Parshas Shof'tim 5768

Commentary by Rabbi Ephraim Nisenbaum

            The Torah introduces certain laws which are exclusively applicable to the leaders. Because these individuals were granted special authority, they needed special guidelines to prevent them from misusing their positions and becoming arrogant.

            The judges, for example, were severely warned against taking any form of bribery, even to render an honest ruling. They were also obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of his level of scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court's authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.

            The king was also subject to special obligations and prohibitions. In contrast to many of the other monarchs of the ancient world, the Jewish king was not allowed to indulge in physical or material excesses, such as a large harem of women, or an excess of money or horses. The Torah warns that these excesses would inevitably lead the king's heart astray.

            The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant review of this Torah would, hopefully, inspire his reverence for G-d and prevent him from becoming haughty.

            The Kohanim (priests) were also guided by a unique set of laws. They did not receive their own inheritance in the Land, because they had to be available to devote themselves to the service of G-d. Their livelihood would be taken care of by the other tribes, who would give them the priestly gifts. Their dependence on other people would also prevent their feeling arrogant.

            The prophet's responsibilities are also discussed. The prophet was a person of exalted character and scholarship, who was able to receive certain communication from G-d. Accordingly, he too was held to a higher standard. If the prophet would suppress his Divine prophecy he would be guilty of a severe offense. Prophesying something that he did not receive from G-d or in the name of another god, are considered even worse offenses, and are punishable by death.

             No public leader in the Torah is above the law. Each position has its own set of rules specifically tailored to its own unique challenges.

"You should be wholesome in [your faith] in G-d ..." (Deut. 18:13)

            There was a pious couple that lived in a little village in Europe with their ten children. While pregnant with one of the younger children the woman's doctor perceived a serious problem with the baby and recommended she terminate the pregnancy. The woman's faith in G-d was strong and she refused to listen to the doctors. Eventually she bore a healthy little boy. During the Holocaust eight of the children perished, and only one daughter and one son survived. The son, who would carry on the family name, was the same one the mother had refused to abort. The child grew to become Rav Elazer Shach, one of the leading Torah authorities in our generation. Rav Shach would often comment that a person must always maintain faith in G-d and leave the results to Him.

Did You Know...     

It is customary to visit the graves of one's family members to pray for a good year before the High Holidays. The Torah actually prohibits communicating with the dead. Some authorities understand this prohibition to mean praying to the deceased themselves, since the dead have no powers to grant requests. Other authorities permit praying to the deceased that they intercede before G-d on behalf of the living. This is implied in several prayers that make such requests of the Angels. Others prohibit even this much, and merely permit praying in the merit of the deceased.

Parshas R'ei 5768

Commentary by Rabbi Ephraim Nisenbaum

            In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.

            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 removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.

            Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet—even performing miracles—if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the   people's faith in G-d.

            Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all the belongings are burned.

            The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one's flesh or tearing one's hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.

            The laws of charity are also discussed. Like all other mitzvahs charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow's needs and to open his hand generously to offer assistance.

            A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others.  The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.

 "...If there shall be a poor person among you… you shall open up your hand to him; you shall lend him what he needs... " (Deut. 15:7,8)

            There is a mitzvah to lend a fellow Jew in need, but it is also a requirement to repay one's debt in a timely manner. A word must be kept under all circumstances.

Rav Chaim Kanievsky runs an interest-free loan service in Benei Brak for people in need. A young man who had a scheduled appointment at 9 PM the following Tuesday to repay his loan asked Rav Chaim if he could have an extension, as he could not come up with the necessary funds.

Rav Chaim responded, "Personally I would not mind giving you an extension. However, since that sum of money has already been promised to another person, I really can't do much for you. If it's really difficult I could perhaps extend the loan for an additional half-hour, but not more than that."

Did You Know...

            There is a serious prohibition against eating any type of insect. Microscopic insects are not prohibited if they cannot be seen with the naked eye; however, if they can be seen but are just difficult to notice they are prohibited. One must be very careful when purchasing fruits and vegetables that they are not infested, even if they have passed inspection by the Dept. of Agriculture.

Certain foods simply cannot be cleaned properly, such as Brussel sprouts. Others, such as different berries, need special care in order to be cleaned properly. Proper guidance in preparation is necessary to avoid transgressing several sins by eating tiny insects, even accidentally.

Parshas Eikev 5768

Commentary by Rabbi Ephraim Nisenbaum

            Continuing his monologue, Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive all types of 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 their enemies. These physical rewards were promised only if the nation, as a whole, observed the mitzvos.

            Moshe reminded 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 reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they would keep the mitzvos properly.

            Moshe described for them 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 informed the nation that despite their past sins, G-d's love for them remained strong.  Even now, after they had sinned, 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 is 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. The Rabbis refer to prayer as "service of the heart" and not merely of the mouth, because it is not merely requests, but an admission of man's vulnerability and total reliance upon G-d.
           

"... I prayed also for Aharon at that time… " (Deut. 9:20)

            A friend of mine was waiting to give the name of an ill person to the gabbai to recite a Mi Sheberach, the prayer recited at the Torah for ill people. He kept repeating the name to himself so as not to forget it. To his amazement, however, the fellow in front of him kept rattling off one name after another to the gabbai, off the top of his head.

"How do you remember so many names by heart?" my friend asked.

"These are my kids. Of course I know their names," the man replied.

"How can that be?  They all have different names!"  my friend asked incredulously.

"Well, you see, I'm a pediatric oncologist—and those are my kids' names. I pray for them all regularly."

Did You Know...

A person must offer thanks to G-d after eating any meal. If bread was eaten with the meal, one recites the Grace after Meals. The Grace should be recited in the same place one ate. If one continues the meal elsewhere by eating bread, he may bentch (recite the Grace) in the second location.

One must bentch within seventy-two minutes after completing the meal, as we assume the food has been fully digested by that time. If one eats some more bread after seventy-two minutes have passed, he may still bentch.

If one is uncertain whether or not he bentched, if a few pieces of bread were eaten thus requiring Grace by Torah law, the bentching must be repeated. If only a little bread was eaten, though, it need not be repeated.

Parshas Va-es-chanan 5768

Commentary by Rabbi Ephraim Nisenbaum

             Moshe related how he had hoped after conquering the countries of Sichon and Og that G-d would relent from His decree and allow him to enter the land. G-d, however, refused his request, and all Moshe was allowed to do was climb a mountain and view the land from a distance.

            Moshe also exhorted the people to observe all the mitzvos, and not to detract or add anything to 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 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 those of the A-lmighty and they no longer have the same meaning or carry the same value.

            The people were also reminded them that only through keeping the mitzvos properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves are the source of the Jew's wisdom, and ultimately they will be seen as such. Although some may think that the more they imitate the ways of the other nations the more respect they will gain from them, Moshe informed the nation that this is not so. Only by the meticulous adherence to all the laws of the Torah, even the ones that may not seem rational, can the Jewish people fulfill their role as a mentor to the nations of the world and thereby earn their respect.

            Moshe reminded the nation about the Divine Revelation they had experienced at Mount Sinai. No other people had ever experienced, or had even claimed to experience, anything along the scale of the Sinai Revelation. It is this experience that is the cornerstone and guarantor of the Jew's faith in G-d and the Torah. It is every Jew's responsibility to transmit this experience to his children, thereby keeping it alive for posterity. 

            The portion contains the Shema, the Jew's daily acknowledgment of G-d's mastery, His unity, and the commandment to love Him. This is considered to be central to the Jewish faith, and is thus repeated twice each day.

            The mitzvah to love G-d with all of one's heart, soul, and resources is the source for many laws. Although life is considered to be sacred in Jewish law, a Jew is obligated to forfeit his life rather than exchange his belief in G-d for any other beliefs. One must also be willing to sacrifice all of his resources in order not to transgress any of the commandments. Ultimately, it is through the sacrifice of time, effort and money that one can develop the proper love for the Al-mighty.

            Moshe warned the people that they would receive the Promised Land only if they would maintain their unique role, and not imitate the ways of the other nations.

"You shall tie them as a sign upon your hand... " (Deut. 6:8)

The Tefillin represent a Jew's devotion to G-d, both intellectually (the head tefillin) and in action (the arm tefillin). The Talmud relates that G-d, too, wears tefillin, representing His devotion to the Jewish people.

Rav Shlomo Lenchner once prayed:   "Master of the Universe! When a Jew drops his tefillin, he picks them up carefully and kisses them, since they carry Your Name. But G-d, Your tefillin carry the name of the Jewish people. Your nation is lying on the ground, trodden upon by all the other nations.  Should You not pick us up and deliver us from exile?"

Did You Know. ..

One must put mezuzah scrolls at the entrance of each room in the house. The room must be at least approximately 36 square feet to need a mezuzah, thus exempting most closets. The bathroom also should not have a mezuzah. The mezuzah must be in the top 2/3 of the doorway, preferably with the bottom of the mezuzah being right at the bottom of the top third.

Some sources recommend placing one's hand on the mezuzah when leaving or entering one's house. Others recommend placing one's hand on the mezuzah and then kissing the fingers. They also suggest offering a short prayer to G-d for success upon leaving one's home.

Parshas Devarim 5768

Commentary by Rabbi Ephraim Nisenbaum

            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. It was for this reason that Moshe reiterated the severity of serving idolatry so 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 this way his words would be taken more seriously.

            Moshe began his words by gathering the entire nation together. This was to ensure that no person be able to claim that had he been present at Moshe's words of rebuke, he would have challenged them. Moshe therefore spoke to everyone together, and gave them the opportunity to respond to his chastisements.

            Even while rebuking the nation, Moshe showed consideration. When he reminded them of the history of the past forty years, he only made veiled references to their sins. Though it may be necessary to rebuke another person, one must be careful not to embarrass any individual.

            Moshe reviewed the nation's past sins in order that the people understand the underlying cause behind their sins. 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.

"Whoever does not mourn Jerusalem will not merit to see its rebuilding …"  (Talmud)

            Rav Shlomo Wolbe describes a person who sits down to breakfast with the newspaper.  "Ooh! two soldiers killed in an ambush; how terrible…" he murmurs while chewing on his toast. "Oh, Jack's father-in-law passed away. What a shame!" followed by a sip of coffee. "The stock market dropped again. Hmm."  Another sip.  Now imagine a different scene. The same person opens his paper. "The Messiah has come!" screams the headlines. "Interesting," he says as he takes a bite. "A Temple of fire descends from Heaven. Wow!" A sip of coffee. "No obituaries today! How do you like that!" Another sip… One whose heart has become desensitized to other people's pain will not be able to rejoice over the rebuilding of Jerusalem either. Even if he experiences the glory he will not really see it. We must train ourselves to feel the sorrows if we hope to feel the joys.

Did You Know... 

When Tisha B'Av falls after Shabbos, one must complete all eating by sunset. The prohibition against washing on Tisha B'Av also begins at sunset, although one's leather shoes are not removed until after Shabbos is over.

Following Ma'ariv, the blessing on fire is recited before Eicha is read, but Havdala is not recited until Sunday night. On Sunday night, only the blessing on wine and the Havdala blessing are recited.

Although meat and wine are not permitted until noon of the tenth day of Av, as the Temple continued to burn through the tenth day, Havdala may be recited over wine. Even if one is unable to fast on Tisha B'Av, he does not make Havdala until after Tisha B'Av.

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UPDATE: 

It was mentioned that one who is unable to fast need not hear havdalah until Sunday night. There are conflicting opinions regarding this law, and the accepted custom is for an ill person to make havdalah before eating. A child, however, need not hear  havdalah until Sunday night. We apologize for the confusion.

Parshas Mas-ei 5768

Commentary by Rabbi Ephraim Nisenbaum

Concluding the book of Bamidbar, the Torah offers an account of the Jewish people's journey throughout their forty-year trek in the Wilderness. All the forty-two encampments are mentioned, not merely as an historical narration, but to teach different lessons. Each encampment represented another stage of redemption from Egypt, and one step of preparation closer to their entering the Promised Land. The people had to be cleansed of the negative effects of their slavery in Egypt in order to be deserving of living a life of holiness in G-d's special Land. Recalling each stop allowed the people to reflect on each spiritual accomplishment.

The people were also given instructions regarding the Land and its boundaries. In what was the first example of zoning laws, they were told that each city was to be divided into three parts. The inner area would be residential. An outer area would be left open for recreation, and outside of that would be an agricultural area. This would guarantee an even distribution of the population and address the different needs.

One of commandments given to Moshe was the designation of the Orei Miklat, the Cities of Refuge. These cities served as refuge for the unintentional murderer. There were six cities spread evenly throughout Israel; three in the mainland and three in the trans-Jordanian side of the country. The Levite cities also served as Cities of Refuge. The murderer had to stay within the city or risk the vengeance of the victim's relatives.

The murderer had to stay there until the death of the Kohen Gadol, the High Priest. The Talmud explains this connection:  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 is a result of society's lack of appreciation for the value of human life. The leadership must take responsibility for this failure.

One of the reasons why the murderer was required to live among the Levites was to expose him to people who had dedicated their lives to spirituality. Hopefully, this would sensitize him to become a more responsible human being.

This protection for the murderer was considered so great that Moshe himself designated the three cities on the trans-Jordanian side, despite the fact that they would not take effect until many years later, after the land was completely conquered.

"You shall possess the land and you shall settle it .." (Numbers 33:52)

Kalman Wissotzky owned a successful tea business in Russia, and became quite wealthy by providing the Czars army with all its tea. In the early 1900's he was approached to develop a tea company in Palestine. He was hesitant because the governing Turks were difficult to deal with, and it would be expensive to import tea to Palestine, as it could not grow there. Nonetheless, out of a desire to assist the struggling yishuv he sent enough money to start a small tea business. 

In 1917 the Communists seized all private businesses and Wissotzky was left penniless.  His only remaining asset was the business in Palestine. The family fled to Palestine and built up the business, which continues to prosper until this day.

Did You Know...

During the Nine Days preceding Tisha B'Av all joy should be curtailed. The custom is to refrain from eating meat or fowl products, as well as wine and grape juice. On Shabbos, or at a mitzvah occasion such as a circumcision or a siyum celebration made upon completing a volume of the Talmud, the participants may eat meat. 

At the conclusion of Shabbos, for the Havdalah service, either beer should be drunk instead of wine, or else the wine or grape juice should be given to a 6-8 year old child who understands the need to recite a blessing, yet is not old enough to appreciate the mourning of Jerusalem. If neither beer nor a child is available, one may drink the wine himself.

Parshas Mattos 5768

Commentary by Rabbi Ephraim Nisenbaum

Moshe was instructed with his final duties before he would die and the nation could enter the Promised Land. The people were instructed to fight the Midianites in retaliation for having seduced the people to sin, which resulted in the death of many Jews. Pinchas, who had zealously countered the immorality, was instructed to complete the job by leading the army to war. Although Moshe was informed that he would die shortly after this war, he did not delay in carrying out G-d's command. His concern for the fulfillment of G-d's will preceded his own desire to live.

The battle was successful, and the enemies were all put to death, including Bal'am, who had instigated the trouble. The people took the spoils, but they had to first kosher the utensils they had taken before they could use them. This is the source for the laws of koshering vessels through burning or boiling, and also the laws of immersing new vessels in a mikveh before using them. The livestock from the spoils was divided among the fighters, the rest of the nation, and a portion for the Tabernacle treasury and the Levites. Although they had not been involved in the fighting itself, the spiritual service of the Levites was an important factor in the miraculous victory, and thus they too deserved a part.

The tribes of Reuben and Gad approached Moshe with a request to receive their portion of the Promised Land in the trans-Jordanian side of the country. They had much livestock, and they figured the lush and plentiful land would suit them better. Moshe, however, objected sharply to their request, accusing them of a similar sin to that of their grandparents who had spurned the Land by sending spies. The two tribes clarified their request that they had not meant to desert their brothers. To the contrary, after they would house their families and animals, they would join their brothers to conquer the Land with them. Moshe agreed to this condition.

Although initially only Reuben and Gad had asked for their portion, Moshe divided the tribe of Menashe and sent them with these two tribes. His rationale was that the people of Menashe, descendants of Joseph, were renowned for their love of the land. This was seen from the request of the daughters of Tzelafchad, whose love of the Land motivated them to ask for their own portion. Coupled with the fact that half their family remained on the other side of the Jordan River, Moshe figured that this would prevent the other two tribes from losing their feelings for the Promised Land.

"Moshe spoke to the heads of the tribes…When a man takes a vow...." (Numbers 30:2,3)

The Chasam Sofer suggests that the laws of vows were told specifically to the leaders because political figures often make promises without any intent of fulfilling them. It is reminiscent of a certain Israeli politician who made several campaign promises, but never followed through after he was elected. When confronted with this discrepancy he countered, "I may have promised, but I never promised to keep my promise!" The Torah says that the leaders must especially keep their word, since they are the role models for the rest of the nation. When people see that a word doesn't mean much to their leader, they will not value its meaning much either.

Did You Know...

Metal and glass food utensils when purchased by a Jew must first be immersed in a mikveh, and a blessing recited, before they may be used.. Although one may not cook or serve food in such a utensil before immersing it, food that was prepared is still permitted, as long as it is transferred to another vessel.

Earthenware vessels do not require immersion, but if they are glazed with glass they should be immersed without a blessing. Most glazed china in our times is glazed with an earthenware glaze and thus does not require immersion. Plastic and wooden utensils also do not require immersion.

Parshas Pinchos 5768

Commentary by Rabbi Ephraim Nisenbaum

After Balaam's unsuccessful attempts at cursing the Jewish people, he advised the Midianites to destroy the nation in another way. The Jewish G-d was known to hate immorality. If the Jews could be seduced to behave immorally, they would fall into G-d's disgrace and could be defeated.

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 aroused against the nation. A plague took many Jewish lives.

Pinchos, a grandson of Aharon the High Priest, recalled a law he had once heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos thus killed both Kozbi and Zimri. This action appeased G-d's anger and the plague stopped. As a reward for his zealousness, G-d rewarded Pinchos with His eternal covenant of peace.

The Torah takes pains to point out that Pinchos' actions were not merely the violent outburst of a wild fanatic. Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. His conferring with Moshe before acting further proved that it was not a rash decision. His motivation was purely one of love and concern for the Jewish people, to pacify G-d's anger towards them.

Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.

Moshe took another census of the people before he would take leave of them. He explained how the land should be divided among the people, a portion for each son. A daughter would generally not receive a portion of the land as inheritance. 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 zealotry with sincere motivations and the daughters of Zelafchad acted properly. G-d instructed Moshe that when a father would have no sons, the daughters would indeed receive his inheritance.

"May G-d of the spirits of all flesh appoint a leader over the assembly, who shall go before them and come in before them…" (Num. 27:15-16)

A person once spoke to Rav Yosef Yitzchak of Lubavitch about the troubles many Jews around the world were suffering. The Rebbe listened patiently, without making a sound. The man cried out, "Rabbi, how can you just sit there, hearing all these troubles, without even a sigh of distress?"

The Rebbe calmly answered, " I learned a principle from my father, that one helpful action is more important than a thousand sighs. Believe me, I am thinking what I can do to help."

Did You Know...

One may not take a haircut or shave during the three weeks between the Seventeenth of Tamuz and Tisha B'Av as a sign of mourning for the loss of the two Temples. If a person will suffer financially by not shaving, it is permissible to shave. A father may also shave in honor of his son's circumcision. A married woman or a girl of marriageable age may shave body hair or tweeze her eyebrows.

One may also not listen to music for pleasure during this period, both live and recorded music. Incidental music, such as during a commercial, or in order to keep awake while driving is not forbidden, since the intention is not for pleasure.

Parshas Balak 5768

Commentary by Rabbi Ephraim Nisenbaum

Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was comparable to that of Moshe. Yet, the contrast could hardly be greater. Whereas Balaam’s greatness actually contributed to his corruption, Moshe’s greatness only enhanced his character.

The Talmud contrasts Balaam’s character to that of Abraham. Balaam was the prototype of the three primary negative traits; jealousy, lust and arrogance. Abraham personified the exact opposite; satisfaction with his lot, both materially and physically, and he was the 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. Balaam, however, told Balak’s messengers that he would not go with them because it was beneath his dignity to follow lowly servants. Here we see an example of Balaam’s arrogance. Balak sent higher officials with even greater promises of wealth to entice Balaam.

Although G-d had already told Balaam that he should not go, his desire for wealth and honor drove him to make the request a second time, perhaps G-d would 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.

When Balaam finally realized that he would not be able to curse the Jewish people, he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate immorality, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam understood that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. As a result of this, G-d’s anger was indeed 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 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. The Torah relates how Balaam’s donkey miraculously chastised him. The significance of this miracle was to show Balaam that if one does not use his G-d-given gifts, he is no different than a gifted animal.

“Balaam rose in the morning and said to the officers of Balak…G-d refuses to let me go with you...” (Num. 22:13)

A learned Torah scholar in the Radin Yeshiva gave demanded respect from the students. The students resented his arrogance and actually ridiculed him rather than honor him. The scholar complained to the Chafetz Chaim that the students did not give him the respect he deserved. The sage explained to the man that the Rabbis say that if one pursues honor, honor escapes him, and one who flees from honor will be pursued by honor. Even one who deserves honor will not receive it as long as he seeks it. The Chafetz Chaim added, “ I do not deserve any honor, and I actually abhor honor and fame, yet, what can I do? It seems to chase after me against my will!”

Did You Know...

Some opinions hold that the prohibition of causing pain to an animal only applies to animals capable of work but not to small animals or insects. Other opinions hold that the prohibition applies to all animals, even insects. If an insect is bothering someone, it is permitted to kill it, but this should preferably not be done directly with one’s hands as we learn that can breed cruelty. Human need overrides causing pain to animals, and animal experimentation is thus permitted for human benefit.

Parshas Chukas 5768

Commentary by Rabbi Ephraim Nisenbaum

The Parah Adumah (Red Heifer) was used in the purification process of a person who was defiled by coming in contact with a human corpse. This person could not partake of any sacrifice or even enter the Temple area, until he was purified.

The Red Heifer had very specific requirements. It had to be totally red-haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.

The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedarwood, a low-growing plant, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification process. He would then immerse in the mikveh, and become purified.

There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to be illogical. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not. Ultimately, it is the acceptance of the irrational mitzvahs that shows a person’s true commitment to G-d.

In the fortieth year of the Jews’ trek through the desert, Miriam and Aharon died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had come in the merit of Miriam, and when she died the well dried up. The people complained and G-d instructed Moshe to speak to the rock. Moshe hit the rock and the water returned. Although the people were deserving of all their needs being met in the wilderness, Moshe showed a bit of impatience at their constant complaints. As punishment he was forbidden to enter the Promised Land. The Jewish leader must be able to master total control over his nature under all circumstances.

Shortly afterwards, Aharon died. The Cloud of Glory that protected the Jews throughout the past forty years, had come in Aharon’s merit, and disappeared with his death.

People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many, previously unknown, ways.

“We will follow the road of the king, we will not veer to the right or to the left…” (Num.20: 17)

A young boy asked Rav Yosef Chaim Zonnenfeld why in the prayer Ein Kelokeinu does it first say, “There is none like Our G-d,” and only afterwards “Who is like Our G-d?” It would seem that the question should be asked before the answer is given.

The Rav answered, “Have you ever hiked in a dark cave? It is important to mark your path with little markers to make sure you don’t get lost. The same applies here. It is permitted for a Jew to ask all kinds of questions about G-d. However, it is necessary to first mark the path with 'markers' to guarantee the questions don’t get you confused and lost. We must first state, 'There is none like Our G-d,' before we can ask, 'Who is like Our G-d?'”

The young boy later moved to Europe where he went through the Holocaust. He later recounted how the Rav’s words helped him maintain his faith through such a difficult time.

Did You Know...

Water has no real taste and thus poses a question regarding the requirement to recite a blessing prior to drinking it. If one drinks water to quench his thirst, it provides a pleasure and a blessing must first be recited. If, however, the water is drunk merely to swallow medicine or to ease coughing or choking, no blessing is required. If other beverages are drunk for the same reason a blessing is always required, since there is the additional pleasure of the taste.

Incidentally, although a person should have the food before him when reciting a blessing, it is permitted to recite a blessing at a water fountain since the water will be available upon pushing the button.

Parshas Korach 5768

Commentary by Rabbi Ephraim Nisenbaum

Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe’s authority, claiming that Moshe had usurped authority on his own and not under G-d’s orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d should prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.

Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.

Moshe suggested that Korach and his followers offer incense offerings together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon’s.

The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach’s challenge be stopped before it caused irreparable damage.

Even after Korach had been swallowed, there still remained doubts among the people and they complained again. It seems that Moshe’s concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon’s appointment as High Priest.

After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given tithing from grain and fruits, from the meat of each animal, and the first seasonal fruits each year. They were also promised the firstborn of the animals, and five coins for the human firstborn male. They also received a part of each sacrifice.

The story of Korach illustrates an important lesson about following Torah authority and not letting one’s personal inclinations mask the truth.

“Dasan and Aviram went out erect...”(Num.16:27)

Despite Moshe’s chastisements, Dasan and Aviram were not humbled.

In Pirkei Avos we find two seemingly conflicting statements. On one hand we are taught (5:23) that one should be brazen as a leopard to serve G-d; yet immediately following it says that the brazen are destined for Gehinnom. The distinction is that one should take pride in serving G-d and not be ashamed before others of his service. In other areas in life, however, one should be humble and modest.

Unfortunately, people often do the opposite. Rav Shlomo Freifeld commented how ironic it is that people feel no shame jogging in public in shorts, yet when having to pray in the airport, they feel the need to go to a public phone and pretend they are making a call.

Did You Know...

The Tachanun prayers are said while sitting, reclining one’s head on the left arm. When one is wearing tefillin on the left arm, one should recline on the right arm. One should not recline on his bare arm, but rather on the sleeve.

If there is no Torah scroll in the room where Tachanun is being recited, one should not recline on his arm, although some authorities permit it if there are other holy books in the room.

If one is unable to sit, the Tachanun may be recited while standing, although he should lean on a surface since that is considered like sitting in Jewish law.

Parshas Sh'lach L'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

As the nation prepared to leave the desert and enter into the land, they began to lose heart. They demanded that Moshe send spies to scout the land before they would conquer it. This portrayed a serious flaw in their faith in G-d, Who had promised that He would assist them in conquering the land. After witnessing all the miracles G-d had performed for the nation when they left Egypt there should have been no room for any lingering doubts. Although G-d reluctantly agreed to their request to send spies, it was without His blessings, and would therefore come at a heavy price.

Moshe tried to minimize the potential damage by appointing men of stature to serve as scouts. Unfortunately, it did not help. The person who puts his trust in natural means will become much more disillusioned than the one who puts his trust in G-d. The spies saw a land, that although beautiful, seemed insurmountable. They found huge people and fortified cities. Ten of the twelve spies began to feel insecure and insignificant in front of the inhabitants of the land. They saw no natural way that they could conquer it and they came back with a very demoralizing report.

The people listened to their report, despite the protests of Joshua and Caleb, and were so frightened that they cried to Moshe that they didn’t want to enter the Promised Land. They rebuffed the wonderful gift that G-d had planned as their ultimate destination. Although Moshe prayed on behalf of the nation, the punishment for this sin would be even more severe than the punishment for the sin of the Golden Calf. The nation would have to wander through the desert for forty years, and all men who were twenty years and older would die before the nation could enter the land.

Although the generation was told they could not enter into the Promised Land, G-d wanted to reassure them that their children would indeed enter the land. For this reason, immediately after the sin of the spies the people were instructed in the mitzvos of tithing the dough and the wine libations that were offered with the sacrifices. Although these mitzvos would not apply until they entered the land, they served as a guarantee that the next generation would indeed enter it.

At the end of the portion the Torah discusses the mitzvah of tzitzis. Fringes are placed on the four corners of a garment to serve as a visual reminder of G-d and His mitzvos. Blue woolen fringes of techeiles, a dye extracted from a marine animal, is also tied, to serve as a reminder of the heavens and G-d’s commandments. The tzitzis are meant to prevent a person from straying after the desires of his eyes and heart.

…long in patience… (Num.14:18)

The Children of Israel sinned by thinking that had giants not inhabited the land they could have conquered it without G-d’s assistance.

Someone sponsored a kiddush in the synagogue. He explained that he wanted to express his gratitude to G-d for his having been in a serious car crash, and emerging from the car unharmed. The following week another person sponsored a kiddush. He explained that he also wanted to express his gratitude to G-d for emerging from his car unharmed, and without even damaging his car!

It is important to remember that we need G-d’s assistance not only in miraculous situations, but just to get through our everyday life too.

Did You Know...

A man should check the tzitzis each time before donning his tallis to make sure the strings are not tangled and that the knots are tight. On Shabbos one may not tighten the knots, as that is considered tying which is prohibited on Shabbos.

One should also check to see if the strings are broken. Generally, if one string is broken the tzitzis are still kosher, depending on how far down the break is found. If two strings are broken it must be determined whether both strings are from the same string or not, since each string is actually doubled. If both breaks are on the same string, the tzitzis are not kosher.

Parshas Beha'alos'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

The portion covers a variety of events. Ahron was instructed in the kindling of the menorah. Each candle was to be lit until the flame rose by itself. The menorah had seven branches, and each light was to face the center branch of the menorah.

After the nation’s second Passover in the desert, there were some people who had not been able to bring the Pesach offering. They had been in contact with a corpse rendering them ritually impure and unable to offer the sacrifice. These individuals complained to Moshe why they should lose this great mitzvah, and they requested another opportunity to bring the offering.

Moshe brought their request before G-d, and G-d revealed the mitzvah of Pesach Sheni, the second Pesach. People who could not offer the Pesach on the fourteenth day of the first month would have a second chance to offer it on the fourteenth day of the second month.

According to Jewish law, a person who is exempt from a mitzvah has no obligation to make it up. However, these individuals had such a longing to fulfill the will of G-d, that they looked for new opportunities to be able to fulfill the mitzvah. G-d, as it were, could not turn down such a request and presented a new mitzvah through these individuals.

Although complaining to improve one’s spiritual lot may have merit, this is not so regarding complaints to improve one’s physical and material situation. This is also portrayed in our portion.

The people ate manna in the desert. This miraculous food fell at their door each morning, with exactly enough for each family member’s daily needs. The manna had a sweet taste, and could be used in all types of cooking and baking. Yet the people complained. They dreamed about the fish and vegetables they had eaten in Egypt, and they demanded meat. G-d had taken care of all the nation’s needs, and in an effortless and miraculous manner--yet the people were dissatisfied. G-d sent a plague that took the lives of these perpetual complainers.

Moshe felt the need to separate from his wife, to be able to be in a constant state of purity to communicate with G-d. Miriam, Moshe’s sister, spoke somewhat disparagingly about Moshe’s separation. G-d told Miriam that Moshe was different from any other person. He had achieved a level of prophecy that no other prophet did, or will ever, receive. Although no other prophet would have to follow Moshe’s example, his decision was deemed proper.

Miriam was punished with leprosy on account of maligning her brother. However, because of her righteousness the entire camp waited for her to recover before they traveled onward.

“The man Moshe was extremely humble, more than any other person…” (Num. 12:3)

Rav Aharon Leib Steinman once remarked: “How fortunate we are that the Torah instructs us to be humble. Imagine if we had to be arrogant; I would have to knock my head to find something to brag about! Humility is so much easier since I realize all my failings…”

Similarly, the Maggid of Zlatchev asked: If it is so important to be humble, why isn’t it counted as one of the 613 mitzvos? He answered that mitzvos are supposed to be performed to fulfill the will of G-d. One who is humble merely to fulfill G-d’s will is not truly humble!

Did You Know...

A groom is called to the Torah both the Shabbos before the wedding and the Shabbos after the wedding. The commentators explain that the groom is referred to as a king. Just as a king must write two Torah scrolls, one for his treasury and one to carry with him at all times, the groom is called to the Torah twice, to remind him to observe the Torah both at home and when away.

The Shabbos before the wedding is called the Aufruf, meaning “call up” in Yiddish. Nuts and sweets are traditionally showered upon the groom after he is called to the Torah, symbolizing the sweet and fruitful life the couple should enjoy together.

Parshas Naso 5768

Commentary by Rabbi Ephraim Nisenbaum

The camp of the Israelites had to be fit at all times for G-d’s Divine Presence to dwell in its midst. Any person who was impure was sent outside of the camp. There were actually three camps among the Jews; innermost was the Camp of the Shechina, the Divine Presence, where the Tabernacle was housed. Outside of that was the Camp of the Levites, and outside of that was the Camp of the Israelites. Depending on the severity of the impurity it was determined outside of which camp the person had to remain.

The Jewish people are also held to a high moral standard. The Torah elaborates on the procedure of dealing with suspected adulterers. A mixture was given to the suspected woman to drink, and if she were guilty she would die. If she was indeed innocent, she would be blessed. G-d wrought miracles with this procedure just in order to restore mutual trust in an otherwise damaged relationship.

The Nazirite was a person who accepted a temporary oath of abstinence from wine, haircuts, and contact with a corpse. Although this is not the Torah’s norm, under certain circumstances it was necessary to abstain for therapeutic purposes. For this reason, although the Nazirite is referred to as a holy person, he must nonetheless bring a sin offering upon completion of his oath to atone for his abstinence.

At the dedication of the Tabernacle, each of the nesi’im, the princes of the tribes, brought gifts in honor of the dedication. These gifts were brought out of their own pockets, to make amends for their lack of participation in the actual construction of the Tabernacle.

Each prince brought the same gift, comprising of: a silver plate and silver bowl filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts were the same items, they were really different gifts.

Many mitzvos in the Torah seem to be so regimented, that they leave little room for creativity and self-expression. The reality however, is quite the opposite. The mitzvos were only meant to provide a framework of guidance, within which there is plenty of room for self-expression. The details can--and should--take on very different meanings to different people.

...The time of the Giving of our Torah (Shavuos liturgy)

A merchant ordered a wagon to take him to the fair to buy merchandise. He told the driver that he must get to the fair on time, and the driver promised that he would him there. Unfortunately, the winter roads made it difficult to travel, and the man missed the fair.

The driver demanded payment, but the merchant refused to pay. They came to the rabbi to present their arguments and the rabbi sided with the merchant, since the driver had not fulfilled his promise. The driver questioned the rabbi’s decision. “How do you know that?”

“It says in the Torah that if a worker fails to deliver, he cannot claim his payment,” the rabbi replied.

“And when was the Torah given?” the driver challenged.

“On Shavuos, my son,” said the rabbi.

“Aha!” cried the driver. “The Torah was given in good weather! Of course they wouldn’t understand what it’s like driving on the winter roads!”

“G-d gave an eternal Torah to the Jewish people,” the rabbi said, “and it is foolish to claim that it no longer applies.”

Did You Know…

Although it is permitted to transfer a fire on Yom Tov, one may not create a new flame. One may also not extinguish a flame on Yom Tov. The fire on a gas range may not be lit if it has an automatic electric ignition, since that creates a new flame. If there is no automatic ignition it would be permitted to light the fire with a transferred flame.

One may raise the flame on a gas stove to cook or heat food, and it may similarly be lowered to cook food without concern of burning, but it may not be lowered to save money or to reduce the heat in the kitchen. Electric appliances may not be adjusted at all.

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• Studies of traditional texts and discussions of daily living, with Mrs. Sara Brejt
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• For more information call (216) 932-4428

Parshas Bemidbar 5768

Commentary by Rabbi Ephraim Nisenbaum

The second year after the exodus from Egypt, G-d commanded Moshe to take a census of all the Jewish men eligible for the army, between twenty and sixty years old.

The commentaries explain the purpose of this census was to portray G-d’s intense love and concern for the Jewish people. A person counts and spends time with something that he loves and cherishes. This was especially important after the sin of the Golden Calf, when the nation had fallen in disgrace. G-d wanted to show the people He had forgiven them for the sin. For this reason the Levites were not counted as they did not sin by the Calf, and thus never needed that reassurance that the rest of the nation needed. (Although the Levites too would be counted later, it was for a different reason, to be able to redeem the firstborn Israelites. Each firstborn needed one Levite to redeem him.)

The sum total of the census was around six hundred thousand people. Considering the fact that this number was approximately the same as the number of Jews that had first left Egypt, it was a comfort to them. Despite G-d’s anger and His punishment, they were not in any danger of being decimated.

Another reason for the census was to give each Jew the opportunity to spend a few moments with Moshe, to see a role model to emulate. The census reminded them that each Jew has a unique mission to fulfill, and that he must strive to achieve his best. The people were counted from age twenty, since that was when they were mature enough to fulfill their mission. (The tribe of Levi was counted from thirty days old, since their mission was different than the rest of the nation. Their mere presence as a family of priests was reason enough to be counted.)

The camp was arranged in a quadrilateral shape, with the Levites and the Mishkan in the center. A group of three tribes camped on each side, with one of the tribes serving as a leader for each grouping.

Just as each tribe was counted by itself, each tribe also had its own place to camp. These specific positions were maintained throughout the forty years in the desert for various reasons. Certain tribes were placed next to others because they shared complementary missions. Each of the tribes was equidistant from the Tabernacle in the middle. This showed that no tribe was more important than another, and that only in conjunction with one another could they accomplish their mission as a whole unit together.

“...The Tent of Meeting, the camp of the Levites, will journey in the middle of the camps...” (Num. 2:17)

The Tent of meeting contained the Ark, and was at the epicenter of the camp. This symbolizes Torah which is also central to the life of a Jew. The Chafetz Chaim compared Torah to the heart, which is located in the center of a person’s body, yet pumps blood throughout the body. Torah, too, provides spiritual lifeblood to the entire nation.

Rav Yitzchak Hutner once commented that the greatest public service a person can do for the Jewish people is to sit and learn Torah. Through Torah study a person becomes part of the heart of the Jewish nation and helps provide spiritual life to everyone.

Did You Know...

It is customary for a bride and groom to be escorted to the chuppah, the marriage canopy, with candlelight. The reason for this is to recall the fiery smoke at Mount Sinai when the Jewish people were wedded to G-d. Another reason offered is that the candles suggest a prayer to G-d to illuminate the way for the bride and groom as they face the unknown challenges of life.

The groom is led to the chuppah before the bride. This is also reminiscent of Mount Sinai, where the Torah relates that G-d, the Groom, preceded the Jewish people, the bride, to the mountain.

Parshas Bechukosai 5768

Commentary by Rabbi Ephraim Nisenbaum

The last portion in the Book of Vayikra, emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards to the nation when they follow the commandments. The rain will be plentiful and convenient, the crops will be bountiful, and there will be peace and security throughout Israel.

However, the mitzvos were not meant to be optional, allowing one to choose what to keep and what not to keep. In the section of the Tochacha (Reproof), the Torah graphically depicts the terrible punishments awaiting those who fail to follow the Torah and its mitzvos properly.

Seven series of punishments are described, corresponding to seven steps leading away from Torah observance. These steps begin with not toiling in Torah study properly, which inevitably leads to not performing the mitzvos properly. If one does not know the intricacies of Halacha he cannot observe the details of each mitzvah. This leads to despising others who do keep the mitzvos, eventually denying the Divinity of Torah and even denying G-d’s very existence, Heaven Forbid. Each step brings greater and more horrendous punishments, from physical illness, famine, war, and exile, to even worse sufferings.

The nature of man is that once he becomes lax in his behavior, even in something seemingly minor, he begins a downslide that is difficult to stop. For this reason, G-d sends various afflictions to arouse people to mend their ways.

Yet, the Torah promises, despite all the terrible punishment, G-d will never forget or ignore the Jewish people’s plight. G-d’s covenant with the forefathers will never be broken. Eventually, the people will return to their land and G-d will be appeased. This serves to comfort a person when he realizes that suffering does not stem from G-d’s indifference, but rather from His love and concern for the Jewish people.

Immediately after the Tochacha, the Torah discusses the laws of arachim, the donation of one’s value to the Temple. There are set values placed on people for this purpose, depending on age and gender. The commentaries explain the juxtaposition is meant to emphasize that no matter how much a person might have sinned, each Jew has an intrinsic value, and is worthy of having that value dedicated to the Temple.

“If you will walk with My statutes...”(Lev. 26:3)

Rashi explains the passage as referring to toiling in Torah study. A yeshiva student went to take leave of the Gerrer Rebbe before traveling to the annual celebration in Miron on Lag B’Omer. The Rebbe asked him why he was going.

The surprised young man replied, “To visit the grave of Rav Shimon bar Yochai, of course.”

“Young man,” the Rebbe charged, “Why visit the deceased Rav Shimon when you can visit him live by opening the Talmud and studying Rav Shimon’s words? I believe that is a more meaningful visit!”

Did You Know...

Lag B’Omer is considered a minor holiday in the Jewish calendar. There are different opinions regarding delivering a eulogy on Lag B’Omer. Although weddings are generally not held during the period of the Omer, on Lag B’Omer it is permitted. It is also permitted to take a haircut on Lag B’Omer. There are also varying opinions whether these are permitted the evening before Lag B’Omer, or only during the day. Preferably, one should not be lenient except for extenuating circumstances, such as when Lag B’Omer falls on Friday, and it is difficult to make a wedding on Friday. When the wedding is held on Lag B’Omer, there are different customs regarding the playing of music at Sheva Berachos during the following week. Singing and dancing are certainly permitted.

Parshas Behar 5768

Commentary by Rabbi Ephraim Nisenbaum

Every seven years in Israel is called the Shemittah year, the Sabbatical year. All Jewish-owned land in Israel may not be sown, planted, or harvested, for the entire year. Although a person in an agriculturally dependent society could hardly be blamed for fearing the loss of income for an entire year, the Torah promises that the sixth year would produce an abundance of food to carry everyone through the eighth year.

After every seven Shemittah years, the fiftieth year is called the Jubilee year. The laws of Shemittah would be applicable then, too, and the Torah promises that the forty-eighth year would produce enough for both the Shemittah and Jubilee years.

During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return real estate that was purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions.

One of the reasons for the mitzvah of Shemittah was to allow the people an opportunity to pursue spiritual goals, and not become totally lost in the material pursuits of the world. During the year of Shemittah a person would be able to spend more time in Torah study and prayer.

Another reason for the Shemittah was to teach the people that one’s income comes from G-d and is not merely the fruits of one’s own labor. Although the nature of the world is such that man must expend efforts in order to enjoy the benefits, it is important to remember that one’s success and failure are not tied exclusively to the amount of efforts that he expend. Although generally the Torah requires man to put forth the proper efforts, here the Torah requires the Jew to abstain totally from effort and putting his trust completely in G-d.

Trust in G-d is also the source of other prohibitions in the portion. One must not charge interest to a fellow Jew. It is also forbidden to pay interest to a fellow Jew. A person might think that if he lends his money to others without charging interest he will lose many opportunities for investments and other financial gain. The Torah also warns not to take unfair advantage of others in business by overcharging them. A person’s income is a gift from G-d and one must not be greedy to gain more than what he is supposed to have. G-d can provide enough for everyone without a person having to resort to deceptive and unfair business practices.

“If you will ask: What will we eat in the seventh year if we will not plant... and I will ordain My blessing for you...” (Lev. 25:21)

This year, 5768, is a Shemittah year in Israel. Keren Hashvi’is is an organization that encourages Israeli farmers to observe the laws of Shemittah. During the winter, Rabbi Shmuel Bloom of the organization visited a banana plantation in a kibbutz in Northern Israel that was observing Shemittah for the first time. The day before he arrived, an uncommon winter frost had swept the area. The banana crops in all the surrounding area were blackened and ruined. This kibbutz had not tended to any of the banana trees since the beginning of the year, yet none of the plants were affected by the frost. The secular farmer was so amazed he began to cry to Rabbi Bloom that he could not imagine how anyone could not see G-d’s involvement.

Did You Know...

The Talmud rules that one must take measures to save his own life before saving other lives. If, however, a person is faced with a choice of saving one of two other people, he may not merely save one because he is a friend or the like, as both lives are equally important. The question is often raised in triage whether to put a patient on life support if it would only help temporarily, or to pass him in favor of a patient with greater chances of survival. Many authorities rule that the patient with the better chance takes precedence. However, this only applies if there is certainty that the life support will be used for such a person. Otherwise there is an obligation to save human life even temporarily, and the machine must be used to save that person too.

Parshas Emor 5768

Commentary by Rabbi Ephraim Nisenbaum

G-d endowed certain people with special responsibilities. The kohain (priest) was given the task of serving in the Temple. The importance of his service and his position required him to live by a higher standard. Things that were permitted to the rest of the nation were prohibited for him. For example, the kohain could not defile himself by coming in contact with a corpse of any person outside of his close family members. The Kohain Gadol, High Priest, was held to an even stricter standard and could not even contaminate himself for family members. An exception was made only for a corpse where there was no family to care for it. An explanation offered for this prohibition is because the kohain must live a holy life. Holiness involves spiritual growth, and after death no further growth is possible. Coming in contact with a lifeless body represents the antithesis of holiness.

The kohain was also limited (and still is) as to whom he could marry. He may not marry a woman who was the product of a prohibited relationship, or who had been involved in a prohibited relationship. He may also not marry a divorcee. The Kohain Gadol was restricted even further in his choice and could only marry a virgin.

Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days are sanctified through nicer dress, better food, and in general, through a more spiritual behavior than the rest of the year.

Each of the holidays was endowed with its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah; we fast on Yom Kippur; the lulav and esrog are taken on Sukkos, etc.

Every Jew is also instructed to sanctify G-d’s name, both in life and death. In life, we must live in a way that earns the admiration of the world. Profaning G-d’s Name by acting immorally or improperly is a grave sin. In death, the Jew must be ready to sacrifice his life rather than denounce G-d or his belief in Judaism.

The Torah relates an incident where a person mocked the Torah and blasphemed G-d. The Torah considers blasphemy to be on par with assault and even murder. The understanding is that a person who disregards G-d, can easily be led to total disregard for his fellow man, too, leading to assault and the such. Accordingly, the Torah reserves the most severe forms of punishment for this offense.

“I shall be sanctified among the Children of Israel…” (Lev. 22:32)

Any Jew who has been murdered for no other reason than the fact that he is a Jew is considered to have died sanctifying G-d’s Name.

After the recent massacre of eight students at Yeshiva Mercaz HaRav, a city bus stopped on his route outside the yeshiva. The driver announced that one of the murdered students was his nephew, and asked if passengers would mind if he said a few words. The entire bus agreed, and the driver spoke a few minutes about how special his nephew had been.

A woman then stood up and announced that one of the victims had been her neighbor, and asked to speak for a few minutes too. Again all the passengers agreed. The woman spoke a bit about her young neighbor.

The bus then proceeded on its route with the passengers reflecting what it means to be part of such a special nation in such a special country.

Did You Know...

There is a mitzvah to show special respect for a kohain. The kohain is thus given the first aliyah to the Torah, even if there is a greater non-kohain scholar present. Although a kohain may forgo this honor, and indeed in some places the kohain is requested to step out for the first aliyah in order to give it to somebody else, it is nonetheless preferable that this not be done, in order to avoid strife among the congregants.

Similarly one should not ask a kohain to perform any form of denigrating labor. If the kohain receives benefit, such as compensation for performing the job, it may be permissible.

Parshas Kedoshim 5768

Commentary by Rabbi Ephraim Nisenbaum

The mitzvah to “sanctify yourselves” is a bit difficult to define. The commentaries explain that in many ways the obligation to be holy actually begins where the other mitzvos leave off.

The mitzvos in general were meant to elevate a person’s spiritual being by guiding his actions in accordance with G-d’s will. However, no code of specific obligations is capable of covering every detail of the human condition. There will always be “cracks” where a person’s base instinct can slip through. Ramban (Nachmanides) says that a person could technically follow all the Torah’s laws, and still remain a degenerate person, a “naval B’rshus haTorah.”

The Torah therefore commands the Jew to sanctify his life. “Holiness” means that one must exercise control over his physical and material desires. This does not mean that a person must practice an ascetic lifestyle, but rather that the physical and material desires must be elevated. It’s not enough that a person’s food fits the dietary kashrus specifications. How it is eaten must also conform to a higher standard. One must eat and drink with dignity and in moderation. (According to some authorities, this mitzvah precludes intoxication and gluttony.) Likewise, a person’s speech must not merely be devoid of slander and other prohibited words. Even that which is permissible, should be spoken sparingly and in a dignified manner. Every action in life should be done in a manner befitting a “priestly people and a holy nation.”

Many of the business-related and interpersonal laws are also discussed in this portion. Their juxtaposition to the commandment of being holy suggests another important insight into holiness. One might think that the concept of holiness is more directly related to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is dishonest in business cannot achieve holiness either. Treating one’s employees fairly and not spreading gossip are also a part of being holy, because they remind a person that his needs and desires do not precede those of another person.

“Do not take revenge nor bear a grudge...” (Lev. 19:18)

The Sefer Hachinuch explains that one should not bear a grudge against others, since any suffering one has received was destined from Heaven. Rav Elchanan Wasserman was raising funds in Belgium for his yeshiva in Poland. He asked one of the community leaders to accompany him on his meetings.

The man, who had never asked others for favors, was embarrassed to approach others for money. Rav Elchanan reassured the man, “Listen, if in Heaven it has been decreed for you to suffer disgrace, you will receive it in any event. It may come from your neighbor, it might come from your wife or children, but there’s no way to escape it. If so, you are better off suffering disgrace while accomplishing for the honor of G-d and His Torah.”

Did You Know...

The Torah prohibits placing a stumbling block before a blind man. The Rabbis derive several laws from this passage:

• One must not intentionally mislead others with bad advice.
• One may not lead another person to sin. Some examples of this include selling non-kosher food to a non-observant Jew, since he is being enabled to sin. Even feeding a person, when one is sure he will not recite a blessing before or after eating, may be prohibited in certain circumstances.
• One must not damage another person, either physically or financially.

Parshas Acharei 5768

Commentary by Rabbi Ephraim Nisenbaum

The Torah introduces the special Yom Kippur service in the Tabernacle and the role of the Kohain Gadol, the High Priest, in bringing atonement for the nation. Part of the service involved the Kohain Gadol’s entering the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering.

Although usually the Kohain Gadol would wear eight beautiful vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. The reason for this is because Ahron, the first Kohain Gadol, had had a part in the nation’s sinning with the Golden Calf. It would thus be improper for him to try to atone for the nation while wearing golden garments that could serve as a “reminder” of this sin. The Rabbis explain that a “prosecutor cannot become a defender.” It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur. (The kittel is also worn at the Pesach Seder for a slightly different reason. Though we celebrate freedom on Pesach, we must be careful not to become so complacent with freedom that it leads to arrogance. The kittel, one of the shrouds in which a person is buried, serves as a sobering reminder of the responsibilities associated with freedom.)

Part of the service also involved taking two goats, of which one was sacrificed and the other sent to its death in the wilderness as a “scapegoat” to bear the sins of the nation. The Kohain Gadol would also confess for the sins of the nation. Of course repentance was also necessary for complete atonement.

The Kohain Gadol would change his clothing from the regular vestments to the special linen garments a total of five times throughout the day’s service. Each time he changed he had to immerse himself in water. Although we no longer have the Temple today, the fasting on Yom Kippur together with Teshuva, or repentance, still allows us to become purified through the holiness of the day.

Following the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests the essence of the animal, something to be avoided by a person yearning to develop his unique human character. The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.

“...you shall speak to your child on that day....” (Exod. 13:8)

The primary focus of the Passover Seder is to transmit the fundamentals of Judaism from one generation to the next. It is the parents’ responsibility to pass on to their children not only the information, but also the importance of these fundamentals. A couple once asked Rav Aharon Leib Shteinman for a blessing that they should enjoy nachas (Torah-oriented pleasure) from their children. Rav Shteinman replied, “Your nachas will be commensurate with how much your child understands from you the nachas you would like to receive from him!”

Did You Know...

When the Seder falls after Shabbos, the shank bone and the egg for the Seder plate should be roasted before Shabbos. Although cooking is permitted on Yom Tov, that is only true for food that will be eaten on that day of Yom Tov. Since the custom is not to eat roasted meat at the Seder, to differentiate from the roasted sacrifice eaten in the Temple, it may not be cooked on Yom Tov. However, if one forgot to cook the shank bone before Shabbos, one may cook it as long as he intends to eat it the following morning. The same thing would repeat itself the following night before the second Seder. The roasted egg may be eaten at the Seder, and may thus be cooked after Shabbos.

Parshas Metzora 5768

Commentary by Rabbi Ephraim Nisenbaum

After discussing the nature of the tzara’as disease and its contamination, the Torah now describes the purification process. This involves a few stage, beginning after the tzara’as sores are healed.

As a first step, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of hyssop, a low-growing plant. One of the birds was slaughtered, and its blood mixed with running water and the other materials. This mixture would be sprinkled on the contaminated person. The second bird would then be set free. The person then immersed in a mikveh, the ritual bath; counted seven days; shaved off his hair; and then immersed again. The metzora then brought two sacrifices to complete the purification and atonement process.

Each of these materials symbolizes one facet of the person’s sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance, another common factor leading to speaking negatively about others. The red wool, which is produced from a worm’s blood, and the lowly plant too, both serve as a reminder to be humble.

The Torah also introduces other types of tzara’as, one that affects a person’s clothing, and another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant to deal with the person who misuses his tongue.

The Midrash points out that when a person would first sin, G-d would send the tzara’as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. Sometimes, this inconvenience would be a blessing in disguise, for when tearing down the house they would often find treasures hidden there by the original Canaanite owners. If this did not succeed in improving the person’s behavior, G-d would cause his clothing to become affected with tzara’as. If this too did not succeed, the person’s own body would be affected, until he would learn to be more careful with his speech.

The laws of tzara’as are meant to impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.

“and he shall take... cedar wood, crimson thread and hyssop...” (Lev. 14:4)

The Midrash says that the lowly hyssop plant represents humility. Rav Naftali of Bershid once said, “When I appear before the Heavenly Court, I will be able to justify all my shortcomings. When asked why I didn’t know more Torah, I will say that I wasn’t intellectually capable. If challenged why I didn’t give more charity, I’ll answer that I was poor. When asked why I didn’t do more to help others I can say that I had a weak constitution. My only concern is lest they ask, ‘If you were so ignorant, weak, and poor, how were you so arrogant?’ For that I will have no answer.” Understanding one’s limitations requires a person to be humble.

Did You Know...

The matza used for the Seder must be “guarded” and prepared for the express purpose of the mitzvah of matza. This is called “Shmura matza.” Preferably, it should be guarded from the time of the harvesting, but it must be guarded at least from the time of the grinding.

Some authorities believe that the matza must be made by hand in order for the all steps to have the proper intent. Others, however, believe that even machine-made matza is sufficient, as long as the supervisors push the buttons on the machine and oversee the production with the proper intent.

Although Shemura matza is only necessary for the Seder, there is a special mitzvah to eat it throughout Pesach.