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.
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August 31, 2006
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.
August 4, 2006
Parshas Va'eschanan 5766
Commentary by Rabbi Ephraim Nisenbaum
After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. However, G-d instructed Moshe to climb a mountain and view the land from a distance.
This may have been Moshe’s way of warning the people to keep the mitzvos properly. Even Moshe, in all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.
Moshe also instructed the people not to add or detract from the mitzvahs of G-d. The mitzvos can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, for example by inserting five or three sections in the tefillin instead of four, they become the product of his own intellect rather than that of the A-lmighty’s, and they no longer have the same meaning.
Moshe also reminded the nation that only through keeping the mitzvos properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the eternal wisdom of the Jew.
The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. We must remember that all prosperity is a gift from G-d, and that it not lead them astray.
Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt, amidst all the wonders and miracles that the Jewish people experienced.
The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.
“...and you shall teach them to your children... ” (Deut. 6:7)
The parents of a boy wanted to take him out of yeshiva in order to send him to work and ease the family’s financial burden. The Radomsker Rebbe called the couple in and said, “When G-d wanted to praise Abraham, he praised the fact that he instructed his children to follow the ways of righteousness and justice. Although Abraham had been willing to sanctify G-d’s Name by being thrown into a furnace and sacrifice his life, G-d found it more praiseworthy that he educated his children properly. Sacrificing material comforts so that a child may receive a good Jewish education is the greatest form of sanctifying G-d’s Name.”
Did You Know...
One’s hands are considered ritually impure upon waking in the morning until they are washed three times alternatively. One may not touch any of the body orifices before washing the hands.
It is similarly prohibited for a Jew to handle any food before ritually washing his hands in the morning, as it poses a spiritual danger. If one did touch food, it should preferably be rinsed off three times. If that is not possible, the food may still be eaten.
Food establishments must be careful that their Jewish employees wash their hands in the prescribed manner before handling food even if it is later in the day.
After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. However, G-d instructed Moshe to climb a mountain and view the land from a distance.
This may have been Moshe’s way of warning the people to keep the mitzvos properly. Even Moshe, in all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.
Moshe also instructed the people not to add or detract from the mitzvahs of G-d. The mitzvos can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, for example by inserting five or three sections in the tefillin instead of four, they become the product of his own intellect rather than that of the A-lmighty’s, and they no longer have the same meaning.
Moshe also reminded the nation that only through keeping the mitzvos properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the eternal wisdom of the Jew.
The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. We must remember that all prosperity is a gift from G-d, and that it not lead them astray.
Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt, amidst all the wonders and miracles that the Jewish people experienced.
The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.
“...and you shall teach them to your children... ” (Deut. 6:7)
The parents of a boy wanted to take him out of yeshiva in order to send him to work and ease the family’s financial burden. The Radomsker Rebbe called the couple in and said, “When G-d wanted to praise Abraham, he praised the fact that he instructed his children to follow the ways of righteousness and justice. Although Abraham had been willing to sanctify G-d’s Name by being thrown into a furnace and sacrifice his life, G-d found it more praiseworthy that he educated his children properly. Sacrificing material comforts so that a child may receive a good Jewish education is the greatest form of sanctifying G-d’s Name.”
Did You Know...
One’s hands are considered ritually impure upon waking in the morning until they are washed three times alternatively. One may not touch any of the body orifices before washing the hands.
It is similarly prohibited for a Jew to handle any food before ritually washing his hands in the morning, as it poses a spiritual danger. If one did touch food, it should preferably be rinsed off three times. If that is not possible, the food may still be eaten.
Food establishments must be careful that their Jewish employees wash their hands in the prescribed manner before handling food even if it is later in the day.
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