Commentary by Rabbi Ephraim Nisenbaum
This week’s portion begins with a sudden turnaround from the previous week’s portion. Joseph’s predicament had seemed totally hopeless. After spending nine years in prison as a result of Potiphar’s wife’s spurious charges against him, he attempted to gain the assistance of Pharaoh’s butler, who owed him a favor. It seemed, however, that the butler had forgotten him for two years.
Yet, G-d’s salvation comes in the blink of an eye. Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. The butler suddenly remembered how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up, and brought before Pharaoh. Joseph first clarified that he did not have the ability to interpret dreams; rather G-d sometimes shared the interpretation with him. He then proceeded to explain Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. Joseph suggested that Pharaoh appoint somebody to prepare for the years of famine.
Pharaoh was impressed with Joseph’s wisdom and integrity. He decided right then and there to appoint Joseph as the viceroy of all Egypt. It would be his responsibility to prepare the nation for the years of famine. Thus, in a matter of minutes, Joseph was raised from being a lowly prisoner to being a ruler over the whole land.
Once the famine began, Joseph took charge of the food and sold it to the Egyptian citizens. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Joseph recognized his brothers, but they did not recognize him. Joseph decided not to reveal himself to his family, though, until he could be sure that his brothers truly regretted the way they had treated him.
Joseph created a situation where he accused his brothers of being spies and thieves, in order to test them to see if they were remorseful for their earlier actions. He had his brothers return home to bring Benjamin, his youngest brother, back with them. The brothers had a difficult time convincing Jacob to let Benjamin go with them. When they finally brought him before Joseph, he had Benjamin accused of stealing his silver goblet. Joseph ordered the brothers to leave Benjamin behind as a slave, in order to see if they would defend him, in contrast to the way they had treated him.
“These candles that we kindle, for the miracles and the salvation…” (Chanukah liturgy)
A disciple asked his Rebbe how one candle could dispel so much darkness.
The Rebbe told him to take a broom and sweep it away. The disciple tried, but to no avail, and he returned to the Rebbe. The Rebbe told him to take a stick and beat the darkness. Again the disciple tried, but could not succeed. Finally the Rebbe explained that the only way to dispel darkness is by igniting a light.
In the Chanukah story, the Maccabees fought valiantly to prevent the Greeks from spreading their influence upon the Jews and the Temple. But it is the miracle of a single flask of oil lasting eight days that marks the holiday observance. Even after the fighting, it is only light that can dispel the darkness. The eternal Chanukah message is that it is our Torah study and good deeds which will illuminate the world and dispel the darkness.
Did You Know...
Rosh Chodesh (beginning of the new month) Teves always falls during Chanukah, commemorating the Greek decree to abolish Rosh Chodesh. When Rosh Chodesh falls on Shabbos, the weekly portion is divided into six aliyos instead of seven, and the seventh aliyah is read from the Rosh Chodesh section. Maftir is read from the Chanukah section.
The reason the Rosh Chodesh reading precedes that of the Chanukah reading is in line with the principle that the more common mitzvah is always performed first. Similarly, if Rosh Chodesh falls during the week, the first three aliyos are from the Rosh Chodesh section and the fourth is from the Chanukah section.
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December 29, 2005
December 23, 2005
December 22, 2005
Parshas Vayeshev 5766
Commentary by Rabbi Ephraim Nisenbaum
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
December 15, 2005
Parshas Vayishlach 5766
Commentary by Rabbi Ephraim Nisenbaum
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
December 8, 2005
Parshas Vayetze 5766
Commentary by Rabbi Ephraim Nisenbaum
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
- Since birth is dangerous, we make a party of thanksgiving for a safe birth. A kiddush is similarly made for the birth of a girl.
- The Talmud teaches that a child studies Torah in the womb, and then forgets it at birth. The party is to offer comfort for this loss, and to bless the child that he should study and regain the loss.
- A third reason suggested is to offer good wishes for a timely circumcision, as the child must first experience the sanctity of Shabbos before being circumcised.
December 1, 2005
Parshas Tol'dos 5766
Commentary by Rabbi Ephraim Nisenbaum
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
November 24, 2005
Parshas Chayei Sara 5766
Commentary by Rabbi Ephraim Nisenbaum
Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain discipline and dignity in the face of tragedy.
Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for a tremendous amount of money.
Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. But because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, with the task of finding a wife from his own family in Aram Naharayim.
Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he be successful in fulfilling his mission.
Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.
The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.
..do not take a wife for my son from the daughters of Canaan... (Gen. 23:3)
The commentators explain that the Canaanites had bad character, something detrimental to marriage.
A young man with an elderly widowed mother set a precondition for marriage—his wife must agree for his mother to live with them, as there was nobody else to care for her. Unfortunately, he could not find any such woman. Friends spoke to Rav Shlomo Zalmen Auerbach to convince the fellow to put his mother in a nursing home, but Rav Shlomo Zalmen refused. “I agree with the young man. Good character traits are necessary in a wife, and a wife who wouldn’t want to assist her mother-in-law lacks character.”
Eventually, the young man found a wonderful woman and they got engaged. Rav Shlomo Zalmen spoke to the fellow, and recommended he put his mother in a facility. “Now that your fiancée has proven her good character, you should know that having your mother live with you at the beginning of your marriage could cause unnecessary stress, and is not advisable.”
Did You Know...
The earliest one may pray Mincha, the afternoon prayer, is a half hour after noon. (In Halacha, "noon" means halfway through the daytime hours.) According to most opinions, it may be prayed until sunset, or a bit afterwards. In the winter, this can often prove difficult. The Rabbis teach that the reward for Mincha is thus greater than that of praying the morning and evening prayers. If one forgot to pray Mincha, after the evening prayer he may recite the Amidah a second time as compensation. Any additions inserted for the evening prayer, such as the prayer for the New Moon, should be recited in the second Amidah, too.
Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain discipline and dignity in the face of tragedy.
Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for a tremendous amount of money.
Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. But because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, with the task of finding a wife from his own family in Aram Naharayim.
Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he be successful in fulfilling his mission.
Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.
The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.
..do not take a wife for my son from the daughters of Canaan... (Gen. 23:3)
The commentators explain that the Canaanites had bad character, something detrimental to marriage.
A young man with an elderly widowed mother set a precondition for marriage—his wife must agree for his mother to live with them, as there was nobody else to care for her. Unfortunately, he could not find any such woman. Friends spoke to Rav Shlomo Zalmen Auerbach to convince the fellow to put his mother in a nursing home, but Rav Shlomo Zalmen refused. “I agree with the young man. Good character traits are necessary in a wife, and a wife who wouldn’t want to assist her mother-in-law lacks character.”
Eventually, the young man found a wonderful woman and they got engaged. Rav Shlomo Zalmen spoke to the fellow, and recommended he put his mother in a facility. “Now that your fiancée has proven her good character, you should know that having your mother live with you at the beginning of your marriage could cause unnecessary stress, and is not advisable.”
Did You Know...
The earliest one may pray Mincha, the afternoon prayer, is a half hour after noon. (In Halacha, "noon" means halfway through the daytime hours.) According to most opinions, it may be prayed until sunset, or a bit afterwards. In the winter, this can often prove difficult. The Rabbis teach that the reward for Mincha is thus greater than that of praying the morning and evening prayers. If one forgot to pray Mincha, after the evening prayer he may recite the Amidah a second time as compensation. Any additions inserted for the evening prayer, such as the prayer for the New Moon, should be recited in the second Amidah, too.
November 17, 2005
Parshas Vayera 5766
Commentary by Rabbi Ephraim Nisenbaum
The Torah describes Abraham’s love of kindness in great detail. Three days after Abraham had circumcised himself at the age of ninety-nine, he sat outside of his tent to see if there were any passersby in need of his hospitality. G-d realized that, despite his weakened condition, Abraham was bothered by the lack of visitors, and He sent him three angels disguised as idolatrous nomads. Although these people represented an ideology antithetical to that of his own monotheistic belief, and despite his advanced age and weakened body, Abraham rushed to greet them and helped prepare a full meal for them.
Similarly, when G-d informed Abraham of His intentions to destroy the wicked city of Sodom, Abraham pleaded and bargained with G-d on the city’s behalf, knowing fully well that they represented a lifestyle far different than his own. However, once it became clear that there were not even ten men in the whole metropolis worthy of being saved, Abraham did not even try to save them any more. If G-d did not feel they were deserving of His compassion, Abraham would not feel any differently.
Abraham’s self-control is also seen later, when he was ordered to send away his concubine, Hagar, and her son, Ishmael. Sarah, Abraham’s primary wife, was concerned that Ishmael was exerting a negative influence on her own son, Isaac. She instructed Abraham to send Hagar and Ishmael away from his home.
The Torah says that this was a very difficult decision for Abraham, as he loved Ishmael very much. Yet, when G-d concurred with Sarah’s suggestion, Abraham immediately ordered them out of his house with a little food, but no money. Here too, Abraham controlled his natural compassion and love to conform to G-d’s instructions.
This devotion ultimately proved itself when Abraham was commanded to bring his son Isaac as a sacrifice to G-d. This clearly contradicted everything that Abraham had always professed to the world about G-d. He had always distinguished his G-d from all of their idols as a G-d of peace who despised human sacrifice. For the loving and compassionate Abraham to cruelly slaughter his own son as a sacrifice to G-d, would undermine his own credibility and that of his G-d’s. Yet, here too, Abraham showed that his devotion to G-d took precedence over his own emotions. Abraham’s good character was not merely a natural inclination, but rather an expression of his total devotion to G-d.
“...please do not pass by your servant...I will bring you food” (Gen. 18:3-5)
Rav Yosef Dov Soloveichik, the Brisker Rav, once stopped at an inn for the evening. The innkeeper, however, was busy preparing for another illustrious guest, the Koidnover Rebbe. Not recognizing Rav Yosef Dov, he told him that the only place he had for him to sleep was on the floor, next to the furnace. Rav Yosef Dov lay down near the furnace.
When the Rebbe arrived, he noticed the Brisker Rav lying on the floor he was shocked, and immediately instructed the innkeeper to find him a place befitting his honor. The innkeeper apologized to Rav Yosef Dov. The Brisker Rav answered, “We see Abraham showed great hospitality, yet so did his nephew, Lot. Why is Abraham held up as the paradigm, though, and not Lot? It’s because Abraham was hospitable even towards dusty travelers, whereas Lot showed hospitality only when the guests appeared as angels. We must treat everyone equally well.”
Did You Know...
The Ashkenazic wedding custom is to hold the ceremony under the sky, as a sign that the couple should be blessed with children like the stars. This is learned from Abraham, who was taken outside to view the stars as a sign that his descendants would be numerous as the stars. Some authorities even refuse to officiate at an indoor wedding as they feel it is a breach of Jewish custom and tradition.
Sefardic communities, however, never adopted this custom, and they hold their weddings indoors. At a second wedding the ceremony need not be held outdoors.
Some opinions say that the wedding canopy should be made of cloth, and not flowers, since the canopy represents the groom spreading his garment over the bride, which would apply only to cloth.
The Torah describes Abraham’s love of kindness in great detail. Three days after Abraham had circumcised himself at the age of ninety-nine, he sat outside of his tent to see if there were any passersby in need of his hospitality. G-d realized that, despite his weakened condition, Abraham was bothered by the lack of visitors, and He sent him three angels disguised as idolatrous nomads. Although these people represented an ideology antithetical to that of his own monotheistic belief, and despite his advanced age and weakened body, Abraham rushed to greet them and helped prepare a full meal for them.
Similarly, when G-d informed Abraham of His intentions to destroy the wicked city of Sodom, Abraham pleaded and bargained with G-d on the city’s behalf, knowing fully well that they represented a lifestyle far different than his own. However, once it became clear that there were not even ten men in the whole metropolis worthy of being saved, Abraham did not even try to save them any more. If G-d did not feel they were deserving of His compassion, Abraham would not feel any differently.
Abraham’s self-control is also seen later, when he was ordered to send away his concubine, Hagar, and her son, Ishmael. Sarah, Abraham’s primary wife, was concerned that Ishmael was exerting a negative influence on her own son, Isaac. She instructed Abraham to send Hagar and Ishmael away from his home.
The Torah says that this was a very difficult decision for Abraham, as he loved Ishmael very much. Yet, when G-d concurred with Sarah’s suggestion, Abraham immediately ordered them out of his house with a little food, but no money. Here too, Abraham controlled his natural compassion and love to conform to G-d’s instructions.
This devotion ultimately proved itself when Abraham was commanded to bring his son Isaac as a sacrifice to G-d. This clearly contradicted everything that Abraham had always professed to the world about G-d. He had always distinguished his G-d from all of their idols as a G-d of peace who despised human sacrifice. For the loving and compassionate Abraham to cruelly slaughter his own son as a sacrifice to G-d, would undermine his own credibility and that of his G-d’s. Yet, here too, Abraham showed that his devotion to G-d took precedence over his own emotions. Abraham’s good character was not merely a natural inclination, but rather an expression of his total devotion to G-d.
“...please do not pass by your servant...I will bring you food” (Gen. 18:3-5)
Rav Yosef Dov Soloveichik, the Brisker Rav, once stopped at an inn for the evening. The innkeeper, however, was busy preparing for another illustrious guest, the Koidnover Rebbe. Not recognizing Rav Yosef Dov, he told him that the only place he had for him to sleep was on the floor, next to the furnace. Rav Yosef Dov lay down near the furnace.
When the Rebbe arrived, he noticed the Brisker Rav lying on the floor he was shocked, and immediately instructed the innkeeper to find him a place befitting his honor. The innkeeper apologized to Rav Yosef Dov. The Brisker Rav answered, “We see Abraham showed great hospitality, yet so did his nephew, Lot. Why is Abraham held up as the paradigm, though, and not Lot? It’s because Abraham was hospitable even towards dusty travelers, whereas Lot showed hospitality only when the guests appeared as angels. We must treat everyone equally well.”
Did You Know...
The Ashkenazic wedding custom is to hold the ceremony under the sky, as a sign that the couple should be blessed with children like the stars. This is learned from Abraham, who was taken outside to view the stars as a sign that his descendants would be numerous as the stars. Some authorities even refuse to officiate at an indoor wedding as they feel it is a breach of Jewish custom and tradition.
Sefardic communities, however, never adopted this custom, and they hold their weddings indoors. At a second wedding the ceremony need not be held outdoors.
Some opinions say that the wedding canopy should be made of cloth, and not flowers, since the canopy represents the groom spreading his garment over the bride, which would apply only to cloth.
November 11, 2005
Parshas Lech L'cha 5766
Commentary by Rabbi Ephraim Nisenbaum
In the story of the Jewish people, Abraham is considered to be the first Jew because he recognized G-d on his own accord. Despite being scorned by the rest of society, and at great personal risk to his life, Abraham shared and spread his knowledge with everyone he met. It is for this reason that he was called “Avraham Ha’Ivri”, or “Abraham of the Other Side”. This would become the eternal role of the Jew, to spread the ideals of monotheism and its ramifications throughout the world, despite great opposition.
Abraham and his wife Sarah had to endure ten challenges to prove, and to develop, their faithfulness to G-d. The Torah describes the various challenges at great length.
One of Abraham’s challenges was to uproot his family, leave his homeland, and travel to an unknown land, which would only be revealed to him later. This was meant to develop his complete trust in G-d, and also to allow him to make a total break from his past environments and influences.
Shortly after they reached Canaan, a famine struck the land. Abraham and Sarah were forced to leave and travel to Egypt, where Sarah was abducted. Despite all these difficulties, Abraham and Sarah did not become disillusioned, but maintained their faith.
Abraham and Sarah were childless for many years, despite G-d’s promise to Abraham that he would father a great nation. This was also a challenge to Abraham’s faith. Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of 99 years. G-d made a covenant with Abraham that if he would walk perfectly in His ways, G-d would bless him with children and give him the land of Canaan for his children. G-d commanded Abraham to seal this covenant on his body through the circumcision.
This mitzvah was given for all future generations too. Every Jewish male must be circumcised, as an eternal sign between G-d and the Jewish people of His covenant with Abraham. Circumcision has remained the hallmark of the Jew, distinguishing him from the rest of the world.
“...Let there not be a dispute between you and me, nor between my shepherds and your shepherds…” (Gen.13:7-8)
A person should flee from argument and strife as he would from fire. The Chazon Ish was once accompanying a young man in the street, when some hoodlums began harassing them. The young man shouted back at the hoodlums, but the Chazon Ish remained silent. Later, he remarked that the Torah way of life is to avoid any unnecessary confrontation.
A Jerusalem woman once hung her laundry to dry across the yard she shared with a neighbor. She had worked on it for hours. Upon arriving home, the neighbor felt that the laundry was blocking her path, and instead of saying something cut the clothesline, dirtying all the clothes on the ground. The woman realized her hard work had been for nothing, but she held her tongue and collected the laundry again. Not wanting to make an issue, she didn’t even tell her husband what had happened. Shortly thereafter, this woman became pregnant and bore a child who would grow up to become Rav Elyashiv, one of the foremost Halacha authorities of our time.
Did You Know...
A Jewish boy is given his Jewish name at his circumcision, while a girl is traditionally given her name when her father is called to the Torah. This name is how a Jew is identified for all Halachic purposes, such as being called to the Torah, for the k'tuba (marriage contract) or get (divorce document), and in prayers recited on his or her behalf.
Although a Hebrew name is preferred, names in Yiddish, and sometimes other languages, are often given to a child, though they should have a Jewish connection too. The Talmud relates that many Jews named their sons Alexander, a Greek name, in honor of Alexander the Great, who spared Jerusalem. However, the commentators point out that the numerical value of Alexander in Hebrew is 365, corresponding to the 365 prohibitions, just as the numerical value of Avraham, 248, corresponds to the 248 positive mitzvos.
In the story of the Jewish people, Abraham is considered to be the first Jew because he recognized G-d on his own accord. Despite being scorned by the rest of society, and at great personal risk to his life, Abraham shared and spread his knowledge with everyone he met. It is for this reason that he was called “Avraham Ha’Ivri”, or “Abraham of the Other Side”. This would become the eternal role of the Jew, to spread the ideals of monotheism and its ramifications throughout the world, despite great opposition.
Abraham and his wife Sarah had to endure ten challenges to prove, and to develop, their faithfulness to G-d. The Torah describes the various challenges at great length.
One of Abraham’s challenges was to uproot his family, leave his homeland, and travel to an unknown land, which would only be revealed to him later. This was meant to develop his complete trust in G-d, and also to allow him to make a total break from his past environments and influences.
Shortly after they reached Canaan, a famine struck the land. Abraham and Sarah were forced to leave and travel to Egypt, where Sarah was abducted. Despite all these difficulties, Abraham and Sarah did not become disillusioned, but maintained their faith.
Abraham and Sarah were childless for many years, despite G-d’s promise to Abraham that he would father a great nation. This was also a challenge to Abraham’s faith. Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of 99 years. G-d made a covenant with Abraham that if he would walk perfectly in His ways, G-d would bless him with children and give him the land of Canaan for his children. G-d commanded Abraham to seal this covenant on his body through the circumcision.
This mitzvah was given for all future generations too. Every Jewish male must be circumcised, as an eternal sign between G-d and the Jewish people of His covenant with Abraham. Circumcision has remained the hallmark of the Jew, distinguishing him from the rest of the world.
“...Let there not be a dispute between you and me, nor between my shepherds and your shepherds…” (Gen.13:7-8)
A person should flee from argument and strife as he would from fire. The Chazon Ish was once accompanying a young man in the street, when some hoodlums began harassing them. The young man shouted back at the hoodlums, but the Chazon Ish remained silent. Later, he remarked that the Torah way of life is to avoid any unnecessary confrontation.
A Jerusalem woman once hung her laundry to dry across the yard she shared with a neighbor. She had worked on it for hours. Upon arriving home, the neighbor felt that the laundry was blocking her path, and instead of saying something cut the clothesline, dirtying all the clothes on the ground. The woman realized her hard work had been for nothing, but she held her tongue and collected the laundry again. Not wanting to make an issue, she didn’t even tell her husband what had happened. Shortly thereafter, this woman became pregnant and bore a child who would grow up to become Rav Elyashiv, one of the foremost Halacha authorities of our time.
Did You Know...
A Jewish boy is given his Jewish name at his circumcision, while a girl is traditionally given her name when her father is called to the Torah. This name is how a Jew is identified for all Halachic purposes, such as being called to the Torah, for the k'tuba (marriage contract) or get (divorce document), and in prayers recited on his or her behalf.
Although a Hebrew name is preferred, names in Yiddish, and sometimes other languages, are often given to a child, though they should have a Jewish connection too. The Talmud relates that many Jews named their sons Alexander, a Greek name, in honor of Alexander the Great, who spared Jerusalem. However, the commentators point out that the numerical value of Alexander in Hebrew is 365, corresponding to the 365 prohibitions, just as the numerical value of Avraham, 248, corresponds to the 248 positive mitzvos.
November 3, 2005
Parshas Noach 5766
Commentary by Rabbi Ephraim Nisenbaum
In the succeeding generations after Adam, immorality, theft and strife became rampant throughout society. As a result of man’s degeneration, the animal life also degenerated. The corruption was so widespread that it polluted the very environment, and G-d decided that the world must be destroyed. He would send a flood to purify the whole world, destroying all the evil.
Only one righteous person existed, Noach, who deserved to be saved with his family. G-d instructed Noach to build an ark that would spare him, his family, and every species of animal from the flood. Noach was ordered to take pairs of all the different species of animals and birds into the ark to protect them from extinction.
G-d wanted Noach to involve himself in the tedious task of building a gigantic ark in order to attract the attention of others, and warn them that the world would be destroyed if they would not change their evil ways. Unfortunately, Noach did not exert much influence on his contemporaries, and nobody’s behavior changed.
It rained for forty days and nights, but the floodwaters would not allow for Noach to leave the ark for a year’s time. Throughout that time, Noach was responsible for feeding every living being. The world had been destroyed because of theft and strife, and it would now be rebuilt upon kindness. After the world was destroyed, G-d instructed Noach and the animals to be fruitful and multiply. G-d sent the rainbow as proof of a covenant that He would never again send a flood to destroy the world.
Unfortunately, the experience of the flood did not seem to have much of an effect on Noach’s grandchildren. A few generations later, the society again began to slide, albeit in a more sophisticated manner. Man began to deny G-d’s authority by building a great tower as a monument to his own strength, power, and independence.
This time too, G-d showed them the folly of their actions by thwarting their plans. Initially, all mankind had been one nation speaking the same language. He confused their communication with each other, thereby preventing them from working together. This was the source of a single society becoming fractured into different nations and languages. Because unity had been the cause of their sin, G-d caused them to become dispersed.
...because the world is full of theft … (Gen. 6:13)
The world was destroyed because of corruption by theft. The Torah leadership has always been meticulous regarding this sin. The Klausenberger Rebbe refused to take a paper towel in an office until granted explicit permission. When selling one of his books, Rav Elchanan Wasserman would leaf through every single page to make sure they were all printed properly, lest he sell a damaged copy and be guilty of theft. A visitor once left his walking stick in the yeshiva of Kelm. Thirteen years later he returned to the yeshiva, having long forgotten the incident. To his amazement, the stick was in the exact place he had left it, as no student would touch anything that did not belong to him.
Did You Know...
The rainbow represents different ideas. One the one hand, the Torah teaches that it is a reminder, as it were, that G-d not destroy the world, even if man is remiss in his behavior. Thus, the rainbow is not something to be rejoiced, and in fact one should not inform others to look at the rainbow, despite the fact that a blessing is cited over the rainbow. If he wants, however, he may signal to his friend to look at the rainbow in order to allow him to recite the blessing. The rainbow also represents G-d’s glory, as seen in Ezekiel (1:28). For that reason it is brought that one should not stare at the rainbow, much as one cannot see G-d. It is permitted to merely look at the rainbow, though.
In the succeeding generations after Adam, immorality, theft and strife became rampant throughout society. As a result of man’s degeneration, the animal life also degenerated. The corruption was so widespread that it polluted the very environment, and G-d decided that the world must be destroyed. He would send a flood to purify the whole world, destroying all the evil.
Only one righteous person existed, Noach, who deserved to be saved with his family. G-d instructed Noach to build an ark that would spare him, his family, and every species of animal from the flood. Noach was ordered to take pairs of all the different species of animals and birds into the ark to protect them from extinction.
G-d wanted Noach to involve himself in the tedious task of building a gigantic ark in order to attract the attention of others, and warn them that the world would be destroyed if they would not change their evil ways. Unfortunately, Noach did not exert much influence on his contemporaries, and nobody’s behavior changed.
It rained for forty days and nights, but the floodwaters would not allow for Noach to leave the ark for a year’s time. Throughout that time, Noach was responsible for feeding every living being. The world had been destroyed because of theft and strife, and it would now be rebuilt upon kindness. After the world was destroyed, G-d instructed Noach and the animals to be fruitful and multiply. G-d sent the rainbow as proof of a covenant that He would never again send a flood to destroy the world.
Unfortunately, the experience of the flood did not seem to have much of an effect on Noach’s grandchildren. A few generations later, the society again began to slide, albeit in a more sophisticated manner. Man began to deny G-d’s authority by building a great tower as a monument to his own strength, power, and independence.
This time too, G-d showed them the folly of their actions by thwarting their plans. Initially, all mankind had been one nation speaking the same language. He confused their communication with each other, thereby preventing them from working together. This was the source of a single society becoming fractured into different nations and languages. Because unity had been the cause of their sin, G-d caused them to become dispersed.
...because the world is full of theft … (Gen. 6:13)
The world was destroyed because of corruption by theft. The Torah leadership has always been meticulous regarding this sin. The Klausenberger Rebbe refused to take a paper towel in an office until granted explicit permission. When selling one of his books, Rav Elchanan Wasserman would leaf through every single page to make sure they were all printed properly, lest he sell a damaged copy and be guilty of theft. A visitor once left his walking stick in the yeshiva of Kelm. Thirteen years later he returned to the yeshiva, having long forgotten the incident. To his amazement, the stick was in the exact place he had left it, as no student would touch anything that did not belong to him.
Did You Know...
The rainbow represents different ideas. One the one hand, the Torah teaches that it is a reminder, as it were, that G-d not destroy the world, even if man is remiss in his behavior. Thus, the rainbow is not something to be rejoiced, and in fact one should not inform others to look at the rainbow, despite the fact that a blessing is cited over the rainbow. If he wants, however, he may signal to his friend to look at the rainbow in order to allow him to recite the blessing. The rainbow also represents G-d’s glory, as seen in Ezekiel (1:28). For that reason it is brought that one should not stare at the rainbow, much as one cannot see G-d. It is permitted to merely look at the rainbow, though.
October 28, 2005
Parshas Bereishis 5766
Commentary by Rabbi Ephraim Nisenbaum
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything He created was very good. The purpose of all creation is for the sake of Man. G-d created a perfect world that contained everything necessary for its proper maintenance.
The human being was endowed with free will. This allows him to choose to follow the Creator’s will and thus be deserving of great reward. However, he is also capable of choosing to behave in a way contrary to G-d’s desire, for purposes of self-glorification and pleasure. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments that they would become wiser made sense, and they ate from the forbidden fruit. Man fell to temptation, trading eternity for a moment of fleeting pleasure.
Furthermore, when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. Rather than appreciating their G-d given gift of free will, Adam and Eve turned it against G-d and complained that they were coerced. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain was jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if he fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
G-d said, “Let us make man”... (Gen. 1:26)
The Midrash questions the misleading terminology “Let us,” which implies a multiplicity. Who was helping G-d in the creation of man? It explains that G-d wanted to teach the importance of humility, to confer with others before making important decisions, for even G-d conferred with the angels before creating man.
Rav Ahron Walkin, a leading Torah scholar and author, once received a letter from a twelve-year-old budding scholar disagreeing with a published interpretation of his. Rav Walkin accepted the boy’s critique, and in a subsequent edition he retracted his own interpretation and even apologized for his error. The truth must be accepted from whatever source it may come.
Did You Know...
The Midrash relates how G-d prepared Eve for her wedding, even fixing her hair; escorted both Adam and Eve to their wedding canopy, and rejoiced with the new bride and groom. The Rabbis learn from this the importance of helping the bride and groom rejoice at their wedding. Whether through financial assistance, or through physically dancing and frolicking before the couple, it is considered a great mitzvah.
If it was a first marriage for either the bride or the groom, the festivities continue for a full week. The couple should not return to work until after the week. The bride and groom are accorded honor like a king and queen throughout the week. Neither should be left alone during that time, in the same manner that royalty is always escorted. If ten men are present at their meals, including at least one new face, the wedding blessings are recited at each meal.
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything He created was very good. The purpose of all creation is for the sake of Man. G-d created a perfect world that contained everything necessary for its proper maintenance.
The human being was endowed with free will. This allows him to choose to follow the Creator’s will and thus be deserving of great reward. However, he is also capable of choosing to behave in a way contrary to G-d’s desire, for purposes of self-glorification and pleasure. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments that they would become wiser made sense, and they ate from the forbidden fruit. Man fell to temptation, trading eternity for a moment of fleeting pleasure.
Furthermore, when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. Rather than appreciating their G-d given gift of free will, Adam and Eve turned it against G-d and complained that they were coerced. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain was jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if he fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
G-d said, “Let us make man”... (Gen. 1:26)
The Midrash questions the misleading terminology “Let us,” which implies a multiplicity. Who was helping G-d in the creation of man? It explains that G-d wanted to teach the importance of humility, to confer with others before making important decisions, for even G-d conferred with the angels before creating man.
Rav Ahron Walkin, a leading Torah scholar and author, once received a letter from a twelve-year-old budding scholar disagreeing with a published interpretation of his. Rav Walkin accepted the boy’s critique, and in a subsequent edition he retracted his own interpretation and even apologized for his error. The truth must be accepted from whatever source it may come.
Did You Know...
The Midrash relates how G-d prepared Eve for her wedding, even fixing her hair; escorted both Adam and Eve to their wedding canopy, and rejoiced with the new bride and groom. The Rabbis learn from this the importance of helping the bride and groom rejoice at their wedding. Whether through financial assistance, or through physically dancing and frolicking before the couple, it is considered a great mitzvah.
If it was a first marriage for either the bride or the groom, the festivities continue for a full week. The couple should not return to work until after the week. The bride and groom are accorded honor like a king and queen throughout the week. Neither should be left alone during that time, in the same manner that royalty is always escorted. If ten men are present at their meals, including at least one new face, the wedding blessings are recited at each meal.
October 14, 2005
Parshas Ha'azinu 5766
Commentary by Rabbi Ephraim Nisenbaum
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. Yet he also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence can, and will, lead them astray from following G-d and His commandments, thereby incurring G-d’s wrath. G-d will bring punishments upon the Jewish nation, and they will fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people of how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
You should take on the first day a beautiful fruit… (Lev. 23:40)
Rav Mordechai of Neshchiz was extremely poor; but he would put aside a little money each week to be able to buy a beautiful esrog for Succos. Once, on the way to make his purchase, he met a man crying bitterly. The man explained that he was a driver and his horse had died. He couldn’t afford to buy a horse and he didn’t know how he would support his family.
Rav Mordechai immediately gave the man all the money he had saved. Then he turned to the heavens and said, “There are different ways of beautifying a mitzvah. Whereas other people will recite a blessing on a beautiful esrog, my esrog will be beautified by a horse!”
Did You Know...
One must review the Torah portion twice each week, and the Targum Onkelos (the Aramaic commentary) once. Some say that Rashi’s commentary may be learned instead of Targum. Preferably it should be completed before the Shabbos day meal, or at least before Shabbos Mincha. If one was unable to complete the portion before then, it may be completed anytime before Simchas Torah. One should not begin reviewing the portion before it is first read the previous Shabbos at Mincha.
There are different customs regarding the manner of the review. Some complete the portion once, then a second time, and then review the Targum. Others review each passage twice with the Targum, while others review each paragraph twice followed by the Targum.
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. Yet he also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence can, and will, lead them astray from following G-d and His commandments, thereby incurring G-d’s wrath. G-d will bring punishments upon the Jewish nation, and they will fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people of how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
You should take on the first day a beautiful fruit… (Lev. 23:40)
Rav Mordechai of Neshchiz was extremely poor; but he would put aside a little money each week to be able to buy a beautiful esrog for Succos. Once, on the way to make his purchase, he met a man crying bitterly. The man explained that he was a driver and his horse had died. He couldn’t afford to buy a horse and he didn’t know how he would support his family.
Rav Mordechai immediately gave the man all the money he had saved. Then he turned to the heavens and said, “There are different ways of beautifying a mitzvah. Whereas other people will recite a blessing on a beautiful esrog, my esrog will be beautified by a horse!”
Did You Know...
One must review the Torah portion twice each week, and the Targum Onkelos (the Aramaic commentary) once. Some say that Rashi’s commentary may be learned instead of Targum. Preferably it should be completed before the Shabbos day meal, or at least before Shabbos Mincha. If one was unable to complete the portion before then, it may be completed anytime before Simchas Torah. One should not begin reviewing the portion before it is first read the previous Shabbos at Mincha.
There are different customs regarding the manner of the review. Some complete the portion once, then a second time, and then review the Targum. Others review each passage twice with the Targum, while others review each paragraph twice followed by the Targum.
October 12, 2005
The GPS and Yom Kippur
A Yom Kippur message from Rabbi Nisenbaum. (Read it here)
It is important for us to forgive others if we expect G-d to forgive us for our misdeeds. Nonetheless, the recital of this prayer does not exonerate the perpetrator from asking for forgiveness. It is a requirement to ask for forgiveness, even if one knows that he will be forgiven. Once a person has asked for forgiveness three different times, he need not ask any more. If the victim was a Torah scholar, however, he must ask until he gains forgiveness.
Did You Know...
It is customary to recite the Tefilla Zaka before the Kol Nidrei prayer. Aside from accepting the prohibitions of the day, in the Tefilla Zaka we also express our forgiveness to anyone who hurt us in the past year (unless they hurt us maliciously, with the intent that we would forgive them).It is important for us to forgive others if we expect G-d to forgive us for our misdeeds. Nonetheless, the recital of this prayer does not exonerate the perpetrator from asking for forgiveness. It is a requirement to ask for forgiveness, even if one knows that he will be forgiven. Once a person has asked for forgiveness three different times, he need not ask any more. If the victim was a Torah scholar, however, he must ask until he gains forgiveness.
October 6, 2005
Parshas Vayelech 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe presented the nation with his final words of farewell and encouragement on the last day of his life. He told them that although he was not able to lead them into the Promised Land himself, he had appointed a capable successor in Joshua. He promised them that they had nothing to fear, and they would yet enter the Land.
He also instructed the people in the last two of the 613 mitzvos. The purpose of both these mitzvos was to help them maintain their commitment and connection with G-d and His Torah.
The first mitzvah was Hakhel, where the entire nation was required to make a pilgrimage to Jerusalem every seven years. The king would read from the Torah on a specially constructed podium. For the men and women this would prove to be a most inspiring experience, both intellectually and emotionally. However, the mere opportunity to see millions of Jews in the Temple at one time, studying Torah, was so great that even the tiny infants had to be brought in order that the image be seared in their subconscious mind. The experience would serve as a boost for the nation that would last for the next seven years.
The last mitzvah in the Torah was for each individual to write his own Torah scroll, or at least to have one written for him. This Torah scroll would serve as a reminder for each individual of the eternal covenant G-d made with the people. Although the time would come that the people would forsake the Torah and fall prey to the surrounding cultures, the Torah scroll would provide a constant reminder of an unchanging standard in a world in flux. The nation’s responsibilities to G-d, and the standard to which they are to aspire, remain the same as when they were first given at Sinai. The Torah will never be forgotten, and ultimately the people will yet return to G-d and the Torah.
This message is also alluded to in the special Haftara for Shabbos Shuva, the Shabbos between Rosh Hashana and Yom Kippur. The prophet Hosea encourages the people to repent from their evil ways. Essentially, the sin is not an intrinsic part of one’s personality; thus it can be removed and atoned for. The potential for sincere Teshuva always remains, and G-d is always willing to accept it and forgive.
"For the sin we have transgressed before You..." (liturgy)
Rav Yisrael Salanter visited Berlin for Yom Kippur with his student, Rav Lazer Shulvitz. They prayed in a large, crowded, synagogue, where the doors were left open the entire day to allow the fresh air to circulate. During the services, Rav Lazer had to leave for a few minutes. When he returned, the congregation had begun the Amidah (the silent prayer recited standing). Not wanting to push others to get to his place, Rav Lazer began to pray in the doorway.
Suddenly he heard Rav Yisrael whispering in his ear, “Thief! How do you expect your prayers to be answered on this holiest day, when you are robbing the congregation of the fresh air? The doors were left open to let in the air and by standing in the doorway you are blocking the air!” This was Rav Yisrael Salanter’s concern on Yom Kippur.
Did You Know...
During Succos, the Four Species are taken and waved each day besides Shabbos. An esrog (citron fruit) is taken, as well as a bundle comprised of a date palm, three myrtle branches, and two willow branches.
Preferably, the mitzvah should be performed first thing in the morning, though the species may not be taken before sunrise. Some people perform this mitzvah in the succah, while others wait to fulfill the mitzvah in the synagogue, during the prayers.
Although women are not obligated in the mitzvah, they are encouraged to perform it.
On the first day of Succos, and the first two days outside of Israel, one must own the species in order to perform the mitzvah. However, one can give them to a friend as a gift in order for him to fulfill the mitzvah, and they can they be returned, again, as a gift.
Moshe presented the nation with his final words of farewell and encouragement on the last day of his life. He told them that although he was not able to lead them into the Promised Land himself, he had appointed a capable successor in Joshua. He promised them that they had nothing to fear, and they would yet enter the Land.
He also instructed the people in the last two of the 613 mitzvos. The purpose of both these mitzvos was to help them maintain their commitment and connection with G-d and His Torah.
The first mitzvah was Hakhel, where the entire nation was required to make a pilgrimage to Jerusalem every seven years. The king would read from the Torah on a specially constructed podium. For the men and women this would prove to be a most inspiring experience, both intellectually and emotionally. However, the mere opportunity to see millions of Jews in the Temple at one time, studying Torah, was so great that even the tiny infants had to be brought in order that the image be seared in their subconscious mind. The experience would serve as a boost for the nation that would last for the next seven years.
The last mitzvah in the Torah was for each individual to write his own Torah scroll, or at least to have one written for him. This Torah scroll would serve as a reminder for each individual of the eternal covenant G-d made with the people. Although the time would come that the people would forsake the Torah and fall prey to the surrounding cultures, the Torah scroll would provide a constant reminder of an unchanging standard in a world in flux. The nation’s responsibilities to G-d, and the standard to which they are to aspire, remain the same as when they were first given at Sinai. The Torah will never be forgotten, and ultimately the people will yet return to G-d and the Torah.
This message is also alluded to in the special Haftara for Shabbos Shuva, the Shabbos between Rosh Hashana and Yom Kippur. The prophet Hosea encourages the people to repent from their evil ways. Essentially, the sin is not an intrinsic part of one’s personality; thus it can be removed and atoned for. The potential for sincere Teshuva always remains, and G-d is always willing to accept it and forgive.
"For the sin we have transgressed before You..." (liturgy)
Rav Yisrael Salanter visited Berlin for Yom Kippur with his student, Rav Lazer Shulvitz. They prayed in a large, crowded, synagogue, where the doors were left open the entire day to allow the fresh air to circulate. During the services, Rav Lazer had to leave for a few minutes. When he returned, the congregation had begun the Amidah (the silent prayer recited standing). Not wanting to push others to get to his place, Rav Lazer began to pray in the doorway.
Suddenly he heard Rav Yisrael whispering in his ear, “Thief! How do you expect your prayers to be answered on this holiest day, when you are robbing the congregation of the fresh air? The doors were left open to let in the air and by standing in the doorway you are blocking the air!” This was Rav Yisrael Salanter’s concern on Yom Kippur.
Did You Know...
During Succos, the Four Species are taken and waved each day besides Shabbos. An esrog (citron fruit) is taken, as well as a bundle comprised of a date palm, three myrtle branches, and two willow branches.
Preferably, the mitzvah should be performed first thing in the morning, though the species may not be taken before sunrise. Some people perform this mitzvah in the succah, while others wait to fulfill the mitzvah in the synagogue, during the prayers.
Although women are not obligated in the mitzvah, they are encouraged to perform it.
On the first day of Succos, and the first two days outside of Israel, one must own the species in order to perform the mitzvah. However, one can give them to a friend as a gift in order for him to fulfill the mitzvah, and they can they be returned, again, as a gift.
September 29, 2005
Parshas Nitzavim 5765
Commentary by Rabbi Ephraim Nisenbaum
On the last day of Moshe’s life, he gathered the entire nation together to renew their covenant and commitment to G-d. The most important Jew was gathered with the simplest, lest anyone claim that had he been there he would have voiced opposition.
The Talmud says that the purpose of this recommitment was for the people to accept responsibility, not only for themselves, but for each other too. A Jew is obligated to ensure that every other Jew keeps the mitzvahs too. When a single Jew sins, there is a collective responsibility upon the whole community. Had they perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”
Moshe informed the people about the terrible consequences that would await them if they would transgress the Torah and mitzvos. He also warned them to take his words seriously and not think that they are immune to G-d’s punishment. Moshe also foretold that eventually, after much sinning and punishment, the people would be aroused to return to G-d. G-d will accept their repentance and this will lead to a Messianic era, when the nation will be gathered from throughout the exile and return to Israel with great blessing.
Moshe further encouraged the people to observe the Torah, saying that it was not too difficult for them to do so. The Torah is not in the heavens or across the seas making it too difficult to achieve, Rather it is within the capacity of every Jew to be able to accomplish, if they just put forth the effort. In closing, Moshe reminded the people that the choice of loving G-d and following His laws is nothing less than choosing between good and life, or bad and death. If the Jewish people keep the mitzvahs properly they will merit eternal life, and if they do not, the result will be death, not merely for the present but also for the future.
“...Remember us for life...and write us in the Book of Life, for Your sake, O G-d of Life’” (Rosh Hashanah liturgy)
Rav Moshe Rosenstein offered a parable. A merchant was ordering goods from his wholesaler, and in the middle of the discussion he asked for some grease to oil his wagon wheels. Shortly afterwards, another wagoner came in to the wholesaler and also asked for grease for his wheels. The wholesaler apologized that he did not deal in grease.
“But I saw you gave that other fellow,” the wagoner complained.
“You must understand,” the man replied, “That fellow orders a tremendous amount of merchandise from me, so I’m more than happy to do him a favor and throw in some grease. But I don’t even know you, and I generally do not sell grease.”
On Rosh Hashanah we pray for all good things in life, the Rav explained, but we must remember the primary purpose of life is to fulfill the will of the Al-mighty. Only then is it proper for us to make personal requests as a bonus. To merely ask for our own desires, however, is turning to the wrong address.
Did You Know...
It is incumbent for every Jewish man and woman to fast on Yom Kippur, unless he or she is seriously ill. If it is necessary to eat, one should try to eat less than the approximate size of a date. He should wait for nine minutes and again eat the same amount, and repeat this same procedure again. Although any eating or drinking is prohibited on Yom Kippur, the severity is limited to eating a portion larger than the size of a date within an average time frame. Since the Torah expresses the prohibition as a means of afflicting ourselves, the Talmud understands that eating less than this amount does not contradict the idea of affliction. Obviously, in a life-threatening situation where the patient must eat more than this amount in the allotted time, it is permitted, and even required, to do so.
On the last day of Moshe’s life, he gathered the entire nation together to renew their covenant and commitment to G-d. The most important Jew was gathered with the simplest, lest anyone claim that had he been there he would have voiced opposition.
The Talmud says that the purpose of this recommitment was for the people to accept responsibility, not only for themselves, but for each other too. A Jew is obligated to ensure that every other Jew keeps the mitzvahs too. When a single Jew sins, there is a collective responsibility upon the whole community. Had they perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”
Moshe informed the people about the terrible consequences that would await them if they would transgress the Torah and mitzvos. He also warned them to take his words seriously and not think that they are immune to G-d’s punishment. Moshe also foretold that eventually, after much sinning and punishment, the people would be aroused to return to G-d. G-d will accept their repentance and this will lead to a Messianic era, when the nation will be gathered from throughout the exile and return to Israel with great blessing.
Moshe further encouraged the people to observe the Torah, saying that it was not too difficult for them to do so. The Torah is not in the heavens or across the seas making it too difficult to achieve, Rather it is within the capacity of every Jew to be able to accomplish, if they just put forth the effort. In closing, Moshe reminded the people that the choice of loving G-d and following His laws is nothing less than choosing between good and life, or bad and death. If the Jewish people keep the mitzvahs properly they will merit eternal life, and if they do not, the result will be death, not merely for the present but also for the future.
“...Remember us for life...and write us in the Book of Life, for Your sake, O G-d of Life’” (Rosh Hashanah liturgy)
Rav Moshe Rosenstein offered a parable. A merchant was ordering goods from his wholesaler, and in the middle of the discussion he asked for some grease to oil his wagon wheels. Shortly afterwards, another wagoner came in to the wholesaler and also asked for grease for his wheels. The wholesaler apologized that he did not deal in grease.
“But I saw you gave that other fellow,” the wagoner complained.
“You must understand,” the man replied, “That fellow orders a tremendous amount of merchandise from me, so I’m more than happy to do him a favor and throw in some grease. But I don’t even know you, and I generally do not sell grease.”
On Rosh Hashanah we pray for all good things in life, the Rav explained, but we must remember the primary purpose of life is to fulfill the will of the Al-mighty. Only then is it proper for us to make personal requests as a bonus. To merely ask for our own desires, however, is turning to the wrong address.
Did You Know...
It is incumbent for every Jewish man and woman to fast on Yom Kippur, unless he or she is seriously ill. If it is necessary to eat, one should try to eat less than the approximate size of a date. He should wait for nine minutes and again eat the same amount, and repeat this same procedure again. Although any eating or drinking is prohibited on Yom Kippur, the severity is limited to eating a portion larger than the size of a date within an average time frame. Since the Torah expresses the prohibition as a means of afflicting ourselves, the Talmud understands that eating less than this amount does not contradict the idea of affliction. Obviously, in a life-threatening situation where the patient must eat more than this amount in the allotted time, it is permitted, and even required, to do so.
September 22, 2005
Parshas Ki Savo 5765
Commentary by Rabbi Ephraim Nisenbaum
During the times of the Temple, a person would bring an offering of the first fruits each year, to the kohain in Jerusalem. This was called Bikkurim. After depositing the fruits before the altar, the person would recite a short historical synopsis of the Jewish people, recapping Jacob’s ordeal with Laban through the nation’s entering into the Land of Israel.
The purpose of this synopsis was to give the individual an opportunity for reflection about all the kindness that G-d has shown both the Jewish people and each individual, which would lead to a deeper sense of appreciation. True appreciation requires proper reflection. Appreciation, in effect, leads to a greater sense of joy.
Another type of reflection is discussed concerning the tithes. Different tithings were necessary in Israel. Some of these (t'ruma) were given to the priests, and some (ma'aser) were given to the Levites. Other tithings were given to the poor, and some (ma’aser sheni) had to be eaten in Jerusalem.
Towards the end of the fourth and seventh years of the Sh'mita cycle, each person would make a formal statement that he had fulfilled all of his responsibilities concerning the tithes. In this merit he asks G-d to bless the Children of Israel and their land.
Moshe also instructed the people that when they enter Israel, they were to divide into two groups. Six tribes would stand on Mount Gerizim and six on Mount Eival. The kohanim would stand in the valley between the two mountains and announce the blessings and curses that awaited the person who would observe, or fail to observe, certain transgressions that were hidden from other people’s eyes, such as slandering another person behind his back, and other such prohibitions. After each blessing and curse the nation would answer Amen.
Moshe also warned the people in graphic detail of the terrible consequences that await them if they do not follow the mitzvos properly. The mitzvos were not given to the Jewish people merely as a suggested behavior. Rather they were given as instructions for life. Their observance brings great reward; their transgression, however, will bring calamities to the nation, such as disease, exile, and even worse.
These warnings are read each year before Rosh Hashana to remind us to improve ourselves in preparation of the judgment. With the proper Teshuva, or repentance, the difficulties and challenges of the past year will come to an end allowing the new year’s blessings to be ushered in.
“. . . because you did not serve G-d with joy. . .” (Deut. 28:47)
The Talmud relates that Elijah the Prophet once informed Rav Yehoshua that two ordinary looking people in the marketplace were destined to a portion in the World to Come for no other reason than the fact they would bring joy to the downhearted and the destitute.
The Chofetz Chaim and the Gerrer Rebbe were once traveling together by train. When the train reached the station, the Chofetz Chaim peered out the window and saw throngs of people waiting to greet the two sages. The Chofetz Chaim, who always shunned honor, was reluctant to make an appearance, explaining to the Rebbe, that one who seeks honor loses part of his portion in the World to Come. The Rebbe answered, “It’s worth sacrificing a bit of my portion in the World to Come to bring joy to our fellow Jews!”
Did You Know...
During the Ten Days of Repentance, one should be more meticulous in his observance than usual. Even Halachic stringencies that one is not able to observe the rest of the year, should be adhered to during this period. One should be more careful about reciting blessings, both before and after eating, and with greater concentration.
One should also make amends with anyone he has harmed, either financially or emotionally. He should make an effort to personally ask for forgiveness, or at least have a messenger ask for forgiveness. Even if the person who was wronged has passed on from the world, a person must go to the gravesite with a quorum of people, to ask for forgiveness. If he can’t go himself, he may designate a messenger to go to the grave.
During the times of the Temple, a person would bring an offering of the first fruits each year, to the kohain in Jerusalem. This was called Bikkurim. After depositing the fruits before the altar, the person would recite a short historical synopsis of the Jewish people, recapping Jacob’s ordeal with Laban through the nation’s entering into the Land of Israel.
The purpose of this synopsis was to give the individual an opportunity for reflection about all the kindness that G-d has shown both the Jewish people and each individual, which would lead to a deeper sense of appreciation. True appreciation requires proper reflection. Appreciation, in effect, leads to a greater sense of joy.
Another type of reflection is discussed concerning the tithes. Different tithings were necessary in Israel. Some of these (t'ruma) were given to the priests, and some (ma'aser) were given to the Levites. Other tithings were given to the poor, and some (ma’aser sheni) had to be eaten in Jerusalem.
Towards the end of the fourth and seventh years of the Sh'mita cycle, each person would make a formal statement that he had fulfilled all of his responsibilities concerning the tithes. In this merit he asks G-d to bless the Children of Israel and their land.
Moshe also instructed the people that when they enter Israel, they were to divide into two groups. Six tribes would stand on Mount Gerizim and six on Mount Eival. The kohanim would stand in the valley between the two mountains and announce the blessings and curses that awaited the person who would observe, or fail to observe, certain transgressions that were hidden from other people’s eyes, such as slandering another person behind his back, and other such prohibitions. After each blessing and curse the nation would answer Amen.
Moshe also warned the people in graphic detail of the terrible consequences that await them if they do not follow the mitzvos properly. The mitzvos were not given to the Jewish people merely as a suggested behavior. Rather they were given as instructions for life. Their observance brings great reward; their transgression, however, will bring calamities to the nation, such as disease, exile, and even worse.
These warnings are read each year before Rosh Hashana to remind us to improve ourselves in preparation of the judgment. With the proper Teshuva, or repentance, the difficulties and challenges of the past year will come to an end allowing the new year’s blessings to be ushered in.
“. . . because you did not serve G-d with joy. . .” (Deut. 28:47)
The Talmud relates that Elijah the Prophet once informed Rav Yehoshua that two ordinary looking people in the marketplace were destined to a portion in the World to Come for no other reason than the fact they would bring joy to the downhearted and the destitute.
The Chofetz Chaim and the Gerrer Rebbe were once traveling together by train. When the train reached the station, the Chofetz Chaim peered out the window and saw throngs of people waiting to greet the two sages. The Chofetz Chaim, who always shunned honor, was reluctant to make an appearance, explaining to the Rebbe, that one who seeks honor loses part of his portion in the World to Come. The Rebbe answered, “It’s worth sacrificing a bit of my portion in the World to Come to bring joy to our fellow Jews!”
Did You Know...
During the Ten Days of Repentance, one should be more meticulous in his observance than usual. Even Halachic stringencies that one is not able to observe the rest of the year, should be adhered to during this period. One should be more careful about reciting blessings, both before and after eating, and with greater concentration.
One should also make amends with anyone he has harmed, either financially or emotionally. He should make an effort to personally ask for forgiveness, or at least have a messenger ask for forgiveness. Even if the person who was wronged has passed on from the world, a person must go to the gravesite with a quorum of people, to ask for forgiveness. If he can’t go himself, he may designate a messenger to go to the grave.
September 15, 2005
Parshas Ki Thetze 5765
Commentary by Rabbi Ephraim Nisenbaum
Many mitzvos are discussed in the portion. One of them is shiluach ha-kan, sending away the bird. This mitzvah involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings. If one wants to take the eggs, he must first send away the mother bird and only then take the offspring. Although this mitzvah is relatively simple, the Torah promises the reward of longevity for its fulfillment.
The commentaries explain that by sending away the mother and not allowing her to witness her offspring being removed, it teaches man to be compassionate to others.
The next section concerns a person who builds a new house. If the roof is flat, there is an obligation to build a ma’akah, a fence, around the roof to protect anybody from falling off the roof. (It was common for people to walk on flat roofs). A person must exercise great care with anything on his property that could potentially damage others.
The Torah then discusses kil‘ayim, the prohibited mixtures. One may not sow a vineyard with a mixture, i.e. plant different seeds together. A person may also not plow using two different species of animals together. A person may also not wear shaatnez, a mixture of wool and linen in the same garment.
The Torah then discusses the mitzvah of putting tzitzis (fringes) on the corners of a four-cornered garment.
The Midrash explains that the fulfillment of one mitzvah creates opportunities to perform other mitzvos. Although the main reward for fulfilling mitzvos is reserved for the Afterlife, there are nevertheless benefits that can be reaped in the present, too.
If a person will fulfill the mitzvos with objects that are found in the wild, i.e. the mother bird, he will be granted the ability to build a home and thereby be given an opportunity to fulfill the mitzvos associated with building a house, such as ma’akah. If he fulfills those mitzvos, he will be granted the opportunity to own a field and fulfill the mitzvos associated with plowing and sowing. This, in turn, will create the opportunity to acquire new clothing and fulfill even more mitzvos, such as sha’atnez and tzitzis.
This is the reason for juxtaposing certain mitzvos. The fulfillment of one mitzvah leads to the fulfillment of others. A person must first prove himself worthy by performing easy mitzvos in order to be deserving of having the opportunity to fulfill other mitzvos.
“You shall have a perfect and honest weight, a perfect and honest measure…” (Deut. 25:15)
Rav Eliezer Gordon, the rabbi of Telshe, Lithuania, would personally check all the stores in town to ensure their weights were honest. His honesty and fairness were so well known, that when Gentiles would shop at the Jewish stores they would ask for the “Rabiner’s weights.”
The Kav Hayashar cites an incident of a tailor who requested that his coffin should be constructed from his workbench. He said, “ Let my workbench testify before the Heavenly Tribunal that I never cheated a customer and I was honest in all my dealings with others.”
Did You Know...
It is customary to recite the Tashlich prayers on the first afternoon of Rosh Hashana near a body of water. If the first day is Shabbos, it is recited the second day. Preferably the water should contain fish, reminiscent of G-d’s constant watching over His people. It is prohibited, however, to throw bits of food into the water, as one may feed an animal on Shabbos or Yom Tov only if it depends on him for its food.
Tashlich is a serious prayer, beseeching G-d’s mercy in judgment, and it should not be an occasion for social activity. Many people prefer to recite Tashlich after Rosh Hashana, during the Ten Days of Repentance, when they can recite it in a quieter setting with more feeling.
Many mitzvos are discussed in the portion. One of them is shiluach ha-kan, sending away the bird. This mitzvah involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings. If one wants to take the eggs, he must first send away the mother bird and only then take the offspring. Although this mitzvah is relatively simple, the Torah promises the reward of longevity for its fulfillment.
The commentaries explain that by sending away the mother and not allowing her to witness her offspring being removed, it teaches man to be compassionate to others.
The next section concerns a person who builds a new house. If the roof is flat, there is an obligation to build a ma’akah, a fence, around the roof to protect anybody from falling off the roof. (It was common for people to walk on flat roofs). A person must exercise great care with anything on his property that could potentially damage others.
The Torah then discusses kil‘ayim, the prohibited mixtures. One may not sow a vineyard with a mixture, i.e. plant different seeds together. A person may also not plow using two different species of animals together. A person may also not wear shaatnez, a mixture of wool and linen in the same garment.
The Torah then discusses the mitzvah of putting tzitzis (fringes) on the corners of a four-cornered garment.
The Midrash explains that the fulfillment of one mitzvah creates opportunities to perform other mitzvos. Although the main reward for fulfilling mitzvos is reserved for the Afterlife, there are nevertheless benefits that can be reaped in the present, too.
If a person will fulfill the mitzvos with objects that are found in the wild, i.e. the mother bird, he will be granted the ability to build a home and thereby be given an opportunity to fulfill the mitzvos associated with building a house, such as ma’akah. If he fulfills those mitzvos, he will be granted the opportunity to own a field and fulfill the mitzvos associated with plowing and sowing. This, in turn, will create the opportunity to acquire new clothing and fulfill even more mitzvos, such as sha’atnez and tzitzis.
This is the reason for juxtaposing certain mitzvos. The fulfillment of one mitzvah leads to the fulfillment of others. A person must first prove himself worthy by performing easy mitzvos in order to be deserving of having the opportunity to fulfill other mitzvos.
“You shall have a perfect and honest weight, a perfect and honest measure…” (Deut. 25:15)
Rav Eliezer Gordon, the rabbi of Telshe, Lithuania, would personally check all the stores in town to ensure their weights were honest. His honesty and fairness were so well known, that when Gentiles would shop at the Jewish stores they would ask for the “Rabiner’s weights.”
The Kav Hayashar cites an incident of a tailor who requested that his coffin should be constructed from his workbench. He said, “ Let my workbench testify before the Heavenly Tribunal that I never cheated a customer and I was honest in all my dealings with others.”
Did You Know...
It is customary to recite the Tashlich prayers on the first afternoon of Rosh Hashana near a body of water. If the first day is Shabbos, it is recited the second day. Preferably the water should contain fish, reminiscent of G-d’s constant watching over His people. It is prohibited, however, to throw bits of food into the water, as one may feed an animal on Shabbos or Yom Tov only if it depends on him for its food.
Tashlich is a serious prayer, beseeching G-d’s mercy in judgment, and it should not be an occasion for social activity. Many people prefer to recite Tashlich after Rosh Hashana, during the Ten Days of Repentance, when they can recite it in a quieter setting with more feeling.
September 8, 2005
Parshas Shof'tim 5765
Commentary by Rabbi Ephraim Nisenbaum
The Torah introduces certain laws which are exclusively applicable to the leaders. Because these individuals were granted special authority, they needed special guidelines to prevent them from misusing their positions and becoming arrogant.
The judges, for example, were severely warned against taking any form of bribery. They were also obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of his level of scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court’s authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.
Even the king was also subject to special obligations and prohibitions. In contrast to many of the other monarchs of the ancient world, the Jewish king was not allowed to indulge in physical or material excesses, such as a large harem of women, money or horses. The Torah warns that these excesses would inevitably lead the king’s heart astray.
The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant review of this Torah would, hopefully, inspire his reverence for G-d and prevent him from becoming haughty.
The Kohanim (priests) were also guided by a unique set of laws. They would not receive their own inheritance in the Land, in order that they be available to devote themselves to the service of G-d. Their livelihood would be taken care of by the other tribes, who would give them the priestly gifts. Their dependence on other people would also prevent their feeling arrogant.
The prophet’s responsibilities are also discussed. The prophet was a person of exalted character and scholarship, who was able to receive certain communication from G-d. Accordingly, he too was held to a higher standard. If the prophet suppressed his Divine prophecy he would be guilty of a severe offense. Prophesying something that he did not receive from G-d, or speaking in the name of another god, are considered even worse offenses, and are punishable by death.
No public leader in the Torah is above the law. Each position has its own set of rules specifically tailored to its own unique challenges.
You shall set up judges… in all your gates ... (Deut. 16:18)
Rav Moshe Feinstein served as a rabbi in Russia for many years under the Communist regime. He refused offers to escape, saying that since he was the only rabbi in the area, he felt a responsibility to serve any remaining Jews in the area. Only when he felt his life was in immediate danger did he agree to move to the United States.
When Rav Elchanan Wasserman visited Rav Moshe in 1939, Rav Moshe asked him if he thought he had done the right thing by leaving, although his life had been threatened. Rav Elchanan thought about it and concluded that in a country where it was prohibited to mention the Name of G-d, no person was required to make the sacrifice of living there.
Did You Know...
Selichos are customarily recited for at least four days before Rosh Hashana through Yom Kippur, excluding Shabbos. This is reminiscent of the sacrificial animal that was examined for four days before it could be offered. Man’s actions must likewise be examined before he is brought before G-d for judgment.
If Rosh Hashana falls on Thursday or Shabbos, Selichos begin the Saturday night before Rosh Hashana; if it falls on Monday or Tuesday they begin two Saturday nights before Rosh Hashana. Selichos may be said any time after midnight, or early the following morning.
Selichos may be said when praying alone, but the parts connected to the recital of the Thirteen Attributes may only be said with a minyan (quorum).
The Torah introduces certain laws which are exclusively applicable to the leaders. Because these individuals were granted special authority, they needed special guidelines to prevent them from misusing their positions and becoming arrogant.
The judges, for example, were severely warned against taking any form of bribery. They were also obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of his level of scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court’s authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.
Even the king was also subject to special obligations and prohibitions. In contrast to many of the other monarchs of the ancient world, the Jewish king was not allowed to indulge in physical or material excesses, such as a large harem of women, money or horses. The Torah warns that these excesses would inevitably lead the king’s heart astray.
The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant review of this Torah would, hopefully, inspire his reverence for G-d and prevent him from becoming haughty.
The Kohanim (priests) were also guided by a unique set of laws. They would not receive their own inheritance in the Land, in order that they be available to devote themselves to the service of G-d. Their livelihood would be taken care of by the other tribes, who would give them the priestly gifts. Their dependence on other people would also prevent their feeling arrogant.
The prophet’s responsibilities are also discussed. The prophet was a person of exalted character and scholarship, who was able to receive certain communication from G-d. Accordingly, he too was held to a higher standard. If the prophet suppressed his Divine prophecy he would be guilty of a severe offense. Prophesying something that he did not receive from G-d, or speaking in the name of another god, are considered even worse offenses, and are punishable by death.
No public leader in the Torah is above the law. Each position has its own set of rules specifically tailored to its own unique challenges.
You shall set up judges… in all your gates ... (Deut. 16:18)
Rav Moshe Feinstein served as a rabbi in Russia for many years under the Communist regime. He refused offers to escape, saying that since he was the only rabbi in the area, he felt a responsibility to serve any remaining Jews in the area. Only when he felt his life was in immediate danger did he agree to move to the United States.
When Rav Elchanan Wasserman visited Rav Moshe in 1939, Rav Moshe asked him if he thought he had done the right thing by leaving, although his life had been threatened. Rav Elchanan thought about it and concluded that in a country where it was prohibited to mention the Name of G-d, no person was required to make the sacrifice of living there.
Did You Know...
Selichos are customarily recited for at least four days before Rosh Hashana through Yom Kippur, excluding Shabbos. This is reminiscent of the sacrificial animal that was examined for four days before it could be offered. Man’s actions must likewise be examined before he is brought before G-d for judgment.
If Rosh Hashana falls on Thursday or Shabbos, Selichos begin the Saturday night before Rosh Hashana; if it falls on Monday or Tuesday they begin two Saturday nights before Rosh Hashana. Selichos may be said any time after midnight, or early the following morning.
Selichos may be said when praying alone, but the parts connected to the recital of the Thirteen Attributes may only be said with a minyan (quorum).
September 1, 2005
Parshas Re'eh 5765
Commentary by Rabbi Ephraim Nisenbaum
In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.
Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.
Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet--even performing miracles--if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the people’s faith in G-d.
Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all their belongings are burned.
The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one’s flesh or tearing one’s hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.
The laws of charity are also discussed. Like all other mitzvos charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance.
A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others. The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.
“...rather you shall open up your hand to him; you shall lend him what he needs... ” (Deut. 15:8)
At a gathering of his students, Rav Leib Chasman asked a student to bring him a cup of tea. The young man ran to do his bidding.
The Rav stopped him and asked, “Why are you doing this for me?”
The fellow seemed confused. “I don’t understand… it’s a great mitzvah to serve one’s teacher…”
The Rav seemed disappointed. “That’s what I was afraid of,” he said, “Is helping your teacher your only concern? What about the mitzvah of assisting an old Jew? Isn’t that important too? In the same way that it is dangerous to minimize the importance of a great deed, it is no less dangerous to inflate the value of an ordinary deed.”
Did You Know...
If one cooked something pareve (neither dairy nor meat) in a meat pot, if the pot had been used to cook meat within the past 24 hours, the food should not be eaten with dairy products, although it may be eaten at the same meal. It may also be eaten with dairy utensils.
If the pot had not been used to cook meat within the past 24 hours, the food may be eaten with dairy, although one should not intentionally cook in a meat pot in order to eat it with dairy.
The same is true of food that was cooked in a dairy pot, regarding eating it together with meat.
Pareve food that was fried in oil used for meat is considered meat, and one must wait six hours after eating it before eating dairy.
In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.
Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.
Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet--even performing miracles--if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the people’s faith in G-d.
Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all their belongings are burned.
The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one’s flesh or tearing one’s hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.
The laws of charity are also discussed. Like all other mitzvos charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance.
A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others. The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.
“...rather you shall open up your hand to him; you shall lend him what he needs... ” (Deut. 15:8)
At a gathering of his students, Rav Leib Chasman asked a student to bring him a cup of tea. The young man ran to do his bidding.
The Rav stopped him and asked, “Why are you doing this for me?”
The fellow seemed confused. “I don’t understand… it’s a great mitzvah to serve one’s teacher…”
The Rav seemed disappointed. “That’s what I was afraid of,” he said, “Is helping your teacher your only concern? What about the mitzvah of assisting an old Jew? Isn’t that important too? In the same way that it is dangerous to minimize the importance of a great deed, it is no less dangerous to inflate the value of an ordinary deed.”
Did You Know...
If one cooked something pareve (neither dairy nor meat) in a meat pot, if the pot had been used to cook meat within the past 24 hours, the food should not be eaten with dairy products, although it may be eaten at the same meal. It may also be eaten with dairy utensils.
If the pot had not been used to cook meat within the past 24 hours, the food may be eaten with dairy, although one should not intentionally cook in a meat pot in order to eat it with dairy.
The same is true of food that was cooked in a dairy pot, regarding eating it together with meat.
Pareve food that was fried in oil used for meat is considered meat, and one must wait six hours after eating it before eating dairy.
August 26, 2005
Parshas Eikev 5765
Commentary by Rabbi Ephraim Nisenbaum
Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile and they would be protected from diseases and from their enemies.
The promise is introduced with the word “Eikev”, which is etymologically related to the word “ekev” meaning a heel. The Midrash explains that the promise of great reward is dependent on the fulfillment of the mitzvos that are “stepped on,” or are ignored and not taken seriously. The greatest reward is not necessarily granted for what appears to be the greatest mitzvah. Quite to the contrary, it is often the small actions that tend to be overlooked that define a person’s values more than the grand actions which attract public recognition.
Moshe reminded the people of their sins throughout the forty years in the desert. However, he informed them that despite their failings, G-d’s love to them remains strong. All G-d asks of the Jewish people is that they fear Him. The Talmud understands this statement to mean that only the fear of G-d is in the hands of man, meaning the free will to do good or evil. Everything else in the world, i.e. the circumstances regarding one’s health, financial situation, physical characteristics, etc. is in the hands of G-d.
The main goal of our lives is to develop this fear of G-d, to constantly be aware of G-d’s presence. This is necessary in order to be able to meet the myriad of life’s challenges and make the right moral decisions. Only a society that has developed this awareness can be assured of maintaining a consistent standard of morality instead of a self-defined standard, which is likely to change according to the whims of each generation.
Obviously, this constant awareness is not easily attainable, yet it is something we must strive for. Only after a person has developed this awareness can he develop other attributes such as loving G-d.
Our service of G-d must have the proper balance of love and fear. Fear prevents the person from transgressing the will of G-d and love inspires the person to draw closer on his own accord through the fulfillment of G-d’s will.
Moshe promised the people that as a reward for their constant awareness of Him, they would be given a special land that merits G-d’s constant awareness, too. The Promised Land is like no other. It needs no rivers to irrigate its crops, for G-d will provide all the rain it needs, as long as the Jewish people are worthy. Thus, the land not only complements the people’s relationship with G-d; it actually enhances it.
“... He will bless the fruit of your womb… ” (Deut. 7:13)
Children are considered a Jew’s greatest asset. Large families are encouraged, for who would turn down an opportunity to become wealthier?
The Schiff family had a daughter whose beautiful voice led her to an offer of a future in the Opera. She accepted, to the disappointment of her parents.
Her father asked the Kapishnitzer Rebbe to speak to her. The Rebbe asked the young woman why singing professionally was so important to her. She admitted she was swayed by the promise of fame and fortune. The Rebbe told the young woman, “My daughter, a Jewish woman’s hope is to bear children who will bring pride to the Jewish people. I promise you if you give up your personal dream for fame, you will have a child who will bring you great pride.”
The woman agreed, and eventually bore a son who grew to become Rav Shmuel Vosner, a leading Halachic authority in Israel today.
Did You Know...
The blessings on food, both before and after eating, should be recited sitting, as that position shows a more settled frame of mind. Preferably, one should not eat while standing either. Eating in the street, especially, shows a lack of refinement.
One should start and finish eating in the same place. If one left the building in the middle of eating a snack such as an apple, he must recite a new blessing before continuing to eat. This is true even if he had in mind to leave at the time he recited the blessing. If, however, he merely left the room, although not proper, he need not recite a new blessing.
Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile and they would be protected from diseases and from their enemies.
The promise is introduced with the word “Eikev”, which is etymologically related to the word “ekev” meaning a heel. The Midrash explains that the promise of great reward is dependent on the fulfillment of the mitzvos that are “stepped on,” or are ignored and not taken seriously. The greatest reward is not necessarily granted for what appears to be the greatest mitzvah. Quite to the contrary, it is often the small actions that tend to be overlooked that define a person’s values more than the grand actions which attract public recognition.
Moshe reminded the people of their sins throughout the forty years in the desert. However, he informed them that despite their failings, G-d’s love to them remains strong. All G-d asks of the Jewish people is that they fear Him. The Talmud understands this statement to mean that only the fear of G-d is in the hands of man, meaning the free will to do good or evil. Everything else in the world, i.e. the circumstances regarding one’s health, financial situation, physical characteristics, etc. is in the hands of G-d.
The main goal of our lives is to develop this fear of G-d, to constantly be aware of G-d’s presence. This is necessary in order to be able to meet the myriad of life’s challenges and make the right moral decisions. Only a society that has developed this awareness can be assured of maintaining a consistent standard of morality instead of a self-defined standard, which is likely to change according to the whims of each generation.
Obviously, this constant awareness is not easily attainable, yet it is something we must strive for. Only after a person has developed this awareness can he develop other attributes such as loving G-d.
Our service of G-d must have the proper balance of love and fear. Fear prevents the person from transgressing the will of G-d and love inspires the person to draw closer on his own accord through the fulfillment of G-d’s will.
Moshe promised the people that as a reward for their constant awareness of Him, they would be given a special land that merits G-d’s constant awareness, too. The Promised Land is like no other. It needs no rivers to irrigate its crops, for G-d will provide all the rain it needs, as long as the Jewish people are worthy. Thus, the land not only complements the people’s relationship with G-d; it actually enhances it.
“... He will bless the fruit of your womb… ” (Deut. 7:13)
Children are considered a Jew’s greatest asset. Large families are encouraged, for who would turn down an opportunity to become wealthier?
The Schiff family had a daughter whose beautiful voice led her to an offer of a future in the Opera. She accepted, to the disappointment of her parents.
Her father asked the Kapishnitzer Rebbe to speak to her. The Rebbe asked the young woman why singing professionally was so important to her. She admitted she was swayed by the promise of fame and fortune. The Rebbe told the young woman, “My daughter, a Jewish woman’s hope is to bear children who will bring pride to the Jewish people. I promise you if you give up your personal dream for fame, you will have a child who will bring you great pride.”
The woman agreed, and eventually bore a son who grew to become Rav Shmuel Vosner, a leading Halachic authority in Israel today.
Did You Know...
The blessings on food, both before and after eating, should be recited sitting, as that position shows a more settled frame of mind. Preferably, one should not eat while standing either. Eating in the street, especially, shows a lack of refinement.
One should start and finish eating in the same place. If one left the building in the middle of eating a snack such as an apple, he must recite a new blessing before continuing to eat. This is true even if he had in mind to leave at the time he recited the blessing. If, however, he merely left the room, although not proper, he need not recite a new blessing.
August 18, 2005
Parshas Va’eschanan 5765
Commentary by Rabbi Ephraim Nisenbaum
Moshe related how he had hoped after conquering the countries of Sichon and Og that G-d would relent from His decree and allow him to enter the land. G-d, however, refused his request, and all Moshe was allowed to do was climb a mountain and view the land from a distance.
Moshe also exhorted the people to observe all the mitzvos, and not to detract or add anything to the mitzvahs of G-d. The mitzvahs can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, e.g. introduces five or three sections in the tefillin instead of four, they become the product of his own intellect rather than those of the A-lmighty and they no longer have the same meaning or carry the same value.
The people were also reminded them that only through keeping the mitzvahs properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvahs themselves are the source of the Jew’s wisdom, and ultimately they will be seen as such. Although some may think that the more they imitate the ways of the other nations the more respect they will gain from them, Moshe informed the nation that this is not so. Only by the meticulous adherence to all the laws of the Torah, even the ones that may not seem rational, can the Jewish people fulfill their role as a mentor to the nations of the world and thereby earn their respect.
Moshe also reminded the nation about the Divine Revelation they had experienced at Mount Sinai. No other people had ever experienced, or had even claimed to experience, anything along the scale of the Sinai Revelation. It is this experience that is the cornerstone and guarantor of the Jew’s faith in G-d and the Torah. It is every Jew’s responsibility to transmit this experience to his children, thereby keeping it alive for posterity.
The portion also contains the Sh'ma, the Jew’s daily acknowledgment of G-d’s mastery, His unity, and the commandment to love Him. This is considered to be central to the Jewish faith, and is thus repeated twice each day.
The mitzvah to love G-d with all of one’s heart, soul, and resources is the source for many laws. Although life is considered to be sacred in Jewish law, a Jew is obligated to forfeit his life rather than exchange his belief in G-d for any other beliefs. One must also be willing to sacrifice all of his resources in order not to transgress any of the commandments. Ultimately, it is through the sacrifice of time, effort and money that one can develop the proper love for the Al-mighty.
Moshe warned the people that they would only receive the Promised Land if they would maintain their unique role, and not imitate the ways of the other nations.
“You should be very careful to protect your lives... ” (Deut. 4:16)
Rav Mordechai Sharaby refused to cross the street against a red light, although there were no cars on the street. He believed that it would transgress the obligation of being careful with one’s life, since a car could come quickly at any second. It is better to lose a second in life than lose life in a second. Even if one crossed safely, he would still lose merit in Heaven.
The Steipler Rav once suggested that had there been a Sanhedrin (High Court) in existence today, they would have prohibited driving cars, since people are not careful enough when they drive and cause serious accidents.
Did You Know...
The Sh'ma must be recited twice each day, once in the morning and once in the evening. In the morning it may be recited from around an hour before sunrise until four hours into the day, usually between 9:30 and 10:30 AM. If one begins prayers around that time, he should be careful to recite Sh'ma before praying.
One should try to recite the morning Sh'ma while wearing tallis and tefillin, since these are both mentioned in the Sh'ma. The evening Sh'ma must be said after nightfall, and preferably before midnight. If one prayed before nightfall, he should repeat the three chapters of Sh'ma before retiring for the night. If Sh'ma was not recited before midnight, it may be said until a little more than an hour before sunrise.
Moshe related how he had hoped after conquering the countries of Sichon and Og that G-d would relent from His decree and allow him to enter the land. G-d, however, refused his request, and all Moshe was allowed to do was climb a mountain and view the land from a distance.
Moshe also exhorted the people to observe all the mitzvos, and not to detract or add anything to the mitzvahs of G-d. The mitzvahs can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, e.g. introduces five or three sections in the tefillin instead of four, they become the product of his own intellect rather than those of the A-lmighty and they no longer have the same meaning or carry the same value.
The people were also reminded them that only through keeping the mitzvahs properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvahs themselves are the source of the Jew’s wisdom, and ultimately they will be seen as such. Although some may think that the more they imitate the ways of the other nations the more respect they will gain from them, Moshe informed the nation that this is not so. Only by the meticulous adherence to all the laws of the Torah, even the ones that may not seem rational, can the Jewish people fulfill their role as a mentor to the nations of the world and thereby earn their respect.
Moshe also reminded the nation about the Divine Revelation they had experienced at Mount Sinai. No other people had ever experienced, or had even claimed to experience, anything along the scale of the Sinai Revelation. It is this experience that is the cornerstone and guarantor of the Jew’s faith in G-d and the Torah. It is every Jew’s responsibility to transmit this experience to his children, thereby keeping it alive for posterity.
The portion also contains the Sh'ma, the Jew’s daily acknowledgment of G-d’s mastery, His unity, and the commandment to love Him. This is considered to be central to the Jewish faith, and is thus repeated twice each day.
The mitzvah to love G-d with all of one’s heart, soul, and resources is the source for many laws. Although life is considered to be sacred in Jewish law, a Jew is obligated to forfeit his life rather than exchange his belief in G-d for any other beliefs. One must also be willing to sacrifice all of his resources in order not to transgress any of the commandments. Ultimately, it is through the sacrifice of time, effort and money that one can develop the proper love for the Al-mighty.
Moshe warned the people that they would only receive the Promised Land if they would maintain their unique role, and not imitate the ways of the other nations.
“You should be very careful to protect your lives... ” (Deut. 4:16)
Rav Mordechai Sharaby refused to cross the street against a red light, although there were no cars on the street. He believed that it would transgress the obligation of being careful with one’s life, since a car could come quickly at any second. It is better to lose a second in life than lose life in a second. Even if one crossed safely, he would still lose merit in Heaven.
The Steipler Rav once suggested that had there been a Sanhedrin (High Court) in existence today, they would have prohibited driving cars, since people are not careful enough when they drive and cause serious accidents.
Did You Know...
The Sh'ma must be recited twice each day, once in the morning and once in the evening. In the morning it may be recited from around an hour before sunrise until four hours into the day, usually between 9:30 and 10:30 AM. If one begins prayers around that time, he should be careful to recite Sh'ma before praying.
One should try to recite the morning Sh'ma while wearing tallis and tefillin, since these are both mentioned in the Sh'ma. The evening Sh'ma must be said after nightfall, and preferably before midnight. If one prayed before nightfall, he should repeat the three chapters of Sh'ma before retiring for the night. If Sh'ma was not recited before midnight, it may be said until a little more than an hour before sunrise.
August 11, 2005
Parshas Devarim 5765
Commentary by Rabbi Ephraim Nisenbaum
The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that this would be a challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation’s past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah begins with the words “Chazon Yeshaya: A Vision of Isaiah”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
“Whoever mourns Jerusalem will yet merit to see its rebuilding...” (Talmud)
Rav Mordechai Katz was in America when World War ll broke out, and in the interim, his wife and ten children were slaughtered by the Nazis. With steel resolve and determination, Rav Katz put his personal tragedy behind him and helped rebuild the Telshe Yeshiva in America. Eventually he remarried and started a new family.
Once, however, he was found in his office crying bitterly. When asked why after all this time he had now allowed himself to cry, he responded that he had nothing left whatsoever from his first family, not even a photograph. He had tried to recall his children, but, to his horror, he could not recall the image of one of them. This was too difficult for him to bear and he broke down.
The greatest tragedy of Tisha B’Av is that we cannot even conjure the image of life with the Temple in our minds, let alone its loss. May it be speedily rebuilt!
Did You Know...
When Tisha B’Av falls after Shabbos, the blessing on fire is recited before Eicha is read, but the Havdala is not recited until Sunday night. The blessing on spices is not recited because the fragrance offers comfort, a contrast to the mourning. On Sunday night, only the blessing on wine and the Havdala blessing are recited.
Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Laundry may also not be done until the following day, but if a person will be traveling the following morning, there is room for leniency even before noon.
The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that this would be a challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This was to ensure that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.
Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.
Moshe reviewed the nation’s past sins in order that the people understand the underlying cause behind their sins. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah begins with the words “Chazon Yeshaya: A Vision of Isaiah”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
“Whoever mourns Jerusalem will yet merit to see its rebuilding...” (Talmud)
Rav Mordechai Katz was in America when World War ll broke out, and in the interim, his wife and ten children were slaughtered by the Nazis. With steel resolve and determination, Rav Katz put his personal tragedy behind him and helped rebuild the Telshe Yeshiva in America. Eventually he remarried and started a new family.
Once, however, he was found in his office crying bitterly. When asked why after all this time he had now allowed himself to cry, he responded that he had nothing left whatsoever from his first family, not even a photograph. He had tried to recall his children, but, to his horror, he could not recall the image of one of them. This was too difficult for him to bear and he broke down.
The greatest tragedy of Tisha B’Av is that we cannot even conjure the image of life with the Temple in our minds, let alone its loss. May it be speedily rebuilt!
Did You Know...
When Tisha B’Av falls after Shabbos, the blessing on fire is recited before Eicha is read, but the Havdala is not recited until Sunday night. The blessing on spices is not recited because the fragrance offers comfort, a contrast to the mourning. On Sunday night, only the blessing on wine and the Havdala blessing are recited.
Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Laundry may also not be done until the following day, but if a person will be traveling the following morning, there is room for leniency even before noon.
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