Ask the Rabbi
March 25, 1995
Issue # 61
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               This issue is dedicated in the memory of 
    R' Kaddish ben R' Moshe Aharon by his son, Jeremy Rose, of London
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This issue contains:
1. Punishment w/o Crime?
2. The Double Triangle
3. Acronyms

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Jeannine Berman wrote:

In Ki Sisa I read that Hashem remembers good deeds for thousands of 
generations.  However, the bad deeds of the current generation (mother 
and father) are carried onward for three or four generations.  This 
infliction on those who are yet unborn or on those who are not 
directly responsible for the bad deeds does not feel right to me.  
Maybe you could provide some positive thoughts. 
Thank you and best regards.

* * * * * * * * * * * * * * 
Dear Jeannine Berman,

My first positive thought: "Its [the Torah's] ways are ways of 
pleasantness and all Its paths are peace" (Proverbs 3:17). 
Let's look at the verse you quoted:  
   "[Hashem] recalls the iniquity of parents upon children and   
   grandchildren, to the third and fourth generations."  
Does this mean that Hashem punishes the children for the sins of 
their parents?

According to the classical commentaries, the emphasis of the verse is 
not that the the children are punished for their parents' sins.  In 
fact, this verse describes the "13 Attributes of *Mercy*" used by 
Hashem in ruling the Creation.  

The verse can be explained as follows:  
The wicked person deserves to be destroyed right away.  Instead, 
Hashem gives him an extension, to allow him to repent, or to bear 
righteous offspring.  If, however, after four generations the 
offspring remain wicked, Hashem is "faced with a choice."  He can 
grant another reprieve to this generation, just as he did for their 
ancestors.  Or, he can punish/destroy them as they deserve.  At this 
point, Hashem decides to go with the latter option.  Why?  Because He 
"recalls the sins of the fathers."  This means that He remembers that 
these offspring themselves are *already* the result of a merciful 
extension, and they have already benefited from several generations of
patience.  
But what He really wants is that each person who strayed from the 
pleasant ways of the Torah will return to Him, and receive reward.
 
Sources:
Sforno, Ramban - Exodus 34:7.
Tractate Berachot - 7a.

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In response to last week's column about the origin and meaning of the 
Magen David, Gershon Seif <76132.3170@compuserve.com> wrote:

I recall learning that the two triangles represent the reciprocal 
relationship that the Jewish people have with Hashem in bringing 
blessing to the world.  The triangle pointing up stands for our 
Mitzvot.  They go up to Heaven, then they activate a flow of good to 
the world from Heaven back down to the world , which the triangle 
pointing down stands for.

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Balint Nogradi (Grinnell College, Iowa) wrote:

I noticed that often after the name of a great Rabbi, the word 
"Shlita" is written.  What does this mean?  Thank you.

* * * * * * * * * * * *
Dear Balint,

The term "Shlita" is actually an acronym, and stands for the words 
"Sheyichye L'orech Yamim Tovim Aruchim."  This means that we pray 
that he "will live many long and good days."  As a *word*, "Shlita" 
means that the Rabbi is a person of "leadership."

Another term often written as a Bracha when addressing someone is "Amosh"
which is spelled: Ayin, Mem, Vav, Shin.  This stands for "Ad Me'ah 
V'esrim Shana."  That is to say: "May You Live To Be 120!"

Of course, Judaism doesn't have a monopoly on acronyms.  The military is 
also a big fan of them.  Two U.S. army officers once passed a new recruit 
who was on cleaning duty. "Don't forget to clean off the B.R.T." said one 
of them, pointing to a big round metal object.  
"Boy, how do you know all the names of all the different machinery?" 
marveled a fellow officer.  "And what does B.R.T. stand for, anyway?"
"Big Round Thing," he answered.
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