Parshas Mishpatim 5768

Commentary by Rabbi Ephraim Nisenbaum

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According to the tradition, Moshe received all the 613 mitzvos with their details at Mount Sinai. This week’s portion discusses many of the civil and tort laws given at Sinai. The Jew’s social obligations are not based merely on human intellect or socially accepted norms that change according to the whims of time. They originate instead, from an objective, eternal source― the Creator of all mankind. An ethical standard of Divine origin will go beyond what one might expect from a socially accepted standard.

Several examples of this can be seen in the portion. When a person steals an object from his friend, he is obligated to pay double the value. If he steals an ox or a sheep, and sells or slaughters the animal, he must pay five times the value for the ox and four times the value for the sheep. The reason for the steeper penalty is because oxen and sheep were the mainstay of most people’s livelihood, and their theft is considered as destroying a family’s source of sustenance.

The Talmud explains the difference between stealing an ox and a sheep. A sheep will not always follow and must often be carried home on one’s shoulders, creating a measure of embarrassment. To compensate for this shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, he is still a human being and his disgrace is also taken into consideration. This is the Torah’s idea of sensitivity.

Showing proper respect to one’s parents is also emphasized. Wounding one’s parent is considered a capital offense. Even cursing one’s parents is considered a capital offense. The death penalty for cursing, however, is a more painful death than that of wounding. The reason for this is because normal logic would dictate that physical harm is more severe than emotional harm. The Torah does not agree. Harm caused by the tongue can be much greater and far-reaching than that caused by one’s hands, and this is reflected in the punishment.

Another example may be seen from the measures the Torah takes if one’s animal kills another human being. The animal itself must be put to death, and no pleasure may be derived from its carcass. Although obviously the animal cannot be held responsible for its actions, it must be killed to emphasize the sanctity of human life. A beast that has caused the loss of human life cannot be allowed to live.

The common theme through many of these laws is the unique sensitivity the Torah tries to train the Jew to show towards his fellow human being.

“When you lend money to My people, to the poor person . . .” (Ex. 22:24)

A great rabbi showed Rav Elya Chaim Meisels the Rav of Lodz, his scholarly work. In the time-honored manner, the two began to debate some of the issues discussed in the book. The author was very impressed with the Rav’s keen insights and he urged Rav Elya Chaim to publish his own Torah thoughts, thus bringing glory to the Torah.

Rav Elya Chaim removed a large ledger from his desk. Hundreds, perhaps thousands, of names were recorded on the pages; names of indigent people who had borrowed money from the Rav, and names of people from whom the Rav had borrowed money in order to lend to others. “My time is consumed with writing this book,” he said, “And I think this book brings the greatest glory to G-d and the Torah!”

Did You Know...

A person must be careful not to damage another person’s property. A person is liable for damages, even if it was done accidentally. There is a question among the authorities whether it is permissible to damage someone else’s property in order to save one’s own life, for example to break down a neighbor’s door in order to contact an ambulance. The Shulchan Aruch rules that one may do so, however he is obligated to reimburse the damages. Nonetheless, even if one knows that he does not have the money to be able to reimburse the damages, he may still cause the damage in order to save his life.

Parshas Yisro 5768

Commentary by Rabbi Ephraim Nisenbaum

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Yisro, Moshe’s father-in-law, was a priest in Midian. He was a seeker of truth, and had experimented with all the known religions of the time. Like all the other nations he also heard about the wonders G-d had performed for the Jewish people when they left Egypt. He appreciated the precision of G-d’s retribution against the Egyptians, measure for measure for all their sins. However, unlike the other nations, he decided to act upon his inspiration and join the Jewish people.

Shortly thereafter, Yisro saw the people waiting to hear Moshe’s rulings and judgment, from early morning until night. Yisro felt it was not respectful for the people to have to wait all day to have their questions answered. Furthermore, he was concerned that Moshe would get worn out. He suggested to Moshe that they set up a different system, where there would be lower courts trained, where people could present their minor disputes and queries. Moshe heeded his father-in-law’s advice.

This was a lesson in truth, that even the advice of a newcomer to the community could be accepted by the leader without any reservations. An honest criticism or suggestion must be listened to, regardless of its source. The Talmud comments that a wise person is one who learns from everybody.

This portion also describes the Revelation at Sinai. Although G-d offered all the nations His Torah, the Jewish people answered in unison “We will do and we will hear.” They agreed to accept all of G-d’s commandments, even before hearing what they were. This act of faith on their part earned the Jewish people an eternal status of chosenness.

The world came to a standstill as G-d communicated the Ten Commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the people were frightened to hear the rest directly from G-d, so Moshe relayed the remaining commandments to them.

After the Revelation, Moshe climbed to the top of the mountain for forty days where G-d taught him the rest of the commandments and all their details.

Although the Ten Commandments were only a sampling of the 613 mitzvos in the Torah, the commentaries explain that all the commandments are alluded to in these ten. Besides the commandments themselves, though, the experience of Revelation at Mount Sinai left an indelible mark upon World History.

Do not covet the house of your neighbor (Ex. 20:14)

A poor disciple of the Alexander Rebbe was waiting in line to share his pain with the Rebbe, and to receive his blessings. A wealthy man entered and seemed to take forever with the Rebbe. When it was finally the poor man’s turn, he spilled his heart before the Rebbe and the Rebbe warmly offered his blessings.

“That’s all?” the man asked. “Is there favoritism even here? Why did the Rebbe give that rich man so much more time than me?”

The sage smiled and explained: “I try to help people with advice or blessings. As soon as you opened your mouth it was clear how I must help you. When that man entered with all his pomp and splendor, however, he didn’t think he needed any help at all. I had to peel away layer after layer to make him understand how much help he really needs before I could assist him. That’s what took so much time. Believe me, my friend, there’s nothing there you need to be jealous of!”

Did You Know...

It is prohibited to sculpt the image of a human being, as this is comparable to making an idol. Many authorities only prohibit sculpting an entire body, but not merely the face or head of a human being.

Even keeping a sculpture in one’s possession may involve some problems. Most authorities permit one to own dolls, either because they are generally not anatomically correct, or because they are clearly intended for child’s play, and would never be used for worship purposes.

An image that was actually used for worship, such as a totem pole, should not even be viewed for pleasure, as one may not derive any benefit from idolatry.

Parshas Beshalach 5768

Commentary by Rabbi Ephraim Nisenbaum

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Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they should leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. Once three days passed, Pharaoh led his armies in pursuit of the Jewish nation.

G-d was concerned that were the people to leave by a route that was within easy access of Egypt, they might be tempted to return at the first sign of difficulty. For this reason He led them on a roundabout path through the Sinai Desert, where it would be difficult for them to return to Egypt. Although this way presented greater physical danger, the spiritual danger was a greater concern.

The nation encamped by the Red Sea. Pharaoh realized that the Jews were not returning, and began to pursue the nation, overtaking them at the sea. The people found themselves in a terrifying situation. The Red Sea spanned before them, a dangerous wilderness surrounded them, and the Egyptian armies were bearing down on them from the rear. G-d instructed Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea. The sea split before them and seabed hardened for them. The Midrash describes how the sea actually divided into twelve transparent walls. Each tribe crossed through its own section on dry land, in the midst of the water. Many other miracles also occurred at that time.

The Egyptians followed the Jews straight into the sea, at which point the water returned to its original state. The Egyptian soldiers all drowned in the sea.

The people recognized G-d’s great miracle, and they broke into a song of praise. The Talmud relates that at that time, the simplest Jew had a revelation of G-d that would not be experienced by the greatest prophets in later times. The song, called Oz Yashir, was later incorporated into the daily prayers.

Shortly after their ascent from the sea, the Jews were attacked by the nation of Amalek. Although all of the other nations were in awe of the miracles at the sea, Amalek remained unmoved. When Moshe lifted his hands towards heaven, the Jews’ faith in G-d was strengthened and they were victorious in battle. Because of Amalek’s brazen antagonism towards G-d, the Jews were commanded to wipe out the memory of Amalek.

“This is my G-d and I will adore Him...” (Ex.15:2)

The Talmud expounds on this passage that a person should perform mitzvos in the most beautiful way possible. Although a person may be able to buy a cheaper esrog or mezuzah, it is preferable to buy a nicer one.

A person once asked the Gerrer Rebbe if he had a spare pair of tefillin he could borrow. The Rebbe happily offered him a pair. When the man returned the pair several days later, the Rebbe informed him that these tefillin were very dear to him as they had belonged to his father, the previous Rebbe.

The man was astounded. “Why did the Rebbe give me such precious tefillin?”

The Rebbe responded, “When helping another person, one should do it in the best way. I wanted to lend you the best tefillin I had!”

Another great man was careful to give crisp, new bills for tzedakah. Although crumpled bills might be worth the same, a crisp bill brings a little greater joy.

Did You Know...

On Shabbos, one may feed an animal only if he is responsible for its welfare, such as a pet. One may not feed a wild animal on Shabbos.

There is a custom to feed the birds on Shabbos Shira, to commemorate the crossing of the Sea, when the birds also chirped in song. Some authorities permit feeding the birds by leaving out bread, since they are not being fed directly. Other authorities leave the bread out either before Shabbos or after Shabbos.

One must be careful not to leave bread in a place where it can be stepped on. The Talmud warns that mistreating bread can lead to poverty.

Parshas Bo 5768

Commentary by Rabbi Ephraim Nisenbaum

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The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.

The locusts destroyed any vegetation in Egypt that had survived the previous plague of hail.

The plague of darkness came in two stages. The first three days of the plague brought pitch-black darkness to the Egyptians, where they could not see anything at all. During the following three days, the darkness intensified so much that the Egyptians were actually frozen into position, unable to move. The Jews, however, had light and were able to move about freely.

The last plague was the Plague of the Firstborn, where every Egyptian firstborn child and animal died at midnight. This was the first time that Pharaoh felt his own life in danger, as he was also a firstborn, and he finally let the Jews go free.

The Jews were instructed to sacrifice a lamb, the god of the Egyptian nation, for the Paschal sacrifice. Slaughtering their taskmasters’ god in front of their eyes without fear of repercussion instilled a sense of fearlessness and pride in the Jews. Each family had their own sacrifice to be eaten together.

The people were ordered to take some of the blood from the sacrifice, and smear it on their doorposts. With this show of solidarity and trust, the Jews would be protected from the Plague of the Firstborn.

The people were also given the mitzvah of sanctifying the new moon. The court would sanctify the beginning of each month after witnessing the new moon. Time itself would thus be elevated into something holy. The first month to be sanctified was Nissan, the month of the exodus from Egypt. This represents the birth of the Jewish nation, and marks the beginning of the Jewish year. (Although Rosh Hashana marks the anniversary of Creation, the months are counted from Nissan, the month of the Exodus.)

Because of the salvation of the firstborn Jews in Egypt, there is a special holiness associated with the firstborn. Thus, the firstborn of the flocks was given to the kohain, and the firstborn of the humans is redeemed to the kohain.

This month shall be for you the beginning of months…. (Exod. 12:2)

The Midrash explains that G-d showed Moshe the new moon and said, “Like this you should sanctify the month”. The Brisker Rav asks why G-d had to show Moshe the moon. What was so difficult about it that Moshe couldn’t understand by himself?

He answers that the Torah is teaching us an important principle. Modern technology allows us to see and study things that could never be seen before, through the medium of tools such as the microscope and telescope. A person might be able to see the new moon with these tools before they are actually visible to the naked eye. But the Torah was not meant to be in the exclusive domain of scientists and great scholars. It must be accessible to anyone. Thus G-d informed Moshe that only when the moon is visible to the naked eye can it be sanctified. The mitzvos must be observed in all situations and times, even without the aid of science.

Did You Know…

Rosh Chodesh is considered a minor holiday, and one should try to eat something special, and dress a little nicer than usual. It is considered a special holiday for women, as reward for their not taking part in the Golden Calf. It is customary for women not to sew or do laundry and ironing on Rosh Chodesh. Even using a washing machine or dryer should be avoided.

On a two-day Rosh Chodesh, some women only have the custom to refrain from these activities on the second day, which is really the first day of the new month. If a woman sews or does laundry for a living, she need not refrain from doing them, as the rabbis never intended for her to suffer a loss.

Parshas Va'eira 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d sent Moshe and Aharon to Pharaoh to ask him to free the Jews. The mission appeared to be a failure. Besides mocking G-d, Pharaoh made the Jewish people work even harder, accusing them of laziness. The people, too, were angry with Moshe for having made things worse for them. Moshe complained to G-d that he would not accomplish anything by returning to Pharaoh. G-d, however, assured Moshe that the people would be redeemed amidst great wonders and miracles.

Ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as a punishment for the Egyptians’ mistreatment of the nation. But they also served as a lesson for both the Egyptians and the Jews, showing that G-d was in total control over the world and over nature.

Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned to blood. The Nile River was considered to be a god in Egypt, serving as the sole source for water in the region. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. This was also the significance of the fifth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.

Following the first plague, G-d brought a plague of frogs throughout Egypt. The swarming frogs inundated the whole country with their croaking noise. This was followed by a plague of lice, and then by a plague of wild animals that roamed the country. A plague of pestilence killed most of the livestock, followed by a plague of boils afflicting the Egyptians themselves. The last plague mentioned in this portion was that of a miraculous hail-and-fire mixture, that destroyed almost all the Egyptian vegetation.

Each of the plagues lasted for a week, and then Pharaoh was given three weeks to reconsider letting the people go. Pharaoh refused to be impressed by the miracles that Moshe and Aharon performed. Even when he saw that his own magicians could not duplicate the miracles, he hardened his heart and would not let the people go. After the first few plagues the suffering became so great, that Pharaoh did consider allowing some segments of the people to leave temporarily. This, however, was not acceptable to Moshe.

After five plagues of suffering throughout Egypt, and despite the pleas of his own nation, Pharaoh still refused to recognize the hand of G-d. By that time, since he had been given so many opportunities, G-d hardened Pharaoh’s heart and did not allow him to let the nation go. This would pave the way for him to receive the next five plagues and eventually the punishment he, and the Egyptian people, deserved.

... I have heard the groans of the Children of Israel…and I have remembered My covenant…(Exod. 6:5)

The Talmud teaches that both suffering and salt are referred to as a covenant, meaning that just as salt brings out the best flavor in meat, suffering also brings out the best in a person, atoning for his sins. Rav Mendel of Rimanov adds, however, that just as too much salt ruins the meat, too much suffering can break a person and cause him to rebel against G-d. Thus, when the Jews groaned from their suffering, G-d remembered His covenant and began the redemption process.

Judaism teaches moderation in all things. When we practice moderation in our physical lives, G-d responds in kind, and practices moderation in allowing man’s suffering.

Did You Know...

It is prohibited to eat the blood of a mammal or a bird. The blood of a fish is permissible, unless it is gathered by itself making it somewhat distinguishable from other blood. The blood of a human being is prohibited for the same reason. Thus, one may not suck the blood from a wound. There is no problem swallowing blood from a wound in one’s mouth, since that is not noticeable.

If one found a blood spot in an egg, it depends whether or not the egg was fertilized. In America our eggs are generally not fertilized, and only the blood spot need be removed. In other countries it is unclear if that is the case, and the whole egg may not be used.