Quote:
Originally Posted by Mr. Ed
LOL, while we're at it:
Since tobacco wasn't introduced to the Old world until the 16th to 17th centuries, I'm guessing neither the Talmud, Torah, or Old Testament really reference it.
However, are there any other laws, customs, or traditions that pertain to the use of tobacco?
Thanks,
Ed
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There are different references for smoking and use of different herbs, especially for the incense in the Temple etc.
Many great Rabbi's have smoked and snuffed. Even my avatar of Rabbi Chaim Hager of Ottynia, who I just google image searched to get an avatar of a cool chassidic cigar smoker, is an example. I really don't know much about him. It is said that the smoking of Tzaddikim, completely righteous people, is different than that of the average person. So much so that it is equated with the rising of the smoke of the incense in the Holy Temple.
Many Rebbeim smoked, and many ceased smoking once it was prescibed as detrimental to health. Many have since asked their followers to stop smoking, at least until age 20. This is most probably for cigarette smokers, as there are very few, though noteworthy orthodox cigar smokers. I have many prominent friends within the the Chassidic community who smoke cigars regularly, most tend towards Cubans, Monte's mostly, though some of us young'uns love the Tatuaje, Padron, and DPG of the world. I really enjoy the relaxation and mental focus a cigar brings before or while learning Torah, in addition to the tastes etc.
Here is a very cool story related by the Lubavitcher Rebbe about the Alter Rebbe who founded the Chabad movement.
Without Breaking Anything
The Alter Rebbe owned a silver snuff box which lacked a lid. The reason is that the lid was shining silver, and so the Alter Rebbe would use it as a mirror to see that his head tefillin were properly positioned.
This matter was once discussed in the presence of the Tzemach Tzedek. When it was said that the Alter Rebbe broke the lid off his snuff box, the Tzemach Tzedek objected, saying "My grandfather did not break things. He did not break himself, nor did he break other things." Rather, the Tzemach Tzedek explained, there was probably a thin shaft connecting the lid to the snuff box, and his grandfather simply removed the shaft.[78]
The Tzemach Tzedek was absolutely positive that the Alter Rebbe had not broken the lid. As he stated, he knew his grandfather would not break even an inanimate object.
All the stories about tzaddikim serve as directives for us in our Divine service. The above story teaches that without breaking anything -- not oneself, not others, not even an inanimate object -- it is possible to obtain an article that enables one to adjust one's tefillin, the intent of tefillin being to subjugate one's heart and mind to G-d.[79]
What is the symbolic meaning? That we do not have to break ourselves in order to subjugate our minds and hearts to G-dliness. All that is necessary is to remove the shaft which ties the G-dly soul to the animal soul.
For there are times when the animal soul approaches the G-dly soul and tries to convince it to do something other than what is mandated by the subjugation of heart and mind. The animal soul will say: "Don't worry, what I'm offering you is within the realm of holiness."[80] At that time, the connection between the two must cease.
A person must know clearly which advice comes from the G-dly soul, and which advice comes from the animal soul. Only when one has the proper understanding -- "the freedom from foolishness"[81] -- is it possible to adjust one's tefillin, subjugating one's heart and mind to G-d. And this will cause "all the nations of the earth (including the gentile within each person, and the gentile nations at large) to see and fear you."[82]