Commentary by Rabbi Ephraim Nisenbaum
The second year after the exodus from Egypt, G-d commanded Moshe to take a census of all the Jewish men eligible for the army, those twenty years and older.
Although the Jewish people had already been counted earlier the same year, Rashi explains that this census was meant to impress upon the Jewish people G-d’s love and concern for them. One only counts and spends time with something that he loves and cherishes. This was especially important for the people to realize after the promise of serious retribution in the previous portion, if the Jewish people failed to keep the mitzvos.
Also, after the sin of the Golden Calf, when the nation had fallen in disgrace before G-d, they needed the reassurance that G-d still loved them. For this reason the Levites were not counted. Since they did not sin by the Calf, they never needed that reassurance that the rest of the nation needed. (Although the Levites too would be counted later, it was for a different reason, to be able to redeem the firstborn Israelites who had sinned with the Golden Calf. Each firstborn needed one Levite to redeem him. The Levites were actually counted from thirty days old and older.)
The sum total of the census was around six hundred thousand people. Considering the fact that this number was approximately the same as the number of Jews that had first left Egypt, it was a comfort to them. Despite G-d’s anger and His punishment, they were not in any danger of being decimated.
The camp was arranged in a quadrilateral shape, with the Levites and the Mishkan in the center. A group of three tribes camped on each side, with one of the tribes serving as a leader for each grouping.
Each of the tribes had its own specific place, and it would occupy that place throughout the forty years in the desert, in order for the nation to be able to function properly. This represented the unique mission of each tribe. Each of the tribes was also situated equidistant from the Tabernacle in the middle. This showed that no tribe was more important than another, and that only in conjunction with one another could they accomplish their mission as a whole unit together.
“...and an eternal life He planted within us...” (Shavuos Liturgy)
The Graf Potocki, heir to a famous Polish count, became a righteous convert in the mid-1700’s. He was impressed that Judaism brings heaven down to earth, rather than sacrificing earth for heaven. The Polish church burned him to death for his heretical beliefs on Shavuos. He died with dignity, appreciating the opportunity to sanctify G-d’s Name.
The Graf, known as Avraham ben Avraham, once asked the Vilna Gaon why certain people are motivated to convert. The Gaon explained that at Mount Sinai, G-d offered the Torah to all the nations. Although the nations refused to accept the Torah, there were individuals who wanted to accept it. These individuals were also at Sinai, and their descendents became converts.
Did You Know...
There is a mitzvah to recite Hallel, a special prayer of praise and thanksgiving, on most Jewish holidays. A person should make every effort to recite the Hallel prayer with the congregation. Even if he has not yet prayed the Amida, if he finds the congregation reciting Hallel, he should say it with them before praying.
If one must recite the Hallel by himself, he should try to find two other people to answer when he says Hodu Lashem Ki Tov, in the same way that the congregation answers the chazzan.
Hallel is considered to be an important prayer, comparable to the Shema, and only certain interruptions are permitted.
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May 25, 2006
May 18, 2006
Parshas Behar-Bechukosai 5766
Commentary by Rabbi Ephraim Nisenbaum
The Shemitta (Sabbatical year) occurs every seven years in Israel. This means that all Jewish-owned land in Israel may not be sown, planted, or worked on, for the entire year. It was a great test of faith for an agriculturally dependent society to lose its main source of income for an entire year. The Torah, however, promises that the sixth year would produce enough food to carry the people through the eighth year.
After every seven Shemitta years, the fiftieth year is called the Jubilee year. The laws of Shemitta would be applicable then, too, and the Torah promises that the forty-eighth year would produce enough for both the Shemitta and Jubilee years.
During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return any real estate purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions.
One of the reasons for the mitzvah of Shemitta is to teach the people that one’s income comes from G-d and is not merely the fruits of one’s own labor. Although the nature of the world is such that man must expend efforts in order to be able to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of efforts that we expend. By not working the entire year, the Jew was tested to strengthen his faith in G-d.
Trusting in G-d is also seen in the prohibition against charging interest to a fellow Jew. A person must trust that he will be able to provide for his family without lending others money with interest. The Torah also warns us not to take unfair advantage of others in business.
The last portion in the Book of Vayikra emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards for the nation when they follow the commandments. The rain will be plentiful and convenient, the crops will be bountiful, and there will be peace and security throughout Israel.
However, the mitzvahs were not meant to be options, with one choosing what to keep and what not to keep. In this section called the Tochacha (Reproof), the Torah graphically depicts the terrible drought, disease, and exile, awaiting those who fail to follow the Torah and its mitzvahs.
Yet, the Torah promises, despite all the terrible punishments, G-d will never forget or ignore the Jewish people’s plight. Even when they must be banished, G-d promises they will eventually return to their land and G-d will be appeased. The Jew realizes that even his suffering does not come from G-d’s indifference but from a sense of love and concern.
... when your brother is impoverished, …you should strengthen him ... (Lev. 25:35 )
Regardless of a person’s stature, he should offer whatever assistance he can to someone less fortunate.
A poor woman once cried to Rav Chaim Tzanzer that she owned a fruit stand to support herself, but people complained that her fruit wasn’t any good and they wouldn’t buy anything from her. The great sage hurried to the stand and began to call, “Apples for sale! Beautiful apples for sale!” Immediately people flocked to the stand, and even paid extra to purchase all the fruit.
Rav Chaim turned to the woman and said, “See, your fruit really is good. It’s just that people didn’t realize it!”
Did You Know...
It is prohibited for a Jew to charge, or pay, interest to a fellow Jew. A landlord, however, may charge a one-time penalty if his tenant does not pay the rent on time, as long as it is not compounded in the following months if he fails to pay on time again. For example, he may charge a 5% percent penalty for not paying on time, but if the tenant does not pay the following month, he cannot charge 5% of the principal plus the penalty, but rather another 5% of the principal alone.
Similarly, a lender may charge for certain expenses associated with the loan, such as postage or a bank fee. However, the borrower must be made aware of these fees before the loan.
The Shemitta (Sabbatical year) occurs every seven years in Israel. This means that all Jewish-owned land in Israel may not be sown, planted, or worked on, for the entire year. It was a great test of faith for an agriculturally dependent society to lose its main source of income for an entire year. The Torah, however, promises that the sixth year would produce enough food to carry the people through the eighth year.
After every seven Shemitta years, the fiftieth year is called the Jubilee year. The laws of Shemitta would be applicable then, too, and the Torah promises that the forty-eighth year would produce enough for both the Shemitta and Jubilee years.
During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return any real estate purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions.
One of the reasons for the mitzvah of Shemitta is to teach the people that one’s income comes from G-d and is not merely the fruits of one’s own labor. Although the nature of the world is such that man must expend efforts in order to be able to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of efforts that we expend. By not working the entire year, the Jew was tested to strengthen his faith in G-d.
Trusting in G-d is also seen in the prohibition against charging interest to a fellow Jew. A person must trust that he will be able to provide for his family without lending others money with interest. The Torah also warns us not to take unfair advantage of others in business.
The last portion in the Book of Vayikra emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards for the nation when they follow the commandments. The rain will be plentiful and convenient, the crops will be bountiful, and there will be peace and security throughout Israel.
However, the mitzvahs were not meant to be options, with one choosing what to keep and what not to keep. In this section called the Tochacha (Reproof), the Torah graphically depicts the terrible drought, disease, and exile, awaiting those who fail to follow the Torah and its mitzvahs.
Yet, the Torah promises, despite all the terrible punishments, G-d will never forget or ignore the Jewish people’s plight. Even when they must be banished, G-d promises they will eventually return to their land and G-d will be appeased. The Jew realizes that even his suffering does not come from G-d’s indifference but from a sense of love and concern.
... when your brother is impoverished, …you should strengthen him ... (Lev. 25:35 )
Regardless of a person’s stature, he should offer whatever assistance he can to someone less fortunate.
A poor woman once cried to Rav Chaim Tzanzer that she owned a fruit stand to support herself, but people complained that her fruit wasn’t any good and they wouldn’t buy anything from her. The great sage hurried to the stand and began to call, “Apples for sale! Beautiful apples for sale!” Immediately people flocked to the stand, and even paid extra to purchase all the fruit.
Rav Chaim turned to the woman and said, “See, your fruit really is good. It’s just that people didn’t realize it!”
Did You Know...
It is prohibited for a Jew to charge, or pay, interest to a fellow Jew. A landlord, however, may charge a one-time penalty if his tenant does not pay the rent on time, as long as it is not compounded in the following months if he fails to pay on time again. For example, he may charge a 5% percent penalty for not paying on time, but if the tenant does not pay the following month, he cannot charge 5% of the principal plus the penalty, but rather another 5% of the principal alone.
Similarly, a lender may charge for certain expenses associated with the loan, such as postage or a bank fee. However, the borrower must be made aware of these fees before the loan.
May 11, 2006
Parshas Emor 5766
Commentary by Rabbi Ephraim Nisenbaum
The Kohanim (priests) were endowed with a greater potential for holiness than the rest of the people. They were thus granted certain privileges and responsibilities. The Kohain was given the task of serving in the Temple. He was also given great honor by the rest of the nation. Because of these privileges he was also required to live a holier lifestyle.
The Kohain could not defile himself by coming in contact with a corpse of anyone outside of his close family members. The Kohain Gadol (High Priest), being held to an even stricter standard, could not even contaminate himself for family members. A lifeless body is the very antithesis of holiness, since it has lost its potential for any spiritual growth. Any contact with the dead--even under the same roof as a corpse--is prohibited to those who must live by a holier standard.
The Kohain was also limited (and still is) as to whom he could take as a wife. He could not marry a divorced woman, or any woman with certain spiritual blemishes. (Although a divorce may not have reflected any spiritual flaw in the woman, it represents an imperfection in the prior relationship.) The Kohain Gadol was restricted even further in his choice, only being allowed to marry a virgin.
The entire Jewish people were also endowed with holiness. For this reason they are obligated to live, and die, in a manner that sanctifies G-d’s Name. Desecration of G-d’s name is one of the most severe sins.
Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was also given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, Yom Kippur is a day of fasting, etc.
In the last section of the portion, the incident of the “mekallel” (blasphemer) is related. The word “k'lala” (curse) is derived from the word “kal” (light). One who curses G-d’s name does not take holiness seriously, and makes light of it. This is a serious offense in Judaism, and the blasphemer was therefore put to death.
“You shall count for you from the morrow of Shabbos, seven complete weeks...you shall count fifty days” (Lev. 23:15)
The author of Ohr haMeir, a student of the Chozeh of Lublin, once stayed at an inn. There was a large clock in his room, and he found that the clock’s ticking would not let him sleep.
In the morning he asked the innkeeper if the clock had belonged to the Chozeh. The surprised innkeeper responded, “Indeed, the clock did belong to the Chozeh, but how did you know?”
The Ohr HaMeir explained, “You see, when most clocks tick, they announce that another minute, another hour, and another day has passed. The routine of life seems so ordinary; it’s easy to fall asleep. The Chozeh’s clock, however, announces that it’s one hour closer to the Messiah, one day closer to the great day. That excites a person so much, it’s impossible to sleep!”
Did You Know...
There are several reasons suggested for the celebration of Lag B’Omer. One reason is because the plague that killed 24,000 students of Rabbi Akiva ceased on that day.
Another reason is because Rabbi Shimon Bar Yochai, the author of the Zohar, the classical textbook of Kabbalah, died on Lag B’Omer. Before his passing, he revealed many of the mystical secrets of Torah, and he instructed his students to celebrate that day. Many have the custom of lighting bon fires on Lag B’Omer, commemorating the revelation of the great light of Torah.
Another reason for the celebration was because it marks the anniversary when Rabbi Akiva ordained five new students, after his first students had all perished. These students succeeded in restoring what had been lost with the first students.
The Kohanim (priests) were endowed with a greater potential for holiness than the rest of the people. They were thus granted certain privileges and responsibilities. The Kohain was given the task of serving in the Temple. He was also given great honor by the rest of the nation. Because of these privileges he was also required to live a holier lifestyle.
The Kohain could not defile himself by coming in contact with a corpse of anyone outside of his close family members. The Kohain Gadol (High Priest), being held to an even stricter standard, could not even contaminate himself for family members. A lifeless body is the very antithesis of holiness, since it has lost its potential for any spiritual growth. Any contact with the dead--even under the same roof as a corpse--is prohibited to those who must live by a holier standard.
The Kohain was also limited (and still is) as to whom he could take as a wife. He could not marry a divorced woman, or any woman with certain spiritual blemishes. (Although a divorce may not have reflected any spiritual flaw in the woman, it represents an imperfection in the prior relationship.) The Kohain Gadol was restricted even further in his choice, only being allowed to marry a virgin.
The entire Jewish people were also endowed with holiness. For this reason they are obligated to live, and die, in a manner that sanctifies G-d’s Name. Desecration of G-d’s name is one of the most severe sins.
Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was also given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, Yom Kippur is a day of fasting, etc.
In the last section of the portion, the incident of the “mekallel” (blasphemer) is related. The word “k'lala” (curse) is derived from the word “kal” (light). One who curses G-d’s name does not take holiness seriously, and makes light of it. This is a serious offense in Judaism, and the blasphemer was therefore put to death.
“You shall count for you from the morrow of Shabbos, seven complete weeks...you shall count fifty days” (Lev. 23:15)
The author of Ohr haMeir, a student of the Chozeh of Lublin, once stayed at an inn. There was a large clock in his room, and he found that the clock’s ticking would not let him sleep.
In the morning he asked the innkeeper if the clock had belonged to the Chozeh. The surprised innkeeper responded, “Indeed, the clock did belong to the Chozeh, but how did you know?”
The Ohr HaMeir explained, “You see, when most clocks tick, they announce that another minute, another hour, and another day has passed. The routine of life seems so ordinary; it’s easy to fall asleep. The Chozeh’s clock, however, announces that it’s one hour closer to the Messiah, one day closer to the great day. That excites a person so much, it’s impossible to sleep!”
Did You Know...
There are several reasons suggested for the celebration of Lag B’Omer. One reason is because the plague that killed 24,000 students of Rabbi Akiva ceased on that day.
Another reason is because Rabbi Shimon Bar Yochai, the author of the Zohar, the classical textbook of Kabbalah, died on Lag B’Omer. Before his passing, he revealed many of the mystical secrets of Torah, and he instructed his students to celebrate that day. Many have the custom of lighting bon fires on Lag B’Omer, commemorating the revelation of the great light of Torah.
Another reason for the celebration was because it marks the anniversary when Rabbi Akiva ordained five new students, after his first students had all perished. These students succeeded in restoring what had been lost with the first students.
May 4, 2006
Parshas Acharei-Kedoshim 5766
Commentary by Rabbi Ephraim Nisenbaum
During the times of the Temple, the Yom Kippur service was quite detailed. Much of that detail surrounded the High Priest's (Kohain Gadol) entry into the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur.
Part of the service also involved taking two goats, of which one was sacrificed in the Temple, and the other sent to its death in the wilderness as a “scapegoat” to bear the sins of the nation. The Kohain Gadol would also confess on behalf of the nation. Of course repentance was also necessary for complete atonement.
Following its description of the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests pure “animalism”, something that must be avoided by a person yearning to develop his unique human character. For this reason, kosher meat must first be salted or broiled in order to remove the blood, before it may be eaten.
The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.
In the second portion of Kedoshim, the Torah instructs the Jew to live a holy existence. Although this admonition includes many of the mitzvos between man and G-d, the Torah also discusses many of the interpersonal related laws. Slander or gossip about another person, cursing others, taking revenge, and even bearing a grudge, are all prohibited.
Many of the business-related laws are also discussed in this portion. One may not rob another person, nor even withhold a laborer’s wages overnight.
The juxtaposition of these laws to the commandment of being holy suggests an important insight into holiness. One might think that the concept of holiness is exclusively limited to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.
“...You shall love your neighbor as yourself....” (Lev. 19:18)
The Chazon Ish would take a daily walk through B’nei Brak. Once a man was accompanying him on his walk when the rabbi suddenly slowed his pace considerably, for no apparent reason. The Chazon Ish explained to the man, “Look, there’s an elderly man right up ahead, walking with a limp. How would you feel, if you were in his shoes, and everybody kept passing you by? It is better for us to slow down and not remind him of his infirmity.”
Did You Know...
It is prohibited for a Jew to wear any sha’atnez, a mixture of wool and linen. Even if a woolen garment only has a single linen thread in it, e.g. to sew on a button, the garment is forbidden.
Often, a garment made of 100% polyester may contain wool and linen in the collar or shoulder stuffing. Men’s or women’s suits, jackets, and coats, should be checked by a trained “sha’atnez checker” to ascertain that they do not contain the prohibited mixture. Sha’atnez can usually be removed from the garment. Woolen hats with a lining should also be checked.
Trying on clothing in a store is permitted, even though one is not yet certain whether it is sha’atnez.
During the times of the Temple, the Yom Kippur service was quite detailed. Much of that detail surrounded the High Priest's (Kohain Gadol) entry into the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur.
Part of the service also involved taking two goats, of which one was sacrificed in the Temple, and the other sent to its death in the wilderness as a “scapegoat” to bear the sins of the nation. The Kohain Gadol would also confess on behalf of the nation. Of course repentance was also necessary for complete atonement.
Following its description of the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests pure “animalism”, something that must be avoided by a person yearning to develop his unique human character. For this reason, kosher meat must first be salted or broiled in order to remove the blood, before it may be eaten.
The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.
In the second portion of Kedoshim, the Torah instructs the Jew to live a holy existence. Although this admonition includes many of the mitzvos between man and G-d, the Torah also discusses many of the interpersonal related laws. Slander or gossip about another person, cursing others, taking revenge, and even bearing a grudge, are all prohibited.
Many of the business-related laws are also discussed in this portion. One may not rob another person, nor even withhold a laborer’s wages overnight.
The juxtaposition of these laws to the commandment of being holy suggests an important insight into holiness. One might think that the concept of holiness is exclusively limited to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.
“...You shall love your neighbor as yourself....” (Lev. 19:18)
The Chazon Ish would take a daily walk through B’nei Brak. Once a man was accompanying him on his walk when the rabbi suddenly slowed his pace considerably, for no apparent reason. The Chazon Ish explained to the man, “Look, there’s an elderly man right up ahead, walking with a limp. How would you feel, if you were in his shoes, and everybody kept passing you by? It is better for us to slow down and not remind him of his infirmity.”
Did You Know...
It is prohibited for a Jew to wear any sha’atnez, a mixture of wool and linen. Even if a woolen garment only has a single linen thread in it, e.g. to sew on a button, the garment is forbidden.
Often, a garment made of 100% polyester may contain wool and linen in the collar or shoulder stuffing. Men’s or women’s suits, jackets, and coats, should be checked by a trained “sha’atnez checker” to ascertain that they do not contain the prohibited mixture. Sha’atnez can usually be removed from the garment. Woolen hats with a lining should also be checked.
Trying on clothing in a store is permitted, even though one is not yet certain whether it is sha’atnez.
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