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.