Women's Learning Connection

New ongoing program: "They Play; We Grow"
Mondays, 10 to 11 AM, at the home of Mrs. Rivka Romanoff, 3791 Severn Rd.

• Studies of traditional texts and discussions of daily living, with Mrs. Sara Brejt
• Toddlers and babies are welcome
• 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.