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.
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September 29, 2005
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.
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