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.

Parshas Tazria (HaChodesh) 5768

Commentary by Rabbi Ephraim Nisenbaum

After completing the discussion of prohibited foods that can contaminate the Jew, the Torah discusses other forms of spiritual impurity. One of these involves the person who develops a skin condition called tzara’as, (related to the word psoriasis). The Talmud explains that tzara’as is a physical manifestation of a spiritual deficiency, usually coming as a result of specific sins, such as lashon hara (negative speech about others), arrogance and stinginess. Different forms of tzara’as, i.e. on one’s skin or hair or on a burn, denote different sins so a person could understand clearly where his faults lie.

The tzara’as must be diagnosed by the kohen. The person is then isolated outside of the camp, until he is again visited by the kohen. The isolation is more stringent than that of any other impurity. The reason for this is that by speaking gossip one creates a rift between others, and he is thus separated from other people. Only after the kohen determines that the person has been healed is he allowed to begin the purification process. This involves shaving his hair, sprinkling of water, sacrifices and immersions.

The Torah also discusses various types of tzara’as that do not even affect a person’s skin, but rather his clothing and even his house.

The reason why the Torah devotes such great detail to the different types of tzara’as, their diagnoses and the purification processes involved, is to teach us a lesson about the causes of tzara’as and its rectification. There is something unique about lashon hora that makes it more severe than many other sins. With just a few words or even a facial expression, a tremendous amount of damage can be inflicted upon another person, or people—financial emotional, and even physical. People may not realize the destructive power of the tongue; however, the whole fabric of society can be torn apart by the choice of a few ill words.

The Talmud comments that lashon hara is so commonplace, almost everyone transgresses it regularly. Accordingly, the Torah goes into such great detail about the Metzora’s isolation from society and the process how he must do teshuva to regain entry back into the community.

Even though tzara’as no longer exists after the Temple was destroyed, the lessons about the severity of lashon hara must still be taken to heart.

“…This month shall be the head of all months for you” (Exod. 12:2)

The Jewish calendar is based both upon the lunar cycle and the solar year. In the solar year the earth merely completes its revolution around the sun with nothing-new happening. That’s why it’s called Shana, meaning "to repeat". The lunar month is called Chodesh, meaning "new", because a new moon becomes visible. The Jewish holidays are meant for us to combine the new and the old, to repeat the observance of the old with a new and fresh feeling.

The Viznitzer Rebbe had a follower, Reb Mordche, who made sure to be present each day to answer Amen to the Rebbe’s morning blessings. One day he came a bit late and missed the blessings. Reb Mordche couldn’t forgive himself. His friends tried to console him, “You heard the Rebbe’s blessings yesterday, and you can hear them tomorrow too.”

“What do you mean?” Reb Mordche cried. “What do yesterday’s blessings have to do with today? Each day’s blessings are a totally new opportunity!”

Did You Know...

There is a requirement to lean while eating the matza and drinking the wine at the Seder. This commemorates how prestigious people used to eat. There are different opinions regarding a woman’s obligation, since in ancient times they generally did not recline. However, they must eat and drink sitting and not standing.

If one forgot to lean for the first two cups of wine or for the matza eaten before the meal he should drink or eat over again without reciting another blessing. However, the last two cups, and the Afikoman matza eaten after the meal, need not be repeated. The leaning must be to one’s left and on a pillow or some other surface. Leaning on the air is not considered leaning.