Commentary by Rabbi Ephraim Nisenbaum
As the generations since Creation passed, man began to sin and thus distance himself from G-d. By the tenth generation G-d’s authority had been totally spurned. Immorality, theft and strife had become the norm throughout society. Man had begun to self-destruct. G-d decided to destroy the whole world. Although only the people were actually guilty, the corruption had become so entrenched that it had literally seeped into the atmosphere, even affecting the animals. The whole world needed to be “cleansed.”
There was one righteous person in the whole generation, Noach, who deserved to be saved with his family. Although Noach was able to remain firm in his own devotion to G-d and not be adversely influenced by others, he was unable to exert a positive influence on the society around him. The Rabbis felt that this was a fault on Noach’s part. Righteousness must be spread, and not be kept to oneself.
G-d decided to bring a great flood. He ordered Noach to build an ark to save himself and his family from the flood. He was also instructed to take individual animals and birds, male and female, from all the different species. The ark would protect them for the duration of the floodwaters and they would be able to repopulate the world after the flood.
After the flood, G-d promised Noach that He would never destroy the world again. When man would anger G-d, He would view the rainbow and recall the covenant He had made with Noach.
Unfortunately, even the experience of the flood did not have much of an effect on the succeeding generations. A few hundred years later, the society again began to slide, albeit in a more sophisticated manner. This time it was done under the guise of a communal project.
The people conspired to build a tower that would reach to the sky, negating the need for G-d. This was a means of declaring their independence from G-d’s authority, and an open expression of rebellion.
This time, too, G-d showed them the impropriety of their actions by thwarting their plans. Whereas originally all man spoke one language, G-d now confused their ability to communicate with one another preventing them from working together. From there the people were dispersed throughout the world, creating different nations and languages. Unity is only considered a positive attribute when it is used for constructive purposes.
“... and the land was filled with theft.” (Gen. 6:11)
Our sages were careful to avoid the slightest form of theft. The Chafetz Chaim, who published many books, would personally spend several hours perusing each volume to make sure that no pages were missing or mistaken. He was concerned that if a customer paid for a book that was even slightly damaged, he would be stealing.
A student once told the Chafetz Chaim that he had paid eighteen rubles for a beautiful pair of Tefillin that were made with many Halachic stringencies. The Chafetz Chaim remarked, “I hope you were as Halachically stringent earning and paying the eighteen rubles as you were with the Tefillin. It is important to be careful that our mitzvah performance is proper; but it is also important to be careful that our money is proper.”
Did You Know...
It is prohibited to build or erect a protective shelter on Shabbos, even if it is only temporary. Even opening or closing an umbrella is prohibited. Moreover, to avoid suspicion of transgression, one may not even use an umbrella on Shabbos if it was opened since before Shabbos.
The prohibition only applies if the intention is to provide shelter or protection, e.g. from the sun or rain, or if the intention is to create a usable space underneath. To extend a temporary covering, however, for example to open an awning, is permitted. It is also permissible to open or close a folding table or chair.
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October 26, 2006
October 19, 2006
Parshas B'reishis 5767
Commentary by Rabbi Ephraim Nisenbaum
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw that it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything that He created was very good. G-d created a perfect world that contained everything that was necessary for its proper maintenance.
The human being was endowed with free will. As such, he is capable of behavior that is considerably less than perfect. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments made sense, so they ate from the forbidden fruit. Not only did they not heed their one commandment, but also when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain became jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if one fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
“…therefore a man shall leave his father and mother and cling to his wife, and they shall become one flesh.” (Gen. 2:25)
Marriage is supposed to be a commitment for life. Unfortunately, our society does not always view it like that.
A girl was once overheard saying that when she dates, she asks herself, “Is this the man I would like my children to spend every other weekend with?”
The Alter of Slabodka once asked a married student if he helped his wife prepare for Shabbos. “Certainly,” the young man replied, “It’s a great mitzvah to help prepare for Shabbos.”
The Alter was not impressed. “You shouldn’t help just because it’s a mitzvah for Shabbos. Your wife is an extension of you, and you must help her like you help yourself.”
Did You Know...
The Shabbos is greeted each Friday night by two mitzvos. The lady of the home lights candles shortly before sunset, and the Kiddush is recited before the meal on a cup of wine.
The passages in the Torah describing the end of Creation are recited at the beginning of Kiddush. This recital is actually a form of testimony to G-d’s creation, and many thus have the custom to stand during the first part of Kiddush, in the same manner that testimony in court must be offered while standing. Some stand through the entire Kiddush, while others sit during the latter part of the Kiddush.
Those listening to the Kiddush must bear in mind that they want to fulfill the mitzvah of Kiddush, and they should not speak until the leader drinks some wine.
The Torah relates how G-d created the world in six days. After each part of Creation had been completed the Torah confirms that G-d saw that it was good. On the sixth day of Creation, after Man and Woman had been created, G-d saw that everything that He created was very good. G-d created a perfect world that contained everything that was necessary for its proper maintenance.
The human being was endowed with free will. As such, he is capable of behavior that is considerably less than perfect. With the very introduction of the first human beings, the Torah exposes human nature and some its weaknesses.
Adam and Eve were given one mitzvah to observe in the Garden of Eden. They could enjoy the fruits of every tree in the garden except for one, the Tree of Knowledge. Had they kept this one mitzvah, they would have fulfilled their purpose and brought the world and all of its future to eternal bliss.
Yet, they allowed themselves to be enticed by the serpent. The fruit looked delicious and the serpent’s arguments made sense, so they ate from the forbidden fruit. Not only did they not heed their one commandment, but also when confronted by G-d as to why they had transgressed their commandment, Adam and Eve both “passed the buck”, with Adam laying the blame on Eve, and Eve laying the blame on the serpent. The Rabbis see in this denial of guilt an even worse sin than the original disobedience, for until man understands his failings, he cannot begin to rectify them.
Cain and Abel too, the first brothers in the world, were subject to sibling rivalry that had tragic consequences. Abel offered a sacrifice to G-d from his choicest flocks, whereas Cain offered one from his inferior produce. Abel’s sacrifice was accepted and Cain’s was not. Cain became jealous of his brother and murdered him. Instead of choosing to improve his own behavior, he chose to destroy his competition.
These stories portray the negative character and lowliness to which every human being is capable of falling if one fails to develop and elevate his base nature. The seeds of lust for physical pleasure, lack of appreciation, desire for honor, and jealousy are rooted in every person. It is a lifetime of work to uproot these traits and develop the G-d-like qualities that man is also capable of achieving.
“…therefore a man shall leave his father and mother and cling to his wife, and they shall become one flesh.” (Gen. 2:25)
Marriage is supposed to be a commitment for life. Unfortunately, our society does not always view it like that.
A girl was once overheard saying that when she dates, she asks herself, “Is this the man I would like my children to spend every other weekend with?”
The Alter of Slabodka once asked a married student if he helped his wife prepare for Shabbos. “Certainly,” the young man replied, “It’s a great mitzvah to help prepare for Shabbos.”
The Alter was not impressed. “You shouldn’t help just because it’s a mitzvah for Shabbos. Your wife is an extension of you, and you must help her like you help yourself.”
Did You Know...
The Shabbos is greeted each Friday night by two mitzvos. The lady of the home lights candles shortly before sunset, and the Kiddush is recited before the meal on a cup of wine.
The passages in the Torah describing the end of Creation are recited at the beginning of Kiddush. This recital is actually a form of testimony to G-d’s creation, and many thus have the custom to stand during the first part of Kiddush, in the same manner that testimony in court must be offered while standing. Some stand through the entire Kiddush, while others sit during the latter part of the Kiddush.
Those listening to the Kiddush must bear in mind that they want to fulfill the mitzvah of Kiddush, and they should not speak until the leader drinks some wine.
October 5, 2006
Sukkot 5767
Commentary by Rabbi Ephraim Nisenbaum
The holiday of Succos commemorates both the booths the Jews built during their forty-year trek through the desert after their Exodus from Egypt, and also the miraculous clouds of glory that protected them. The commentaries explain that although the Jews left Egypt in the spring, the holiday is celebrated in the autumn, after Yom Kippur, since that was when the clouds of glory returned to the nation after they were forgiven for the Golden Calf.
Succos is referred to as the period of our joy, more so than any of the other holidays. It is the joy of enjoying life in its sheer simplicity, unencumbered by the endless pursuit of materialism. As long as a person is chained to the shackles of the material world and its luxuries, he is incapable of truly enjoying life. During Succos, we move out of the security and beauty of our permanent homes and reside instead in temporary succah-huts, lacking even the most basic roof with which to protect ourselves. We eat our meals, visit, and some people even sleep, in the succah. There we can gain a new appreciation for life. Rabbeinu Bachya put it succinctly: Happiness is more in being than in having.
The Torah does not advocate a life of self-deprivation or asceticism. Quite the contrary, the Jew is often encouraged to fully enjoy the pleasures of the physical world, as part of his service to G-d. However, he must be careful not to become enslaved to the pleasures of the world. The Torah requires the Jew to leave his house for seven days, and he can then return. He need only leave long enough to ensure that he does not become dependent upon the material comforts of the world for his enjoyment.
There is also a mitzvah to take four species of plants on Succos: the esrog (citron), the lulav (date palm branch), two aravos (willow branches), and three hadassim (myrtle branches). Three of the species are tied together and held with the esrog, and waved each day during Succos, except for Shabbos.
The Sefer Hachinuch explains that the nature of these species brings a sense of happiness and contentment to a person. Here, too, the theme is that it is not necessary to travel to exotic places, nor invest in expensive forms of entertainment, to find true joy. A few simple fruits and plants, representing the different elements in nature, can bring a person the greatest sense of joy and happiness, if he would only realize it.
The satisfaction and happiness we all pursue doesn’t have to be on the other side of the world. It may be found in the succah, lulav and esrog, in one’s own backyard.
“You shall take on the first day a beautiful fruit, a date palm branch, twigs of a woven tree and river willows...” (Lev. 23:40)
A young married student had searched for several hours to find a beautiful esrog to fulfill the mitzvah. He brought it to Rav Sholom Eisen, a renowned expert in Jerusalem, for his approval. After several minutes, Rav Eisen informed the young man it was not for him.
The young man was crestfallen, as it seemed to be a flawless esrog. He asked what the problem was.
Rav Eisen answered, "This esrog is so beautiful it must cost a fortune. I know you don’t earn much money. It is more important that you buy your wife something nice for Yom Tov, which is a Torah obligation, than it is to buy such a beautiful esrog, which is only to beautify the mitzvah."
Did You Know...
When the first day of Yom Tov falls on Shabbos, one must wait until after nightfall to light the second night’s candles. Even then, one must first say Baruch Hamavdil bein kodesh l’kodesh, distinguishing between the sanctity of Shabbos and that of Yom Tov.
The candlesticks may be cleaned out with a knife from the first day’s wax, before placing the new candles in them. However, the bottoms of the candles may not be melted in order for them to fit better.
When Havdala is recited during the second night’s Kiddush, some authorities permit putting two flames of the Yom Tov candles together for the blessing on the fire. Others, however, say that one should merely gaze at the candles and not hold them together.
The holiday of Succos commemorates both the booths the Jews built during their forty-year trek through the desert after their Exodus from Egypt, and also the miraculous clouds of glory that protected them. The commentaries explain that although the Jews left Egypt in the spring, the holiday is celebrated in the autumn, after Yom Kippur, since that was when the clouds of glory returned to the nation after they were forgiven for the Golden Calf.
Succos is referred to as the period of our joy, more so than any of the other holidays. It is the joy of enjoying life in its sheer simplicity, unencumbered by the endless pursuit of materialism. As long as a person is chained to the shackles of the material world and its luxuries, he is incapable of truly enjoying life. During Succos, we move out of the security and beauty of our permanent homes and reside instead in temporary succah-huts, lacking even the most basic roof with which to protect ourselves. We eat our meals, visit, and some people even sleep, in the succah. There we can gain a new appreciation for life. Rabbeinu Bachya put it succinctly: Happiness is more in being than in having.
The Torah does not advocate a life of self-deprivation or asceticism. Quite the contrary, the Jew is often encouraged to fully enjoy the pleasures of the physical world, as part of his service to G-d. However, he must be careful not to become enslaved to the pleasures of the world. The Torah requires the Jew to leave his house for seven days, and he can then return. He need only leave long enough to ensure that he does not become dependent upon the material comforts of the world for his enjoyment.
There is also a mitzvah to take four species of plants on Succos: the esrog (citron), the lulav (date palm branch), two aravos (willow branches), and three hadassim (myrtle branches). Three of the species are tied together and held with the esrog, and waved each day during Succos, except for Shabbos.
The Sefer Hachinuch explains that the nature of these species brings a sense of happiness and contentment to a person. Here, too, the theme is that it is not necessary to travel to exotic places, nor invest in expensive forms of entertainment, to find true joy. A few simple fruits and plants, representing the different elements in nature, can bring a person the greatest sense of joy and happiness, if he would only realize it.
The satisfaction and happiness we all pursue doesn’t have to be on the other side of the world. It may be found in the succah, lulav and esrog, in one’s own backyard.
“You shall take on the first day a beautiful fruit, a date palm branch, twigs of a woven tree and river willows...” (Lev. 23:40)
A young married student had searched for several hours to find a beautiful esrog to fulfill the mitzvah. He brought it to Rav Sholom Eisen, a renowned expert in Jerusalem, for his approval. After several minutes, Rav Eisen informed the young man it was not for him.
The young man was crestfallen, as it seemed to be a flawless esrog. He asked what the problem was.
Rav Eisen answered, "This esrog is so beautiful it must cost a fortune. I know you don’t earn much money. It is more important that you buy your wife something nice for Yom Tov, which is a Torah obligation, than it is to buy such a beautiful esrog, which is only to beautify the mitzvah."
Did You Know...
When the first day of Yom Tov falls on Shabbos, one must wait until after nightfall to light the second night’s candles. Even then, one must first say Baruch Hamavdil bein kodesh l’kodesh, distinguishing between the sanctity of Shabbos and that of Yom Tov.
The candlesticks may be cleaned out with a knife from the first day’s wax, before placing the new candles in them. However, the bottoms of the candles may not be melted in order for them to fit better.
When Havdala is recited during the second night’s Kiddush, some authorities permit putting two flames of the Yom Tov candles together for the blessing on the fire. Others, however, say that one should merely gaze at the candles and not hold them together.
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