Commentary by Rabbi Ephraim Nisenbaum
Joseph as the viceroy of Egypt had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father, who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to remain behind in Benjamin’s place.
When Joseph saw how concerned his brothers were about Benjamin and Jacob, he realized that they had repented since the days they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them and assured them that although their intentions had not been proper, G-d had used the incident as a means of placing Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt where they would be protected from the famine. This was the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also maintained his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he died.
G-d appeared to Jacob in a dream and informed him that He would accompany Jacob and his family down to Egypt, and that they would become a great nation there. Eventually they would return back to Canaan.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they could live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else was also relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites, once the Jewish slavery in exile began.
...(Joseph said)”Now, don’t be distressed, nor reproach yourselves for having sold me, for it was to be a provider that G-d sent me...” (Gen. 45:5)
Shmuel HaNagid served as an advisor to the King of Spain. The king was once traveling with Shmuel HaNagid and overheard a jealous neighbor loudly cursing the king’s Jewish advisor. The king was furious at the man’s disrespect, and ordered Shmuel HaNagid to cut out the man’s evil tongue.
Shmuel befriended the neighbor and showered him with presents. Several months later the king again passed the neighbor’s home with his advisor and heard him heaping praises upon Shmuel HaNagid. “Didn’t I tell you to cut that man’s tongue out?” the king asked Shmuel.
“Your Majesty instructed me to cut out his evil tongue,” Shmuel HaNagid replied, “I did that, and replaced it with a good tongue instead!”
Did You Know...
One must recite the three chapters of the Shema twice each day; once in the morning and again in the evening. The Shema may be recited in any position, but if one was sitting he should not intentionally stand up before reciting the Shema.
One must understand the meaning of at least the first passage. If he does not understand the words, he has not fulfilled his obligation and it should be repeated silently. If one does not understand the words, he may recite it a different language.
The custom is to cover one’s eyes with the right hand while reciting the first passage, in order to better focus on the meaning of the words. After the first passage is recited out loud, the passage of “Boruch shem” is recited silently.
New JLC Website!
JLC now has a new website! Visit us at http://www.clevelandjlc.com.
December 28, 2006
December 21, 2006
Parshas Miketz (Chanuka) 5767
Commentary by Rabbi Ephraim Nisenbaum
Thirteen years had passed since Joseph was abducted from his father’s home. During that time he had been sold into slavery, was falsely accused of attacking his master’s wife, and was then imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill Joseph’s dreams of leadership began to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rose to become the viceroy over Egypt.
Pharaoh dreamed two disturbing dreams that his advisors could not interpret satisfactorily. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.
The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.
Pharaoh was very impressed with Joseph’s wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.
Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned lest he get hurt on the way. Joseph recognized his brothers, but they did not recognize him.
Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin’s sack to see how his brothers would treat their youngest brother Benjamin when he would fall into their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.
“...and He commanded us to kindle the lights of Chanukah” (Chanukah liturgy)
One Chanukah, Rabbi Abraham Twerski visited an elderly friend, Lazer, who was quite ill in the hospital. Lazer was depressed, having received a poor prognosis from his doctors.
Although the hospital forbade lighting Chanukah candles, Rabbi Twerski pleaded that Lazer be allowed to light them, and he assured that Lazer’s wife would remain with the candles as long as they burned. The hospital agreed.
Lazer was overjoyed. “Listen,” he said, “The oil in the Temple could only burn naturally for one day, yet it burned for eight days. The doctors say I have only one year to live. But that’s according to nature. G-d can turn one year into eight, or even more!”
The doctors could not understand how Lazer actually survived ten years, without any treatment! It seems radiation couldn’t help him, but the radiance of the Chanukah candles was even more powerful.
Did You Know...
Any remaining oil in the Chanukah menorah after Chanukah must be disposed of properly. Since the oil was designated for the mitzvah of Chanukah, it may not be used for anything else.
Preferably one should collect all the remaining oil and burn it together. If there is still some oil left, one should wrap it up and dispose of it in a respectful manner.
The oil should not be stored for the following year, as the Rabbis were concerned one might forget and use it sometime during the year. Any remaining oil in the bottle is not considered designated for Chanukah, and may be used for anything one wishes.
Thirteen years had passed since Joseph was abducted from his father’s home. During that time he had been sold into slavery, was falsely accused of attacking his master’s wife, and was then imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill Joseph’s dreams of leadership began to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rose to become the viceroy over Egypt.
Pharaoh dreamed two disturbing dreams that his advisors could not interpret satisfactorily. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.
The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.
Pharaoh was very impressed with Joseph’s wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.
Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned lest he get hurt on the way. Joseph recognized his brothers, but they did not recognize him.
Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin’s sack to see how his brothers would treat their youngest brother Benjamin when he would fall into their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.
“...and He commanded us to kindle the lights of Chanukah” (Chanukah liturgy)
One Chanukah, Rabbi Abraham Twerski visited an elderly friend, Lazer, who was quite ill in the hospital. Lazer was depressed, having received a poor prognosis from his doctors.
Although the hospital forbade lighting Chanukah candles, Rabbi Twerski pleaded that Lazer be allowed to light them, and he assured that Lazer’s wife would remain with the candles as long as they burned. The hospital agreed.
Lazer was overjoyed. “Listen,” he said, “The oil in the Temple could only burn naturally for one day, yet it burned for eight days. The doctors say I have only one year to live. But that’s according to nature. G-d can turn one year into eight, or even more!”
The doctors could not understand how Lazer actually survived ten years, without any treatment! It seems radiation couldn’t help him, but the radiance of the Chanukah candles was even more powerful.
Did You Know...
Any remaining oil in the Chanukah menorah after Chanukah must be disposed of properly. Since the oil was designated for the mitzvah of Chanukah, it may not be used for anything else.
Preferably one should collect all the remaining oil and burn it together. If there is still some oil left, one should wrap it up and dispose of it in a respectful manner.
The oil should not be stored for the following year, as the Rabbis were concerned one might forget and use it sometime during the year. Any remaining oil in the bottle is not considered designated for Chanukah, and may be used for anything one wishes.
December 14, 2006
Parshas Vayeishev 5767
Commentary by Rabbi Ephraim Nisenbaum
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob’s treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.
The brothers eventually conspired to kill Joseph, but then decided to sell him instead as a slave. They took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, yet their actions were also part of an orchestrated masterplan to set the stage in Egypt for the family’s eventual exile.
At the same time, Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forbearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph was taken to Egypt where he became a servant in the house of one of Pharaoh’s officers, Potiphar. Joseph was very handsome, and Potiphar’s wife tried to seduce Joseph, but he would not consent to her advances, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.
The man asked him, saying, “What do you seek?” (Gen. 37:15)
A poor man came to a wealthy disciple of Rav Chaim Sanzer for assistance, but the wealthy man excused himself that he was involved in Torah study. Later, when he came to his teacher, Rav Chaim refused to meet him.
Rav Chaim said that the Torah relates that a “man” fought with Jacob. Rashi identifies this man as the evil angel of Esau. The Torah also relates that a man approached Joseph, in this week’s portion. Rashi identifies him as the angel Gabriel. How do we know which angel was which? The explanation is that when an unknown man offers assistance to the lost Joseph, he must be a good angel. Whereas when Jacob asked the man for a blessing, he refused, citing that he had to go sing G-d’s praises (see Rashi ad loc). Someone who has no time for others because he is spiritually occupied can only be the angel of Esau.
Did You Know...
A person must light Chanukah candles in his own home. If one is a guest at a friend’s home for the evening, he should first light at home before leaving, or else light later after he returns home. Preferably, one should remain home for the first half hour the candles are lit. If he will be sleeping at the friend’s home, he need not light at home, but should either light himself at the friend’s home, or else give the friend some money to become a partner in his lighting.
If one is staying at a hotel, the candles should be lit in the hotel. If one will be in transit through the night, he should have his wife light for him at home. If the whole family is traveling through the night, the mitzvah cannot be fulfilled, although if there is no safety risk, the candles may be lit in the vehicle.
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob’s treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.
The brothers eventually conspired to kill Joseph, but then decided to sell him instead as a slave. They took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, yet their actions were also part of an orchestrated masterplan to set the stage in Egypt for the family’s eventual exile.
At the same time, Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forbearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph was taken to Egypt where he became a servant in the house of one of Pharaoh’s officers, Potiphar. Joseph was very handsome, and Potiphar’s wife tried to seduce Joseph, but he would not consent to her advances, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.
The man asked him, saying, “What do you seek?” (Gen. 37:15)
A poor man came to a wealthy disciple of Rav Chaim Sanzer for assistance, but the wealthy man excused himself that he was involved in Torah study. Later, when he came to his teacher, Rav Chaim refused to meet him.
Rav Chaim said that the Torah relates that a “man” fought with Jacob. Rashi identifies this man as the evil angel of Esau. The Torah also relates that a man approached Joseph, in this week’s portion. Rashi identifies him as the angel Gabriel. How do we know which angel was which? The explanation is that when an unknown man offers assistance to the lost Joseph, he must be a good angel. Whereas when Jacob asked the man for a blessing, he refused, citing that he had to go sing G-d’s praises (see Rashi ad loc). Someone who has no time for others because he is spiritually occupied can only be the angel of Esau.
Did You Know...
A person must light Chanukah candles in his own home. If one is a guest at a friend’s home for the evening, he should first light at home before leaving, or else light later after he returns home. Preferably, one should remain home for the first half hour the candles are lit. If he will be sleeping at the friend’s home, he need not light at home, but should either light himself at the friend’s home, or else give the friend some money to become a partner in his lighting.
If one is staying at a hotel, the candles should be lit in the hotel. If one will be in transit through the night, he should have his wife light for him at home. If the whole family is traveling through the night, the mitzvah cannot be fulfilled, although if there is no safety risk, the candles may be lit in the vehicle.
December 7, 2006
Parshas Vayishlach 5767
Commentary by Rabbi Ephraim Nisenbaum
On the way home from Laban’s house, Jacob received word that Esau was coming towards him with an army of 400 men. He understood that Esau’s hatred had not yet abated since thirty-four years earlier, when they had last seen each other.
Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.
The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thus ensuring Jacob’s survival.
But even after both of these precautions were taken, Jacob realized that salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the dangers of Esau.
Jacob’s concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While Jacob was alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob’s thigh. The commentators understand the symbolism of the thigh as a reference to Jacob’s children, thereby threatening Jacob’s survival. Jacob would not let the angel go until he blessed him. This was Esau’s admission and recognition of Jacob’s rights to their father’s blessings. The angel named Jacob “Israel”, meaning that he was victorious in his quest over the angel.
The following day Esau did have a change of heart and let Jacob return home in peace.
Jacob’s challenges were not yet over, though. His daughter Dinah was abducted, and Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel’s tomb remains a special place to pray for our needs until this day.
“ ...Save me from the hands of my brother, from the hands of Esau...”(Gen. 32:12)
Beis HaLevi explains the double terminology to mean that Jacob feared both the danger of physical harm, as well as that of the spiritual influence of his brother.
Rav Elchanan Wasserman was once asked how to deal with a student who had strayed from the path. Rav Wasserman said that the student should be dealt with kindly, to try and influence him properly. When asked if he would accept him into his yeshiva, though, Rav Wasserman vehemently refused. “It is true that one must try to bring the boy back,” he explained, “But I have a responsibility to my students too, and I must protect them from the risk of being influenced negatively.”
Did you know...
The primary obligation to light the Chanukah menorah is upon the household. The Talmud recommends that the children also light their own menorahs. A wife need not light her own menorah, as her husband’s kindling is considered as if she too lit.
There are different customs whether or not young girls in the family should light their own menorahs.
On Friday, the Chanukah candles should be lit right before the Shabbos candles are lit, since the woman accepts Shabbos once she kindles the Shabbos candles, and she may no longer light the Chanukah candles.
On the way home from Laban’s house, Jacob received word that Esau was coming towards him with an army of 400 men. He understood that Esau’s hatred had not yet abated since thirty-four years earlier, when they had last seen each other.
Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.
The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thus ensuring Jacob’s survival.
But even after both of these precautions were taken, Jacob realized that salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the dangers of Esau.
Jacob’s concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While Jacob was alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob’s thigh. The commentators understand the symbolism of the thigh as a reference to Jacob’s children, thereby threatening Jacob’s survival. Jacob would not let the angel go until he blessed him. This was Esau’s admission and recognition of Jacob’s rights to their father’s blessings. The angel named Jacob “Israel”, meaning that he was victorious in his quest over the angel.
The following day Esau did have a change of heart and let Jacob return home in peace.
Jacob’s challenges were not yet over, though. His daughter Dinah was abducted, and Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel’s tomb remains a special place to pray for our needs until this day.
“ ...Save me from the hands of my brother, from the hands of Esau...”(Gen. 32:12)
Beis HaLevi explains the double terminology to mean that Jacob feared both the danger of physical harm, as well as that of the spiritual influence of his brother.
Rav Elchanan Wasserman was once asked how to deal with a student who had strayed from the path. Rav Wasserman said that the student should be dealt with kindly, to try and influence him properly. When asked if he would accept him into his yeshiva, though, Rav Wasserman vehemently refused. “It is true that one must try to bring the boy back,” he explained, “But I have a responsibility to my students too, and I must protect them from the risk of being influenced negatively.”
Did you know...
The primary obligation to light the Chanukah menorah is upon the household. The Talmud recommends that the children also light their own menorahs. A wife need not light her own menorah, as her husband’s kindling is considered as if she too lit.
There are different customs whether or not young girls in the family should light their own menorahs.
On Friday, the Chanukah candles should be lit right before the Shabbos candles are lit, since the woman accepts Shabbos once she kindles the Shabbos candles, and she may no longer light the Chanukah candles.
November 30, 2006
Parshas Vayetze 5767
Commentary by Rabbi Ephraim Nisenbaum
Jacob left his parents’ home to go to Charan where he was to meet his mother’s family and find a wife. While traveling, Jacob dreamed about a great ladder with ascending and descending angels. G-d promised him in the dream, that He would protect him throughout his travels, and that he would become a great nation.
The ladder may have represented Jacob’s life-long striving for spiritual perfection. Spiritual gains do not come quickly or easily. Rather they require a slow ascent, rung by rung. Even then, the ascent is not always smooth, but man must not be disillusioned by occasional failures, for angels also ascend and descend. Ultimately, G-d remains on top, encouraging us in our efforts.
Jacob needed this encouragement. At his uncle Laban’s house, Jacob offered to work seven years for the hand of Laban’s younger daughter, Rachel. Laban agreed, but then reneged on his promise and presented Leah, his older daughter, to Jacob as a bride. Jacob had to work another seven years for Rachel’s hand in marriage. Although he kept Leah as a wife too, Rachel was clearly his more beloved wife. When Rachel could not bear children she gave Jacob her maidservant, Bilhah, as a concubine. Subsequently Leah did the same with her servant, Zilpah. Through all these women Jacob eventually fathered twelve sons and one daughter.
Jacob stayed another six years working for Laban in order to support his growing family. Although Jacob was impeccably honest and faithful in his work, Laban tried to cheat him out of his hard earned wages. He first promised Jacob all the newly born speckled sheep. When all the newborn sheep were miraculously speckled Laban changed the terms and assigned to Jacob the ringed sheep. The newborn sheep were all ringed, and Laban again changed the terms. This deception kept repeating itself, and only through miraculous intervention was Jacob able to keep what was rightfully due him.
After twenty years, G-d instructed Jacob to return home with his large family. Jacob summoned his wives and informed them of G-d’s instructions. He waited until Laban had left town, knowing that he would try to prevent the family’s departure. When Laban learned that Jacob had left, he quickly chased after him and berated him for having acted dishonestly!
Jacob remained faithful to G-d throughout his exile, growing from his difficult experiences. Jacob serves as the role model for the Jew in exile. We must focus on our spiritual growth regardless of the challenges. We know that, ultimately, G-d will assist us.
“… for I will not forsake you until I have done what I have spoken about you ...” (Gen. 28 :15)
An obviously distressed person was waiting to see Rav Yisrael of Ruzhyn. The Rebbe’s young son asked the man, “What do you want from my father?”
The man smiled sadly and said he had many problems and was seeking the Rebbe’s blessing. Shortly afterwards, the man was called into the Rebbe’s office. When he emerged he told the Rebbe’s son, “The Rebbe said that G-d will help me.”
“But who’s going to help you until then? You should have asked my father that, too,” the young child pointed out to the man. The man did just that.
The Rebbe smiled and said, “G-d will help you until He helps, too. That is what’s meant when G-d said to Jacob, ‘I will not forsake you until I have done…’ that even before I help you I will not forsake you.” We must always place our trust in G-d.
Did You Know...
The Rabbis ordained two blessings of praise and thanksgiving to be recited on different occasions.
The blessing of Shehechiyanu is recited when one receives something that brings exceptionally great joy. Some examples might include the purchase of a new house, a new car, or an expensive suit of clothing. Similarly, when a person enjoys the first of a species of fruit in its season, he recites this blessing.
If, however, the house or car will be shared with one’s family, the blessing of Hatov U’meitiv is recited instead.
If one hasn’t seen a relative or good friend in over thirty days, nor been in any form of communication with him or her, the blessing of Shehechiyanu is also recited.
Jacob left his parents’ home to go to Charan where he was to meet his mother’s family and find a wife. While traveling, Jacob dreamed about a great ladder with ascending and descending angels. G-d promised him in the dream, that He would protect him throughout his travels, and that he would become a great nation.
The ladder may have represented Jacob’s life-long striving for spiritual perfection. Spiritual gains do not come quickly or easily. Rather they require a slow ascent, rung by rung. Even then, the ascent is not always smooth, but man must not be disillusioned by occasional failures, for angels also ascend and descend. Ultimately, G-d remains on top, encouraging us in our efforts.
Jacob needed this encouragement. At his uncle Laban’s house, Jacob offered to work seven years for the hand of Laban’s younger daughter, Rachel. Laban agreed, but then reneged on his promise and presented Leah, his older daughter, to Jacob as a bride. Jacob had to work another seven years for Rachel’s hand in marriage. Although he kept Leah as a wife too, Rachel was clearly his more beloved wife. When Rachel could not bear children she gave Jacob her maidservant, Bilhah, as a concubine. Subsequently Leah did the same with her servant, Zilpah. Through all these women Jacob eventually fathered twelve sons and one daughter.
Jacob stayed another six years working for Laban in order to support his growing family. Although Jacob was impeccably honest and faithful in his work, Laban tried to cheat him out of his hard earned wages. He first promised Jacob all the newly born speckled sheep. When all the newborn sheep were miraculously speckled Laban changed the terms and assigned to Jacob the ringed sheep. The newborn sheep were all ringed, and Laban again changed the terms. This deception kept repeating itself, and only through miraculous intervention was Jacob able to keep what was rightfully due him.
After twenty years, G-d instructed Jacob to return home with his large family. Jacob summoned his wives and informed them of G-d’s instructions. He waited until Laban had left town, knowing that he would try to prevent the family’s departure. When Laban learned that Jacob had left, he quickly chased after him and berated him for having acted dishonestly!
Jacob remained faithful to G-d throughout his exile, growing from his difficult experiences. Jacob serves as the role model for the Jew in exile. We must focus on our spiritual growth regardless of the challenges. We know that, ultimately, G-d will assist us.
“… for I will not forsake you until I have done what I have spoken about you ...” (Gen. 28 :15)
An obviously distressed person was waiting to see Rav Yisrael of Ruzhyn. The Rebbe’s young son asked the man, “What do you want from my father?”
The man smiled sadly and said he had many problems and was seeking the Rebbe’s blessing. Shortly afterwards, the man was called into the Rebbe’s office. When he emerged he told the Rebbe’s son, “The Rebbe said that G-d will help me.”
“But who’s going to help you until then? You should have asked my father that, too,” the young child pointed out to the man. The man did just that.
The Rebbe smiled and said, “G-d will help you until He helps, too. That is what’s meant when G-d said to Jacob, ‘I will not forsake you until I have done…’ that even before I help you I will not forsake you.” We must always place our trust in G-d.
Did You Know...
The Rabbis ordained two blessings of praise and thanksgiving to be recited on different occasions.
The blessing of Shehechiyanu is recited when one receives something that brings exceptionally great joy. Some examples might include the purchase of a new house, a new car, or an expensive suit of clothing. Similarly, when a person enjoys the first of a species of fruit in its season, he recites this blessing.
If, however, the house or car will be shared with one’s family, the blessing of Hatov U’meitiv is recited instead.
If one hasn’t seen a relative or good friend in over thirty days, nor been in any form of communication with him or her, the blessing of Shehechiyanu is also recited.
November 23, 2006
Parshas Tol'dos 5767
Commentary by Rabbi Ephraim Nisenbaum
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline, as represented by his agreement to being offered as his father’s sacrifice, rather than in his relationship to his fellow man. This is also symbolized by one of Isaac’s few activities described in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Rebecca took the garments of Esau, her older son... (Gen. 27:15)
The commentators note that although Jacob and Esau were already over sixty years old, their age difference of only a few minutes was noted by Rebecca. That is because a great person values every moment. People say that time is money. The Torah teaches that time is life!
The expression referring to the squandering of time as killing time is true. Wasting time is a form of murder! Rav Elchanan Wasserman, a great Rosh Yeshiva in pre-war Europe, once purchased a pair of pull-on boots instead of the more common laced boots. He explained that his time was too precious to spend lacing his boots each time he needed to put them on.
Did You Know...
The laws of Shabbos are set aside for a woman in labor. Thus as soon as she feels regular contractions, she may telephone her doctor. If possible she should try to remove the phone from the cradle in an indirect manner, in order to minimize desecration of Shabbos.
She need not travel to a closer hospital if she has greater confidence the more distant hospital. She may not do so, however, if the intention is merely to save money.
Even if there is no danger to the mother, the laws of Shabbos are also set aside to save the fetus, even within the first forty days of pregnancy, according to most authorities.
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline, as represented by his agreement to being offered as his father’s sacrifice, rather than in his relationship to his fellow man. This is also symbolized by one of Isaac’s few activities described in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Rebecca took the garments of Esau, her older son... (Gen. 27:15)
The commentators note that although Jacob and Esau were already over sixty years old, their age difference of only a few minutes was noted by Rebecca. That is because a great person values every moment. People say that time is money. The Torah teaches that time is life!
The expression referring to the squandering of time as killing time is true. Wasting time is a form of murder! Rav Elchanan Wasserman, a great Rosh Yeshiva in pre-war Europe, once purchased a pair of pull-on boots instead of the more common laced boots. He explained that his time was too precious to spend lacing his boots each time he needed to put them on.
Did You Know...
The laws of Shabbos are set aside for a woman in labor. Thus as soon as she feels regular contractions, she may telephone her doctor. If possible she should try to remove the phone from the cradle in an indirect manner, in order to minimize desecration of Shabbos.
She need not travel to a closer hospital if she has greater confidence the more distant hospital. She may not do so, however, if the intention is merely to save money.
Even if there is no danger to the mother, the laws of Shabbos are also set aside to save the fetus, even within the first forty days of pregnancy, according to most authorities.
November 16, 2006
Parshas Chayei Sara 5767
Commentary by Rabbi Ephraim Nisenbaum
Sarah died at 127 years old. She retained her exalted spiritual nature and physical beauty until her very last day. Although she had lived a tumultuous life by any standard--traveling around with her husband, being abducted twice, childless until ninety years old--she maintained her dignity and trust in G-d throughout every difficulty.
Abraham wanted to bury Sarah in the Cave of Machpela, where Adam and Eve had both been buried. He approached Efron the Chittite to purchase the area from him.
Abraham was well respected among the other nations. Efron seemed to treat him quite generously, offering Abraham the cave and the surrounding field at no charge. Abraham, however, insisted on paying the full price for the area. Efron exploited Abraham, and charged him 400 silver shekels, an exorbitant sum of money, for the plot. (Rabbi Aryeh Kaplan’s "Living Torah" cites Hammurabi’s Code that an average worker’s yearly salary then was between 6-8 silver shekels.) The Rabbis see in Efron the idea that those who speak much do not usually deliver very much.
After Sarah’s passing, Abraham occupied himself with finding a suitable wife for his son, Isaac. He sent his trusted servant Eliezer to his homeland to find the woman who would be fit to fill the role as Matriarch of the Jewish people. He did not want his son to marry a Canaanite woman because he felt that the character traits of the Canaanites could not fit into the plan for the future Jewish people.
Eliezer sought a woman who would personify the trait of loving kindness. He decided to test the potential candidate by asking her for a drink of water. If she would offer water not only for him, but for his camels too, Eliezer would know that she was truly a kindhearted person. Rebecca, Abraham’s great-niece, passes Eliezer’s test. Isaac married her and saw that the blessings and the aura of holiness that had personified his mother’s home were also present in his new wife, and he was comforted from the loss of his mother.
After Isaac married, and the foundation for the future of the Jewish people was in place, Abraham remarried and had more children. The Midrash relates that he actually remarried Hagar, now called Keturah.
After a long and fruitful life Abraham passed away at 175 years old. He too was buried next to his wife, in the Cave of Machpela.
“Yitzchak was comforted on the loss of his mother...” (Gen. 24:67)
Comforting the mourner is a great mitzvah, though many people find it uncomfortable to fulfill.
Rav Matisyahu Solomon, the famed Mashgiach of Lakewood Yeshiva, is one of the busiest men around. Besides his many weekly classes and involvement in communal matters, many throughout the world also seek his counsel. He once heard about a young father who passed away. He did not know the man personally, but he decided to pay a call to the family.
The seven-year-old son was having a very difficult time dealing with his loss. Rav Solomon confided to the boy, “I lost my father when I was seven years old, too. We can have a special club, the Seven Club, if you like. You can call me whenever you need to speak to someone. Just say you’re calling from the Seven Club, and I will be available to speak to you.”
Despite his grueling schedule, Rav Solomon would give the boy as much time as he wanted to speak, helping to ease the boy’s difficulties.
Did You Know...
It is customary to cover all the mirrors during the shiva, the seven days in a house of mourning. Several reasons are offered for this tradition. One reason is to discourage personal grooming, much of which is prohibited during the shiva period. Another reason is to spare the mourner the additional pain of seeing his own grief-stricken face.
Yet another reason is that prayer services are held in the house. It is prohibited to pray in front of a mirror so that it will not appear that one is praying to an image, and in order to prevent distraction during the prayers.
Sarah died at 127 years old. She retained her exalted spiritual nature and physical beauty until her very last day. Although she had lived a tumultuous life by any standard--traveling around with her husband, being abducted twice, childless until ninety years old--she maintained her dignity and trust in G-d throughout every difficulty.
Abraham wanted to bury Sarah in the Cave of Machpela, where Adam and Eve had both been buried. He approached Efron the Chittite to purchase the area from him.
Abraham was well respected among the other nations. Efron seemed to treat him quite generously, offering Abraham the cave and the surrounding field at no charge. Abraham, however, insisted on paying the full price for the area. Efron exploited Abraham, and charged him 400 silver shekels, an exorbitant sum of money, for the plot. (Rabbi Aryeh Kaplan’s "Living Torah" cites Hammurabi’s Code that an average worker’s yearly salary then was between 6-8 silver shekels.) The Rabbis see in Efron the idea that those who speak much do not usually deliver very much.
After Sarah’s passing, Abraham occupied himself with finding a suitable wife for his son, Isaac. He sent his trusted servant Eliezer to his homeland to find the woman who would be fit to fill the role as Matriarch of the Jewish people. He did not want his son to marry a Canaanite woman because he felt that the character traits of the Canaanites could not fit into the plan for the future Jewish people.
Eliezer sought a woman who would personify the trait of loving kindness. He decided to test the potential candidate by asking her for a drink of water. If she would offer water not only for him, but for his camels too, Eliezer would know that she was truly a kindhearted person. Rebecca, Abraham’s great-niece, passes Eliezer’s test. Isaac married her and saw that the blessings and the aura of holiness that had personified his mother’s home were also present in his new wife, and he was comforted from the loss of his mother.
After Isaac married, and the foundation for the future of the Jewish people was in place, Abraham remarried and had more children. The Midrash relates that he actually remarried Hagar, now called Keturah.
After a long and fruitful life Abraham passed away at 175 years old. He too was buried next to his wife, in the Cave of Machpela.
“Yitzchak was comforted on the loss of his mother...” (Gen. 24:67)
Comforting the mourner is a great mitzvah, though many people find it uncomfortable to fulfill.
Rav Matisyahu Solomon, the famed Mashgiach of Lakewood Yeshiva, is one of the busiest men around. Besides his many weekly classes and involvement in communal matters, many throughout the world also seek his counsel. He once heard about a young father who passed away. He did not know the man personally, but he decided to pay a call to the family.
The seven-year-old son was having a very difficult time dealing with his loss. Rav Solomon confided to the boy, “I lost my father when I was seven years old, too. We can have a special club, the Seven Club, if you like. You can call me whenever you need to speak to someone. Just say you’re calling from the Seven Club, and I will be available to speak to you.”
Despite his grueling schedule, Rav Solomon would give the boy as much time as he wanted to speak, helping to ease the boy’s difficulties.
Did You Know...
It is customary to cover all the mirrors during the shiva, the seven days in a house of mourning. Several reasons are offered for this tradition. One reason is to discourage personal grooming, much of which is prohibited during the shiva period. Another reason is to spare the mourner the additional pain of seeing his own grief-stricken face.
Yet another reason is that prayer services are held in the house. It is prohibited to pray in front of a mirror so that it will not appear that one is praying to an image, and in order to prevent distraction during the prayers.
November 9, 2006
Parshas Vayera 5767
Commentary by Rabbi Ephraim Nisenbaum
Our forefather Abraham was the paradigm of loving-kindness. Yet, kindness must not be practiced indiscriminately, according to one’s whims; rather it must follow the will of G-d. This, too, is learned from the life of Abraham.
Abraham’s hospitality was legendary. The Midrash describes his tent as having doors on all four sides to be able to quickly accommodate guests coming from any direction.
Three days after circumcising himself at age ninety-nine, Abraham’s main concern was to search out people who might be in need of food and lodging. Abraham was not satisfied merely assisting those who approached him. He would actively pursue opportunities to help others.
The Torah relates how when Abraham saw three simple nomads in the distance, he ran towards them to offer his hospitality. He invited them into his tent to rest a bit and to eat a little. When they followed him home, however, Abraham had a full course banquet prepared for them.
Yet as great as Abraham’s hospitality may have been, he had to contend with a society that was literally the antithesis of everything he represented. The cities of Sodom and Gomorah were infamous for their cruelty and greed. Hospitality was considered a grave offense. Charity was even worse.
Although the Sodomite conduct pained Abraham greatly, when G-d informed him that He was going to destroy Sodom, Abraham tried to bargain with G-d to save the city. He asked that the city be spared if there were only fifty righteous people to be found there. He then asked that they be spared if there were only forty, thirty, or even ten righteous people. When even ten people could not be found, Abraham understood that the city did not deserve to exist, and he stopped praying for them.
Later, when his son Ishmael was proving to be a negative influence on his son, Isaac, G-d ordered Abraham to follow the advice of his wife, Sarah, and send Ishmael away.
Likewise, when G-d ordered Abraham to offer the son for whom he had waited a hundred years, as a sacrifice on the altar, Abraham did not even argue. Only at the last moment, as he was preparing to slaughter Isaac did G-d intervene and tell him that He had only wanted to test Abraham’s trust in Him and that He had never intended for him to actually kill Isaac. Although this commandment was in direct opposition to Abraham’s kind disposition, his kindness was carefully measured according to the will of G-d and not merely the product of his disposition. This is the type of kindness that we are encouraged to emulate.
“I will fetch a morsel of bread so that you may sustain yourselves . . ..” (Gen. 18:5)
Rav Elazar Shach related an incident he was witness to. A poor person had been invited for the Shabbos meal to a prominent community member. Throughout the meal the host, who had a pleasant voice, insisted on singing all the Shabbos songs. At one point the guest complained, “When are we going to get to the next course already?”
The host looked at the poor man disgustedly and snapped, “Maybe you should show a little respect to your host!”
The hostess turned to her husband and said softly, “Shloime, did you invite the fellow for a lesson in respect, to enjoy your voice, or to eat a meal!”
“She was right,” Rav Shach remarked. “A person who wants to show kindness must remember the recipient’s needs, not his own needs.”
Did You Know...
In the Ashkenazic communities it is customary to hold a wedding ceremony outside, under the stars. This is reminiscent of G-d’s blessing to Abraham that his children should be as plentiful as the stars. Although one should not deviate from the accepted custom, some authorities permit holding the ceremony inside to avoid strife. Some people hold the ceremony inside a building, under an open skylight, which is also acceptable.
It is not necessary to hold the ceremony outside for a second marriage.
Some authorities also require the chuppa (canopy) to be made of material rather than flowers. This is reminiscent of the groom spreading his garment over his bride. For that reason the groom should formally “acquire” the canopy in order for it to be considered his own.
Our forefather Abraham was the paradigm of loving-kindness. Yet, kindness must not be practiced indiscriminately, according to one’s whims; rather it must follow the will of G-d. This, too, is learned from the life of Abraham.
Abraham’s hospitality was legendary. The Midrash describes his tent as having doors on all four sides to be able to quickly accommodate guests coming from any direction.
Three days after circumcising himself at age ninety-nine, Abraham’s main concern was to search out people who might be in need of food and lodging. Abraham was not satisfied merely assisting those who approached him. He would actively pursue opportunities to help others.
The Torah relates how when Abraham saw three simple nomads in the distance, he ran towards them to offer his hospitality. He invited them into his tent to rest a bit and to eat a little. When they followed him home, however, Abraham had a full course banquet prepared for them.
Yet as great as Abraham’s hospitality may have been, he had to contend with a society that was literally the antithesis of everything he represented. The cities of Sodom and Gomorah were infamous for their cruelty and greed. Hospitality was considered a grave offense. Charity was even worse.
Although the Sodomite conduct pained Abraham greatly, when G-d informed him that He was going to destroy Sodom, Abraham tried to bargain with G-d to save the city. He asked that the city be spared if there were only fifty righteous people to be found there. He then asked that they be spared if there were only forty, thirty, or even ten righteous people. When even ten people could not be found, Abraham understood that the city did not deserve to exist, and he stopped praying for them.
Later, when his son Ishmael was proving to be a negative influence on his son, Isaac, G-d ordered Abraham to follow the advice of his wife, Sarah, and send Ishmael away.
Likewise, when G-d ordered Abraham to offer the son for whom he had waited a hundred years, as a sacrifice on the altar, Abraham did not even argue. Only at the last moment, as he was preparing to slaughter Isaac did G-d intervene and tell him that He had only wanted to test Abraham’s trust in Him and that He had never intended for him to actually kill Isaac. Although this commandment was in direct opposition to Abraham’s kind disposition, his kindness was carefully measured according to the will of G-d and not merely the product of his disposition. This is the type of kindness that we are encouraged to emulate.
“I will fetch a morsel of bread so that you may sustain yourselves . . ..” (Gen. 18:5)
Rav Elazar Shach related an incident he was witness to. A poor person had been invited for the Shabbos meal to a prominent community member. Throughout the meal the host, who had a pleasant voice, insisted on singing all the Shabbos songs. At one point the guest complained, “When are we going to get to the next course already?”
The host looked at the poor man disgustedly and snapped, “Maybe you should show a little respect to your host!”
The hostess turned to her husband and said softly, “Shloime, did you invite the fellow for a lesson in respect, to enjoy your voice, or to eat a meal!”
“She was right,” Rav Shach remarked. “A person who wants to show kindness must remember the recipient’s needs, not his own needs.”
Did You Know...
In the Ashkenazic communities it is customary to hold a wedding ceremony outside, under the stars. This is reminiscent of G-d’s blessing to Abraham that his children should be as plentiful as the stars. Although one should not deviate from the accepted custom, some authorities permit holding the ceremony inside to avoid strife. Some people hold the ceremony inside a building, under an open skylight, which is also acceptable.
It is not necessary to hold the ceremony outside for a second marriage.
Some authorities also require the chuppa (canopy) to be made of material rather than flowers. This is reminiscent of the groom spreading his garment over his bride. For that reason the groom should formally “acquire” the canopy in order for it to be considered his own.
November 2, 2006
Parshas Lech L'cha 5767
Commentary by Rabbi Ephraim Nisenbaum
The story of the Patriarchs and the Matriarchs is really the story of the essence of the Jewish people. Each of the forefathers was a microcosm of the entire nation-to-be.
Abraham recognized G-d at an early age, on his own accord. He was mocked by the rest of society and even persecuted for his beliefs, yet he continued to share his beliefs with others. The Midrash says that Abraham was called Ha-Ivri, the Hebrew, because he was on the "eiver", the other side, of society’s beliefs. This would become the eternal role of the Jew, to spread the ideals of monotheism and its ramifications throughout the world, even when he stands alone.
Abraham and his wife Sarah had to endure ten challenges to prove and to develop their faithfulness to G-d. 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 to develop his complete trust in G-d, and also to allow him to make a total break from his past environments.
Shortly after reaching Canaan, a famine struck the land. This too was a challenge, to see if Abraham would doubt G-d’s ways. Abraham and Sarah were forced to leave and travel to Egypt, where the Pharaoh abducted Sarah. Later, he was called to war, risking his life, in order to save his nephew Lot, who had been taken captive. Despite all these difficulties, Abraham did not become disillusioned and maintained his faith in G-d. He sanctified G-d’s name by displaying compassion even to his antagonists.
Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of ninety-nine years old. 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.
“Avrom traveled... and with the souls they had made in Charan” (Gen. 12:5)
The Midrash explains that the souls Abraham had made were the people he had introduced to a single G-d.
Rav Shlomo Wolbe related that when he first came to the Mir Yeshiva, he met an older student who unexpectedly asked him, “How old do you think I am?”
Surprised, the young Shlomo Wolbe guessed around 23-24 years old.
“I am three years old today,” the student said, “It was three years ago that I became a student of Rav Yerucham Levovitz, and with that introduction to the world of Torah and Mussar (ethics), I feel that I was born all over again!”
Did You Know...
When a circumcision will take place on the eighth day, it should be as early in the morning as possible, to show endearment for the mitzvah by performing it the first possible opportunity.
If there are two circumcisions to take place, one at its proper time on the eighth day, and the second for a child whose circumcision had to be postponed, there are different opinions as to which takes precedence. Some say that the eighth-day child comes first, since it is a greater mitzvah to circumcise on the eighth day--greater to the extent that it even overrides Shabbos.
Others feel, however, that the delayed child comes first, since every moment the father unnecessarily delays the circumcision he transgresses a positive commandment, whereas giving precedence to the eight-day old child is only a preference.
The story of the Patriarchs and the Matriarchs is really the story of the essence of the Jewish people. Each of the forefathers was a microcosm of the entire nation-to-be.
Abraham recognized G-d at an early age, on his own accord. He was mocked by the rest of society and even persecuted for his beliefs, yet he continued to share his beliefs with others. The Midrash says that Abraham was called Ha-Ivri, the Hebrew, because he was on the "eiver", the other side, of society’s beliefs. This would become the eternal role of the Jew, to spread the ideals of monotheism and its ramifications throughout the world, even when he stands alone.
Abraham and his wife Sarah had to endure ten challenges to prove and to develop their faithfulness to G-d. 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 to develop his complete trust in G-d, and also to allow him to make a total break from his past environments.
Shortly after reaching Canaan, a famine struck the land. This too was a challenge, to see if Abraham would doubt G-d’s ways. Abraham and Sarah were forced to leave and travel to Egypt, where the Pharaoh abducted Sarah. Later, he was called to war, risking his life, in order to save his nephew Lot, who had been taken captive. Despite all these difficulties, Abraham did not become disillusioned and maintained his faith in G-d. He sanctified G-d’s name by displaying compassion even to his antagonists.
Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of ninety-nine years old. 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.
“Avrom traveled... and with the souls they had made in Charan” (Gen. 12:5)
The Midrash explains that the souls Abraham had made were the people he had introduced to a single G-d.
Rav Shlomo Wolbe related that when he first came to the Mir Yeshiva, he met an older student who unexpectedly asked him, “How old do you think I am?”
Surprised, the young Shlomo Wolbe guessed around 23-24 years old.
“I am three years old today,” the student said, “It was three years ago that I became a student of Rav Yerucham Levovitz, and with that introduction to the world of Torah and Mussar (ethics), I feel that I was born all over again!”
Did You Know...
When a circumcision will take place on the eighth day, it should be as early in the morning as possible, to show endearment for the mitzvah by performing it the first possible opportunity.
If there are two circumcisions to take place, one at its proper time on the eighth day, and the second for a child whose circumcision had to be postponed, there are different opinions as to which takes precedence. Some say that the eighth-day child comes first, since it is a greater mitzvah to circumcise on the eighth day--greater to the extent that it even overrides Shabbos.
Others feel, however, that the delayed child comes first, since every moment the father unnecessarily delays the circumcision he transgresses a positive commandment, whereas giving precedence to the eight-day old child is only a preference.
October 26, 2006
Parshas Noach 5767
Commentary by Rabbi Ephraim Nisenbaum
As the generations since Creation passed, man began to sin and thus distance himself from G-d. By the tenth generation G-d’s authority had been totally spurned. Immorality, theft and strife had become the norm throughout society. Man had begun to self-destruct. G-d decided to destroy the whole world. Although only the people were actually guilty, the corruption had become so entrenched that it had literally seeped into the atmosphere, even affecting the animals. The whole world needed to be “cleansed.”
There was one righteous person in the whole generation, Noach, who deserved to be saved with his family. Although Noach was able to remain firm in his own devotion to G-d and not be adversely influenced by others, he was unable to exert a positive influence on the society around him. The Rabbis felt that this was a fault on Noach’s part. Righteousness must be spread, and not be kept to oneself.
G-d decided to bring a great flood. He ordered Noach to build an ark to save himself and his family from the flood. He was also instructed to take individual animals and birds, male and female, from all the different species. The ark would protect them for the duration of the floodwaters and they would be able to repopulate the world after the flood.
After the flood, G-d promised Noach that He would never destroy the world again. When man would anger G-d, He would view the rainbow and recall the covenant He had made with Noach.
Unfortunately, even the experience of the flood did not have much of an effect on the succeeding generations. A few hundred years later, the society again began to slide, albeit in a more sophisticated manner. This time it was done under the guise of a communal project.
The people conspired to build a tower that would reach to the sky, negating the need for G-d. This was a means of declaring their independence from G-d’s authority, and an open expression of rebellion.
This time, too, G-d showed them the impropriety of their actions by thwarting their plans. Whereas originally all man spoke one language, G-d now confused their ability to communicate with one another preventing them from working together. From there the people were dispersed throughout the world, creating different nations and languages. Unity is only considered a positive attribute when it is used for constructive purposes.
“... and the land was filled with theft.” (Gen. 6:11)
Our sages were careful to avoid the slightest form of theft. The Chafetz Chaim, who published many books, would personally spend several hours perusing each volume to make sure that no pages were missing or mistaken. He was concerned that if a customer paid for a book that was even slightly damaged, he would be stealing.
A student once told the Chafetz Chaim that he had paid eighteen rubles for a beautiful pair of Tefillin that were made with many Halachic stringencies. The Chafetz Chaim remarked, “I hope you were as Halachically stringent earning and paying the eighteen rubles as you were with the Tefillin. It is important to be careful that our mitzvah performance is proper; but it is also important to be careful that our money is proper.”
Did You Know...
It is prohibited to build or erect a protective shelter on Shabbos, even if it is only temporary. Even opening or closing an umbrella is prohibited. Moreover, to avoid suspicion of transgression, one may not even use an umbrella on Shabbos if it was opened since before Shabbos.
The prohibition only applies if the intention is to provide shelter or protection, e.g. from the sun or rain, or if the intention is to create a usable space underneath. To extend a temporary covering, however, for example to open an awning, is permitted. It is also permissible to open or close a folding table or chair.
As the generations since Creation passed, man began to sin and thus distance himself from G-d. By the tenth generation G-d’s authority had been totally spurned. Immorality, theft and strife had become the norm throughout society. Man had begun to self-destruct. G-d decided to destroy the whole world. Although only the people were actually guilty, the corruption had become so entrenched that it had literally seeped into the atmosphere, even affecting the animals. The whole world needed to be “cleansed.”
There was one righteous person in the whole generation, Noach, who deserved to be saved with his family. Although Noach was able to remain firm in his own devotion to G-d and not be adversely influenced by others, he was unable to exert a positive influence on the society around him. The Rabbis felt that this was a fault on Noach’s part. Righteousness must be spread, and not be kept to oneself.
G-d decided to bring a great flood. He ordered Noach to build an ark to save himself and his family from the flood. He was also instructed to take individual animals and birds, male and female, from all the different species. The ark would protect them for the duration of the floodwaters and they would be able to repopulate the world after the flood.
After the flood, G-d promised Noach that He would never destroy the world again. When man would anger G-d, He would view the rainbow and recall the covenant He had made with Noach.
Unfortunately, even the experience of the flood did not have much of an effect on the succeeding generations. A few hundred years later, the society again began to slide, albeit in a more sophisticated manner. This time it was done under the guise of a communal project.
The people conspired to build a tower that would reach to the sky, negating the need for G-d. This was a means of declaring their independence from G-d’s authority, and an open expression of rebellion.
This time, too, G-d showed them the impropriety of their actions by thwarting their plans. Whereas originally all man spoke one language, G-d now confused their ability to communicate with one another preventing them from working together. From there the people were dispersed throughout the world, creating different nations and languages. Unity is only considered a positive attribute when it is used for constructive purposes.
“... and the land was filled with theft.” (Gen. 6:11)
Our sages were careful to avoid the slightest form of theft. The Chafetz Chaim, who published many books, would personally spend several hours perusing each volume to make sure that no pages were missing or mistaken. He was concerned that if a customer paid for a book that was even slightly damaged, he would be stealing.
A student once told the Chafetz Chaim that he had paid eighteen rubles for a beautiful pair of Tefillin that were made with many Halachic stringencies. The Chafetz Chaim remarked, “I hope you were as Halachically stringent earning and paying the eighteen rubles as you were with the Tefillin. It is important to be careful that our mitzvah performance is proper; but it is also important to be careful that our money is proper.”
Did You Know...
It is prohibited to build or erect a protective shelter on Shabbos, even if it is only temporary. Even opening or closing an umbrella is prohibited. Moreover, to avoid suspicion of transgression, one may not even use an umbrella on Shabbos if it was opened since before Shabbos.
The prohibition only applies if the intention is to provide shelter or protection, e.g. from the sun or rain, or if the intention is to create a usable space underneath. To extend a temporary covering, however, for example to open an awning, is permitted. It is also permissible to open or close a folding table or chair.
October 19, 2006
Parshas B'reishis 5767
Commentary by Rabbi Ephraim Nisenbaum
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw that it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything that He created was very good. G-d created a perfect world that contained everything that was necessary for its proper maintenance.
The human being was endowed with free will. As such, he is capable of behavior that is considerably less than perfect. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments made sense, so they ate from the forbidden fruit. Not only did they not heed their one commandment, but also when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain became jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if one fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
“…therefore a man shall leave his father and mother and cling to his wife, and they shall become one flesh.” (Gen. 2:25)
Marriage is supposed to be a commitment for life. Unfortunately, our society does not always view it like that.
A girl was once overheard saying that when she dates, she asks herself, “Is this the man I would like my children to spend every other weekend with?”
The Alter of Slabodka once asked a married student if he helped his wife prepare for Shabbos. “Certainly,” the young man replied, “It’s a great mitzvah to help prepare for Shabbos.”
The Alter was not impressed. “You shouldn’t help just because it’s a mitzvah for Shabbos. Your wife is an extension of you, and you must help her like you help yourself.”
Did You Know...
The Shabbos is greeted each Friday night by two mitzvos. The lady of the home lights candles shortly before sunset, and the Kiddush is recited before the meal on a cup of wine.
The passages in the Torah describing the end of Creation are recited at the beginning of Kiddush. This recital is actually a form of testimony to G-d’s creation, and many thus have the custom to stand during the first part of Kiddush, in the same manner that testimony in court must be offered while standing. Some stand through the entire Kiddush, while others sit during the latter part of the Kiddush.
Those listening to the Kiddush must bear in mind that they want to fulfill the mitzvah of Kiddush, and they should not speak until the leader drinks some wine.
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw that it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything that He created was very good. G-d created a perfect world that contained everything that was necessary for its proper maintenance.
The human being was endowed with free will. As such, he is capable of behavior that is considerably less than perfect. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments made sense, so they ate from the forbidden fruit. Not only did they not heed their one commandment, but also when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain became jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if one fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
“…therefore a man shall leave his father and mother and cling to his wife, and they shall become one flesh.” (Gen. 2:25)
Marriage is supposed to be a commitment for life. Unfortunately, our society does not always view it like that.
A girl was once overheard saying that when she dates, she asks herself, “Is this the man I would like my children to spend every other weekend with?”
The Alter of Slabodka once asked a married student if he helped his wife prepare for Shabbos. “Certainly,” the young man replied, “It’s a great mitzvah to help prepare for Shabbos.”
The Alter was not impressed. “You shouldn’t help just because it’s a mitzvah for Shabbos. Your wife is an extension of you, and you must help her like you help yourself.”
Did You Know...
The Shabbos is greeted each Friday night by two mitzvos. The lady of the home lights candles shortly before sunset, and the Kiddush is recited before the meal on a cup of wine.
The passages in the Torah describing the end of Creation are recited at the beginning of Kiddush. This recital is actually a form of testimony to G-d’s creation, and many thus have the custom to stand during the first part of Kiddush, in the same manner that testimony in court must be offered while standing. Some stand through the entire Kiddush, while others sit during the latter part of the Kiddush.
Those listening to the Kiddush must bear in mind that they want to fulfill the mitzvah of Kiddush, and they should not speak until the leader drinks some wine.
October 5, 2006
Sukkot 5767
Commentary by Rabbi Ephraim Nisenbaum
The holiday of Succos commemorates both the booths the Jews built during their forty-year trek through the desert after their Exodus from Egypt, and also the miraculous clouds of glory that protected them. The commentaries explain that although the Jews left Egypt in the spring, the holiday is celebrated in the autumn, after Yom Kippur, since that was when the clouds of glory returned to the nation after they were forgiven for the Golden Calf.
Succos is referred to as the period of our joy, more so than any of the other holidays. It is the joy of enjoying life in its sheer simplicity, unencumbered by the endless pursuit of materialism. As long as a person is chained to the shackles of the material world and its luxuries, he is incapable of truly enjoying life. During Succos, we move out of the security and beauty of our permanent homes and reside instead in temporary succah-huts, lacking even the most basic roof with which to protect ourselves. We eat our meals, visit, and some people even sleep, in the succah. There we can gain a new appreciation for life. Rabbeinu Bachya put it succinctly: Happiness is more in being than in having.
The Torah does not advocate a life of self-deprivation or asceticism. Quite the contrary, the Jew is often encouraged to fully enjoy the pleasures of the physical world, as part of his service to G-d. However, he must be careful not to become enslaved to the pleasures of the world. The Torah requires the Jew to leave his house for seven days, and he can then return. He need only leave long enough to ensure that he does not become dependent upon the material comforts of the world for his enjoyment.
There is also a mitzvah to take four species of plants on Succos: the esrog (citron), the lulav (date palm branch), two aravos (willow branches), and three hadassim (myrtle branches). Three of the species are tied together and held with the esrog, and waved each day during Succos, except for Shabbos.
The Sefer Hachinuch explains that the nature of these species brings a sense of happiness and contentment to a person. Here, too, the theme is that it is not necessary to travel to exotic places, nor invest in expensive forms of entertainment, to find true joy. A few simple fruits and plants, representing the different elements in nature, can bring a person the greatest sense of joy and happiness, if he would only realize it.
The satisfaction and happiness we all pursue doesn’t have to be on the other side of the world. It may be found in the succah, lulav and esrog, in one’s own backyard.
“You shall take on the first day a beautiful fruit, a date palm branch, twigs of a woven tree and river willows...” (Lev. 23:40)
A young married student had searched for several hours to find a beautiful esrog to fulfill the mitzvah. He brought it to Rav Sholom Eisen, a renowned expert in Jerusalem, for his approval. After several minutes, Rav Eisen informed the young man it was not for him.
The young man was crestfallen, as it seemed to be a flawless esrog. He asked what the problem was.
Rav Eisen answered, "This esrog is so beautiful it must cost a fortune. I know you don’t earn much money. It is more important that you buy your wife something nice for Yom Tov, which is a Torah obligation, than it is to buy such a beautiful esrog, which is only to beautify the mitzvah."
Did You Know...
When the first day of Yom Tov falls on Shabbos, one must wait until after nightfall to light the second night’s candles. Even then, one must first say Baruch Hamavdil bein kodesh l’kodesh, distinguishing between the sanctity of Shabbos and that of Yom Tov.
The candlesticks may be cleaned out with a knife from the first day’s wax, before placing the new candles in them. However, the bottoms of the candles may not be melted in order for them to fit better.
When Havdala is recited during the second night’s Kiddush, some authorities permit putting two flames of the Yom Tov candles together for the blessing on the fire. Others, however, say that one should merely gaze at the candles and not hold them together.
The holiday of Succos commemorates both the booths the Jews built during their forty-year trek through the desert after their Exodus from Egypt, and also the miraculous clouds of glory that protected them. The commentaries explain that although the Jews left Egypt in the spring, the holiday is celebrated in the autumn, after Yom Kippur, since that was when the clouds of glory returned to the nation after they were forgiven for the Golden Calf.
Succos is referred to as the period of our joy, more so than any of the other holidays. It is the joy of enjoying life in its sheer simplicity, unencumbered by the endless pursuit of materialism. As long as a person is chained to the shackles of the material world and its luxuries, he is incapable of truly enjoying life. During Succos, we move out of the security and beauty of our permanent homes and reside instead in temporary succah-huts, lacking even the most basic roof with which to protect ourselves. We eat our meals, visit, and some people even sleep, in the succah. There we can gain a new appreciation for life. Rabbeinu Bachya put it succinctly: Happiness is more in being than in having.
The Torah does not advocate a life of self-deprivation or asceticism. Quite the contrary, the Jew is often encouraged to fully enjoy the pleasures of the physical world, as part of his service to G-d. However, he must be careful not to become enslaved to the pleasures of the world. The Torah requires the Jew to leave his house for seven days, and he can then return. He need only leave long enough to ensure that he does not become dependent upon the material comforts of the world for his enjoyment.
There is also a mitzvah to take four species of plants on Succos: the esrog (citron), the lulav (date palm branch), two aravos (willow branches), and three hadassim (myrtle branches). Three of the species are tied together and held with the esrog, and waved each day during Succos, except for Shabbos.
The Sefer Hachinuch explains that the nature of these species brings a sense of happiness and contentment to a person. Here, too, the theme is that it is not necessary to travel to exotic places, nor invest in expensive forms of entertainment, to find true joy. A few simple fruits and plants, representing the different elements in nature, can bring a person the greatest sense of joy and happiness, if he would only realize it.
The satisfaction and happiness we all pursue doesn’t have to be on the other side of the world. It may be found in the succah, lulav and esrog, in one’s own backyard.
“You shall take on the first day a beautiful fruit, a date palm branch, twigs of a woven tree and river willows...” (Lev. 23:40)
A young married student had searched for several hours to find a beautiful esrog to fulfill the mitzvah. He brought it to Rav Sholom Eisen, a renowned expert in Jerusalem, for his approval. After several minutes, Rav Eisen informed the young man it was not for him.
The young man was crestfallen, as it seemed to be a flawless esrog. He asked what the problem was.
Rav Eisen answered, "This esrog is so beautiful it must cost a fortune. I know you don’t earn much money. It is more important that you buy your wife something nice for Yom Tov, which is a Torah obligation, than it is to buy such a beautiful esrog, which is only to beautify the mitzvah."
Did You Know...
When the first day of Yom Tov falls on Shabbos, one must wait until after nightfall to light the second night’s candles. Even then, one must first say Baruch Hamavdil bein kodesh l’kodesh, distinguishing between the sanctity of Shabbos and that of Yom Tov.
The candlesticks may be cleaned out with a knife from the first day’s wax, before placing the new candles in them. However, the bottoms of the candles may not be melted in order for them to fit better.
When Havdala is recited during the second night’s Kiddush, some authorities permit putting two flames of the Yom Tov candles together for the blessing on the fire. Others, however, say that one should merely gaze at the candles and not hold them together.
September 28, 2006
Parshas Ha'azinu 5767
Commentary by Rabbi Ephraim Nisenbaum
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than with the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah, and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. He also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence could, and would, lead them astray from following G-d and His commandments, thus incurring G-d’s wrath. G-d promised to bring punishments upon the Jewish nation, and foretold that they would fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
…he shall atone for himself, for his household, and for the entire congregation of Israel (Lev. 16:17)
The Kohen Gadol (High Priest) must first atone for his own sins, then for those of his family, and only then for the rest of the nation.
Rav Yisrael Salanter once said that when he was young he thought he could change the whole world. As he grew older he realized that his goals were too idealistic, and he could only improve his own townspeople. Then he thought he would at least change his family.
In his old age, however, he realized it was difficult enough to change himself. But, interestingly, as he improved himself, he saw that his family also improved. As that happened, his townspeople were also inspired to change. He realized that the way to improve the world is to first focus on improving oneself.
Did You Know...
On Succos, a man is obligated to eat all his meals in the succah. Women are exempt from eating in the succah, although they are rewarded for it if they do so.
One may eat cake or cookies less than the size of an egg outside the succah. More than that, however, must be eaten in the succah. A snack of fruit, fish, or any drink need not be eaten or drunk in the succah, although it is commendable not to eat anything outside the succah. If one is eating a meal, even the fruit, meat, and other foods must also be eaten in the succah.
Although it is required for a man to also sleep in the succah, many authorities are lenient in that regard for a variety of reasons. Nonetheless, it is commendable for one to sleep in the succah, weather permitting.
This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than with the usual paragraphs.
Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah, and the punishments for those who will not.
Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. He also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.
The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.
The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence could, and would, lead them astray from following G-d and His commandments, thus incurring G-d’s wrath. G-d promised to bring punishments upon the Jewish nation, and foretold that they would fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.
Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.
Moshe reminded the people how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.
…he shall atone for himself, for his household, and for the entire congregation of Israel (Lev. 16:17)
The Kohen Gadol (High Priest) must first atone for his own sins, then for those of his family, and only then for the rest of the nation.
Rav Yisrael Salanter once said that when he was young he thought he could change the whole world. As he grew older he realized that his goals were too idealistic, and he could only improve his own townspeople. Then he thought he would at least change his family.
In his old age, however, he realized it was difficult enough to change himself. But, interestingly, as he improved himself, he saw that his family also improved. As that happened, his townspeople were also inspired to change. He realized that the way to improve the world is to first focus on improving oneself.
Did You Know...
On Succos, a man is obligated to eat all his meals in the succah. Women are exempt from eating in the succah, although they are rewarded for it if they do so.
One may eat cake or cookies less than the size of an egg outside the succah. More than that, however, must be eaten in the succah. A snack of fruit, fish, or any drink need not be eaten or drunk in the succah, although it is commendable not to eat anything outside the succah. If one is eating a meal, even the fruit, meat, and other foods must also be eaten in the succah.
Although it is required for a man to also sleep in the succah, many authorities are lenient in that regard for a variety of reasons. Nonetheless, it is commendable for one to sleep in the succah, weather permitting.
September 21, 2006
Rosh Hashana 5767
Commentary by Rabbi Ephraim Nisenbaum
There are a few meanings behind Rosh Hashana. It marks the beginning of a new year, the anniversary of Creation, according to the Rabbis. This should be cause for great celebration. Yet Rosh Hashana is also a day of judgment, when every person’s destiny is determined. For this reason the Hallel, the joyous Psalms of praise to G-d recited on other holidays, is omitted. Rejoicing minimizes the serious nature of the day.
Interestingly, in the Torah, Rosh Hashana is only referred to as a day for sounding the shofar, the ram’s horn. No explanation is offered, however, why we sound the shofar. What is the real essence of Rosh Hashana?
G-d created the world with a purpose. In fact, every human being was created with a unique mission to accomplish: to make the world a better place to live.
Each year on the anniversary of man’s creation, G-d takes stock of man’s accomplishments and failures. He judges whether or not man is moving towards the fulfillment of his mission, and whether or not he deserves to be given another chance to fulfill that mission. This is the judgment of Rosh Hashana.
Sounding the shofar on Rosh Hashana reminds us of this judgment. Rambam explains that it is a wake-up call meant to arouse man from his complacency. He must realize that time is limited, and that if he does not make an effort to accomplish his mission he may not be granted another chance.
But there is another message in the shofar, too. The shofar is also blown on Rosh Hashanah to recall G-d’s blowing a Divine soul into man’s nostrils at Creation. It recalls G-d’s vote of confidence in man, that even when man fails, G-d allows him the opportunity to return to his role by doing Teshuva (repentance).
Yet, another message of the shofar is the coronation of G-d’s Kingdom. The sounding of the trumpet always heralds the king. We rejoice with the recognition of G-d’s glory.
On Rosh Hashana the emotions of awe and joy merge together. The joy actually complements the fear, for although we may fear the consequences of Divine judgment, we are comforted by the fact that the Great Judge has faith in us and wants us to succeed.
May we all be inscribed in the Book of Health and Happiness for the upcoming year.
"Remember us for life, O King Who wants life... for Your sake O G-d of life." (Rosh Hashana liturgy)
The Dubner Maggid related a parable. A retailer once suffered a terrible fire and lost most of his merchandise. Fearfully, he approached his supplier to ask for additional merchandise on credit, despite his inability to pay for the lost merchandise. The supplier heard his customer’s story and realizing that he was a good and steady customer, agreed to cancel the old debt and extend new credit.
An indigent person, hearing of the supplier’s generosity, also asked the supplier for a generous gift. Surprised when he was rebuffed, he asked, “Why am I any different than the first fellow, to whom you were so generous?”
The man replied, “He is an old customer who has fallen on hard times, so I agreed to help him. But, you, I hardly know you!”
The Maggid concluded that if we wish to make requests of G-d, we must be sure to have an ongoing relationship, and not merely wake up at Rosh Hashana with our requests.
Did You Know...
There is a mitzvah to eat more than usual on Erev Yom Kippur. Preferably, one should eat two meat meals. One should avoid eating heavy foods such as red meat. It is also customary not to eat fish at the second meal. Spicy foods should also be avoided.
Many people dip the challah into honey during these meals. Some do this at every festive meal between Rosh Hashana and Simchas Torah, as the entire period is a time of judgment.
There is also a custom to eat kreplach (dumplings) Erev Yom Kippur. The white dough covering the meaty filling represents the covering our sins with forgiveness and innocence.
There are a few meanings behind Rosh Hashana. It marks the beginning of a new year, the anniversary of Creation, according to the Rabbis. This should be cause for great celebration. Yet Rosh Hashana is also a day of judgment, when every person’s destiny is determined. For this reason the Hallel, the joyous Psalms of praise to G-d recited on other holidays, is omitted. Rejoicing minimizes the serious nature of the day.
Interestingly, in the Torah, Rosh Hashana is only referred to as a day for sounding the shofar, the ram’s horn. No explanation is offered, however, why we sound the shofar. What is the real essence of Rosh Hashana?
G-d created the world with a purpose. In fact, every human being was created with a unique mission to accomplish: to make the world a better place to live.
Each year on the anniversary of man’s creation, G-d takes stock of man’s accomplishments and failures. He judges whether or not man is moving towards the fulfillment of his mission, and whether or not he deserves to be given another chance to fulfill that mission. This is the judgment of Rosh Hashana.
Sounding the shofar on Rosh Hashana reminds us of this judgment. Rambam explains that it is a wake-up call meant to arouse man from his complacency. He must realize that time is limited, and that if he does not make an effort to accomplish his mission he may not be granted another chance.
But there is another message in the shofar, too. The shofar is also blown on Rosh Hashanah to recall G-d’s blowing a Divine soul into man’s nostrils at Creation. It recalls G-d’s vote of confidence in man, that even when man fails, G-d allows him the opportunity to return to his role by doing Teshuva (repentance).
Yet, another message of the shofar is the coronation of G-d’s Kingdom. The sounding of the trumpet always heralds the king. We rejoice with the recognition of G-d’s glory.
On Rosh Hashana the emotions of awe and joy merge together. The joy actually complements the fear, for although we may fear the consequences of Divine judgment, we are comforted by the fact that the Great Judge has faith in us and wants us to succeed.
May we all be inscribed in the Book of Health and Happiness for the upcoming year.
"Remember us for life, O King Who wants life... for Your sake O G-d of life." (Rosh Hashana liturgy)
The Dubner Maggid related a parable. A retailer once suffered a terrible fire and lost most of his merchandise. Fearfully, he approached his supplier to ask for additional merchandise on credit, despite his inability to pay for the lost merchandise. The supplier heard his customer’s story and realizing that he was a good and steady customer, agreed to cancel the old debt and extend new credit.
An indigent person, hearing of the supplier’s generosity, also asked the supplier for a generous gift. Surprised when he was rebuffed, he asked, “Why am I any different than the first fellow, to whom you were so generous?”
The man replied, “He is an old customer who has fallen on hard times, so I agreed to help him. But, you, I hardly know you!”
The Maggid concluded that if we wish to make requests of G-d, we must be sure to have an ongoing relationship, and not merely wake up at Rosh Hashana with our requests.
Did You Know...
There is a mitzvah to eat more than usual on Erev Yom Kippur. Preferably, one should eat two meat meals. One should avoid eating heavy foods such as red meat. It is also customary not to eat fish at the second meal. Spicy foods should also be avoided.
Many people dip the challah into honey during these meals. Some do this at every festive meal between Rosh Hashana and Simchas Torah, as the entire period is a time of judgment.
There is also a custom to eat kreplach (dumplings) Erev Yom Kippur. The white dough covering the meaty filling represents the covering our sins with forgiveness and innocence.
September 14, 2006
Parshas Nitzavim-Vayelech 5766
Commentary by Rabbi Ephraim Nisenbaum
Although these two parshios are the shortest in the Torah, their message is an important one. After warning the Jewish people about the terrible consequences awaiting them if they transgress the Torah and mitzvos, Moshe had the people make a new covenant with G-d. Although they were already bound by the laws of the Torah, they now accepted arvus (responsibility) upon themselves for one another. A Jew is not only obligated to keep the mitzvos himself, but he is also obligated to make sure that every other Jew keeps the mitzvos 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 foretold that after the nation would experience the repercussions of their deeds, they would be aroused to return to G-d. G-d will accept their repentance and gather the people from throughout the exile and return them 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 keeping the Torah is nothing less than choosing between good and bad, life and death. If the Jewish people keep the mitzvos 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.
This responsibility for the future is also the reason for one of the details of the mitzvah of hakhel, the gathering of the entire nation in Jerusalem every seven years. The Torah says that every man, woman, and child are to appear in Jerusalem where the king reads the Torah. Although an infant is incapable of understanding the proceedings, it is important that the parents at least make an effort to set the stage and create the right environment for their child’s future development.
“...You should choose life, . .” (Deut. 30:19)
The Kelmer Maggid offered a parable: Imagine if word got out that all the dead would be given a chance to return to life for one hour. Families and friends would flock the cemetery, eagerly awaiting that moment when they could greet their beloved ones. But how do you think the deceased themselves would respond to this reprieve?
Chances are, returning from the World of Truth, and appreciating the value and importance of every mitzvah, they would respond differently. After a quick embrace of their families and friends, they might excuse themselves because there is so much they must accomplish in a short time, and then they would run to study Torah and perform mitzvos.
The Maggid concluded that we, who are living in this world, yet are not even guaranteed one hour of life, must certainly learn to value the time allotted to us, and not squander a moment.
Did You Know...
During the Ten Days of Repentance, a person should be more meticulous in his or her mitzvah observance. One should certainly make an effort to pray with a minyan, and with greater concentration.
Even details and stringencies one is not careful about the rest of the year, should be carefully observed during these days. This shows that our intent is to fulfill all of G-d’s instructions, although we may not be able to observe everything all the time.
One should also make an effort to placate any person he or she might have hurt throughout the course of the year. Although Yom Kippur atones for one’s sins, it cannot atone for sins between man and his friend until a person seeks forgiveness.
Although these two parshios are the shortest in the Torah, their message is an important one. After warning the Jewish people about the terrible consequences awaiting them if they transgress the Torah and mitzvos, Moshe had the people make a new covenant with G-d. Although they were already bound by the laws of the Torah, they now accepted arvus (responsibility) upon themselves for one another. A Jew is not only obligated to keep the mitzvos himself, but he is also obligated to make sure that every other Jew keeps the mitzvos 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 foretold that after the nation would experience the repercussions of their deeds, they would be aroused to return to G-d. G-d will accept their repentance and gather the people from throughout the exile and return them 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 keeping the Torah is nothing less than choosing between good and bad, life and death. If the Jewish people keep the mitzvos 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.
This responsibility for the future is also the reason for one of the details of the mitzvah of hakhel, the gathering of the entire nation in Jerusalem every seven years. The Torah says that every man, woman, and child are to appear in Jerusalem where the king reads the Torah. Although an infant is incapable of understanding the proceedings, it is important that the parents at least make an effort to set the stage and create the right environment for their child’s future development.
“...You should choose life, . .” (Deut. 30:19)
The Kelmer Maggid offered a parable: Imagine if word got out that all the dead would be given a chance to return to life for one hour. Families and friends would flock the cemetery, eagerly awaiting that moment when they could greet their beloved ones. But how do you think the deceased themselves would respond to this reprieve?
Chances are, returning from the World of Truth, and appreciating the value and importance of every mitzvah, they would respond differently. After a quick embrace of their families and friends, they might excuse themselves because there is so much they must accomplish in a short time, and then they would run to study Torah and perform mitzvos.
The Maggid concluded that we, who are living in this world, yet are not even guaranteed one hour of life, must certainly learn to value the time allotted to us, and not squander a moment.
Did You Know...
During the Ten Days of Repentance, a person should be more meticulous in his or her mitzvah observance. One should certainly make an effort to pray with a minyan, and with greater concentration.
Even details and stringencies one is not careful about the rest of the year, should be carefully observed during these days. This shows that our intent is to fulfill all of G-d’s instructions, although we may not be able to observe everything all the time.
One should also make an effort to placate any person he or she might have hurt throughout the course of the year. Although Yom Kippur atones for one’s sins, it cannot atone for sins between man and his friend until a person seeks forgiveness.
September 7, 2006
Parshas Ki Savo 5766
Commentary by Rabbi Ephraim Nisenbaum
The people were instructed in the mitzvah of bikkurim, the bringing of the new fruits each season to the kohen in the Beis HaMikdash (Temple). When the first fruits of Israel’s seven species (wheat, barley, grapes, figs, dates, olives and pomegranates) would begin to blossom, the farmer would mark them by tying a ribbon around them. Later, when the fruits ripened, they were decorated in beautiful baskets and brought to Jerusalem amidst great fanfare and joy. The Talmud describes how the people would travel together in large groups accompanied by musicians, and how all the inhabitants of Jerusalem would greet them.
The farmer gave the fruits to the kohen and placed them next to the altar. He would recite a paragraph expressing appreciation to G-d for His involvement with the Jewish people from the very beginning of their nationhood. >From early on, G-d had saved Jacob from the evil plans of Laban. Later He delivered the nation from the oppression of Egypt, and brought them to the Land of Israel. As a token of appreciation for all of G-d’s kindness, the person brings the first fruits of his labor, that which is closest to his heart, as a gift to G-d.
The first fruits arouse a sense of appreciation within a person. This, in turn, allows a person to reflect upon all the other good that he has received, and offer thanksgiving for that too. When a person suffers a setback, it is very difficult to even imagine the positive things in his life, because he is so consumed with his present difficulties. When one is enjoying the good things in life, though, he can begin to appreciate earlier things that, at the time, seemed to be negative experiences.
Later in the portion, the flip side of this attitude is seen quite clearly. Moshe warned the people of the dire consequences they would face if they failed to follow the Torah properly. Many terrible punishments are portrayed graphically. At the culmination of the many curses mentioned, the Torah warns that, “In the morning you will say ‘If only it were last evening’, and in the evening you will say, ‘If only it were morning again.’”
If a person does not appreciate the kindness G-d shows him, the Torah promises that he will find himself in such difficult straits, he will only be able to look longingly at the earlier times that had passed unappreciated.
“We cried to G-d...and He heard our voices” (Deut. 26:7)
The Steipler Rav’s grandson told his grandfather that he would be visiting the Kotel. The Steipler asked the young man to please pray for him.
“Does my grandfather need my prayers to assist him?” the grandson asked.
The Steipler replied, “G-d created the world in such a way that prayer helps. It doesn’t matter who prays for whom, every prayer accomplishes something. And if it doesn’t help today, it might help tomorrow, or maybe even ten years from now! A person must never give up on prayer. Even if one cannot tell that the prayer helped, perhaps the situation could have been worse without prayer.”
Did You Know...
It is customary to eat various fruits and foods the first night of Rosh Hashana, to symbolize a good year. These foods should be eaten after Hamotzi is said on the bread.
The blessing should first be recited on a fruit of the seven species of Israel, such as pomegranate or dates. After tasting the fruit, a little prayer requesting a good year is recited. The other foods do not require a blessing, and the prayer is recited before eating them.
If a new fruit is eaten for the first time that season, the blessing Shehechiyanu is recited. It is best to have the fruit in mind when reciting the Shehechiyanu during Kiddush, and then eat the fruit after drinking the kiddush, before reciting the Hamotzi.
The people were instructed in the mitzvah of bikkurim, the bringing of the new fruits each season to the kohen in the Beis HaMikdash (Temple). When the first fruits of Israel’s seven species (wheat, barley, grapes, figs, dates, olives and pomegranates) would begin to blossom, the farmer would mark them by tying a ribbon around them. Later, when the fruits ripened, they were decorated in beautiful baskets and brought to Jerusalem amidst great fanfare and joy. The Talmud describes how the people would travel together in large groups accompanied by musicians, and how all the inhabitants of Jerusalem would greet them.
The farmer gave the fruits to the kohen and placed them next to the altar. He would recite a paragraph expressing appreciation to G-d for His involvement with the Jewish people from the very beginning of their nationhood. >From early on, G-d had saved Jacob from the evil plans of Laban. Later He delivered the nation from the oppression of Egypt, and brought them to the Land of Israel. As a token of appreciation for all of G-d’s kindness, the person brings the first fruits of his labor, that which is closest to his heart, as a gift to G-d.
The first fruits arouse a sense of appreciation within a person. This, in turn, allows a person to reflect upon all the other good that he has received, and offer thanksgiving for that too. When a person suffers a setback, it is very difficult to even imagine the positive things in his life, because he is so consumed with his present difficulties. When one is enjoying the good things in life, though, he can begin to appreciate earlier things that, at the time, seemed to be negative experiences.
Later in the portion, the flip side of this attitude is seen quite clearly. Moshe warned the people of the dire consequences they would face if they failed to follow the Torah properly. Many terrible punishments are portrayed graphically. At the culmination of the many curses mentioned, the Torah warns that, “In the morning you will say ‘If only it were last evening’, and in the evening you will say, ‘If only it were morning again.’”
If a person does not appreciate the kindness G-d shows him, the Torah promises that he will find himself in such difficult straits, he will only be able to look longingly at the earlier times that had passed unappreciated.
“We cried to G-d...and He heard our voices” (Deut. 26:7)
The Steipler Rav’s grandson told his grandfather that he would be visiting the Kotel. The Steipler asked the young man to please pray for him.
“Does my grandfather need my prayers to assist him?” the grandson asked.
The Steipler replied, “G-d created the world in such a way that prayer helps. It doesn’t matter who prays for whom, every prayer accomplishes something. And if it doesn’t help today, it might help tomorrow, or maybe even ten years from now! A person must never give up on prayer. Even if one cannot tell that the prayer helped, perhaps the situation could have been worse without prayer.”
Did You Know...
It is customary to eat various fruits and foods the first night of Rosh Hashana, to symbolize a good year. These foods should be eaten after Hamotzi is said on the bread.
The blessing should first be recited on a fruit of the seven species of Israel, such as pomegranate or dates. After tasting the fruit, a little prayer requesting a good year is recited. The other foods do not require a blessing, and the prayer is recited before eating them.
If a new fruit is eaten for the first time that season, the blessing Shehechiyanu is recited. It is best to have the fruit in mind when reciting the Shehechiyanu during Kiddush, and then eat the fruit after drinking the kiddush, before reciting the Hamotzi.
August 31, 2006
Parshas Ki Thetze 5766
Commentary by Rabbi Ephraim Nisenbaum
Although the primary reason of observing the Torah’s commandments is to fulfill the will of G-d, nevertheless, we also benefit from their observance. One of the mitzvos discussed in this portion is shiluach ha-ken, sending away the mother bird. This involves someone who chances upon a wild mother bird sitting upon a nest of eggs or fledglings, and the person wants the young for himself. The Torah obligates him to first send away the mother bird and only then take the offspring. Although this mitzvah involves only a minimal effort, great rewards are promised for its fulfillment.
It may seem cruel to forcibly separate a mother from her young. Yet, the commentaries explain, the love of a mother to her young is instinctive, and it would pain her even more to see her offspring taken away. By sending away the mother bird before taking the young, it instills a feeling of compassion into man for all creatures.
This is also seen in another mitzvah discussed: the prohibition against muzzling an animal while it is working. This too shows compassion for an animal that becomes hungry while working in the fields. Even if the owner intends to feed the animal afterwards, there is still an element of cruelty in denying it food while it is working. The person who does not show this compassion to an animal will not show it to another human being either.
On the other hand, though, it is sometimes necessary to refrain from feeling compassion. There is a mitzvah to totally wipe out the memory of the Amalekite nation– every man, woman and child. Amalek is viewed as the archenemy of the Jewish people, because they were intent on destroying the image of G-d from them. Their war against the Jews was more than just a personal hatred. It was an ideological battle against the recognition of G-d’s involvement in the physical world. G-d’s name remains flawed, as it were, as long as the nation of Amalek exists.
Here, there is no room for compassion. One who realizes the importance of propagating G-d’s ideals throughout the world, understands the necessity of sometimes having to wage the wars of G-d. The Talmud says in relation to the war against Amalek, that one who shows misplaced compassion to those undeserving of it, will eventually show cruelty to those who truly deserve compassion.
“…they discipline him, but he does not listen to them...” (Deut. 21:19)
The commentators point out that sometimes the discipline itself causes the child not to listen. Rav Ya’akov Kaminetzky was asked if it is proper to employ corporal punishment as a means of disciplining one’s children.
Rav Ya’akov related an incident with Rav Baruch Ber Lebovits, whose child misbehaved. Rav Baruch Ber waited a while to make sure he was in control of his emotions. He called the child to him and said warmly, “ You know that I love you very much and I wish you a long and good life. However, because you misbehaved, you deserve a potch (spanking).”
Rav Ya’akov concluded, “Only someone who could punish like that is allowed to use corporal punishment.”
Did You Know...
It is forbidden to keep something dangerous in one’s home. The authorities rule that this includes keeping a dog that bites, or even if it barks incessantly at any passerby. If it is for security purposes, however, it is permissible. Similarly, if the dog is chained, one may keep it. Some authorities also permit posting a sign to beware of the dog.
A squared table with sharp corners is also considered dangerous and should not be kept anywhere people could get hurt. Keeping a rickety ladder in one’s home is also included in this prohibition. Similarly, a pit in one’s yard must be covered to prevent anyone from falling into it.
Although the primary reason of observing the Torah’s commandments is to fulfill the will of G-d, nevertheless, we also benefit from their observance. One of the mitzvos discussed in this portion is shiluach ha-ken, sending away the mother bird. This involves someone who chances upon a wild mother bird sitting upon a nest of eggs or fledglings, and the person wants the young for himself. The Torah obligates him to first send away the mother bird and only then take the offspring. Although this mitzvah involves only a minimal effort, great rewards are promised for its fulfillment.
It may seem cruel to forcibly separate a mother from her young. Yet, the commentaries explain, the love of a mother to her young is instinctive, and it would pain her even more to see her offspring taken away. By sending away the mother bird before taking the young, it instills a feeling of compassion into man for all creatures.
This is also seen in another mitzvah discussed: the prohibition against muzzling an animal while it is working. This too shows compassion for an animal that becomes hungry while working in the fields. Even if the owner intends to feed the animal afterwards, there is still an element of cruelty in denying it food while it is working. The person who does not show this compassion to an animal will not show it to another human being either.
On the other hand, though, it is sometimes necessary to refrain from feeling compassion. There is a mitzvah to totally wipe out the memory of the Amalekite nation– every man, woman and child. Amalek is viewed as the archenemy of the Jewish people, because they were intent on destroying the image of G-d from them. Their war against the Jews was more than just a personal hatred. It was an ideological battle against the recognition of G-d’s involvement in the physical world. G-d’s name remains flawed, as it were, as long as the nation of Amalek exists.
Here, there is no room for compassion. One who realizes the importance of propagating G-d’s ideals throughout the world, understands the necessity of sometimes having to wage the wars of G-d. The Talmud says in relation to the war against Amalek, that one who shows misplaced compassion to those undeserving of it, will eventually show cruelty to those who truly deserve compassion.
“…they discipline him, but he does not listen to them...” (Deut. 21:19)
The commentators point out that sometimes the discipline itself causes the child not to listen. Rav Ya’akov Kaminetzky was asked if it is proper to employ corporal punishment as a means of disciplining one’s children.
Rav Ya’akov related an incident with Rav Baruch Ber Lebovits, whose child misbehaved. Rav Baruch Ber waited a while to make sure he was in control of his emotions. He called the child to him and said warmly, “ You know that I love you very much and I wish you a long and good life. However, because you misbehaved, you deserve a potch (spanking).”
Rav Ya’akov concluded, “Only someone who could punish like that is allowed to use corporal punishment.”
Did You Know...
It is forbidden to keep something dangerous in one’s home. The authorities rule that this includes keeping a dog that bites, or even if it barks incessantly at any passerby. If it is for security purposes, however, it is permissible. Similarly, if the dog is chained, one may keep it. Some authorities also permit posting a sign to beware of the dog.
A squared table with sharp corners is also considered dangerous and should not be kept anywhere people could get hurt. Keeping a rickety ladder in one’s home is also included in this prohibition. Similarly, a pit in one’s yard must be covered to prevent anyone from falling into it.
August 25, 2006
Parshas Shof'tim 5766
Commentary by Rabbi Ephraim Nisenbaum
There are many laws that were intended exclusively for the leaders of the Jewish people. Because these individuals were granted special powers, they needed special guidelines to prevent them from misusing their positions and from becoming arrogant.
The judges, for example, were obligated to follow the majority ruling of the court. If a judge defies and rules against a decision of the court, regardless of the caliber of his scholarship, 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.
The king too was subject to special obligations and prohibitions. In contrast to the rest of the world, the Jewish king was not allowed to indulge in physical or material excesses, such as women, money or horses. The Torah warns that these excesses will 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 reading of this Torah was meant to remind him to make G-d a part of all of his activities and decisions, and not to let his authority get to his head.
Although a great value is attached to the Jewish leader, this in no way diminishes the value of the common person. The Torah describes an incident where a person was found murdered, and it is not known who the murderer is. The elders of the city nearest the location where the corpse was found were obligated to bring a unique sacrifice, seeking atonement. The sacrifice involved killing a young calf on a piece of virgin land, which could never be sown. The killing of an animal which could leave no offspring, on a piece of land which could bear no fruits, and the necessity of atonement for an entire city, sharply brings into focus the tragedy of even an isolated murder, where a human being has been robbed of his future.
The value of the individual may also be seen from another fact in this portion. Before going out to war, the people were instructed that anyone who had recently built a home, planted a vineyard, or had betrothed a woman, and had not yet had the opportunity to enjoy his new wife, home, or grapes, was to return home. Because war carries the risk of losing one’s life, the Torah felt that these individuals deserved the right to be able to enjoy the fruits of their labor. This sensitivity to the individual is the hallmark of the Torah.
“...You shall be whole (in your faith) before G-d ...” (Deut. 18:13)
There was a righteous woman in a little European shtetl with nine children. She conceived again, but the doctors recommended that due to her weak constitution she should abort the child. The woman clarified that there was no direct danger to her life and she decided to trust in G-d and allow the pregnancy to continue. She bore a healthy son.
In the following years of the Holocaust, eight of the children perished. Only the youngest son and a sister survived. That young son grew to become Rav Elazar Shach, the leader of Torah Jewry in Israel. Rav Shach would relate this story to emphasize that a person must do his best to fulfill the will of G-d, but leave the outcome to G-d.
Did You Know...
One should try to be more meticulous in his or her mitzvah observance during the month of Elul, in preparation for the High Holidays. Psalm 27 is recited after prayers, both in the morning and evening. (Ashkenazic custom adds it after the evening service, and Sefardic custom adds it after the afternoon service.) Many people try to complete the entire Book of Psalms twice during Elul, and a third time before Yom Kippur.
Some have their tefillin and mezuzos checked during these days to ensure that they have not become disqualified. (Often, due to exposure to weather or age, the letters may become cracked or smudged, disqualifying their usage.)
If not done previously, one should also have his or her clothing checked for Shaatnez, the prohibited mixture of wool and linen.
There are many laws that were intended exclusively for the leaders of the Jewish people. Because these individuals were granted special powers, they needed special guidelines to prevent them from misusing their positions and from becoming arrogant.
The judges, for example, were obligated to follow the majority ruling of the court. If a judge defies and rules against a decision of the court, regardless of the caliber of his scholarship, 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.
The king too was subject to special obligations and prohibitions. In contrast to the rest of the world, the Jewish king was not allowed to indulge in physical or material excesses, such as women, money or horses. The Torah warns that these excesses will 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 reading of this Torah was meant to remind him to make G-d a part of all of his activities and decisions, and not to let his authority get to his head.
Although a great value is attached to the Jewish leader, this in no way diminishes the value of the common person. The Torah describes an incident where a person was found murdered, and it is not known who the murderer is. The elders of the city nearest the location where the corpse was found were obligated to bring a unique sacrifice, seeking atonement. The sacrifice involved killing a young calf on a piece of virgin land, which could never be sown. The killing of an animal which could leave no offspring, on a piece of land which could bear no fruits, and the necessity of atonement for an entire city, sharply brings into focus the tragedy of even an isolated murder, where a human being has been robbed of his future.
The value of the individual may also be seen from another fact in this portion. Before going out to war, the people were instructed that anyone who had recently built a home, planted a vineyard, or had betrothed a woman, and had not yet had the opportunity to enjoy his new wife, home, or grapes, was to return home. Because war carries the risk of losing one’s life, the Torah felt that these individuals deserved the right to be able to enjoy the fruits of their labor. This sensitivity to the individual is the hallmark of the Torah.
“...You shall be whole (in your faith) before G-d ...” (Deut. 18:13)
There was a righteous woman in a little European shtetl with nine children. She conceived again, but the doctors recommended that due to her weak constitution she should abort the child. The woman clarified that there was no direct danger to her life and she decided to trust in G-d and allow the pregnancy to continue. She bore a healthy son.
In the following years of the Holocaust, eight of the children perished. Only the youngest son and a sister survived. That young son grew to become Rav Elazar Shach, the leader of Torah Jewry in Israel. Rav Shach would relate this story to emphasize that a person must do his best to fulfill the will of G-d, but leave the outcome to G-d.
Did You Know...
One should try to be more meticulous in his or her mitzvah observance during the month of Elul, in preparation for the High Holidays. Psalm 27 is recited after prayers, both in the morning and evening. (Ashkenazic custom adds it after the evening service, and Sefardic custom adds it after the afternoon service.) Many people try to complete the entire Book of Psalms twice during Elul, and a third time before Yom Kippur.
Some have their tefillin and mezuzos checked during these days to ensure that they have not become disqualified. (Often, due to exposure to weather or age, the letters may become cracked or smudged, disqualifying their usage.)
If not done previously, one should also have his or her clothing checked for Shaatnez, the prohibited mixture of wool and linen.
August 17, 2006
Parshas Re'ei 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe warned the nation that the Promised Land would be given to them on the condition that they remained faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters.
When the Jews entered the land, it was full of the earlier nations’ idols, altars, and other such abominations. The Jews were instructed upon entering the land to totally destroy all the idols and altars, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames. 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 repelled from it too. This can only be accomplished by viewing idolatry as a total non-entity and as something ridiculous.
Because of the severity of idol worship, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the worshippers are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as an eternal warning to others.
The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could no longer offer sacrifices wherever they wanted. Likewise, certain sacred foods could only be eaten in the area of the Temple.
The Torah cautions the Jew not to be callous to one’s fellow’s needs and to open one’s hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant to be his or her personal possession in the first place; it was merely entrusted to him in order to allocate it to others. That is why charity is called tzedakah, literally meaning justice, because one gives that which is justly meant to belong to the poor.
The Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending to the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient, as it helps mold one’s character.
“You shall tithe…” (Deut. 14:22)
The Talmud teaches that by giving a tithe of one’s income to charity one will become wealthy. The Ben Ish Chai compares giving charity to a nursing mother. As long as she continues to suckle her child, her milk supply is replenished and even increases. Once she weans her child, however, her milk supply dries up. The same is true regarding charity. As long as one shares his wealth, G-d increases the supply. The more you give, the more you will have; the less you give, the less you will have.
Did You Know..
A person should give a tenth of his or her income to charity, to assist the poor. One may not fulfill personal obligations with this money, such as synagogue dues or any communal tax. If one’s initial intention was to use the money for mitzvah purposes, the money may be allocated for synagogue or mikveh operating expenses, as long as it is an optional donation.
Similarly, under normal circumstances, one may not use the tenth to pay tuition for a child’s Jewish education, since that is a parent’s responsibility. Anything above the actual tuition cost, however, may be deducted from the tenth. One who is unable to meet his tuition obligation may, under certain circumstances, deduct it from his charity obligation, but rabbinical guidance is recommended.
Moshe warned the nation that the Promised Land would be given to them on the condition that they remained faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters.
When the Jews entered the land, it was full of the earlier nations’ idols, altars, and other such abominations. The Jews were instructed upon entering the land to totally destroy all the idols and altars, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames. 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 repelled from it too. This can only be accomplished by viewing idolatry as a total non-entity and as something ridiculous.
Because of the severity of idol worship, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the worshippers are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as an eternal warning to others.
The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could no longer offer sacrifices wherever they wanted. Likewise, certain sacred foods could only be eaten in the area of the Temple.
The Torah cautions the Jew not to be callous to one’s fellow’s needs and to open one’s hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant to be his or her personal possession in the first place; it was merely entrusted to him in order to allocate it to others. That is why charity is called tzedakah, literally meaning justice, because one gives that which is justly meant to belong to the poor.
The Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending to the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient, as it helps mold one’s character.
“You shall tithe…” (Deut. 14:22)
The Talmud teaches that by giving a tithe of one’s income to charity one will become wealthy. The Ben Ish Chai compares giving charity to a nursing mother. As long as she continues to suckle her child, her milk supply is replenished and even increases. Once she weans her child, however, her milk supply dries up. The same is true regarding charity. As long as one shares his wealth, G-d increases the supply. The more you give, the more you will have; the less you give, the less you will have.
Did You Know..
A person should give a tenth of his or her income to charity, to assist the poor. One may not fulfill personal obligations with this money, such as synagogue dues or any communal tax. If one’s initial intention was to use the money for mitzvah purposes, the money may be allocated for synagogue or mikveh operating expenses, as long as it is an optional donation.
Similarly, under normal circumstances, one may not use the tenth to pay tuition for a child’s Jewish education, since that is a parent’s responsibility. Anything above the actual tuition cost, however, may be deducted from the tenth. One who is unable to meet his tuition obligation may, under certain circumstances, deduct it from his charity obligation, but rabbinical guidance is recommended.
August 10, 2006
Parshas Eikev 5766
Commentary by Rabbi Ephraim Nisenbaum
Continuing his monologue, 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 disease and from their enemies. These physical rewards were only promised to the nation if they observed the mitzvos collectively. The individual’s reward is limited to the World to Come, so as not to affect his free will in this world.
Moshe reminded the people how G-d had destroyed the Egyptians and all the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they observed the mitzvos properly.
Moshe described the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d’s personal attention, and one that responds according to the way its inhabitants behave.
Moshe also instructed the nation that despite their past sins, G-d’s love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence for G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos— not just the ones that he enjoys or feels are important.
The Talmud actually understands Moshe’s words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d. It is important for a person to realize how little control he really has over most things in life. This can be quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.
This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because prayer is not merely requesting sustenance from G-d, but rather it is admitting man’s vulnerability and total reliance upon G-d.
”...and to serve Him with all your heart … ” (Deut. 8:5)
Rav Moshe Feinstein would stand motionless and erect when reciting the Amidah. He explained that he had once been brought before the Communist authorities for interrogation, and he was forced to stand at attention throughout the entire ordeal. Rav Moshe thought that if standing at attention was a display of submissiveness before the Russian authorities, G-d surely deserves no less. From that moment on he resolved to stand the same way during the Amidah.
Rav Levi Yitzchak of Berditchev, on the other hand, would pray with such ecstasy before G-d, he would often spring and jump throughout his prayers, oblivious to the world around him.
Did You Know...
One who hears the recital of a blessing is required to answer Amen as an affirmation. The Talmud says that answering Amen is actually greater than reciting the blessing.
Amen should be answered within three seconds after the completion of the blessing, and not before its completion. Amen should not be said louder than the blessing itself. One may not answer Amen if he does not know which blessing has been recited, even if he hears others answering. If he knows which blessing has been recited, although he did not personally hear the blessing, he may answer. If one finished a blessing simultaneously with another person, he does not answer Amen.
Continuing his monologue, 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 disease and from their enemies. These physical rewards were only promised to the nation if they observed the mitzvos collectively. The individual’s reward is limited to the World to Come, so as not to affect his free will in this world.
Moshe reminded the people how G-d had destroyed the Egyptians and all the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they observed the mitzvos properly.
Moshe described the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d’s personal attention, and one that responds according to the way its inhabitants behave.
Moshe also instructed the nation that despite their past sins, G-d’s love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence for G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos— not just the ones that he enjoys or feels are important.
The Talmud actually understands Moshe’s words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d. It is important for a person to realize how little control he really has over most things in life. This can be quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.
This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because prayer is not merely requesting sustenance from G-d, but rather it is admitting man’s vulnerability and total reliance upon G-d.
”...and to serve Him with all your heart … ” (Deut. 8:5)
Rav Moshe Feinstein would stand motionless and erect when reciting the Amidah. He explained that he had once been brought before the Communist authorities for interrogation, and he was forced to stand at attention throughout the entire ordeal. Rav Moshe thought that if standing at attention was a display of submissiveness before the Russian authorities, G-d surely deserves no less. From that moment on he resolved to stand the same way during the Amidah.
Rav Levi Yitzchak of Berditchev, on the other hand, would pray with such ecstasy before G-d, he would often spring and jump throughout his prayers, oblivious to the world around him.
Did You Know...
One who hears the recital of a blessing is required to answer Amen as an affirmation. The Talmud says that answering Amen is actually greater than reciting the blessing.
Amen should be answered within three seconds after the completion of the blessing, and not before its completion. Amen should not be said louder than the blessing itself. One may not answer Amen if he does not know which blessing has been recited, even if he hears others answering. If he knows which blessing has been recited, although he did not personally hear the blessing, he may answer. If one finished a blessing simultaneously with another person, he does not answer Amen.
Subscribe to:
Posts (Atom)
