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.
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November 24, 2005
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.
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