Parshas Sh'mos 5768

Commentary by Rabbi Ephraim Nisenbaum

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When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.

Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.

In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn (mishisihu) from the water. Out of respect for Bisyah, this would be the name by which he would be known for all times.

As Moshe grew older he empathized with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings by killing the taskmaster, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.

When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator; He was also concerned that the people would not believe him. G-d insisted that Moshe go, and that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.

…the Jewish people were fruitful and multiplied… (Exod. 1:6)

A member of the British royal family was once on a ship with Rav Shaul Brach. She remarked to the Rav that she admired the People of the Book, but she was curious why the religious families had so many children.

The Rav smiled and said, “If Her Royalty appreciates the People of the Book, I’m sure she must remember the beginning of the Scriptures, when Noah was instructed to build an ark to save all the animals.”

The princess nodded her head in agreement.

“Well, Noah was told to bring two of each kind of animal, but from the clean species he was instructed to bring seven of each kind. Jewish tradition teaches that children are a person’s greatest asset, and that the best way for a person to contribute to the world’s betterment is by raising a large family.”

Did You Know...

The Hebrew name one is given is how the person is identified in Heaven, and should thus be used, when possible, when praying for an individual. If the Hebrew name is unknown, the secular name may be used.

Our tradition teaches that when one a child is named after a person, a certain dimension of that person’s soul is shared with the child. For that reason a child should not be named after a wicked person, or even after a person who suffered from bad fortune. If one wishes to name a child after a family member under such circumstances, it is preferable to add another name too so that the name will not be exactly the same.

Parshas Vayechi 5768

Commentary by Rabbi Ephraim Nisenbaum

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In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.

When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave Of Machpelah, alongside his wife, Leah; his parents and grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.

Jacob awarded Joseph with the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, tribes, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.

Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was destined for greatness, Ephraim was destined for leadership, as his descendent Joshua would be the successor to Moshe. He was deserving of the greater blessing.

Jacob blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History unfolded.

After Jacob’s death, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph reassured his brothers that he held nothing against them.

Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan. Knowing that their exile in Egypt would last a long time, he, too, wanted to ensure that the Children of Israel not despair of their return to Israel.

“...The time approached for Israel (Jacob) to die, so he called for his son…” (Gen. 47:29)

Rav Leib Broyde said that one’s primary will and testament to his children is his ethical instructions for them. After death one can be assisted only through the children’s mitzvos. Somewhere along time people forgot this, and wills dealt primarily with one’s assets.

A wealthy man left his large library to the Chafetz Chaim’s yeshiva, and his fortune he left to his children. The Chafetz Chaim remarked, “How unfortunate this man confused his priorities. He was concerned about the yeshiva’s spiritual welfare, and his children’s material well being. Those are of little concern, as the children are financially fit and the yeshiva is spiritually strong. He should have been more concerned about his children’s spiritual needs and the yeshiva’s material needs, leaving the books for his family and the money for the yeshiva.”

Did You Know...

Because of the serious nature of taking an oath, as well as the punishment for swearing falsely, a Jew should avoid taking an oath, even regarding something truthful that he is certain about. If the Jewish court requires an oath one must take an oath, although scrupulous individuals would often prefer to pay rather than take an oath. For secular purposes, such as offering testimony in secular court, an affirmation is generally accepted, and is preferred, to taking an oath. It is permitted to take an oath regarding a mitzvah, such as swearing to fulfill a mitzvah.

Parshas Vayigash 5768

Commentary by Rabbi Ephraim Nisenbaum

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Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.

When Joseph saw his brothers’ concern for Benjamin and Jacob he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.

The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. Thus would begin the exile foretold earlier to Abraham.

When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.

Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the surrounding Egyptian culture.

The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.

...They told him (Jacob) saying, “Joseph is still alive…” (Gen. 45:26)

The Midrash relates that the sons informed their father about Joseph very gently, so as not to shock him.

Rabbi Yaakov Bender runs a large yeshiva in Far Rockaway, NY. He once said that whenever he must call a parent during school hours he is careful to open the conversation, “Hello, this is Rabbi Bender and everything is fine.” Parents are naturally concerned about their children’s welfare and a call from the school could be alarming, and it is important to first allay their fears. He is also careful never to call parents about their children’s misbehavior on Fridays. Why should the whole Shabbos atmosphere be ruined in the home because of a bad report?

When Rav Elchanan Wasserman traveled abroad, he would always look up his students’ parents to give them regards from their sons.

Did You Know...

One should prepare for prayer in the same manner that he would appear before a distinguished person. Thus a healthy person should not recite the prayers wearing pajamas or a robe. Although one who is sick may pray in bedclothes, if he is able to dress appropriately he should do so. Similarly, one should wear shoes and socks when praying, unless it is customary in the locale to appear without shoes and/or socks in front of an important person.

Wearing dirty work clothes is also prohibited during prayers. One should also remove outerwear such as coats, scarves, gloves, etc. unless, of course, he is cold.

Parshas Miketz (Chanuka) 5768

Commentary by Rabbi Ephraim Nisenbaum

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Thirteen years had passed since Joseph was abducted from his father’s home. During that time he had been sold into slavery, was falsely accused of attacking his master’s wife, and was then imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill Joseph’s dreams of leadership began to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rose to become the viceroy over Egypt.

Pharaoh dreamed two disturbing dreams that his advisors could not interpret satisfactorily. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.

The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.

Pharaoh was very impressed with Joseph’s wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.

Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned lest he get hurt on the way. Joseph recognized his brothers, but they did not recognize him.

Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin’s sack to see how his brothers would treat their youngest brother Benjamin when he would fall in their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.

“...Pharaoh sent and summoned Joseph, and they rushed him from the dungeon..” (Gen. 41:14)

The Chafetz Chaim points out that when the time for Joseph’s redemption came, they rushed him from the prison not wasting a moment. Similarly, when the ultimate redemption of the Moshiach will come, he will not tarry for a moment.

Although thousands of years have passed in exile, the Jew anticipates the Moshiach’s coming at any possible moment. Rav Nosson Wachtfogel had a suitcase packed with a new set of clothing in honor of the Moshiach. He didn’t want the Moshiach to have to wait the extra few minutes it would take to pack his suitcase.

Likewise, when a Jew is dressed in shrouds for burial, they are tied with a slipknot. The reason for this is that when the dead will be resurrected, not a moment will be wasted trying to untie the knots; they can just be pulled and undone.

Did You Know...

The prayer for rain, V’sein tal umatar, is recited in the Amidah beginning the evening of the sixtieth day after the autumn equinox. During a regular year this is December 4, and prior to a leap year it is December 5. In Israel they begin praying for rain on the seventh day of Cheshvan.

If one forgets to say V’sein tal umatar, he may still add it into the blessing of Shomeia tefillah. If it was forgotten there, as long as the the Amidah has not been completed, one should return to the blessing of Barech aleinu, and proceed from there. Once the Amidah has been completed, one must say the Amidah over again.

Parshas Vayeshev 5768

Commentary by Rabbi Ephraim Nisenbaum

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The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.

Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob’s treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.

The brothers eventually conspired to kill Joseph. They first threw him into a pit, but then decided to sell him instead as a slave. They took Joseph’s coat, dipped it in blood, and sent it to their father, implying that he had been attacked by an animal. Jacob could not be consoled. The brothers obviously acted improperly, however, their actions were also part of an orchestrated masterplan from G-d to set the stage in Egypt for the family’s eventual exile.

Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore to Yehuda twin boys, Zerach and Peretz, who would be the forbearer of the Davidic and Messianic, dynasty.

Meanwhile, Joseph was taken to Egypt where he was a servant in the house of one of Pharaoh’s officers, Potiphar. Joseph was very handsome, and Potiphar’s wife tried to seduce Joseph, but he would not consent, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.

Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.

...He commanded us to kindle the lights of Chanukah (Chanukah blessing)

A man approached Rav Yitzchak Zilberstein with a question. He owned a beautiful silver menorah he would light each year for Chanukah. This year, however, his son had won a new menorah at school for his diligence in Torah study. The menorah was obviously not as nice as the one at home, but the son would really appreciate if his father would light the prize menorah. The father inquired if it would be preferable to use the nicer menorah, or the prize menorah.

Rav Zilberstein answered that the menorah is meant to publicize the miracle of the Maccabees’ victory over the Greeks, who wanted to abolish the Torah. What greater victory is there than to publicize a young boy’s diligence in Torah more than 2000 years after the Greeks tried to destroy that same Torah? The father should definitely light the prize menorah.

Did You Know...

One should first light the shamash, the candle used to kindle the other candles, recite all the blessings and then begin kindling the Chanukah candles. If one of the wicks does not catch, or if the flame was extinguished right after lighting, it should be fixed or replaced, but no new blessing is required. There are different customs regarding the singing of Haneiros halalu and the other Chanukah hymns. Some sing them immediately after the first candle has been lit, while kindling the other candles, while others begin singing after all the candles have been lit.

Parshas Vayishlach 5768

Commentary by Rabbi Ephraim Nisenbaum

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On the way home from Laban’s house, Jacob received word that Esau was coming towards him with an army of 400 men. He understood that Esau’s hatred had not yet abated since thirty-four years earlier, when they had last seen each other.

Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.

The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thus ensuring Jacob’s survival.

But even after both of these precautions were taken, Jacob realized that salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the dangers of Esau.

Jacob’s concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob’s thigh. The commentators understand the symbolism of the thigh as a reference to Jacob’s children, thereby threatening Jacob’s survival. Jacob would not let the angel go until he blessed him. This was Esau’s admission and recognition of Jacob’s rights to their father’s blessings. The angel named Jacob “Israel”, meaning that he was victorious in his quest over the angel.

The following day Esau did have a change of heart and let Jacob return home in peace.

Jacob’s challenges were not yet over, though. The prince, Shechem, violated his daughter Dinah, leading to Shimon and Levi’s destroying the entire city. Later, Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel’s tomb remains a special place to pray for our needs until this day.

“Dinah, the daughter of Leah, whom she had borne to Jacob went out to look...”(Gen. 34:1)

The Talmud explains that Dinah acted somewhat immodestly, resulting in her violation at the hands of Shechem. Rav Yerucham Levovitz once observed a group of university students walking to their classes. He noticed the flirtatious behavior between the young men and women. “Look at that,” he exclaimed, “ These people’s behavior has no effect whatsoever on their academic achievements, as many of them will be quite accomplished. Yet, we can see how even one inappropriate glance at something immodest can be extremely destructive to one’s Torah study and prayer. Do we need any other proof to the Divine origin of Torah?”

Did you know...

One should make every effort to light the Chanukah candles at the proper time, and not earlier or later. Most authorities rule that one should light within a half hour after sunset. If one will not be at home all evening, he may light after plag Mincha, which is approximately an hour before sunset during the winter months, however, the candles must be able to burn until a half hour after the proper time for lighting. If one cannot come home at the proper time, he may still light the entire evening, as long as there are passersby on the street. If one will not return until very late, he may still light if there is someone else in the house who can view the candles. One who is inn transit should appoint a messenger to light on his behalf.

Parshas Vayetze 5768

Commentary by Rabbi Ephraim Nisenbaum

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Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family, as well.

On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot that Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.

In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Rachel, Laban’s younger daughter’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.

G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar, and Zevulun. She also bore Jacob a daughter, Dinah.

Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.

Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.

After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.

All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.

…Jacob departed from Beer Sheva… (Gen. 28:10)

Rav Itzikel of Brod was pushed out of his position as rabbi of the community. Before he left, the community hosted a farewell reception for the rabbi where they praised him lavishly.

Rav Itzikel responded by citing Rashi’s comment that a righteous person’s departure leaves a mark. It seems that the righteous person’s presence is only felt once he leaves.

Rav Yitzchak Hutner commented similarly that the word “leviyah” which means to connect or accompany is often used to denote a departure, such as a funeral, which is called a levaya, since we accompany the deceased to the final resting place. He explained that unfortunately, one often feels a connection only after the passing of a person. .

Did You Know…

Throughout the week after the wedding it is customary to invite family and friends to special meals with the bride and groom. If there are ten men present, the Sheva Berachos (seven blessings recited at the wedding ceremony) are recited for the couple. It must be the first wedding of either the bride or the groom in order to recite the Sheva Berachos. At least one of those present may not have attended the wedding, as his presence now increases the joy of the bride and groom. On Shabbos the blessings may be recited even if there nobody new present.

Parshas Toldos 5768

Commentary by Rabbi Ephraim Nisenbaum

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Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.

Isaac was somewhat removed in his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one, whose days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.

Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob’s. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob not be taken advantage of by Esau’s wiliness.

Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.

Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.

Isaac did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.

Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.

…lest my father feel me and I will be in his eyes like a deceiving person . . . (Gen. 27:12)

A man called Rabbi Nosson Scherman to relay a personal experience. He had wanted to purchase a hat, and he had tried to bargain the storeowner. The owner explained what his profit was on the hat, and that he couldn’t charge him any lower price. The customer understood and paid for the hat.

A couple days later the storeowner called the customer and said that he had just received the bill from his supplier, and he realized that the hat had not cost him as much as he had originally thought. Since he had already told the customer what his profit margin was, he would return the extra profit to the customer.

The man was amazed at the owner’s honesty. Rabbi Scherman replied, “Isn’t it a shame how we get so excited about somebody who merely does the right thing and keeps his word?”

Did You Know...

Many people have the tradition to bless their children Friday night before the meal. Some put both hands on the child’s head, while some only place one hand on the child’s head, so as to differentiate between this blessing and the priestly blessing, where both hands are raised. Although the priestly blessing is generally recited, one may offer other personal blessings too.

Candle lighting time Friday evening is considered a propitious time to pray for one’s children, and many mothers will use that time to pray for their children’s material and spiritual success.

Parshas Chayei Sara 5768

Commentary by Rabbi Ephraim Nisenbaum

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Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain faith and dignity in the face of tragedy.

Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for an exorbitant sum of money.

Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. Yet, because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, to find a wife from his own family in Aram Naharayim.

Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he should be successful in fulfilling his mission.

Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.

The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.

...let him give it to me for its full price... (Gen. 23:9)

The Brisker Rav once spent a few days at a hotel after celebrating his son’s wedding. When he was about to leave he asked the owner for the bill. The man was honored to host the Rav and refused to accept payment. The Rav, however, refused to accept the favor and insisted on paying. He later explained to a family member, “One is always going to pay. The most inexpensive form of payment is money!”

Did You Know...

Arranging a match for purposes of marriage is legally comparable to brokering a deal between two parties, and the person arranging the match is thus entitled to collect a fee. If a number of people were involved, the fee is shared between the parties. If the person is a close friend or relative and is arranging the match out of kindness rather than as a profession, no payment is necessary. If one is unsure of the intent, and he is uncomfortable asking, he need not pay anything unless the shadchan (the arranger) asks for compensation.

Parshas Vayera 5768

Commentary by Rabbi Ephraim Nisenbaum

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The Torah describes Abraham’s love of kindness in great detail. Three days after Abraham had circumcised himself at the age of ninety-nine, he sat outside of his tent to see if there were any passersby in need of hospitality. G-d realized that, despite his weakened condition, Abraham was bothered by the lack of visitors, and He sent him three angels disguised as idolatrous nomads. Although these people represented an ideology antithetical to that of his own monotheistic belief, and despite his advanced age and weakened body, Abraham rushed to greet them and helped prepare a full meal for them.

Similarly, when G-d informed Abraham of His intentions to destroy the wicked city of Sodom, Abraham pleaded and bargained with G-d on the city’s behalf, knowing fully well that they represented a lifestyle far different than his own. However, once it became clear that there were not even ten men in the whole metropolis worthy of being saved, Abraham did not even try to save them any more. If G-d did not feel they were deserving of His compassion, Abraham did not feel any differently.

Abraham’s self-control is also seen later, when he was ordered to send away his concubine, Hagar, and her son, Ishmael. Sarah, Abraham’s primary wife, was concerned that Ishmael was exerting a negative influence on her own son, Isaac. She instructed Abraham to send Hagar and Ishmael away from his home. The Torah says that this was a very difficult decision for Abraham, as he loved Ishmael very much. Yet, when G-d concurred with Sarah’s suggestion, Abraham immediately ordered them out of his house with a little food, but no money. Here too, Abraham controlled his natural compassion and love to conform to G-d’s instructions.

This devotion proved itself most when Abraham was commanded to bring his son Isaac as a sacrifice to G-d. Not only did this order contradict his instinctive paternal love for his son, it also contradicted everything Abraham had always professed to the world about G-d. He had always distinguished his G-d from all the idolatrous gods as a G-d of peace who despised human sacrifice. For the loving and compassionate Abraham to cruelly slaughter his own son as a sacrifice to G-d, would undermine his own credibility and that of his G-d’s. Yet, here too, Abraham showed that his devotion to G-d took precedence over his own emotions. Abraham’s good character was not merely a natural inclination, but rather an expression of his total devotion to G-d.

“...He said…please do not pass by your servant...I will bring you food” (Gen. 18:3-5)

Rav Elazar Shach once spoke to a group of students. “I have no doubt that if you were 99 years old, were just circumcised, and saw a few strangers coming in the distance; you would pick yourselves up and invite them in for some refreshment. After all, that’s what our forefather Abraham did! Yet, how is it that healthy young students sit down to eat in the dining room, when a new fellow student walks into the room, and nobody invites him to join them at their table? It’s not enough to read the Torah’s stories superficially. A person must learn to make their application to one’s own circumstances too.”

Did You Know...

Chesed (kindness) has many broad applications, outside of merely offering assistance when needed. Some examples cited by the rabbis include:

The numerals in one’s home address should be illuminated and large enough to be clearly seen by others, even at night. It is a chesed to spare others the bother of uncomfortably pulling into several driveways to check if the house is the right address.

Another example is writing clearly and neatly. Since letters and envelopes are meant for others to read, one should show consideration for the reader and make it easier for him to decipher what he is reading.

Parshas Lech L'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

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In the story of the Jewish people, Abraham is considered to be the first Jew because he recognized G-d on his own accord. Despite being scorned by the rest of society, and at great personal risk to his life, Abraham shared and spread his knowledge with everyone he met. It is for this reason that he was called “Avraham Ha’Ivri” ( “Abraham of the Other Side”). This would become the eternal role of the Jew, to spread the ideals of monotheism and morality throughout the world, despite great opposition.

Abraham and his wife Sarah had to endure ten challenges to prove, and to develop, their faithfulness to G-d. The Torah describes the various challenges at great length.

One of Abraham’s challenges was to uproot his family, leave his homeland, and travel to an unknown land, which would only be revealed to him later. This was meant to develop his complete trust in G-d, and also to allow him to make a total break from his past environments and influences.

Shortly after they reached Canaan, a famine struck the land. Abraham and Sarah were forced to leave and travel to Egypt, where Pharaoh abducted Sarah. Afterwards, Abraham’s nephew, Lot, parted ways with his uncle, choosing to live in Sodom, among people whose ideology was the very antithesis of Abraham’s. Yet when Lot was captured in war, Abraham risked his life to protect his nephew. Despite all these difficulties, Abraham and Sarah did not become disillusioned and maintained their faith.

Abraham and Sarah were childless for many years, despite G-d’s promise to Abraham that he would father a great nation. This was also a challenge to Abraham’s faith. Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of ninety-nine years old. G-d made a covenant with Abraham that if he walked perfectly in His ways, G-d would bless him with children and give him the land of Canaan for his children. G-d commanded Abraham to seal this covenant on his body through the circumcision.

This mitzvah was given for all future generations too. Every Jewish male must be circumcised, as an eternal sign between G-d and the Jewish people of His covenant with Abraham. Circumcision has remained the hallmark of the Jew, distinguishing him from the rest of the world.

“...and the souls that they made in Charan…” (Gen.12:5)

Rashi cites the Midrash that Avraham and Sarah brought people closer to G-d throughout their travels, thus “making souls.” The Ponovezher Rav loved all Jews, and on his many travels around the world he would encourage estranged Jews to embrace their heritage. He would often say, “Certainly I want Jews to behave 100% Jewishly, but I will not settle for anything less than 100% of the Jews to behave as such, either. Just as no Jew may ever despair of G-d, G-d, too, never despairs of any Jew’s connecting with Him.”

Did You Know...

The Talmud says that children, one’s livelihood, and life are dependant upon good fortune and not on one’s merits. This seems to contradict the very idea of prayer and mitzvos, where requests are made of G-d for these very things. The classic commentators suggest two answers:

1. Although fortune may determine these areas initially, prayer and deeds can change the outcome of the original decree.
   
2. Upon the Jewish people in general, prayer and deeds can determine livelihood, children, and life; but how this affects the individual depends upon one’s good fortune.

Parshas Noach 5768

Commentary by Rabbi Ephraim Nisenbaum

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In the succeeding generations after Adam, immorality, theft and strife became rampant throughout society. The corruption was so widespread that it polluted the very environment, and G-d decided to send a flood to purify the whole world and destroy all the evil.

Only one righteous person existed, Noach, who walked in the ways of G-d. G-d instructed Noach to build an enormous ark to spare him and his family from the flood. G-d wanted Noach to involve himself in this tedious and time-consuming task in order to attract the attention of others, and warn them that the world would be destroyed if they did not change their evil ways. Unfortunately, Noach did not exert much influence on his contemporaries, and nobody’s behavior changed.

As a result of man’s degeneration, the animal life also degenerated, and G-d set out to destroy them, too. Noach was ordered to take pairs of all the different species of animals and birds into the ark to protect them from extinction. Heavy rains poured down for forty days and nights, flooding the entire earth. Noach, his family, and all the animals remained in the Ark for a year before they could emerge to rebuild the world.

As a reassurance to Noach and all future mankind, G-d sent the rainbow as proof of a covenant that He would never again send a flood to destroy the world.

Unfortunately, the experience of the flood did not seem to have much of an effect on Noach’s grandchildren. A few generations later, the society again began to slide, albeit in a more sophisticated manner. Man began to deny G-d’s authority by building a great tower as a monument to his own strength, power, and independence.

This time too, G-d showed them the folly of their actions by thwarting their plans. He confused the people’s communication with each other, thereby preventing them from working together. This was the source of a single society becoming fractured into different nations and languages. Because unity had been the cause of their sin, G-d caused them to become dispersed.

...Shem and Yefes took a garment…covered their father…their faces were turned away and they did not look at their father’s nakedness... (Gen. 9:23)

Sensitivity towards another person’s shame is an important attribute. Rabbi Menachem Feiffer related the following incident:

On the morning of Shabbos during Sukkos, two men were sitting in the synagogue near an open window. To their surprise they saw a young man climbing the steps to the synagogue carrying his lulav and esrog. Either he had forgotten it was Shabbos, or he did not know that that one does not take the lulav on Shabbos. One of the men quickly shut the blinds so nobody else would see the young man, and his friend hurried outside and led the young fellow to the coatroom, where he could put down the lulav without being seen, thus sparing him any embarrassment.

Did You Know...

The Torah obligates all mankind to observe seven basic laws of morality:

1. Believe in G-d
2. Do not blaspheme G-d
3. Do not murder
4. Do not commit adultery or incest
5. Do not steal
6. Set up a judicial system to legislate and enforce interpersonal law
7. Do not tear a limb off a living animal to eat, showing unnecessary cruelty.

Although the first six of these laws were already obligatory upon Adam and Eve, the seventh law was not given to Adam and Eve, because man was not allowed to consume meat until after the Flood and it did not have much practical appplication. The laws are called the Noachide Laws, because of the seventh law which was given to Noah.

Parshas Bereishis 5768

Commentary by Rabbi Ephraim Nisenbaum

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The Torah begins with the creation of the world. Although the narrative itself is incomprehensible to the human mind, as the human being cannot imagine anything preceding time and space, the Rabbis nonetheless explain that there are practical lessons to be learned from the various parts of creation.

G-d created the world in stages, beginning with light and darkness on the first day. On the second day the heavens were created, and the seas, dry land, and vegetation were created on the third. On the fourth day the sun, moon and stars were placed in the sky, and the fish and birds were created on the fifth day. On the sixth day, the animals and the human being were created. On the seventh day, Shabbos, G-d created “rest.”

Although G-d could have created everything in one day, He stretched it out over a week. The lesson in this is that we cannot hope to achieve everything, or even to develop our own character, at one time. It took G-d time to create the Universe, and man too can only build and accomplish in small increments. We must not become disillusioned when things don’t always work right away. Some commentators explain the passage, “G-d said, 'Let Us make man' ” to mean that building man is a process involving both G-d and the person himself.

There was a very clearly defined order to Creation, everything emerging in its own special time. This was to make us realize that there is a plan and a purpose to the world. The world itself is not the goal, with nature running its own course. Every blade of grass, every star, and every insect serve a unique role in the overall scheme of the Universe. The inanimate part of Creation, such as the earth, water, and sun, fulfills its purpose by giving life to vegetation, which in turn gives life to the animal kingdom. The animal in turn serves the human being, the ultimate creature, allowing him to achieve spiritual fulfillment by serving G-d, the raison d’être of all Creation.

This is also the reason why the human being was originally created without a mate, unlike the lower forms of life that were all created in pairs. G-d wanted Adam to feel unfulfilled, that he needed a partner to help him achieve his spiritual fulfillment. Marriage reminds us of our constant responsibilities towards others, and that we cannot achieve satisfaction thinking only of ourselves.

“...G-d saw all that He created and behold it was very good....” (Gen. 1:31)

Rav Elazar Shach engaged a well known cardiologist in conversation. “How recently did you purchase your car?” the Rosh Yeshiva inquired.

“This year,” the doctor replied.”

“What was wrong with the old car?”

“Nothing,” he replied, “I get a newer model every few years. They’re always coming out with newer improved models.”

“When do you think the improvements will finally be completed?” Rav Shach asked.

The doctor smiled. “They’ll never end. Man is always making greater improvements.”

“Tell me: if you could improve on the human heart, what would you do?”

The doctor thought for a few minutes and said, “I really don’t think I would change anything. The heart is most amazing just the way it is.”

“Aha!” exclaimed the Rosh Yeshiva, “That is the difference between G-d’s works and man’s works. G-d’s works are perfect, while man’s works are by their very definition imperfect, and must constantly be improved.”

Did You Know...

It is prohibited to eat any form of insect. Certain fruits and vegetables, and especially during certain seasons, are known to have infestation problems.

Although in Jewish law non-kosher food generally loses its identity in a mixture containing sixty times the volume of the prohibited food, this often will not apply to insects, since a complete creature never loses its identity. In certain instances of frozen, chopped, vegetables, the law of losing the identity may apply.

Some fruits and vegetables may be washed and checked carefully for infestation, while others may be too difficult to check. Rabbinic guidance should be sought for preparing specific foods.

Yom Kippur 5768

Commentary by Rabbi Ephraim Nisenbaum

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Yom Kippur, or as it is often called Yom HaKadosh, the Holy Day, was given to the Jewish people as an opportunity to atone for all their sins. It is a day spent in fasting, prayer, and repentance.

The first Yom Kippur marked the day that Moshe returned from Mount Sinai with the second set of Tablets, the sign that G-d had finally forgiven the people for the sin of the Golden Calf. From that time on, the tenth day of Tishrei was designated as a day of forgiveness for the sins of the Jewish people. The Satan, who in the Jewish tradition is an angel whose job is to prosecute the sins of the Jewish people before G-d, is relieved of his post on this day. (Actually, the numerical value of the Hebrew word HaSatan equals 364, representing the 364 days of the year that he is at his job, excluding one day, Yom Kippur.)

Although there is an opinion in the Talmud that the mere day itself atones for sins, the generally accepted opinion is that Yom Kippur can only atone when combined with repentance. Maimonides discusses exactly what is needed to atone for different types of sins: For failing to fulfill positive commandments, one need only do Teshuva, or repentance, and he is forgiven. For transgressing negative prohibitions, one needs the combination of Teshuva with Yom Kippur to be atoned. Transgressing sins for which the punishment is kareis, spiritual disconnection, and for capital offenses requires not only Teshuva and Yom Kippur, but also one must also undergo suffering to achieve total forgiveness. Sins which involve a desecration of G-d's name, can only be atoned by death.

Also, Yom Kippur can only atone for sins between man and G-d. For sins between man and man, besides repenting before G-d one must ask for forgiveness from the injured party.

During the times of the Temple, the Kohain Gadol, the high priest, would perform a very special service on Yom Kippur in the Temple, while wearing white vestments instead of the regular golden ones. The explanation offered is that the source of Yom Kippur's power of atonement lies in the forgiveness of the Golden Calf. This being so, it would stand to reason that the Kohain Gadol should not wear anything made of gold, which serves as a reminder of the Golden Calf, as "the prosecutor cannot serve as a defender".

“…For the sin we have sinned before You of insincere confession...” (Yom Kippur liturgy)

Rav Yitzchak Zilberstein explains the sin of insincere confession with a parable. A thief was caught passing counterfeit money. The judge sternly imposed a stiff fine upon the fellow. The fellow paid his fine, but was later found to have paid with the very counterfeit currency he had been convicted for passing! The punishment will now be compounded much more than originally determined. Similarly, G-d grants us the opportunity to confess and repent for our sins. When a person merely voices his confession without any meaning, he is transgressing the very sins for which he needed to repent in the first place, thus compounding the punishment.

Did You Know...

The vidui (confession) is recited several times over Yom Kippur. This recital is necessary to achieve forgiveness for one’s sins. One must stand throughout the vidui, and bend one’s back slightly as a sign of humility. During the recital one may not lean on anything in such a way that if the object were to be removed the person would fall. If one did lean heavily on something there is a question whether he should repeat the vidui.

When saying the Ashamnu part of the vidui it is customary to gently strike one’s heart with the fist when mentioning each sin, as if to say that our heart’s desires have caused us to sin. Similarly, during Al Chet, one strikes the heart when saying the word “shechatanu,” “that we have sinned.” Although the vidui is rather generic, if one knows that he/ she has committed a specific sin, it should be mentioned softly, or at least thought of in on one’s mind.

Rosh Hashana 5768

Rosh Hashana Paradox
by Rabbi Ephraim Nisenbaum

Reconciling the joy and fear of Rosh Hashana.

Rosh Hashana is a paradox. In some ways it is celebrated as a joyous day: Festive meals are served amidst large family gatherings, and we extend joyous greetings to one another for a sweet and good New Year. Sin is not even mentioned during the Rosh Hashana prayers, so as not to detract from our positive focus and cloud the joy of the day.

Yet much of Rosh Hashana focuses on the fear of judgment. The Hallel, a prayer of joy and thanksgiving usually recited on holidays, is omitted on Rosh Hashana. As the Talmud puts it, "The Book of Life and Death is opened before Him, and the Jewish people want to sing praises?"

Apparently, the joy of the holiday is subsumed by a fear of judgment. How do the seemingly contradictory emotions of joy and fear co-exist on this holiday?

Before answering this paradox, we must examine a more general question. What is joyful about any occasion? What is the reason for the joy at Jewish life-cycle events? A baby boy is born, and eight days later he is circumcised. The baby howls for a few moments, while the participants joyously wish the parents "Mazal Tov!" Then they sit down to enjoy a beautiful repast. It seems rather cruel that the celebrants rejoice while the baby suffers in pain!

Now consider the child celebrating his Bar Mitzvah 13 years later. The young man is called to read from the Torah, and then his father recites a strange blessing, "Blessed be He Who has relieved me from this one's liabilities." The parents seem to be washing their hands of responsibility from their young adolescent. The poor child seems to be on his own now, yet everyone joyously wishes them "Mazal Tov!" It seems so cold. How can people rejoice at this seemingly frightening situation?

Years later, a young couple stands under the chuppah, ready for marriage. They make a commitment to each other for life, sacrificing the freedoms of single life. It ought to be so daunting, yet everyone rejoices! What is the meaning behind the joy?

The common denominator of the above occasions is the acceptance of responsibility. At each of these events individuals stand at a threshold: A door that opens to a more complex and a richer personal identity.

The circumcision marks a Jewish boy's first step in taking on the yoke of responsibility inherent in the sanctity of being a Jew. The Bar Mitzvah boy accepts personal responsibility for performing the Torah's commandments. He has reached a new stage in life, one that offers more possibilities, deeper satisfactions, greater obligations, and, also, potential pitfalls. At the chuppah, the bride and groom accept responsibility for their new status, for the new entity they have become, and to the new family they hope to raise. Jews celebrate accepting responsibility.

The human being was not created merely to maintain himself; he was created for a higher purpose. Only when he feels that he is working towards a higher goal can he achieve inner satisfaction. True joy comes from taking on the responsibilities each person has been called upon by God.

That is the meaning behind the paradox of Rosh Hashana. It is the day God recounts every good deed and every shortcoming, the day we are judged for all of our actions. We are reminded that each of us is responsible for our actions. We may be fearful of the possible outcome of the judgment, as we should be, if we take it seriously. However, by the same token, the acceptance of this responsibility brings great joy. We realize that there is meaning to our lives, and this knowledge is a source of joy. The joy of Rosh Hashana lies in the recognition of man's potential and the constant striving to fulfill higher goals.

Parshas Nitzavim-Vayelech 5767

Commentary by Rabbi Ephraim Nisenbaum

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Although these two portions are the shortest in the Torah, their message is an important one, especially before the High Holidays. 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, or responsibility, upon themselves for one another. A Jew is not only obligated to keep the mitzvos himself, but he is also responsible for the observance of every other Jew too.

When a single Jew sins, there is a collective responsibility upon the whole community. Had others 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 punishment for their sins, they would be inspired to return to the ways of the Torah. G-d always accepts repentance and He will then gather the people from throughout the exile and return them to Israel with great blessing.

Moshe encouraged the people to repent and observe the Torah, assuring them that it was not too difficult to do so. The Torah is not in the heavens or across the seas making it impossible to attain spiritual heights. It is within the capability of every Jew to accomplish greatness, if he or she just puts 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 destruction, not merely for the present but also for the future.

This responsibility for the future is also seen in 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 Temple after Sukkos following the seventh year, 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 properly for their child’s future development.

“You are standing here today, all of you, before G-d…” (Deut. 29:9)

The Zohar sees this passage as a reference to Rosh Hashana. A person must stand collectively with the community to ensure a favorable judgment.

A story is told of a student who handed a test paper in late to the proctor. The proctor refused to accept the paper.

“Do you know who I am?” the student asked,

“It doesn’t matter,” the proctor retorted, “Rules are rules.”

“But do you know who I am?” the student insisted.

The irritated proctor shouted, “No, and I don’t care!”

“Good,” the student said as he shoved his paper into the middle of the pile in front of the proctor.

When we identify with the community and focus on our collective survival, the individual flaws are not as damaging as when we stand alone.

A Happy and Healthy New Year!

Did You Know...

There is a custom to wave kapporos between Rosh Hashana and Yom Kippur. A live rooster is taken for a male, and a hen for a female. The chicken is held and circled around one’s head while reciting the prayer.

The custom is often misunderstood as transferring one’s sins to the chicken, which doesn’t make much sense. The purpose is to identify with a living creature that will subsequently be slaughtered. One should reflect that the sinful human being should also lose the right to his existence, but for the mercy of G-d. Hopefully this reflection will inspire the person to repent and mend his ways.

If no chicken is available, money may be used and then be donated to charity.

Parshas Ki Savo 5767

Commentary by Rabbi Ephraim Nisenbaum

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The mitzvah of bikkurim required bringing the new fruits of the season to the kohen in the Beis HaMikdash, the Temple. When the first fruits of Israel’s seven species (wheat, barley, grapes, figs, dates, olives and pomegranates) began to blossom, the farmer would mark them by tying a ribbon around them. Later, when the fruits ripened, they would be 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 owner would give the fruits to the kohen and place them next to the altar. He recited a paragraph expressing appreciation to G-d for His involvement with the Jewish people from the very beginning of their nationhood. From early on, He had saved Jacob from the evil plans of Laban, had delivered the nation from the oppression of Egypt, and had 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 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 flipside 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. The Torah graphically portrays many terrible punishments that would befall the nation. At the culmination of these punishments the Torah cites the cause of the problem, “…because you did not serve G-d amidst joy and goodness of heart when everything was abundant.” Lack of appreciation leads one to sin and ultimately to punishment. The Torah concludes 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 is not able to appreciate all of G-d’s kindnesses, 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 gone unappreciated.

“You shall come to the kohen who will be in those days...” (Deut. 26:3)

People often complain that their leaders do not live up to their predecessors. The Talmud explains that we must show the proper respect towards the leaders of each generation, though they may be inferior to the leaders of yesteryear. The Boyaner Rebbe once quipped, “People complain that they expect the Rebbes to be like those of yesteryear, but they, themselves, wish to behave like the followers of today!”

Did You Know...

Although Rosh Hashana is a day of judgment, one should maintain an optimistic attitude that G-d will grant a good year. For example, although confession is an important part of the repentance process, no mention of confession is made on Rosh Hashana. Likewise, it is forbidden to fast on Rosh Hashana. One should eat and drink delicacies, although he should be careful not to indulge too much.

Traditionally one should avoid eating bitter or sour foods on Rosh Hashana. It is also customary to avoid eating nuts, since the Hebrew word for nut (egoz) shares the same numerical value as the Hebrew word for sin (chet).

Parshas Ki Seitzei 5767

Commentary by Rabbi Ephraim Nisenbaum

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The portion introduces more mitzvos than any other portion. Some of the mitzvos are not very common, yet they teach us important lessons. The Rabbis say that the laws regarding the rebellious son who is put to death are so detailed that it is literally impossible to meet all the criterion. Its sole purpose is to teach us about child rearing.

Other mitzvos teach us character development. One such mitzvah discussed is shiluach ha-ken, sending away a mother bird. This involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings, and he wants to take 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 minimal effort, great rewards are promised for its fulfillment.

Some of the commentaries explain the reason for this mitzvah, because it seems cruel to forcibly separate a mother from her young. The love of every mother to her young is instinctive, and it would pain her to see her offspring taken away. Sending away a mother bird before taking its young instills a sensitivity in man for all G-d’s 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 is incapable of showing it to a 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 Amalek -every man, woman and child. The Amalekites are considered to be the archenemy of the Jewish people, because they were intent on destroying the image of G-d from the Jewish people. 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 where compassion should be shown.

“..you shall not cheat the poor…do not distort the judgment of the proselyte or orphan; you shall not take the garment of a widow as a pledge…” (Deut. 24:14-19)

Rav Yosef Sisso related how a new rabbi came to town, and saw that although the townspeople were honest in their dealings, they were remiss in their Torah observance.

The rabbi spread the word that he would be conducting a funeral for an unknown righteous individual. All the townspeople came to show their respects. The rabbi eulogized the individual as someone who had neither spoken a bad word about another person, nor cheated anyone. He had also suffered much indignation in silence, was satisfied with his lot, and never indulged in luxuries. The people were impressed and curious as to the identity of the man. They were shocked at the burial when the rabbi uncovered the carcass of a donkey!

The Rabbi explained, “I didn’t say anything false. Everything I said about the donkey was true. I just wanted to show you that it’s not enough to avoid doing bad. An animal also does no bad. One must also observe the mitzvos in order to be righteous.”

Did You Know...

The shofar is sounded at several places throughout the Rosh Hashana services. One should listen carefully to each sound, concentrating on the fulfillment of the mitzvah. One should not interrupt at all until the last blast is sounded. If one interrupted before the fist sound of the shofar, he must recite the blessings over again. During the first set of blasts, if one spoke in the middle, he should hear that set of blasts over again. Even after the first set of thirty blasts one may only interrupt for something relevant to the prayers and not for extraneous matters. If one missed the sounding of the shofar, he need only hear the first thirty blasts.

Parshas Shof'tim 5767

Commentary by Rabbi Ephraim Nisenbaum

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There are many laws 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, are obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of the caliber of his scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment is necessary to prevent the undermining of the court’s authority by other great leaders. This ensures that the court remain a central authoritative body, whose decisions are binding upon the entire nation.

The king was especially subject to his own obligations and prohibitions. In contrast to what was common among the other monarchs 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 to 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 his activities and decisions, and not to allow his authority to 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. This land could never be sown afterwards. 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 murder, where a human being has been robbed of his future.

The value of the individual may also be seen from another detail 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 crop, 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.

“...Justice, justice, shall you pursue...” (Deut. 16:20)

A person came to Rav Yisrael Salanter complaining how he had been wronged and insulted by his friend. The person felt he was justified in taking equally strong retaliatory measures. “Am I obligated to be another person’s doormat?”

Rav Yisrael responded simply. “If you are truly in the right, just make sure that you remain in the right.”

Many unjustified wars and disputes have begun over justified claims. It is very easy while seeking justice for the roles of victim and perpetrator to be reversed. The Torah reiterates that a person should pursue justice two-fold, meaning that even when pursuing justice it must be pursued in a just manner.

Did You Know...

Rosh Hashana is the day when each person is judged for the upcoming year, and on Yom Kippur one’s fate is sealed. The Rabbis encouraged being on one’s best behavior throughout the High Holiday period, in order to ensure a positive judgment. It is proper to be more scrupulous in all one’s dealings and observances, even in areas where one may not be as careful the rest of the year.

Some have the custom not to nap on Rosh Hashana day, in order to begin the year with a positive energy, such as Torah study or some other mitzvah. Of course if the alternative to sleeping is merely wasting time, it is certainly better to sleep.

Parshas Re'ei 5767

Commentary by Rabbi Ephraim Nisenbaum

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Moshe warned the nation that the Promised Land would be given to them on the condition that they remain faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters. They were instructed upon entering the land, to totally destroy all the idols and altars from the earlier inhabitants, 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 or as something ridiculous.

Because of the severity of idolatry, 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 people 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 a 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 not offer sacrifices wherever they wanted. Likewise, sacred foods could only be eaten in the area of the Temple.

The Torah cautions the Jew not to be callous to his fellow’s needs and to open his 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 for the donor to keep; it was merely entrusted to him to allocate to others. This is the meaning of the word tzedakah, which literally means justice, meaning that one gives that which is justly meant to belong to the poor.

However, the Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending 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.

“You shall surely tithe…” (Deut. 14:22)

The Talmud explains this message to mean that when one tithes his income, he will rewarded with wealth. Ben Ish Chai compares this to a nursing mother. As long as she suckles her child, her milk supply is replenished and even increases. Once she weans her child, though, her milk supply dries up. Similarly, as long as one gives charity he will be granted more money in order for him to further his good deeds. However, when one ceases to give, he is no longer deserving of G-d’s good will.

Reb Yaakov Yosef Herman’s business was on the brink of bankruptcy, and he only had a few hundred dollars left to his name. He figured that he couldn’t do too much with that money anyway, so he donated the entire sum to a yeshiva in Israel. Shortly afterward his business slump recovered and he became even more successful.

Did You Know..

There is an obligation to rejoice during Chol HaMoed, the intermediate days of Pesach and Succos. One should drink some wine each day of the holiday to fulfill this obligation. It is also preferable to eat meat for the same reason. The obligation to rejoice also precludes planning a wedding during the holiday, since the joy of the holiday would be overshadowed by the joy of the wedding.

Incidentally it is also customary not to plan a wedding between Rosh Hashana and Yom Kippur, as the joy will interfere with the feelings of awe for the judgment during these days.

Parshas Eikev 5767

Commentary by Rabbi Ephraim Nisenbaum

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Continuing his monologue, Moshe promises the nation that if they would faithfully keep all of the mitzvos they would receive all the 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 enemies. These physical rewards are contingent upon the nation’s observance. The reward for an individual’s observance is not promised in physical terms, as that would offset man’s free will. Individual reward is reserved for the Afterlife.

Moshe reminds the people how G-d had destroyed the Egyptians and all of the other powerful leaders who had stood up against the Jewish people. He also reminds them how G-d had taken care of their every need in the desert for the past forty years. He promises them that G-d would also assist them in conquering the Promised Land easily, as long as they would keep the mitzvos properly.

Moshe describes 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 informs the nation that despite their past sins, G-d’s love for them remains strong. Even now, after their sins, 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 of 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 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 it is not merely request but an admission of man’s vulnerability and total dependence upon G-d.

“And now Israel, what does G-d request of you but to fear the L-rd… ” (Deut. 10:12)

A man was speaking to the Brisker Rav about his challenges in life. The Rav asked the man, “What do you do?”

The fellow replied that he ran a small business. The conversation continued, and a few minutes later the Rav again asked, “And what do you do?”

The fellow repeated that he ran a business. When the Rav repeated his question a third time, the man looked puzzled. “I’ve already mentioned that I run a small business.”

The Brisker Rav shook his head. “You don’t understand. Your business is not really your own doing, but rather what G-d does for you. It may be how G-d helps provide for your means, but that success is not merely dependent upon you. Only one’s prayers, Torah study, and mitzvos are considered to be his own accomplishments and are what one can do for himself.”

Did You Know...

One is obligated to recite Bircas Hamazon, the Grace after Meals, after eating a meal with bread. The Grace must be recited in the place where the meal was eaten. One may change locations if he plans to continue eating bread in the new location, and then recite Grace in the second place. It is preferable, however, to have in mind when beginning the meal that he will change locations in the middle of the meal.

The blessing after eating other foods not made from grain may be recited in a different location, however one may not continue eating in the new location without reciting a new blessing. If one can still see where he originally ate from his present location, it is not considered a different location.