Ask The Rabbi
27 September 1997 
Issue #164 (Parashat Nitzavim/Vayelech)
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This Issue Contains:
1.  Guardian Angels
2.  Chair Persons 
3.  Blessed Art
4.  Answer to Yiddle Riddle
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Adam Auton from London <ai06@dial.pipex.com> wrote:

>Dear Rabbi,
>
>What does Judaism say about guardian angels?

Jane Hewitt <swimmer@twave.net> wrote:

>Dear Rabbi,
>
>Could you please give me a literal definition of the word angel as it was 
>written & meant in ancient Hebrew?  Does it mean the same thing in Hebrew 
>as it does in English?  It seems that the Old Testament angels were like 
>us in appearance.  Could you give me a Jewish definition of angel?  Thank 
>you very much for any help.

* * * * * * * * * * *

Dear Adam Auton and Jane Hewitt,

The Hebrew word for "angel" is "malach."  The word "malach" is related to 
the word "melacha," which means "task."  Hence, a malach is an agent or 
vehicle which accomplishes a task.  The English word "angel" comes from the 
Greek word "angelos" meaning "messenger" or "agent."

Therefore, a "malach" can be a wind, a person, or a purely spiritual force.  
The angels such as those who spoke to Abraham and Jacob were purely 
spiritual forces which appeared in human form.

Our Sages state that when you perform a commandment you create an angel 
that accompanies you.  Maimonides explains that this refers to the 
spiritual and intellectual concepts that influence the person as a result 
of performing the commandments.  

According to Maimonides, the degree of Divine Providence you experience is 
directly proportional to your attachment to God, and therefore the 
commandments which create that attachment are the true "guardian angels" of 
a person.

Sources:
o  Tehillim 104, Commentary by Rabbi Avraham Chaim Feuer
o  Zohar, Raiya Mehemna Parashat Shelach & Tractate Avodah Zarah 17a
o  Maimonides, Mishneh Torah, Laws of Mezuzah, 6:13
o  Maimonides, Guide for the Perplexed, Section 3

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Rachel from New York City <rfeiner@jmct.com> wrote:

>Dear Rabbi,
>
>Is their any `real' reason that we lift the bride and groom up on chairs 
>at their wedding or is it just something we do for fun?  A friend asked me 
>and I thought it was for fun, but wanted to make sure. Thanks!

* * * * * * * * * *

Dear Rachel,

You're right, it is fun!  However, I think -- as in most lighthearted 
things that we do -- there's an element of seriousness to it.  A bride and 
groom are like a king and queen.  Just as a king and queen are transported 
everywhere, likewise we lift up the bride and groom and rejoice with them.

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Brenda Kaldenbach <kalden@xs4all.nl> from Holland wrote:

>Why are we commanded to make our ritual objects beautiful?  I am a Jewish 
>graphic designer and  illustrator, and I am specialized in making ketubot 
>[marriage contract document].  I help thus to make ritual objects 
>beautiful.  I know that one is supposed to make ritual objects beautiful, 
>but I want to understand why.  I know that it is a part of Jewish 
>tradition, to make a nice table for Shabbat, for example, but also when I 
>pass this on to my children I want to explain to them why it is done.

* * * * * * * * * * * *

Dear Brenda Kaldenbach,

Someone who fulfills a commandment has done what Hashem demands of him.  
However, because of our great desire to go beyond that which is demanded of 
us the possibility exists to enhance each mitzvah by beautifying it beyond 
the letter of the Law.  Therefore, the Torah tells us that we should 
perform the commandments in a beautiful manner.

Here's an analogy.  Let's say a wife tells her husband she wants a gold 
necklace for her birthday.  The husband is faced with many possibilities:  
Did she mean a nine karat gold necklace that costs $18?  Or a twenty-two 
karat, diamond-encrusted necklace for $18,000?  Or something in between?

The answer is:  If the husband just wants to "do his duty" he only needs to 
buy the $18 necklace.  If, however, he wants to show his wife how dear she 
is to him, and how much he loves her, he will buy the most beautiful 
necklace he can afford.

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Yiddle Riddle

Last week we asked: "We all know that you must nullify chametz prior to 
Pesach at a time when it is still permissible to derive benefit from it, 
because when the chametz becomes totally prohibited, the Torah withdraws a 
person's ownership of it.  At that stage, a person no longer has the power 
to nullify it.

Under what circumstances would a person be able to make an effective 
statement of nullification during Pesach, which will enable him to avoid 
transgressing the strict prohibition on owning chametz?

Answer:  The person has some "Kosher for Passover" flour which became mixed 
with water during Pesach.  Before the mixture becomes chametz, he can 
nullify it in order to avoid transgressing the prohibition of owning 
chametz.

Sources:
o  Orach Chaim 444:8
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