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.
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August 26, 2005
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.
August 4, 2005
Parshas Massei 5765
Commentary by Rabbi Ephraim Nisenbaum
Concluding the book of Bamidbar, the Torah offers an account of the Jewish people’s journey throughout their forty-year trek in the Wilderness. All the forty-two encampments are mentioned, not merely as a historical narration, but to teach different lessons. Each encampment represented another stage of redemption from Egypt, and one step of preparation closer to their entering the Promised Land. The people had to be cleansed of the negative effects of their slavery in Egypt in order to be deserving of living a life of holiness in G-d’s special Land. Recalling each stop allowed the people to reflect on each spiritual accomplishment.
The people were also given instructions regarding the Land and its boundaries. In what was the first example of zoning laws, they were told that each city was to be divided into three parts. The inner area would be residential. An outer area would be left open for recreation, and outside of that would be an agricultural area. This would guarantee an even distribution of the population and address the different needs.
One of commandments given to Moshe was the designation of the Orei Miklat, the Cities of Refuge. These cities served as refuge for the unintentional murderer. There were six equidistant cities spread throughout Israel; three in the mainland and three in the trans-Jordanian side of the country. The Levite cities also served as Cities of Refuge. The murderer had to stay within the city or risk the vengeance of the victim’s relatives.
The murderer had to stay there until the death of the Kohen Gadol, the High Priest. The Talmud explains this connection, because had the leader of the generation been on a proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of society’s lack of appreciation for the value of human life. The leadership must take responsibility for this failure.
One of the reasons why the murderer was required to live among the Levites, was to expose him to people who had dedicated their lives to spirituality. Hopefully, this would sensitize him to become a more responsible human being.
This protection for the murderer was considered so great, that Moshe himself designated the three cities on the trans-Jordanian side, despite the fact that they would not take effect until many years later, after the land was completely conquered.
“These are the journeys of the Children of Israel when they left Egypt...and these were their journeys according to their goings forth..” (Numbers 33:1-2)
The Skulener Rebbe notes that this portion is always read during the three-week period of mourning for the Temple’s destruction. This reminds us that in the same way all forty-two encampments were part of the journey to the Land of Israel, all our wanderings in exile are also part of our ultimate journey to Israel.
A Jew must never make himself too comfortable in exile. Rav Nachman of Breslov would say , “Wherever I go, I’m on my way to Jerusalem.”
Did You Know...
During the Nine Days preceding Tisha B’Av all joy should be curtailed. The custom is refrain from eating meat or fowl products, as well as drinking wine and grape juice. On Shabbos, or at a mitzvah occasion such as a circumcision or a siyum celebration made upon completing a volume of the Talmud, the participants may eat meat.
At the conclusion of Shabbos, for the Havdalah service, either beer should be used instead of wine, or else the wine or grape juice should be given to a 6-8 year old child to drink. If neither is feasible, one may drink the wine himself.
Food cooked in a meat pot may be eaten, however soup in which meat was cooked may not be eaten, even if the meat was removed.
Concluding the book of Bamidbar, the Torah offers an account of the Jewish people’s journey throughout their forty-year trek in the Wilderness. All the forty-two encampments are mentioned, not merely as a historical narration, but to teach different lessons. Each encampment represented another stage of redemption from Egypt, and one step of preparation closer to their entering the Promised Land. The people had to be cleansed of the negative effects of their slavery in Egypt in order to be deserving of living a life of holiness in G-d’s special Land. Recalling each stop allowed the people to reflect on each spiritual accomplishment.
The people were also given instructions regarding the Land and its boundaries. In what was the first example of zoning laws, they were told that each city was to be divided into three parts. The inner area would be residential. An outer area would be left open for recreation, and outside of that would be an agricultural area. This would guarantee an even distribution of the population and address the different needs.
One of commandments given to Moshe was the designation of the Orei Miklat, the Cities of Refuge. These cities served as refuge for the unintentional murderer. There were six equidistant cities spread throughout Israel; three in the mainland and three in the trans-Jordanian side of the country. The Levite cities also served as Cities of Refuge. The murderer had to stay within the city or risk the vengeance of the victim’s relatives.
The murderer had to stay there until the death of the Kohen Gadol, the High Priest. The Talmud explains this connection, because had the leader of the generation been on a proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of society’s lack of appreciation for the value of human life. The leadership must take responsibility for this failure.
One of the reasons why the murderer was required to live among the Levites, was to expose him to people who had dedicated their lives to spirituality. Hopefully, this would sensitize him to become a more responsible human being.
This protection for the murderer was considered so great, that Moshe himself designated the three cities on the trans-Jordanian side, despite the fact that they would not take effect until many years later, after the land was completely conquered.
“These are the journeys of the Children of Israel when they left Egypt...and these were their journeys according to their goings forth..” (Numbers 33:1-2)
The Skulener Rebbe notes that this portion is always read during the three-week period of mourning for the Temple’s destruction. This reminds us that in the same way all forty-two encampments were part of the journey to the Land of Israel, all our wanderings in exile are also part of our ultimate journey to Israel.
A Jew must never make himself too comfortable in exile. Rav Nachman of Breslov would say , “Wherever I go, I’m on my way to Jerusalem.”
Did You Know...
During the Nine Days preceding Tisha B’Av all joy should be curtailed. The custom is refrain from eating meat or fowl products, as well as drinking wine and grape juice. On Shabbos, or at a mitzvah occasion such as a circumcision or a siyum celebration made upon completing a volume of the Talmud, the participants may eat meat.
At the conclusion of Shabbos, for the Havdalah service, either beer should be used instead of wine, or else the wine or grape juice should be given to a 6-8 year old child to drink. If neither is feasible, one may drink the wine himself.
Food cooked in a meat pot may be eaten, however soup in which meat was cooked may not be eaten, even if the meat was removed.
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