Commentary by Rabbi Ephraim Nisenbaum
The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple and eat sacrificial meat.
The Torah also discusses the nature of the tzara’as disease, its contamination and purification process. Tzara’as is a type of skin ailment (the root of the English psoriasis) that comes as punishment for various sins, most notably lashon hara (slander and gossip). The metzora was isolated from the rest of the community, outside of the camp.
In the purification process, the kohain prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant called ezov. Each of the needed materials symbolized a facet of the person’s sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. The red wool, which is produced from a worm’s blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces two other types of tzara’as, one that affects the person’s clothing another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant as ways of dealing with the person who misuses his tongue.
Rashi points out that when a person would first sin, G-d would send the tzara’as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. If this did not succeed in arousing the person to improve his behavior, G-d would cause his clothing to become affected with tzara’as. If this too did not succeed, the person’s own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara’as impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
...When a person will have a blemish on his flesh... (Lev. 13:3)
Chedva Zilberfarb was a young mother in Israel who became ill with cancer. She went to a great Rav to receive his blessings, and he told her to dedicate herself to teaching others about guarding their tongues from improper speech. Perhaps in that merit she would recover.
Mrs. Zilberfarb organized lectures and classes around the world to teach others about the severity of lashon hara. Although the doctors told her she only had a few months to live, she pushed herself to continue her activities. She lived an additional three years, passing away in 1989 at the age of 27. The fire this remarkable woman ignited, however, remains lit. Her legacy lives on, as women around the world continue to study and practice the laws of lashon hara as merit for those in need of special assistance.
Did You Know...
One who uses the bathroom, must wash his hands before reciting the blessing Asher Yatzar. Some authorities recommend washing three times, similar to the way the hands are washed upon rising in the morning, though others only require a single washing.
Even one who merely enters the bathroom must wash his hands, in order to remove a spiritual contamination present. Preferably, the hands should be washed, or at least remain wet, after the person leaves the bathroom.
Even if one only reached his hands into the room, they must also be washed.
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April 27, 2006
April 24, 2006
Parshas Sh'mini 5766
Commentary by Rabbi Ephraim Nisenbaum
The inauguration of the Tabernacle occurred on the first day of the month of Nissan. Aharon, the High Priest, and his sons, were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.
The sacrifices were brought and a fire descended from above and consumed the sacrifices from atop the Altar. This was a sign that G-d had forgiven the sin of the Golden Calf. The people rejoiced that all their efforts had been rewarded.
Unfortunately, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.
The Torah doesn’t really explain why the sin was considered so severe that it was deserving of a death penalty. It merely mentions that they had brought a strange fire before G-d. Some commentaries explain that the sin was that they did not confer with Moshe first, before they brought their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered a “strange fire.” This was especially true considering that the inauguration was supposed to complete the atonement for the Golden Calf. The Golden Calf had also been made without prior instruction, and for that reason too, Nadav and Avihu’s sin was considered to be so severe.
Others explain that Nadav and Avihu had drunk wine before doing their service. The Torah considers this to be a profanity of that which is holy. Although wine plays an important part in Judaism, helping to create an atmosphere of joy on Shabbos and at life cycle events, it may not be drunk prior to performing the Temple service, as it clouds man’s clarity of mind.
Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. Only certain birds may be eaten too. The Torah does not specify any physical characteristic for fowl, but birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Although the Torah does not specify any reason for the dietary laws, it does instruct the Jew to sanctify his physical being, that he must not follow his instincts to eat whatever he desires. The non-kosher species contaminate the Jewish soul and clog his “spiritual arteries”, and must therefore be avoided by Jews.
“ …A fire came forth from before G-d and consumed them (the two sons of Aharon)…and Aharon was silent” (Lev. 10:2-3)
A student in the Chofetz Chaim’s yeshiva had been away from his family for a couple of years. Finally he had an opportunity to return home for a visit. Although he would miss his teachers and friends from the yeshiva, the joy of seeing his parents again was apparent to all.
The Chofetz Chaim remarked that this should be the sentiment of any believing person before he passes on from this world. Of course it may be difficult to part from one’s family and friends, but the realization of being reunited with one’s Father in Heaven should bring great joy.
Did You Know...
The period between Pesach and Shavuot is called the Omer. The Omer was an offering brought on the second day of Pesach. The Torah instructs us to count the seven week, or forty-nine day period, in preparation and anticipation for the receiving of the Torah.
The Omer is counted each evening. A blessing is recited before counting. If, however, a person forgets to count one day, he should continue counting, but the blessing may no longer be recited. If a person remembered during the day that he had not yet counted, he may count during the day without a blessing, and continue counting each evening with a blessing. If a person is uncertain if he counted or not, he may continue counting with a blessing.
The inauguration of the Tabernacle occurred on the first day of the month of Nissan. Aharon, the High Priest, and his sons, were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.
The sacrifices were brought and a fire descended from above and consumed the sacrifices from atop the Altar. This was a sign that G-d had forgiven the sin of the Golden Calf. The people rejoiced that all their efforts had been rewarded.
Unfortunately, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.
The Torah doesn’t really explain why the sin was considered so severe that it was deserving of a death penalty. It merely mentions that they had brought a strange fire before G-d. Some commentaries explain that the sin was that they did not confer with Moshe first, before they brought their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered a “strange fire.” This was especially true considering that the inauguration was supposed to complete the atonement for the Golden Calf. The Golden Calf had also been made without prior instruction, and for that reason too, Nadav and Avihu’s sin was considered to be so severe.
Others explain that Nadav and Avihu had drunk wine before doing their service. The Torah considers this to be a profanity of that which is holy. Although wine plays an important part in Judaism, helping to create an atmosphere of joy on Shabbos and at life cycle events, it may not be drunk prior to performing the Temple service, as it clouds man’s clarity of mind.
Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. Only certain birds may be eaten too. The Torah does not specify any physical characteristic for fowl, but birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Although the Torah does not specify any reason for the dietary laws, it does instruct the Jew to sanctify his physical being, that he must not follow his instincts to eat whatever he desires. The non-kosher species contaminate the Jewish soul and clog his “spiritual arteries”, and must therefore be avoided by Jews.
“ …A fire came forth from before G-d and consumed them (the two sons of Aharon)…and Aharon was silent” (Lev. 10:2-3)
A student in the Chofetz Chaim’s yeshiva had been away from his family for a couple of years. Finally he had an opportunity to return home for a visit. Although he would miss his teachers and friends from the yeshiva, the joy of seeing his parents again was apparent to all.
The Chofetz Chaim remarked that this should be the sentiment of any believing person before he passes on from this world. Of course it may be difficult to part from one’s family and friends, but the realization of being reunited with one’s Father in Heaven should bring great joy.
Did You Know...
The period between Pesach and Shavuot is called the Omer. The Omer was an offering brought on the second day of Pesach. The Torah instructs us to count the seven week, or forty-nine day period, in preparation and anticipation for the receiving of the Torah.
The Omer is counted each evening. A blessing is recited before counting. If, however, a person forgets to count one day, he should continue counting, but the blessing may no longer be recited. If a person remembered during the day that he had not yet counted, he may count during the day without a blessing, and continue counting each evening with a blessing. If a person is uncertain if he counted or not, he may continue counting with a blessing.
April 6, 2006
Parshas Tzav 5766
Commentary by Rabbi Ephraim Nisenbaum
The kohain (priest) had many responsibilities in the Temple. One of his jobs was to separate a shovelful of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would begin to pile up, the kohain would don special clothes and remove the ashes outside of the camp. This removal was not necessarily done every day.
Although this cleanup was something that had to be done out of necessity anyway, the Torah equates it with the rest of the Temple service. The service was not considered complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The lesson learned from this is that one should never feel that a mitzvah involving less than dignified labor is beneath one’s dignity.
The Torah also discusses who is allowed to eat the various sacrifices. Parts of every sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that the Torah prohibits these parts to the Jew anyway, so no part of the animal was being “wasted” by bringing the sacrifice. Certain sacrifices, however, such as the olah (burnt offering), were completely consumed on the altar (except for the skin, which was given to the kohain as payment).
Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the male kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.
The family and friends of the person bringing the sacrifice also ate other sacrifices, such as the peace offering and the thanksgiving offering, although the kohain received his share from these, too. These offerings could be eaten anywhere in Jerusalem; though they could only be eaten by people who were ritually pure.
The thanksgiving offering was brought on four different occasions:
The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the annointing of Ahron and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.
“…May all my chametz be nullified like dust of the earth ...” (Passover liturgy)
Rav Bentzion Abba Shaul overheard a man nullifying his chametz before Pesach, rendering it like dust. “I am not certain that you have properly fulfilled this mitzvah,” he told the man.
“Why not?” the person asked in surprise.
The Rav replied, “At the conclusion of our prayers we say each day ‘May my soul be like the dust of the earth.’ This is a directive to be humble. Yet I have seen how upset you become when you feel your honor has been slighted. From the concern you show for your honor it would seem that you value dust quite a bit! That being so, your equating chametz to dust does not really say too much!”
Did You Know..
The reclining at the Seder should be on a pillow, leaning to the left. Leaning in the air without a pillow or some other prop is not considered reclining. Women are not required to recline.
One reclines while drinking the four cups of wine and while eating the matza. The marror (bitter herbs) should not be eaten while reclining. If one drank the wine without reclining, the first, third, and fourth cup should not be drunk again, as it would give the appearance of drinking five cups. The second cup, however, which covers any drinking during the meal, should be drunk over again.
If one ate the matza without reclining, he should eat another piece of matza. The matza-marror sandwich, however, need not be eaten again.
The kohain (priest) had many responsibilities in the Temple. One of his jobs was to separate a shovelful of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would begin to pile up, the kohain would don special clothes and remove the ashes outside of the camp. This removal was not necessarily done every day.
Although this cleanup was something that had to be done out of necessity anyway, the Torah equates it with the rest of the Temple service. The service was not considered complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The lesson learned from this is that one should never feel that a mitzvah involving less than dignified labor is beneath one’s dignity.
The Torah also discusses who is allowed to eat the various sacrifices. Parts of every sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that the Torah prohibits these parts to the Jew anyway, so no part of the animal was being “wasted” by bringing the sacrifice. Certain sacrifices, however, such as the olah (burnt offering), were completely consumed on the altar (except for the skin, which was given to the kohain as payment).
Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the male kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.
The family and friends of the person bringing the sacrifice also ate other sacrifices, such as the peace offering and the thanksgiving offering, although the kohain received his share from these, too. These offerings could be eaten anywhere in Jerusalem; though they could only be eaten by people who were ritually pure.
The thanksgiving offering was brought on four different occasions:
- upon crossing the sea,
- upon traveling through the wilderness,
- upon recovery from a serious illness, and
- upon release from capture or imprisonment.
The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the annointing of Ahron and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.
“…May all my chametz be nullified like dust of the earth ...” (Passover liturgy)
Rav Bentzion Abba Shaul overheard a man nullifying his chametz before Pesach, rendering it like dust. “I am not certain that you have properly fulfilled this mitzvah,” he told the man.
“Why not?” the person asked in surprise.
The Rav replied, “At the conclusion of our prayers we say each day ‘May my soul be like the dust of the earth.’ This is a directive to be humble. Yet I have seen how upset you become when you feel your honor has been slighted. From the concern you show for your honor it would seem that you value dust quite a bit! That being so, your equating chametz to dust does not really say too much!”
Did You Know..
The reclining at the Seder should be on a pillow, leaning to the left. Leaning in the air without a pillow or some other prop is not considered reclining. Women are not required to recline.
One reclines while drinking the four cups of wine and while eating the matza. The marror (bitter herbs) should not be eaten while reclining. If one drank the wine without reclining, the first, third, and fourth cup should not be drunk again, as it would give the appearance of drinking five cups. The second cup, however, which covers any drinking during the meal, should be drunk over again.
If one ate the matza without reclining, he should eat another piece of matza. The matza-marror sandwich, however, need not be eaten again.
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