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.