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.
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September 28, 2006
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.
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