Parshas Balak 5767

Commentary by Rabbi Ephraim Nisenbaum

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Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was actually comparable to that of Moshe. Yet, the contrast could hardly be greater. Balaam was a corrupt person whose prophecy allowed him to even further his corruption. Moshe’s prophecy, on the other hand, only enhanced his character.

The Talmud contrasts Balaam’s character to that of Abraham. Balaam was the prototype of the three central negative traits; jealousy, lust and arrogance. Abraham personified the exact opposite; satisfaction with his lot-both materially and physically, and a paradigm of humility.

Balak, the king of Moab, asked Balaam to curse the Jewish nation. In return, he offered him large sums of money and honor. Balaam conferred with G-d who refused to let him go. Balak sent higher officials with even greater promises of wealth to entice Balaam, implying that Balaam’s desire for honor and wealth could override G-d’s opposition.

Although G-d had already told Balaam that he should not go, he made the request a second time, hoping that G-d might change his mind. G-d agreed that Balaam could go, but he could only say whatever G-d would allow him. The Talmud sees in this change that a person is led in the way he desires to go, both positively and negatively.

After numerous efforts, Balaam realized that G-d would not allow him to curse the Jewish people. Instead he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate promiscuity, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam figured that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. Unfortunately they were successful, as a result of which G-d’s anger was aroused and many Jews lost their lives in a plague. The Rabbis see in Balaam’s advice a reflection of his own licentious character.

Although Balaam may have been granted great spiritual gifts, his evil character earned him a place in infamy rather than proper recognition. A person who does not develop his character properly lacks the ability to use his spiritual gifts, and they can become a source for spiritual destructiveness rather than an asset.

“I have sinned for I did not know you were standing opposite me…” (Num. 22:34)

Rav Chaim Sanzer once took a communal rabbi to task for not assisting a congregant who was suffering terribly from poverty. The rabbi excused himself that he was unaware of the situation. Rav Chaim responded that ignorance is no excuse. Even the wicked prophet, Balaam, was forced to admit to the angel that his not knowing itself was a sin. A leader must be aware of other people’s suffering.

Rav Chaim Kanievsky notes that even when admitting to his failing, Balaam does not regret trying to curse the nation, but rather he regretted being seen by the angel. This is like a thief who doesn’t regret stealing, only that he was caught.

Did You Know...

The Seventeenth of Tamuz (July 3) begins the three-week period of mourning for the loss of the Temple. One may not listen to either live or recorded music. Incidental music, such as background music to a commercial, is not prohibited. Similarly it is permitted to take music lessons.

One may not take a haircut or shave during the Three weeks, however if there is concern about a loss of money, such as losing employment, one may shave.

If possible, one should be more stringent during the last nine days preceding Tisha B’Av. One may not purchase or wear any new expensive clothing during the Three Weeks. Simple clothing, such as a new shirt or pajamas, etc, are permissible to wear or purchase.

Parshas Chukas 5767

Commentary by Rabbi Ephraim Nisenbaum

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The Torah discusses the laws of the spiritual impurity associated with death. The person that came in contact with a corpse would have to undergo a purification process in order to be cleansed of his defilement. This seven-day process required a Parah Aduma, a completely red cow that was slaughtered and its flesh burnt. The ashes of the flesh were mixed with spring water and a few other items, and were then sprinkled on the defiled person. On the seventh day, the person could then immerse in a mikveh and be cleansed.

The Parah Aduma is considered the quintessential chok, or mitzvah that does not conform to normal logic. It actually defies logic, for although it purifies those who are impure; it actually contaminates the people involved in its preparation. The observance of the chukim shows a total commitment to keeping G-d’s mitzvos, as they are not kept for any rational reasoning besides the fact that they are the will of G-d.

Immediately following the Parah Aduma the Torah relates the account of Miriam’s passing. The Talmud explains this juxtaposition to mean that just as the Parah Aduma atones for sin, the passing of the righteous also atones for sin. Appreciating the loss that lingers upon the loss of a righteous person inspires the survivors to better themselves, thus providing atonement.

Throughout the forty years in the desert, the people drank water from a well that miraculously followed them in their travels. The well had been in Miriam’s merit, and thus dried up after her passing. The people complained about their thirst and G-d instructed Moshe to take his staff and speak to the rock and it would give forth water. Moshe disobeyed to some extent, and was told that because he failed to sanctify G-d’s name he could not lead the nation into the Promised Land.

The commentaries disagree as to how exactly Moshe sinned. Some commentators say that he did not follow G-d’s instructions properly, hitting the rock instead of speaking to it. Others say that he admonished the people too strongly. Still others say that he displayed impatience. The fact that the Torah is unclear about the specifics of the sin implies that it was only a minor infraction. Yet, because of Moshe’s great spiritual stature, he was held to a high standard and punished severely.

The nation again complained about the manna. Their ingratitude for the heavenly food was punished by a plague of poisonous snakes that killed many of the Jews. Moshe interceded on their behalf. G-d told him to fashion a copper pole with the image of a snake on top. Whenever the people would look at the snake they would recover from the snakebites. The Talmud explains that it was not the copper snake that healed, but rather when they looked up they were reminded of G-d and His commandments.

…he said to them, “Listen now, you rebels, shall we bring forth water for you from this rock?” (Num. 20:10)

A young child was making some noise at the Chazon Ish’s synagogue, disrupting the people’s prayers. The boy’s father became angry and sharply reprimanded his son. After the services were concluded, the Chazon Ish called over the father and spoke to him softly. “This morning, you have taught your son two lessons for life. One lesson is that one should not speak during prayers, and the second is that it is sometimes permissible to lose one’s temper. I am not certain how well the first lesson was absorbed, but I am positive your son will retain the second lesson.”

Did You Know...

The primary purpose of the kaddish is to allow the son of a deceased parent to sanctify G-d’s Name in public, by having a congregation respond, “Yehei shmei rabba,” or “May His Name be blessed,” to the kaddish. This sanctification brings peace and elevation to the soul of the deceased. If possible, kaddish should be recited at least once daily at each prayer service. If a person only leaves over a daughter, although some authorities permit her to recite the kaddish from the women’s section, most authorities discourage this practice and recommend having a different man recite the kaddish instead. If there are several mourners, they must be careful to say the kaddish in unison to ensure that at least ten men respond to each kaddish.

Parshas Korach 5767

Commentary by Rabbi Ephraim Nisenbaum

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Another tragic episode that occurred during the nation’s first couple of years in the desert involved Korach, a first cousin of Moshe and Aharon. He challenged Moshe’s authority and organized a rebellion of his followers, to wrest the leadership away from Moshe and Aharon.

Although Korach claimed to be acting on behalf of the nation, the Talmud actually sees two selfish motives in his actions. Korach saw that leadership positions were given to other members of his tribe, and that he had been bypassed. He thought that even if Moshe and Aharon were more deserving than he, his cousin Elitzafan, who had been appointed as prince, was not. This jealousy was one motivating factor in his quest for “justice”.

Prophetically, too, Korach saw that his descendant Samuel the Prophet would be on a similar spiritual level as Moshe. As an ancestor he felt that he too deserved some degree of honor. This desire for honor was another factor that drove Korach to start his uprising.

Although Korach may have had some sincere motivations, nonetheless his objection to Moshe’s authority was a serious offense. Once the people would think that Moshe made his own decisions, his credibility as transmitter of the Divine Will would be seriously undermined. After all, if his leadership appointments were his own doing, perhaps the mitzvahs were also his own.

Moshe visited Korach and his followers to warn them to recant, but to no avail. Once a person feels that he is religiously justified in his complaints, it is very difficult to sway his mind. Moshe prayed to G-d that the dispute be settled in a supernatural manner. Moshe would challenge Korach and his followers to bring incense to the altar, together with Aharon. If there were any credence to their claim, their incense would be accepted. If, however, there was no truth to their claim, and Moshe’s authority was totally in consonance with G-d’s will, the incense would not be accepted and Korach, his family and belongings, would be completely swallowed into the earth.

Korach and his family were miraculously swallowed into the earth, and a Divine fire killed his followers. The fire pans, in which they had brought the incense, were hammered into a cover for the altar. This would serve as a reminder of what had happened to those who wished to undermine Moshe’s authority, and the severity of engaging in discord.

Amazingly, even after this incident, the people were still somewhat unconvinced regarding the unique status of the tribe of Levi. G-d instructed the prince of each tribe to place a staff in the Tabernacle, and the chosen tribe’s staff would miraculously blossom. Again, a miracle occurred and Aharon’s staff blossomed with almonds. These miracles were all necessary to ensure that no person could ever challenge the validity of His Torah.

“...and he should not be like Korach and his followers...” (Num. 17:5)

On August 14, 2003, there was a major blackout in much of the eastern part of the US, causing great financial loss to many companies. Thankfully, power was restored to the Klein’s Kosher Ice Cream Company in Brooklyn early the following morning, thus avoiding any loss.

Abba Klein’s first thoughts then were how his main competitor, Mehadrin Dairy, was faring. Upon hearing that Mehadrin’s power had not yet been restored, Mr. Klein called the owner up and offered him space in his frozen warehouse. Mehadrin accepted the generous offer. Mr. Klein also hooked up special cables to the Mehadrin trucks, thus preventing any loss.

What could have been an opportunity for great gain between two rivals was used instead as a great opportunity to sanctify G-d’s Name.

Did You Know...

A corpse may not be moved on Shabbos, nor may burial arrangements be made, even through a gentile. On Yom Tov, however, the rabbis were more lenient, so as to prevent the corpse from having to remain unburied for more than a day.

On the first day of Yom Tov it is permissible for a gentile to prepare the burial. A Jew may wash and dress the corpse, and place it in a grave, but the preparation of the shrouds and coffin, the digging, and the covering of the coffin with earth, may not be done by a Jew.

On the second day of Yom Tov a Jew may perform these activities too, if a gentile is not available. It is only permissible, however, if the burial will take place on Yom Tov. One may not do any preparations on Yom Tov to bury a corpse after Yom Tov.

Parshas Sh'lach L'cha 5767

Commentary by Rabbi Ephraim Nisenbaum

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The worst disaster that took place during the Jews’ trek through the desert was the sin of the spies. Because of this sin the nation had to wander in the desert for forty years, and the majority of the generation that left Egypt was thus prevented from entering the Promised Land.

Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not last through the challenges of their mission.

When the spies returned from their trip, they brought a dismal account. Although they agreed that the land was special, they claimed that its inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.

G-d wanted to wipe out the entire nation until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men. They were thus allowed to enter the land.)

As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they entered the land, such as the mitzvah of wine libations that accompanied different flour offerings, and the mitzvah to separate a portion of one’s dough and give it to the kohain. This is referred to as Challah.

The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.

This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, rather than be distracted by one’s physical and emotional urges.

“Do not stray after your heart and after your eyes...” (Num. 15:39)

Rav Yitzchak Zilberstein once witnessed the following scene: There were two stores adjacent to one another in Tel Aviv. One was a small Jewish bookstore owned by a gentle and pious man, and the other was a jewelry shop. The jewelry store was quite busy, while the bookstore would often be quiet for hours at a time.

The bookstore owner’s daughter was once looking through the jewelry store’s window at all the beautiful pieces of jewelry on display. Her father called her over and said, “My daughter, one should not stare at another’s belongings. Every person must learn to feel appreciative for what G-d has given him.”

Rav Zilberstein remarked that with such an education he was not surprised when the girl grew up to marry one of the foremost rabbis of our times, raising a beautiful family of her own.

Did You Know...

One should check the tzitzis on his tallis each day before reciting the blessing, to ensure that the strings are intact and not tangled. If one string on each corner is missing, the tzitzis are still kosher. One should also tighten each knot before reciting the blessing, however, this may not be done on Shabbos.

One should not fold a tallis on Shabbos along the creases, as it is considered a corollary of laundering. One may, however, fold it against the crease, although it is preferable to merely fold it loosely. There is a tradition for a husband to fold his tallis properly immediately after Shabbos.