Commentary by Rabbi Ephraim Nisenbaum
The last three plagues that were visited upon the Egyptians were locusts, darkness, and the Plague of the Firstborn. The locust devoured all the vegetation remaining from the hail. The darkness was actually divided in two parts. The first three days were pitch black, and nothing whatsoever could be seen. The latter three days of the plague the darkness was so thick that the Egyptians were frozen in their positions. The darkness did not affect the Jews, though. They could see where the Egyptians had hidden all of their treasures, yet nothing was taken. Although the Jews may have had legitimate claims against the Egyptians, they took nothing. Before leaving Egypt the people were ordered to ask the Egyptians to give them their valuables, and miraculously, they complied willingly.
In the final plague, every Egyptian firstborn died exactly at midnight. As the plague began to take its toll, Pharaoh feared for his own life, for he too was a firstborn. He ran through the streets looking for Moshe, pleading that he leave Egypt with the nation.
Shortly before the last plague, the nation was given the mitzvah of the Jewish calendar. The month of Nissan was to be the “beginning of the months”. Because this month marked the birth of the Jewish nation, it would also mark the beginning of the months of the year. Although Rosh Hashana marks the anniversary of Creation, and thus the beginning of the year, Nissan, the month of the Exodus, is called the first month.
The people were also given the mitzvah of the Pesach offering. They were instructed to take a lamb–-the Egyptian deity–-and slaughter it before the eyes of the Egyptians. This took a tremendous amount of courage and trust in G-d. The blood of the sacrifice was smeared on the doorposts of every Jewish home to protect them from the plague. Although G-d, of course, needed no reminders of who was Jewish and who was not, the blood served as witness to the courage of the Jews and in this merit they were saved.
The Pesach offering had to be eaten with certain stipulations. The people had to arrange groups to eat the offering before it could be slaughtered. Once the animal was slaughtered nobody else was allowed to join in the eating. The sacrifice also had to be eaten roasted and not cooked. None of the bones were allowed to be broken during the course of the eating.
The portion ends with some of the other mitzvos, which were meant as reminders of the Exodus. The firstborn son has a special sanctity about him, and must be redeemed by the Kohain. The firstborn sheep and cow also had a special sanctity and had to be given to the Kohain. Tefillin are worn on a man’s arm and head to recall G-d’s taking out the Jewish people with an “outstretched arm”.
…let the men go now and you will serve G-d... (Exod. 10:11)
Some commentators explain that Pharaoh wanted the women to remain behind, because he knew that the nation could not survive spiritually without the women’s help.
Rav Yechezkel Sarne was once at a gathering of leading rabbis, grandchildren of the previous generation’s leaders. He stood up and said, “Many of you probably think your grandfathers did the most for the Jewish people in the past hundred years. Well, you are all wrong. The person who did the most never even studied a page of the Talmud!”
The rabbis protested that Rav Sarne’s words were offensive, but Rav Sarne disagreed. “I’ll even tell you more. When I tell you the name, you will all agree that this person accomplished the most—it was Sarah Schenirer, founder of the Beth Jacob school system for girls.”
The rabbis looked at each other sheepishly and agreed, for, indeed, without the Beth Jacob movement, the face of Torah Judaism would have disappeared.
Did You Know...
When donning the tefillin, one may not interrupt for any reason until after the head tefillin have been adjusted properly around his head. One may not even answer Amen, or any other response to the prayers. One should not even signal anyone else without speaking.
If one did speak before reciting the blessing on the head tefillin, he should recite the blessing for the hand tefillin a second time before reciting the blessing for the head tefillin.
Because there is a question regarding the recital of the blessing on the head tefillin, following the blessing one should immediately say Baruch shem k’vod malchuso l’olam va’ed, in order that it should not be considered a blessing in vain.
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January 25, 2007
January 18, 2007
Parshas Va'eira 5767
Commentary by Rabbi Ephraim Nisenbaum
G-d instructed Moshe to inform the Children of Israel that he was ready to redeem them from bondage. Four different expressions of redemption are used in the passage, “I will take you out...I will save you...I will redeem you...and I will take you to me for a nation.” These four expressions represent four different stages of the redemption.
Because Pharaoh refused to heed Moshe and let the Jewish people go, ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as punishment for the Egyptians’ mistreatment of the nation. But they also served as an opportunity for the Jewish people to recognize G-d’s mastery over the world, and His constant involvement in nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned into blood. The Nile River was actually considered to be one of the gods in Egypt, because of its importance in assisting agricultural growth. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. That which was considered a source of life had now become a source of death for the Egyptians. This was also the significance of the fourth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
In the second plague, frogs invaded every area of the Egyptians’ lives, including their ovens, beds, and even bodies. The third plague of lice covered the entire land of Egypt. The fourth plague of wild animals also ran wild throughout the entire Egypt. In the fifth plague all the Egyptian domestic animals died in a plague of pestilence. The sixth plague was an epidemic of boils that affected the Egyptians’ bodies. The final plague discussed in this week’s portion was a miraculous mixture of hail and fire that consumed most of the vegetation in Egypt.
Each of these plagues lasted for one week. Most of them were preceded by a warning to Pharaoh that if he would not let the people go, the plague would affect his country. Time and again, Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. He tried to counter their miracles by having his magicians do the same. After a while, though, he realized that his magicians could not duplicate G-d’s miracles. Yet, even when he saw that, he hardened his heart and would not let the people go. After Pharaoh had hardened his heart during the first five plagues, G-d Himself hardened Pharaoh’s heart in order that he receive his due punishment with the latter five plagues. As punishment for his excessive cruelty, the gift of free will was taken from him.
... (Pharaoh) turned and entered his house; he did not take this to heart... (Exod. 7:23)
Although many of the victories in the Arab-Israeli conflict were nothing short of miraculous, many people were still unimpressed.
People often claim that if they could experience a miracle of Biblical proportions, that would allow them to believe in G-d. Pharaoh’s disbelief despite the miraculous plagues disproves this claim.
The Chazon Ish points out an important principle regarding miracles. The greatest miracles will not change the mind of a person who does not believe, and that is not their purpose. The nonbeliever will always justify his disbelief by latching onto the most farfetched theories and ideas. Rather the purpose of miracles is to strengthen the faith of those who already believe.
Did You Know...
It is prohibited to eat the blood of any animal. For this reason, after slaughtering an animal, the meat must first be soaked in warm water. Afterwards it is salted on all sides with coarse salt, and the salt must remain for an hour. The meat is then rinsed thoroughly, and it may then be eaten.
Salting helps only if less than three days has elapsed since the slaughtering. After three days the blood congeals, and salting will no longer remove the blood. However, broiling the meat over a fire can still remove the blood.
The liver, which has a large accumulation of blood, must also be broiled on all sides, as there is too much blood to be removed merely by salting it. It should be somewhat salted, though, before broiling.
G-d instructed Moshe to inform the Children of Israel that he was ready to redeem them from bondage. Four different expressions of redemption are used in the passage, “I will take you out...I will save you...I will redeem you...and I will take you to me for a nation.” These four expressions represent four different stages of the redemption.
Because Pharaoh refused to heed Moshe and let the Jewish people go, ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as punishment for the Egyptians’ mistreatment of the nation. But they also served as an opportunity for the Jewish people to recognize G-d’s mastery over the world, and His constant involvement in nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned into blood. The Nile River was actually considered to be one of the gods in Egypt, because of its importance in assisting agricultural growth. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. That which was considered a source of life had now become a source of death for the Egyptians. This was also the significance of the fourth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
In the second plague, frogs invaded every area of the Egyptians’ lives, including their ovens, beds, and even bodies. The third plague of lice covered the entire land of Egypt. The fourth plague of wild animals also ran wild throughout the entire Egypt. In the fifth plague all the Egyptian domestic animals died in a plague of pestilence. The sixth plague was an epidemic of boils that affected the Egyptians’ bodies. The final plague discussed in this week’s portion was a miraculous mixture of hail and fire that consumed most of the vegetation in Egypt.
Each of these plagues lasted for one week. Most of them were preceded by a warning to Pharaoh that if he would not let the people go, the plague would affect his country. Time and again, Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. He tried to counter their miracles by having his magicians do the same. After a while, though, he realized that his magicians could not duplicate G-d’s miracles. Yet, even when he saw that, he hardened his heart and would not let the people go. After Pharaoh had hardened his heart during the first five plagues, G-d Himself hardened Pharaoh’s heart in order that he receive his due punishment with the latter five plagues. As punishment for his excessive cruelty, the gift of free will was taken from him.
... (Pharaoh) turned and entered his house; he did not take this to heart... (Exod. 7:23)
Although many of the victories in the Arab-Israeli conflict were nothing short of miraculous, many people were still unimpressed.
People often claim that if they could experience a miracle of Biblical proportions, that would allow them to believe in G-d. Pharaoh’s disbelief despite the miraculous plagues disproves this claim.
The Chazon Ish points out an important principle regarding miracles. The greatest miracles will not change the mind of a person who does not believe, and that is not their purpose. The nonbeliever will always justify his disbelief by latching onto the most farfetched theories and ideas. Rather the purpose of miracles is to strengthen the faith of those who already believe.
Did You Know...
It is prohibited to eat the blood of any animal. For this reason, after slaughtering an animal, the meat must first be soaked in warm water. Afterwards it is salted on all sides with coarse salt, and the salt must remain for an hour. The meat is then rinsed thoroughly, and it may then be eaten.
Salting helps only if less than three days has elapsed since the slaughtering. After three days the blood congeals, and salting will no longer remove the blood. However, broiling the meat over a fire can still remove the blood.
The liver, which has a large accumulation of blood, must also be broiled on all sides, as there is too much blood to be removed merely by salting it. It should be somewhat salted, though, before broiling.
January 11, 2007
Parshas Sh'mos 5767
Commentary by Rabbi Ephraim Nisenbaum
When Jacob and his sons first came to Egypt they came as guests of the viceroy. That quickly changed after Joseph and his brothers died. A new Pharaoh, who did not want to remember the great accomplishments of Joseph, rose to power. He saw the proliferation of the Jewish people throughout Egypt, and was concerned that they would try to overpower the Egyptian 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 then 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 listen to him he decreed that every male infant should be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of the 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 among the reeds in the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him home to be raised in 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 him. Bisyah called the child Moshe. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He tried to help them, but he soon found himself having to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro. Yisro was 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 go to Egypt to lead the Jewish nation out of slavery. Moshe did not feel himself fit for 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 Ahron would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
“The Children of Israel groaned from the work and they cried, and their cries went up before G-d...” (Exod. 2:23)
The Chasam Sofer explains that the nation’s cry was actually the first step of their redemption. He compares it to a patient who was paralyzed and felt no pain. Suddenly his sense of feeling returned, and he began screaming in pain. The doctor seemed overjoyed.
“How can you be so happy when you see me suffering like this?” the patient asked.
The doctor replied, “When you didn’t feel anything, I was concerned, because that is a sign of the seriousness of the illness. Now that your feeling has returned, however, I see that the illness has begun to run its course and you’ll get better.”
Before the nation cried, it seemed that they had fallen into a hopelessness from which they could not be helped. But once they realized their bitter situation and cried, it was only a matter of time before they would be redeemed.
Did You Know...
Kabbalistic sources teach that when a child is born, the parents are endowed with a sense of Divine Wisdom in naming their child his or her Jewish name.
The Jewish name defines the essence of the child, in some ways. For this reason, many have the custom to name a child after a beloved relative or great person, since a part of that person’s soul is shared with the child being named.
Similarly, one should not name a child after a wicked person. If one wants to name a child after a relative who was not a very good person, the name may be changed a bit, or a different name can be added.
The Jewish name is used for all religious purposes such as being called to the Torah, on the ketuba (marriage contract) or get (divorce contract), and on one’s grave.
When Jacob and his sons first came to Egypt they came as guests of the viceroy. That quickly changed after Joseph and his brothers died. A new Pharaoh, who did not want to remember the great accomplishments of Joseph, rose to power. He saw the proliferation of the Jewish people throughout Egypt, and was concerned that they would try to overpower the Egyptian 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 then 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 listen to him he decreed that every male infant should be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of the 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 among the reeds in the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him home to be raised in 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 him. Bisyah called the child Moshe. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He tried to help them, but he soon found himself having to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro. Yisro was 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 go to Egypt to lead the Jewish nation out of slavery. Moshe did not feel himself fit for 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 Ahron would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
“The Children of Israel groaned from the work and they cried, and their cries went up before G-d...” (Exod. 2:23)
The Chasam Sofer explains that the nation’s cry was actually the first step of their redemption. He compares it to a patient who was paralyzed and felt no pain. Suddenly his sense of feeling returned, and he began screaming in pain. The doctor seemed overjoyed.
“How can you be so happy when you see me suffering like this?” the patient asked.
The doctor replied, “When you didn’t feel anything, I was concerned, because that is a sign of the seriousness of the illness. Now that your feeling has returned, however, I see that the illness has begun to run its course and you’ll get better.”
Before the nation cried, it seemed that they had fallen into a hopelessness from which they could not be helped. But once they realized their bitter situation and cried, it was only a matter of time before they would be redeemed.
Did You Know...
Kabbalistic sources teach that when a child is born, the parents are endowed with a sense of Divine Wisdom in naming their child his or her Jewish name.
The Jewish name defines the essence of the child, in some ways. For this reason, many have the custom to name a child after a beloved relative or great person, since a part of that person’s soul is shared with the child being named.
Similarly, one should not name a child after a wicked person. If one wants to name a child after a relative who was not a very good person, the name may be changed a bit, or a different name can be added.
The Jewish name is used for all religious purposes such as being called to the Torah, on the ketuba (marriage contract) or get (divorce contract), and on one’s grave.
January 4, 2007
Parshas Vayechi 5767
Commentary by Rabbi Ephraim Nisenbaum
Jacob and his sons settled in Egypt for the last seventeen years of his life. Jacob had not enjoyed a very peaceful life. Now, after all the difficulties he had endured, Jacob finally enjoyed the last years of his life with all his children and grandchildren.
As Jacob felt his end approaching, he instructed Joseph to bury his remains near those of his parents in Canaan. Although the Egyptians would have preferred for Jacob to be buried in Egypt, for he had brought blessing to their land, Jacob made Joseph swear that he would not do so. He did not want his grave to be worshipped as a shrine.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. Joseph's sons, Menashe and Ephraim, would be considered two separate tribes, thereby receiving two portions in the Promised Land. Although Reuven was Jacob’s firstborn, he had lost that privilege because Jacob felt he acted too impulsively after Rachel’s passing, when he moved his father’s bed to his mother Leah’s tent. Jacob felt he was lacking leadership qualities.
Joseph brought his two sons to receive Jacob’s blessings before he died. Joseph situated Menashe, the firstborn, to the right of Jacob, 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 refused. He explained that although Menashe was the older son, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob’s blessings to Ephraim and Menashe remain unique until today. It is customary for many people to bless their sons, “May you be like Ephraim and Menashe.” One reason for this is because although the greater blessing was given to the younger son, Ephraim, we find no jealousy between the two brothers. It is the prayer of every parent that this trait be fulfilled with our own children too. Another reason for using Joseph’s sons as a blessing is because Ephraim and Menashe were both raised in the palace of Pharaoh, in an environment foreign to Jacob’s ideals. Nevertheless, they remained faithful and committed to the way their father wanted. We aspire to similar results with our own children, too.
Jacob blessed all of his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. These traits were ingrained into the nature of each of the tribes, and would be reflected in many instances throughout Scriptures.
“...The time approached for Israel to die . .” (Gen. 47:29)
Shortly before Rav Yechiel Mordechai Gordon, the Rosh Yeshiva of Lomza, passed away, a couple of prominent rabbis came to visit him. Although he was very ill, he showed a cheery disposition, even humoring his esteemed guests. When the rabbis left, one remarked to the other, “I’m amazed at Rav Gordon’s disposition. I guess he doesn’t realize how sick he really is…”
His companion disagreed. “To the contrary,” he replied, “Don’t you see? Rav Gordon deliberately lightened the atmosphere because he knows how serious his situation is, and he didn’t want us to be frightened or saddened.”
Did You Know...
There is a mitzvah to offer words of eulogy for the deceased. The eulogy is considered an honor to both the deceased and to the family, and according to our tradition the deceased is able to hear the eulogies said upon him. For this reason, although it is permitted to exaggerate the praises of the deceased a little, since no person really knows all of another person’s good deeds, one may not lie about the deceased as it brings him great shame.
There is also a mitzvah to assist in the burial of the deceased. This is called a true kindness, since it is done without any thoughts of repayment.
Jacob and his sons settled in Egypt for the last seventeen years of his life. Jacob had not enjoyed a very peaceful life. Now, after all the difficulties he had endured, Jacob finally enjoyed the last years of his life with all his children and grandchildren.
As Jacob felt his end approaching, he instructed Joseph to bury his remains near those of his parents in Canaan. Although the Egyptians would have preferred for Jacob to be buried in Egypt, for he had brought blessing to their land, Jacob made Joseph swear that he would not do so. He did not want his grave to be worshipped as a shrine.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. Joseph's sons, Menashe and Ephraim, would be considered two separate tribes, thereby receiving two portions in the Promised Land. Although Reuven was Jacob’s firstborn, he had lost that privilege because Jacob felt he acted too impulsively after Rachel’s passing, when he moved his father’s bed to his mother Leah’s tent. Jacob felt he was lacking leadership qualities.
Joseph brought his two sons to receive Jacob’s blessings before he died. Joseph situated Menashe, the firstborn, to the right of Jacob, 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 refused. He explained that although Menashe was the older son, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob’s blessings to Ephraim and Menashe remain unique until today. It is customary for many people to bless their sons, “May you be like Ephraim and Menashe.” One reason for this is because although the greater blessing was given to the younger son, Ephraim, we find no jealousy between the two brothers. It is the prayer of every parent that this trait be fulfilled with our own children too. Another reason for using Joseph’s sons as a blessing is because Ephraim and Menashe were both raised in the palace of Pharaoh, in an environment foreign to Jacob’s ideals. Nevertheless, they remained faithful and committed to the way their father wanted. We aspire to similar results with our own children, too.
Jacob blessed all of his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. These traits were ingrained into the nature of each of the tribes, and would be reflected in many instances throughout Scriptures.
“...The time approached for Israel to die . .” (Gen. 47:29)
Shortly before Rav Yechiel Mordechai Gordon, the Rosh Yeshiva of Lomza, passed away, a couple of prominent rabbis came to visit him. Although he was very ill, he showed a cheery disposition, even humoring his esteemed guests. When the rabbis left, one remarked to the other, “I’m amazed at Rav Gordon’s disposition. I guess he doesn’t realize how sick he really is…”
His companion disagreed. “To the contrary,” he replied, “Don’t you see? Rav Gordon deliberately lightened the atmosphere because he knows how serious his situation is, and he didn’t want us to be frightened or saddened.”
Did You Know...
There is a mitzvah to offer words of eulogy for the deceased. The eulogy is considered an honor to both the deceased and to the family, and according to our tradition the deceased is able to hear the eulogies said upon him. For this reason, although it is permitted to exaggerate the praises of the deceased a little, since no person really knows all of another person’s good deeds, one may not lie about the deceased as it brings him great shame.
There is also a mitzvah to assist in the burial of the deceased. This is called a true kindness, since it is done without any thoughts of repayment.
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