Dear Rabbi Joshua,

My name is Michael Rodriguez, and I’ve been curious about a topic that seems to be increasingly relevant in today’s society. With the growing legalization and use of cannabis, I’ve been wondering, can Jews smoke weed? How does Judaism view the use of cannabis, especially in places where it is legal?

Judaism’s Stance on Health and Substance Use

The Jewish tradition places a high value on health and well-being, considering the body a divine trust that must be cared for with respect. The Torah and Talmud provide guidance that is central to understanding this issue. In general, Judaism does not forbid the use of substances that can alter one’s state of mind; rather, it seeks to regulate their use to ensure they do not harm one’s health, well-being, or moral judgment.

The Legality and Ethical Considerations

One important factor in Jewish law (Halakha) is dina d’malkhuta dina – “the law of the land is the law.” This means that if cannabis is legally permissible in one’s country or state, its use is not automatically prohibited by Jewish law. However, legality does not equate to permissibility in all cases. The ethical considerations, such as the potential for addiction or harm, the impact on one’s family and community, and the use of cannabis for purely recreational versus medicinal purposes, play a crucial role in the Jewish evaluation of its use.

The Context of Use: Medicinal vs. Recreational

In cases where cannabis is used for medicinal purposes, such as to alleviate pain or treat certain medical conditions, many Jewish authorities view its use as permissible and sometimes even commendable, in line with the mitzvah (commandment) of preserving health and life. However, recreational use is more complex and is often viewed through the lens of Jewish values such as moderation, the sanctity of the mind and body, and the importance of not impairing one’s ability to fulfill religious and moral obligations.

The Principle of Shmirat HaGuf – Guarding One’s Health

Central to the discussion is the principle of Shmirat HaGuf, or guarding one’s health. The Rambam (Maimonides), a preeminent medieval Jewish philosopher and scholar, emphasized the importance of maintaining one’s health as a prerequisite for serving God and engaging in spiritual pursuits. Therefore, any substance use, including cannabis, must be considered in the light of its effects on one’s physical and mental health.

Community and Personal Responsibility

Judaism also places a strong emphasis on personal responsibility and communal welfare. The use of cannabis, like any other substance, should not lead to behavior that harms oneself or others, disrupts the harmony of the community, or detracts from one’s responsibilities and relationships.

Conclusion

In conclusion, while there is no blanket prohibition on the use of cannabis in Judaism, its acceptability largely depends on the purpose, manner, and context of its use, as well as its legal status. As with many issues in Jewish law, the guidance of a knowledgeable rabbi or authority is invaluable in navigating these considerations.

Warm regards,

Rabbi Joshua

From: Rebecca
Subject: Question About Orthodox Jewish Customs

Dear Rabbi Joshua,

I’m interested in understanding more about the customs of Orthodox Jewish women, particularly the wearing of wigs. Could you please explain the reasons behind this practice?

Kind regards,
Rebecca

The Concept of Hair Covering

Dear Rebecca,

Your inquiry touches upon a deeply rooted practice within Orthodox Judaism known as ‘tzniut’, which translates to modesty or privacy. The tradition for a married Jewish woman to cover her hair stems from the Torah, where it is derived from various scriptures and the interpretation of rabbinic tradition. The primary source is in the book of Bamidbar (Numbers), where the Sotah ritual describes uncovering a woman’s hair as something extraordinary and, in context, a mark of shame (Numbers 5:18).

Wigs as a Form of Hair Covering

While there are various methods of hair covering practiced, such as scarves (‘tichels’) and hats, wigs, or ‘sheitels’ in Yiddish, are a popular choice for many. Wearing a wig serves the dual purpose of adhering to the laws of modesty while allowing a woman to present herself in a manner she feels is attractive and dignified in the public sphere.

Halachic Perspectives

The permissibility and particulars of wearing a wig are subject to extensive halachic (Jewish legal) discussion. Authorities like the Shulchan Aruch codify the requirement for a woman to cover her hair, but various poskim (Jewish legal decisors) have debated the acceptability of wigs, especially those that appear like natural hair.

Societal and Personal Considerations

In addition to halachic discussions, the choice of hair covering can be influenced by community norms, personal comfort, and individual interpretation of tzniut. A wig can be seen as a compromise between the private commitment to Jewish law and the public persona one wishes to maintain.

The Inner Dimension of Tzniut

It is essential to understand that tzniut is not solely about outward appearance but is deeply connected to inner spirituality and dignity. The practice of covering one’s hair is one of many expressions of tzniut, which encompasses behavior, speech, and dress, all reflecting a life lived with consciousness of God’s presence.

Rebecca, I hope this provides you with a clearer picture of the reasons behind the tradition of wearing wigs among Orthodox Jewish women. It is a multifaceted practice that represents commitment, community, and personal identity within the framework of Jewish observance.

With warm regards and blessings,
Rabbi Joshua

From: Elizabeth
Subject: Question About Jewish Prayer Practices

Dear Rabbi Joshua,

I’ve noticed that Jews often rock back and forth during prayer. I’m curious about the meaning and origin of this practice. Could you explain why this is done?

Warm regards,
Elizabeth

Exploring the Roots of Shuckling

Dear Elizabeth,

Thank you for reaching out with your thoughtful question. The practice you’re referring to is commonly known in Yiddish as ‘shuckling’, a rhythmic swaying during prayer. This custom is not commanded in the Torah but has become a widespread minhag (custom) among many Jewish communities.

The Purpose of Shuckling

There are several reasons behind this practice. One explanation is that it is a physical expression of the soul’s yearning to connect with the Divine, as if each sway is a bow of humility and fervor. Another reason is rooted in practicality; swaying helps one to concentrate and to keep the body active, thus maintaining alertness during prayer.

Historical and Mystical Perspectives

Historically, some suggest that shuckling began in cold climates, where movement helped to keep warm. However, kabbalistic (Jewish mystical) sources offer deeper insights, comparing the motion to a flame, which naturally flickers as it rises upwards, symbolizing the soul’s ascent to God.

Shuckling in Various Traditions

Different Jewish traditions have distinct approaches to shuckling. Some might sway gently, while others may be more vigorous. It can also vary with the type of prayer being recited. For example, during intense supplication, one might rock more passionately, while at times of quiet contemplation, the movement may be more subdued.

The Impact on Prayer Experience

Shuckling is believed to enhance the prayer experience, engaging the body in the service of prayer and thus integrating physical and spiritual worship. This act is a manifestation of the verse in Psalms (35:10), “כָּל-עַצְמוֹתַי תֹּאמַרְנָה ה’, מִי כָמוֹךָ” – “All my bones shall say, LORD, who is like You?” It is a holistic expression of prayer, utilizing the entire body to praise God.

Elizabeth, I hope this explanation offers you insight into the beautiful tradition of shuckling. It is a physical articulation of a spiritual practice, aiming to create a profound connection between the worshipper and the Almighty.

Shalom and blessings,
Rabbi Joshua