Parshas Va'eschanan 5767

Commentary by Rabbi Ephraim Nisenbaum

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After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. G-d instructed Moshe to climb a mountain and view the land from a distance.

This may have been Moshe’s way of warning the people of the importance of keeping the mitzvos properly. Even Moshe, despite all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.

Moshe also instructed the people not to add to or detract from the mitzvos of G-d. The mitzvos can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person detracts from or adds to a mitzvah, i.e. introduces five or three sections in the tefillin instead of four, they become the product of his own intellect rather than that of the A-lmighty’s, and they no longer have the same meaning or carry the same value.

Moshe also reminded them that only through keeping the mitzvos properly will the Jewish people be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the wisdom of the Jew.

The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. It was important that they remember that all of the prosperity was a gift from G-d, and that it not lead them astray.

Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt amidst all the wonders and miracles like the Jewish people.

The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.

“Beware and guard yourself lest you forget that which your eyes beheld… ” (Deut. 4:9)

A disciple asked the Gerrer Rebbe’s advice how to keep from forgetting his Torah studies. The Rebbe replied:

"Did you ever forget how to eat? Have you ever inserted a forkful of food into your ear instead of your mouth? Of course not! You know that your life depends upon food. If you would realize that Torah is also necessary to stay alive, you would never forget a word of your studies either. Rav Elchanan Wasserman did not have a very good memory, yet he did not forget a word of his studies. Every word was so valuable to him he simply could not forget it."

Did You Know...

The Torah gives preference to the right side because it represents G-d’s attribute of mercy, whereas the left side represents G-d’s attribute of strict justice. Thus a person should also give preference to the right, for example putting on one’s right sleeve or right shoe first, washing one’s right hand first, and then proceeding to the left. Regarding tying, however, preference is given to the left side, as we see from the fact that tefillin are laid on one’s left arm. Thus one should put on the right shoe first, but tie the left shoe first. A left-handed person does the opposite.

Parshas D'varim 5767

Commentary by Rabbi Ephraim Nisenbaum

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The Book of Devarim is known as Mishneh Torah, the Repetition of the Torah. It contains Moshe’s ethical will to the Jewish nation and many of the mitzvos not mentioned in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. Moshe thus reiterated the severity of serving idolatry, for example, many times, because he foresaw that this would be a challenge for the people in the land.

Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that his words would then be taken more seriously. Moshe began his words by gathering the entire nation together. He wanted to ensure that no person be able to claim that he would have challenged Moshe’s words of rebuke had he been there, he would have challenged them. Moshe thus spoke to everyone, allowing them to respond to his chastisements-- yet not one person did so.

He was also careful to be considerate even while rebuking the nation. When he reminded them of the history of the past forty years, he only made veiled references to their sins. One must be careful not to embarrass any individual when rebuking him.

Moshe reviewed the nation’s past sins in order that the people understand their underlying cause. Only when this would become clear to them would they be equipped to rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored around him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even if the request had been appropriate. This, then, may have been the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies and the resulting complaints that they didn’t want to enter the land.

In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah, begins with the words "Chazon Yeshaya" (A Vision of Isaiah). It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction much earlier.

Whoever mourns the Temple on Tisha B’Av will merit to see its rebuilding (Talmud Ta’anis 30)

How is it possible to mourn the loss of something that was destroyed almost 2000 years ago? Rav Elya Lopian once found his rebbe, Rav Nachum Ziv , sobbing over the loss of his brother-in-law, Rav Tzvi Hirsch Broyde, many years after his passing. Rav Elya asked Rav Ziv why he still mourned the loss when Jewish law limits the laws of mourning to a year. Rav Ziv replied that although the personal loss is mourned for a year, the spiritual loss brought about by a great man’s passing is felt even more keenly as time passes. Similarly, when one realizes the spiritual devastation brought by the Temple’s destruction, it is cause for even greater mourning as the time passes by.

Did You Know...

On Tisha B’Av it is prohibited to wear leather shoes, as a sign of our mourning the Temple. All leather shoes are prohibited, regardless of whether the leather is on the top, bottom, inside, or outside of the shoe. Although modern sneakers may be even more comfortable than leather shoes, the Rabbis only forbade wearing leather shoes. Other articles of clothing, such as belts, may be made of leather.

If one has no other shoes he may wear his shoes outdoors, but they must be removed as soon as he enters a building.

Even young children should be trained not to wear leather shoes.

After the fast is over, Kiddush Levana (the monthly prayer recited on the new moon) is recited, if the moon is visible. One should preferably first change into leather shoes before reciting the prayer, as it is improper to recite Kiddush Levana while appearing in mourning.

Parshas Mattos-Massei 5767

Commentary by Rabbi Ephraim Nisenbaum

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Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, punishing them for having enticed the Jewish people to sin. The spoils that were taken were divided among the soldiers and the Levites. Although the Levites did not fight in the wars, they were considered “partners” with the people in their spiritual responsibilities and were treated as such.

The tribes of Reuven and Gad requested the trans-Jordanian side of Israel as their inheritance. They had much livestock and they felt that the lush pasture of this part of the land was preferable. Moshe sharply rebuked the tribes for wanting to separate themselves from their brothers. He accused them of failing to appreciate the Promised Land, similar to their fathers who had left Egypt and died in the desert for the very same reason.

Reuven and Gad promised they would not forsake their brothers, and that they would help fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.

Moshe was also ordered to designate cities of refuge where an accidental murderer could flee from the family of his victim. These included the forty-two cities of the Levites, an additional three cities in the mainland, and three cities on the trans-Jordanian side. The murderer would reside in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains what the Kohen Gadol had to do with the murder, because had the leader of the generation been on a proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution shows a lack of appreciation for the true value of human life. The leadership must take responsibility for the nation’s shortcomings and failures.

The Talmud explains that the two-and-a-half tribes in the trans-Jordanian side of Israel had the same amount of cities as the nine-and-a-half tribes in the mainland, because there were more murders committed on that side of the Jordan. Although only accidental murderers fled to the cities of refuge, in a society where murder is commonplace, a coarseness towards human life develops and they are more prone to accidents and mishaps, too.

“According to what comes from his mouth he should do...” (Num. 30:3)

A Jew came to Rav Yehuda Tzadka to seek his blessing. In the course of conversation he mentioned that his children attended a public school, explaining that they received a better education there.

Rav Tzadka asked the man, “Tell me, if you were offered the best school for your children, but they would curse your father there each day. Would you send your children to that school?”

The man was horrified. “Of course not!”

“And if they learn to belittle our Father in Heaven, is that any different?” the Rav exclaimed.

The father couldn’t respond, but he wouldn’t give up either, claiming that the physical conditions at the Torah school were inadequate, whereas the public school had an excellent facility.

Rav Tzadka smiled. “That problem was addressed thousands of years ago. The tribes of Reuven and Gad claimed they needed pasture for their animals and cities for their children. Moshe corrected them that their priorities were confused. One must first be concerned about the spiritual needs of his children before he concerns himself with physical needs.”

Did You Know...

During the Nine Days before Tisha B’Av, one may not eat meat, fowl, wine, grape juice, or even any mixture in which these foods can be tasted. On Shabbos one is permitted to eat meat and drink wine. Even if one accepts Shabbos earlier, before sunset, he is permitted to eat meat. However, if one wishes to feed the children before Shabbos begins, he may not feed them meat.

Most authorities do not permit eating meat after Shabbos for Melava Malka either. For Havdalah after Shabbos, it is preferable to either drink beer, or give the wine or grape juice to a young child to drink. If neither of these is an option, an adult may also drink the Havdalah wine.

Parshas Pinchas 5767

Commentary by Rabbi Ephraim Nisenbaum

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Following the advice of Bala’am, the Midianites sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi, even seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was kindled against the nation.

When Pinchas, a grandson of Aharon the High Priest, saw what had happened, he acted zealously. He recalled a law he had learned from Moshe, that in specific instances, the law might be taken into one’s hands even without a trial in court. Pinchas killed both Kozbi and Zimri. This action appeased G-d’s anger. G-d rewarded Pinchos with His eternal covenant of peace.

This reward may seem out of character with Pinchas’ deed, but upon a closer look, this is not so. The Torah takes pains to point out the source of Pinchas’ actions, that they were not merely the violent outburst of some wild fanatic. Pinchas was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. He even conferred with Moshe before acting, proving that it was not a rash decision. His motivation was one based on love and concern for the Jewish people, to pacify G-d’s anger towards them.

Not everyone could have been excused for such behavior. Only someone on the caliber of Pinchas, with his sincere motivation and impeccable character, was allowed to show such zealousness for the sake of G-d’s name. As testimony to this sincerity and concern for the G-d-Israel relationship, G-d rewarded Pinchas with the fulfillment of his goals- the blessing of eternal peace.

There may sometimes be a necessity for a violent reaction to different situations. However, this must not be the rule. The commentaries suggest that it was for this reason that, following this incident Joshua was chosen to succeed Moshe after his death, and not Pinchas.

Moshe took another census of the people before his death. He explained how the land would be divided among the people, a portion for each son. Although the daughters’ needs were taken care of before the son’s inheritance, only the sons received a portion in the Promised Land. The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a portion of the land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. This was also an example of zealousness for sincere purposes. G-d instructed Moshe that when a father would leave no sons, the daughters would receive his inheritance.

”May G-d...appoint a man over the assembly...” (Num. 27:16)

Rav Yitzchak Hutner noted that it is important for the people to accept a leader who is “over” the assembly. He related a story of a town that had a clock on a tower. Everybody would set their clocks and watches by the town clock. Once the town decided to lower the clock within reach of the townspeople. Strangely the clock no longer seemed to keep the proper time—until the townsfolk realized what had happened. When the clock had been up high, everyone had set their clocks by the town’s clock. Now that it was within reach, though, people changed the city’s clock rather than their own. Similarly, if a leader is ‘over’ the assembly, people will strive to emulate him. If, however, the leader is not viewed as above the rest, the people will bring him down to their level.

Did You Know...

In the Torah’s laws of inheritance, the firstborn son receives a double portion, and the sons and daughters do not share the assets equally. It is also not sufficient to merely draw up a will in order to allocate one’s assets according to his wishes, since the Torah does not recognize ownership after one dies, and immediately upon death the Torah’s law automatically takes effect. One who wishes to divide his assets according to his own wishes must draw up a will under Halachic guidance, allowing the assets to be distributed outside of the rules of inheritance, for example a moment before death, or some other way.