is socially acceptable in the ‘free’ Western world, the eternal value of the Torah takes precedence over the ephemeral values of the western world. However, there is a reason why Hashem causes certain perspectives to become more popular at certain times. Each wave of consciousness draws out another aspect contained within the depths of the wellsprings of Torah. Thus our need to affirm the importance of women in Judaism became an impetus for perceiving the Torah laws that seem to belittle women’s role in a deeper way.

Wednesday, July 12, 2017

Is it Possible to Receive Prophecy Today?

Ask the Rebbetzin - Parasha Pinchas
Printable Version

Dear Rebbetzin Chana Bracha,
I have a quick question. We learned that the age of prophecy came to an end. I don’t remember when that was said to be. I have friends who say there can still be prophets today. I understand there are different levels of prophecy and there is a difference between the prophecy of Moshe and the prophecy of the other prophets in the Bible. I also am aware that there is still Ruach HaKodesh (Divine Inspiration) today. What exactly is the different and when did true prophecy end? I meant this to be a simple question but I guess it is not.
Hannah Furie

Dear Hannah,
It’s so nice hearing from you, thank you for your excellent question. You are right that according to the Talmud the era of prophecy has come to an end, yet we are awaiting its return now at the Messianic era. Since the glorious Temple in Jerusalem was destroyed, we have lost not just a building, but a more direct connection with Hashem through prophecy. We find ourselves in a time when we are starving to hear the word of G-d. The following prophecy applies perfectly to our time:

הִנֵּה יָמִים בָּאִים נְאֻם הָשֵׁם אֶלֹקיִם וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דִּבְרֵי הָשֵׁם: (יב) וְנָעוּ מִיָּם עַד יָם וּמִצָּפוֹן וְעַד מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת דְּבַר הָשֵׁם וְלֹא יִמְצָאוּ: 
(עמוס פרק ח פסוק יא-יב)
“A time is coming, declares Hashem my G-d, when I will send a famine upon the land: not a hunger for bread or a thirst for water, but for hearing the words of Hashem. People shall wander from sea to sea and from north to east to seek the word of Hashem, but they shall not find it” 
(Amos 8:11-12).

This thirst, which we experience today, for the return of prophecy is reflected in your question and in the attempts of numerous people to tune into the word of G-d, in various ways. I believe that prophecy will gradually return to Israel level by level from increased intuition until once again our relationship with Hashem will be expressed through full-fledged prophecy with the rebuilding of the Temple. 

The Temple is the Circuit for Prophecy
Hashem commanded us to build a holy abode for Him in order that He would dwell within us. He didn’t say, “I will dwell within it,” but “within them.”  From this we learn that G-d’s presence dwells within Israel to a much higher degree when the holy Temple is built. Until that time, when our Temple in Jerusalem is rebuilt, Hashem’s presence is hidden and we live in spiritual darkness (hester panim). The rebuilding of the Temple will ignite our spiritual light of prophecy, in the same way that plugging a light into the electric outlet will illuminate a dark room. According to most Torah authorities, Malachi was the last prophet (see, for example, Tosefta Sotah 3:3; Yoma 9b; Sanhedrin 11a). Although Haggai, Zechariah, and Malachi prophesied after the destruction of the First Temple, a number of sources consider the destruction of the First Temple as having dealt a fatal blow to prophecy. Even when the Second Temple was built, prophecy never returned full force:

The First Temple differed from the second in regards to five things: The ark, the ark-cover, the Cherubim, the fire, the Shechinah, the Holy Spirit [of Prophecy], and the Urim v’Tumim 
(Babylonian Talmud Yoma 21b).

The Transition from Prophecy to Wisdom
The destruction of both Temples caused a transition in Israel from the era of נבואה/Nevuah – Prophecy to the period of חכמה/Chachma – Wisdom. This was the time when the Oral Law was written down.
“…the day when the Temple was destroyed, prophecy was taken from the prophets and given to the wise. Is then a wise man not also a prophet? The meaning is: Although it has been taken from the prophets, it has not been taken from the wise. Amimar said: A wise man is even superior to a prophet, as it says, “A prophet has a heart of wisdom” (Tehillim 90:12). Who is compared with whom? Is not the smaller compared with the greater?” 
(Babylonian Talmud, Baba Batra 12a).

The Talmud attributes a superior level to the chacham (wise) because a person who has acquired Torah by means of his own wisdom, through Arousal from Below, is superior to one who has received prophecy as a free gift of Arousal from Above. Although the prophet’s connection to Divine knowledge is greater, his relationship to his prophecy overwhelms his free will. The wise does not share such intense spiritual experience, yet, because he has gained his knowledge through his own efforts, it is broader and more grounded. Ever since the destruction of the Temples, we no longer have prophecy that emanates from Arousal from Above. Rather, Israel was now to rediscover Hashem’s will through their own effort, engaging in the wisdom of Torah study and logical inferences through Arousal from Below. This transition was also reflected in the general world with the emergence of Greek Philosophy, and in the pursuit of logic that replaced interest in mysticism and the occult. Likewise, the temptation for idolatry had vanished (Yoma 69b), and there was no longer a need for prophecy to counterbalance magic (The Vilna Gaon, commentary on Seder Olam Rabbah 30; Rabbi Tzadok, Divrei Sofrim 21b).

Halachic Petition Through Arousal from Below
The antecedent of this transition- from having a relationship with Hashem through Arousal from Above to relating to the Divine through Arousal from Below, which eventually led to the metamorphosis from Prophecy to Wisdom, begins in this week’s parasha. The daughters of Tzelafchad brought down a new law in Israel through Arousal from Below. Their story takes place at the end of the 40-year wandering in the wilderness, on the verge of entering into the Land of Israel. The land was to be divided into portions according to tribes and families. Until then, the law of land inheritance dictated that family plots would be passed down from father to son. Yet, Tzelafchad had passed away leaving five daughters but no sons. This is when his daughters rose to face Moshe, Elazar and the entire congregation stating their petition:

במדבר פרק כז פסוק ד-ז לָמָּה יִגָּרַע שֵׁם אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ: וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן לִפְנֵי יְהֹוָה: וַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֵּאמֹר: (ז) כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן:
“Why should our father’s name be eliminated from his family because he had no son? Give us a portion along with our father’s brothers So Moshe brought their case before Hashem. Hashem spoke to Moses, saying: Tzelafchad’s daughters speak justly. You shall certainly give them a portion of inheritance along with their father’s brothers, and you shall transfer their father’s inheritance to them” 
(Bamidbar 27:1-7).

The Wisdom of the Daughters of Tzelafchad Pulled Down a New Torah Law
Although Moshe’s prophecy was superior to all other prophets in several ways, (see Rambam, Hilchot Yesodei HaTorah 7:6), now, as the Israelites were about to enter the Land and Moshe’s life was coming to an end, his level of prophecy was waning. Therefore, he didn’t have a ready answer to the daughters, but needed to bring their case before Hashem. Thus, it was the daughters, through their wisdom, learnedness and righteousness (Baba Batra 119b), who had the merit to pull down a new Torah law into the world. As Rashi states, their eye saw what Moshe’s eye did not see (cf. Tanch.). Through the daughter’s arousal from below in wisdom, they were credited with an even finer perception of this part of the Torah than Moshe himself.

This chapter ought to have been written by Moshe, but for the fact that the daughters of Tzelafchad had so much merit. It was therefore written through them (Baba Batra 119a; Sanhedrin 8a).

A Tzaddik May Possibly Receive Prophecy Even Today
According to Rabbi Menachem Mendel of Lubawitz, the belief that prophecy ceased after the destruction of the First Temple is a misconception. He holds that, although The Talmud states that the era of prophecy ceased, it only means that prophets are no longer as common as they used to be. Yet, prophecy itself continues to exist (Likkutei Sichos, vol. 14, p. 72ff; Sefer HaSichos, 5751, p. 788; p. 790, fn. 101). Even today, we may still find exceptionally righteous people endowed with special spiritual gifts. A tzaddik possesses the ability to see and perceive spiritual realities concealed from the ordinary eye and mind. Although we don’t find many prophets today, a tzaddik possessing ruach hakodesh is much more common in our time. Just as people have different levels of intelligence, there are many different levels of prophecy. Since the destruction of the First Temple, the higher level of spiritual perception (prophecy) is found in only a select few exceptional individuals in each generation. Ruach hakodesh, which is a lesser level of spiritual perception than prophecy, is much more commonly found. Those with the divine gift of ruach hakodesh are able to perceive reality on a much higher spiritual level than the average person. Many Torah authorities attest to the existence of ruach hakodesh in our current era, particularly the writings of the Arizal – one of Jewish history’s greatest authorities on the Kabbalah (Shloma Majeski, The Rebbe-Chassid Relationship, chapter 5).

The Return of Prophecy to Sons and Daughters
Since Arizal’s time in the sixteenth century, a new shift has been happening in the world at large as well as in the Jewish world. While Reason had been dominant for generations, we have gradually been moving into an era with more interest and attraction towards the mystical and spiritual realms. The popularity of various neo-Chassidic movements is an expression of the yearning for spirituality and Divine inspiration, so prominent today. As we come closer to the rebuilding of the Temple and the return of prophecy, the search for the inner dimension of the Torah, spiritual healing, mystical experience, and divine inspiration is rapidly growing. Through various meditative practices, people are beginning to open their intuition to experience a deeper level of reality. Even without such practices, there are those who receive prophetic messages in their dreams or just intuitively know hidden things about others. Redemption is like a sunrise. It starts with a small ray, which gradually increases until the Divine Presence is revealed like the bright daylight (Yerushalmi, Yoma chapter 3). As the clouds of exile evaporate one by one, the dawn of redemption returns flashes of prophetic spirit to Israel. I truly believe we are entering the era described so beautifully by the prophet Yoel:

וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ: 
(יואל פרק ג  פסוק א)
“It shall come to pass afterwards that I will pour out My spirit upon all flesh, and your sons and daughters shall prophesy; your elders shall dream dreams, your young men shall see visions” 
(Yoel 3:1).