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.