Cleveland's Jewish Learning Connection

Parshas Shof'tim 5768

2008-09-04T18:07:00.000-04:00

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

2008-08-29T13:40:00.001-04:00

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

2008-08-21T13:13:00.000-04:00

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

2008-08-15T12:50:00.001-04:00

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

2008-08-07T13:14:00.001-04:00

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.

===
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

2008-07-31T12:20:00.002-04:00

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

2008-07-24T13:21:00.002-04:00

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

2008-07-17T09:44:00.002-04:00

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

2008-07-11T12:33:00.001-04:00

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

2008-07-03T09:53:00.003-04:00

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

2008-06-26T09:58:00.002-04:00

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

2008-06-20T12:32:00.001-04:00

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

2008-06-12T20:44:00.000-04:00

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

2008-06-05T20:31:00.000-04:00

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.

Women's Learning Connection

2008-05-30T23:52:00.000-04:00

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

2008-05-30T14:15:00.000-04:00

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

2008-05-22T15:33:00.001-04:00

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

2008-05-16T14:22:00.001-04:00

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

2008-05-09T12:44:00.000-04:00

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

2008-05-02T12:22:00.001-04:00

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

2008-04-17T13:19:00.001-04:00

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

2008-04-10T20:03:00.000-04:00

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

2008-04-04T14:19:00.002-04:00

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.

Parshas Sh'mini 5768

2008-03-27T09:45:00.001-04:00

Commentary by Rabbi Ephraim Nisenbaum

The inauguration of the Tabernacle occurred on the first day of the month of Nissan. Aharon, the High Priest, and his sons, were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.

The sacrifices were brought and a fire descended from above and consumed the sacrifices on the alter. This was a sign that the people had been forgiven for the sin of the golden calf, and they rejoiced.

Unfortunately, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.

The Torah doesn’t really explain why the sin was considered a capital offense. Some commentaries explain that they did not confer first with Moshe before bringing their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered a “strange fire.” This was especially true considering that the inauguration was supposed to complete the atonement for the golden calf, which had also been made without prior permission.

Immediately following Aharon’s tragedy G-d instructed Aharon that the kohanim, or priests, were not allowed to do their service while under the influence of any intoxicating beverage. The Torah considers this to be a profanity of that which is holy. This is the only instance we find G-d speaking to Aharon alone. The Rabbis understand this as a reward for not complaining about his sons’ death.

Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. The Torah lists certain birds that may not be eaten. Although the Torah does not specify any physical characteristics, birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.

The Torah does not really offer a reason for the dietary laws. Two points, however, are made: 1) that a Jew must sanctify his physical being by practicing discipline over what he eats; and 2) non-kosher species contaminate the Jewish soul and clog his “spiritual arteries”, and thus must be avoided by Jews.

"…speak to the Children of Israel and say, ‘These are the animals that you may eat…’ " ( Lev. 11:2)

As head of the London Beis Din, Rav Yechezkel Abramsky implemented quite strict practices for the kosher butchers to follow. A butcher once complained in court that the Rav’s regulations interfered with the community’s democratic rights to practice as they wish. When Rav Abramsky was questioned about this he replied, “The very purpose of democracy is to allow for truth to prevail without fear of repression. When a consumer wants kosher food, he must be assured that the food meets the highest standards of kosher. To prevent the rabbi from guaranteeing that these standards be met is not only a violation of truth, it also undermines the very goals of democracy.”

The judge was impressed with the Rav’s answer and dismissed the case.

Did You Know...

Shalosh Seudos, the third Shabbos meal, may not be eaten before a half hour after noon. Preferably it should be eaten after praying Mincha. When Pesach falls on Saturday night this presents a dilemma, since neither matza nor chametz may be eaten in the afternoon before Pesach. Many authorities also prohibit eating egg matza after the fifth hour Erev Pesach, and some even prohibit products baked from matza meal.

The authorities recommend eating fruit, vegetables, meat, or fish for Shalosh Seudos. Some authorities permit studying Torah instead of eating the third meal.

Parshas Tzav 5768

2008-03-20T14:03:00.001-04:00

Commentary by Rabbi Ephraim Nisenbaum

One of the kohain’s jobs in the Mishkan was to separate a shovelful of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would begin to pile up, the kohain would don special clothes and remove the ashes outside of the camp. This did not have to be done every day.

Although this cleanup was something that had to be done out of necessity anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. This serves as a lesson that one should never feel that a mitzvah involving less than dignified labor is beneath his dignity.

The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah, and its indestructibility throughout time. Indeed, this fire remained kindled throughout the existence of the Mishkan, over 100 years.

The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being “wasted” by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering) were completely consumed on the altar except for the skin, which was given to the kohain as payment.

Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.

Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem; however, they could only be eaten by people who were ritually pure.

The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Ahron and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.

“…On the seventh day, when the king’s heart was gladdened with wine…” (Esther 1:10)

Rav Ya’akov Kaminetzky was once invited to a kiddush on Shabbos after services. “What is the occasion?” he asked the host.

“A kiddush doesn’t need an occasion,” the man replied, “After all, it says in the Megillas Esther ‘on the seventh day’, which is Shabbos, ‘the king’s heart was gladdened’, meaning G-d, the King, is happy; and it concludes ‘with wine’—meaning that G-d’s happiness is reason to celebrate with wine.”

Reb Ya’akov shook his head, “If the king refers to G-d, then wine must refer to the wine of Torah, meaning we must celebrate with Torah. If the celebration is merely with alcohol, the king can only refer to King Achashveirosh.”

Did You Know..

One should begin studying the laws of Pesach thirty days before the holiday, which is actually on Purim.

On Erev Pesach, it is customary for a firstborn son to fast, commemorating the miracle that the Jewish firstborn were saved in Egypt. However, the Rabbis understood that it might be difficult to enter Pesach on an empty stomach, especially considering the obligation to eat matza and drink four cups of wine that night. They thus allowed a dispensation to eat at a mitzvah feast, such as a circumcision, or a Pidyon Haben, or a siyum, the party celebrating the completion of a tractate of Talmud.

If one’s firstborn son is a minor, the father should either fast or attend the siyum.

When Erev Pesach falls on Shabbos, the fast is observed on Thursday and not Friday, so that one does not enter Shabbos while famished.

Parshas Vayikra (Zachor) 5768

2008-03-13T11:24:00.002-04:00

Commentary by Rabbi Ephraim Nisenbaum

Sacrifice played an important role in the times of the Temple. Some of the sacrifices were animals, some birds, and some were meal offerings. Although this may seem very foreign to us today, sacrificing an animal to G-d—sometimes offering them in their entirety on the altar, and sometimes offering part on the altar and eating the other part — had a powerful impact on the individual in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin, he was supposed to imagine sacrificing himself, and think that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.

Some of the sacrifices were brought to atone for different sins; i.e. the guilt offering, the oshom, atoned for certain sins such as stealing and then swearing falsely; the olah, which was totally burnt on the altar, atoned for the transgression of positive commandments and sinful thoughts; and the sin offering, the chattas, atoned for accidentally transgressing sins which carried the penalty of kares, spiritual death. The peace offering, or shelamim, was an optional sacrifice brought out of a sense of good will. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.

Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. Even with the sacrifice one had to repent for the sins. Without repentance the offerings were worthless. Thus, even after the Temple was destroyed and sacrifices were no longer offered, atonement could still be achieved through Teshuva, repentance, and prayer. The Talmud also says that one’s dinner table takes the place of the altar, and the proper behavior during mealtime serves as atonement.

However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, something beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.

“When a person will offer from you a sacrifice…” (Lev. 1:2)

The Talmud learns from this that a person may not offer a sacrifice from stolen property. When Rav Mordechai Shulman, the Rosh Yeshiva of the Slabodka yeshiva, received the equivalent of his first social security check, he expressed great joy. He explained that when he used his paycheck from the yeshiva to make purchases he was always uncomfortable. He was concerned that perhaps he was not doing his job well enough and was therefore undeserving of his check. If so, the purchases he made were thus being paid with stolen money. This might invalidate any mitzvos performed with such money. The social security check, however, was his without any stipulations. He was thus ensured that purchases made with that money were clearly his without any doubt.

Did You Know...

Cities that were surrounded by a wall since the times of Joshua celebrate Purim on the fifteenth of Adar rather than the fourteenth. The primary example of this is Jerusalem.

When the fifteenth falls on Shabbos, since the Megillah is not read on Shabbos, the Purim celebration is spread over three days. On Friday the Megillah is read and gifts to the poor are distributed. On Shabbos, the Al Hanissim prayer is recited in the prayers, and on Sunday the Purim feast is eaten and Mishloach Manos gifts are delivered. This is called Purim Meshulash, the three-part Purim. Visitors to Jerusalem celebrate the holiday on the fifteenth of Adar, too.

Parshas Pekudei (Shekalim) 5768

2008-03-06T12:55:00.001-05:00

Commentary by Rabbi Ephraim Nisenbaum

As the Book of Exodus comes to a close, the Torah completes the discussion of the erection of the Tabernacle. After all the materials were collected, Moshe made an exact accounting of what was collected, and how each donation was used in the construction in order to avoid suspicion. A person must behave in a way that is beyond reproach.

After each vessel of the Tabernacle was made, the Torah informs us that it was made exactly in accordance with G-d’s instructions to Moshe. This is repeated eighteen times throughout the portion. The reason this point is reiterated so many times in the Torah is to emphasize the importance of every detail. Every vessel, and every piece in the Tabernacle, had some kind of meaning attached to it. If even one detail would have been missing, the Tabernacle could not achieve what it was meant to accomplish. It is therefore emphasized that every task was fulfilled in exact accordance with G-d’s command to Moshe.

Another interpretation is that the Tabernacle was meant to atone for the sin of the Golden Calf, where the people had jumped to their own conclusions. They had ignored Moshe’s words to them about his return from atop the mountain, when they should have trusted him. The atonement for this sin required the people to follow every detail of G-d’s instructions to Moshe, without omitting one thing. That is why the Torah repeats the refrain that they followed Moshe’s every order regarding each item of the Tabernacle.

After the Tabernacle was finally completed, Moshe blessed the nation for all their efforts. He offered a prayer that G-d grant success to their efforts and allow His presence to dwell on the nation’s handiwork.

The special Haftara of Shekalim this week serves as a reminder of the half shekel that was collected each year in the times of the Temple at the beginning of the month of Adar. This tax was used to purchase the daily communal offerings and to repair the roads after the winter months, in preparation for the pilgrimage to Jerusalem in honor of Pesach.

“These are the accountings for the Tabernacle...” (Exod. 38:21)

Rav Manis Mandel of the Yeshiva of Brooklyn was exemplary for his honesty. The NYC lunch aid program once audited the yeshiva and found that not enough milk was being ordered for the number of children in the school. Rabbi Mandel explained that since not all the milk was drunk each day, they would serve the remaining containers the following day, thus reducing the need to order additional milk. The inspector informed Rabbi Mandel that to receive the aid they yeshiva had to order the requisite amount of milk, even if it meant disposing the remaining containers.

“You can keep the aid, then,” Rabbi Mandel responded, “I must educate the children properly that we must not waste food.”

The inspector was so impressed with the rabbi’s integrity he allowed the yeshiva to remain on the program.

Did You Know...

Both men and women are obligated to listen to the Megillah twice on Purim, once in the evening and once in the morning of Purim. When the reader recites the blessings before the Megillah reading, one should keep in mind that he wants to fulfill the mitzvah of reading the Megillah.

It is important to listen carefully to every word of the reading. If a person misses even one word he/she has not fulfilled the obligation, and must listen to it a second time. If one missed a word, or a few words, he/she may read the word(s) from a text, even if it is not a parchment Megillah, and quickly catch up to the reader. One must be especially careful when the children make noise at the mention of Haman’s name that the succeeding words will not be missed in the din.

Parshas Vayakhel 5768

2008-02-28T15:07:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

He instructed the Jewish people about all the different materials and skills that were needed for building the Mishkan. Although they were not required to give anything, the response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the sincerely motivated people offered their services to assist in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misguided enthusiasm the people had shown when they brought their jewelry for the golden calf. It is especially noteworthy that the women showed such enthusiasm, for the men who had showed similar enthusiasm for the golden calf did not necessarily show an endearment to G-d, perhaps they were merely generous to any cause. The women, however, who had not contributed to the calf, showed an enthusiasm only to fulfill G-d’s will.

Along these lines, the Torah mentions that after the people had brought their gifts, the Nesi’im, the princes of each tribe, donated all the necessary jewels for the High Priest’s garments. The Midrash points out that the word Nesi’im is spelled defectively. The Midrash explains that at the commencement of the collection, the princes offered to donate any remaining items needed after the people finished giving their own gifts. However, they underestimated the generosity of the nation. The response had been so overwhelming that the only things needed were the jewels.

Although the princes may have had good intentions, they seemed to show a lesser degree of enthusiasm than the rest of the people. Since this enthusiasm was a necessary part of the nation’s atonement, it showed a deficiency in the princes’ attitude. Their names are written with a defective spelling, representing this defect in their response.

Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the golden calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the golden calf, should take place under Chur’s grandson’s direction.

“Everyone whose heart motivates him shall bring a gift for G-d...” (Ex. 35:5)

An elderly woman would bring her emptied tzedaka box each month to Rav Yechezkel Sarne, the Rosh Yeshiva of the Chevron Yeshiva. Although the donation was a small sum, Rav Sarne would thank her profusely.

A guest once asked the Rosh Yeshiva, “Could the yeshiva really survive on small donations like that?”

“No,” Rav Sarne agreed, “The yeshiva cannot survive on these donations, but the world can.”

Did You Know...

The Torah prohibits igniting a fire on Shabbos. Turning on an incandescent light bulb violates this law, since it contains a red-hot filament. Other electrical appliances may not be used either, but for other reasons. Some authorities include it in the prohibition of finishing a product, since the appliance is useless until the electricity is turned on. Others consider completing the electric circuit as assembling a utensil, which is like building. Others consider it cooking, since the wire becomes heated.

Many authorities forbid the simple act of opening an oven door since it allows cool air to enter the oven, triggering the thermostat, and igniting a fire. Other authorities, however, permit this because the thermostat does not kick in immediately and is only indirectly related to opening the door.

Parshas Ki Sissa 5768

2008-02-22T12:52:00.002-05:00

Commentary by Rabbi Ephraim Nisenbaum

G-d commanded Moshe to take a census of the Jewish people. Although this instruction is mentioned before the sin of the Golden Calf, it was actually given after many of the participants in the sin had been killed. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.

After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the following evening, marking a complete forty days and nights. When Moshe had not returned by the fortieth day of their calculations, they feared he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. Indeed, the Midrash says that Chur, Miriam’s son, was murdered trying to stop the people.

Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.

Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.

The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.

... Moshe threw the tablets from his hand. . . (Ex. 32:19)

Two students of Novardok opened a branch of the yeshiva in their town. Initially the townspeople agreed to support the yeshiva, but shortly afterwards they insisted on diluting the curriculum by instilling foreign ideas. The students asked The Alter of Novardok what to do, and he recommended they shut down the yeshiva. His rebbe, Rav Yisrael Salanter, had always instructed his students that if they did not have the fortitude to close a yeshiva if necessary, they should not open it in the first place. This is learned from Moshe who broke the tablets rather than see them desecrated.

Did You Know...

One may not receive compensation for something earned on Shabbos. This includes activities where no prohibited labor is performed--for example, babysitting. One may, however, be compensated extra for any preparation that was done before Shabbos, or, if the babysitter worked before or after Shabbos, the total payment can be “absorbed” into the period of work outside of Shabbos.

If one receives interest or earnings on an investment that is compounded daily, the payment may be “absorbed” into the part of day before Shabbos on Friday, and after Shabbos on Saturday. If there is a two-day Yom Tov where the payment cannot be absorbed for the middle day, one may not derive benefit from the earnings for that day and they should be distributed to charity.

Parshas Tetzave 5768

2008-02-15T12:39:00.001-05:00

Commentary by Rabbi Ephraim Nisenbaum

The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.

The Torah explains that the purpose of these garments was to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.

The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.

Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat, was connected to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn across the High Priest’s forehead.

The regular kohain only wore the first four vestments when he did the service in the Mishkan; the shirt, pants, sash and a hat.

Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.

One of the reasons for the great amount of attention and detail paid to the clothing was to show the importance of both the position and the service. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.

The Talmud explains that the garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own repentance, the garments would atone for the nation as a whole. For example, the Me’il atoned for the Lashon Hora, evil slander. The Choshen atoned for improper judgment, the pants for immorality, the hat for pride, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.

“...pure, pressed oil for illumination...” (Exod. 27:20)

The Talmud says that the light of the menorah represents Torah wisdom. Torah study must be pure of outside influences. Rav Leib Malin was once told about a knowledgeable college professor who would lecture on Torah topics, giving the impression that Torah and his other areas of expertise were of equal importance. Rav Malin compared it to a village general store that, unlike the specialty stores in the larger cities, sells everything the villagers need, from clothing to hardware to food. It would seem at first that the villagers have it better since everything can be bought at one store. The reality is, however, that in the general store the pants smell like herring and the shirts have rust stains from the nails. In a person who values other fields of knowledge equally to Torah, the Torah itself becomes tainted. Torah must be pure.

Did You Know...

If a person passed away during Adar in a regular year, there are different opinions when the yahrzeit (anniversary of the death) is observed in a leap year where there are two Adars. Ashkenazic custom is to observe it in the first Adar, although some observe it in both months. If the person passed way in the second Adar, everyone agrees that the yahrzeit is observed in the second Adar.

Interestingly, regarding a birthday the opposite is true. If a person is born during a regular Adar, and the Bar or Bat Mitzvah is in a leap year, it is observed in the second Adar. If, however, the child was born in a leap year during the first Adar, the Bar or Bat Mitzvah would be observed in the first Adar.

Parshas Teruma 5768

2008-02-07T20:57:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

G-d instructed Moshe about the construction of the Mishkan, the Tabernacle. The Mishkan provided an opportunity for the people to create a dwelling place for G-d’s presence to rest amongst them. The commentaries point out that prior to the sin of the Golden Calf this would not have been necessary, as the people themselves would be a repository for His presence. Only after the sin did they have to build a dwelling place for G-d’s presence.

The voluntary donation of materials for the Mishkan also served as atonement for the donations of gold that were used to build the Golden Calf.

The Mishkan was designed to be easily assembled and disassembled in order for it to remain portable. The Mishkan accompanied the Jews for over five hundred years, from the forty years in the desert until King Solomon built the First Temple in Jerusalem.

Materials were collected for the various vessels needed in the Mishkan. The Ark, or Aron, was made of wood, covered on the outside and inside with gold. It was placed in the Holy of Holies, the innermost section of the Mishkan. The Torah and the tablets of the Ten Commandments were kept in the Ark.

A wooden shulchan, or table, covered with gold, held twelve specially shaped breads. These breads remained on the table throughout the week, and were changed each Shabbos. An elaborate Menorah was carved of pure gold. The Menorah was kindled each night and remained lit until morning. Two mizbeichos, or altars, were also built. One outside the Mishkan was made of wood and covered with copper. This was used to offer sacrifices. Another one, inside the Mishkan, was made of wood and covered with gold, was used to burn incense. A copper basin, the kiyor, was needed for the kohanim to wash their hands and feet before their service.

Each one of these vessels also represented some element of G-d’s relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d’s continued influence.

“…They shall make an Ark of acacia wood... and you shall cover it with pure gold, from within and without…” (Ex. 25:10, 11)

The Ark containing the Torah represents the student of Torah. The Ark is not made of pure gold, but rather of wood and then covered with gold. This teaches us that Torah is not exclusively reserved for those who were born gifted, as long as the student is willing to immerse himself in Torah, both within and without. When Rav Shlomo Wolbe started his yeshiva, he asked the Chazon Ish to recommend good boys to the yeshiva. The Chazon Ish responded that good boys do not need a yeshiva; they can thrive in their studies on their own. The purpose of a yeshiva is to take plain boys and transform them into good boys.

Did You Know...

A synagogue is considered to be a microcosm of the Mishkan, and must be treated with reverence. It is prohibited to talk about mundane matters in the sanctuary. One should not take a shortcut through the synagogue sanctuary, as it shows a lack of respect. If the only way to reach the other side is through the sanctuary it is permitted. If one needs to pass through the sanctuary, he may sit for a moment and recite a couple of Torah passages first. It is also improper to turn one’s back to the Ark when leaving the synagogue. One should first face the Ark, bow slightly, and only then turn to exit. This custom is also prevalent upon leaving the Western Wall in Jerusalem.

Parshas Mishpatim 5768

2008-01-31T21:32:00.001-05:00

Commentary by Rabbi Ephraim Nisenbaum

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

2008-01-24T20:38:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

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

2008-01-17T11:00:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

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

2008-01-11T10:08:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

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

2008-01-03T23:10:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

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.

Parshas Sh'mos 5768

2007-12-28T13:09:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.

Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.

In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn (mishisihu) from the water. Out of respect for Bisyah, this would be the name by which he would be known for all times.

As Moshe grew older he empathized with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings by killing the taskmaster, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.

When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator; He was also concerned that the people would not believe him. G-d insisted that Moshe go, and that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.

…the Jewish people were fruitful and multiplied… (Exod. 1:6)

A member of the British royal family was once on a ship with Rav Shaul Brach. She remarked to the Rav that she admired the People of the Book, but she was curious why the religious families had so many children.

The Rav smiled and said, “If Her Royalty appreciates the People of the Book, I’m sure she must remember the beginning of the Scriptures, when Noah was instructed to build an ark to save all the animals.”

The princess nodded her head in agreement.

“Well, Noah was told to bring two of each kind of animal, but from the clean species he was instructed to bring seven of each kind. Jewish tradition teaches that children are a person’s greatest asset, and that the best way for a person to contribute to the world’s betterment is by raising a large family.”

Did You Know...

The Hebrew name one is given is how the person is identified in Heaven, and should thus be used, when possible, when praying for an individual. If the Hebrew name is unknown, the secular name may be used.

Our tradition teaches that when one a child is named after a person, a certain dimension of that person’s soul is shared with the child. For that reason a child should not be named after a wicked person, or even after a person who suffered from bad fortune. If one wishes to name a child after a family member under such circumstances, it is preferable to add another name too so that the name will not be exactly the same.

Parshas Vayechi 5768

2007-12-20T12:56:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.

When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave Of Machpelah, alongside his wife, Leah; his parents and grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.

Jacob awarded Joseph with the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, tribes, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.

Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was destined for greatness, Ephraim was destined for leadership, as his descendent Joshua would be the successor to Moshe. He was deserving of the greater blessing.

Jacob blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History unfolded.

After Jacob’s death, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph reassured his brothers that he held nothing against them.

Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan. Knowing that their exile in Egypt would last a long time, he, too, wanted to ensure that the Children of Israel not despair of their return to Israel.

“...The time approached for Israel (Jacob) to die, so he called for his son…” (Gen. 47:29)

Rav Leib Broyde said that one’s primary will and testament to his children is his ethical instructions for them. After death one can be assisted only through the children’s mitzvos. Somewhere along time people forgot this, and wills dealt primarily with one’s assets.

A wealthy man left his large library to the Chafetz Chaim’s yeshiva, and his fortune he left to his children. The Chafetz Chaim remarked, “How unfortunate this man confused his priorities. He was concerned about the yeshiva’s spiritual welfare, and his children’s material well being. Those are of little concern, as the children are financially fit and the yeshiva is spiritually strong. He should have been more concerned about his children’s spiritual needs and the yeshiva’s material needs, leaving the books for his family and the money for the yeshiva.”

Did You Know...

Because of the serious nature of taking an oath, as well as the punishment for swearing falsely, a Jew should avoid taking an oath, even regarding something truthful that he is certain about. If the Jewish court requires an oath one must take an oath, although scrupulous individuals would often prefer to pay rather than take an oath. For secular purposes, such as offering testimony in secular court, an affirmation is generally accepted, and is preferred, to taking an oath. It is permitted to take an oath regarding a mitzvah, such as swearing to fulfill a mitzvah.

Parshas Vayigash 5768

2007-12-13T22:17:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.

When Joseph saw his brothers’ concern for Benjamin and Jacob he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.

The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. Thus would begin the exile foretold earlier to Abraham.

When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.

Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the surrounding Egyptian culture.

The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.

...They told him (Jacob) saying, “Joseph is still alive…” (Gen. 45:26)

The Midrash relates that the sons informed their father about Joseph very gently, so as not to shock him.

Rabbi Yaakov Bender runs a large yeshiva in Far Rockaway, NY. He once said that whenever he must call a parent during school hours he is careful to open the conversation, “Hello, this is Rabbi Bender and everything is fine.” Parents are naturally concerned about their children’s welfare and a call from the school could be alarming, and it is important to first allay their fears. He is also careful never to call parents about their children’s misbehavior on Fridays. Why should the whole Shabbos atmosphere be ruined in the home because of a bad report?

When Rav Elchanan Wasserman traveled abroad, he would always look up his students’ parents to give them regards from their sons.

Did You Know...

One should prepare for prayer in the same manner that he would appear before a distinguished person. Thus a healthy person should not recite the prayers wearing pajamas or a robe. Although one who is sick may pray in bedclothes, if he is able to dress appropriately he should do so. Similarly, one should wear shoes and socks when praying, unless it is customary in the locale to appear without shoes and/or socks in front of an important person.

Wearing dirty work clothes is also prohibited during prayers. One should also remove outerwear such as coats, scarves, gloves, etc. unless, of course, he is cold.

Parshas Miketz (Chanuka) 5768

2007-12-06T20:36:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

Thirteen years had passed since Joseph was abducted from his father’s home. During that time he had been sold into slavery, was falsely accused of attacking his master’s wife, and was then imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill Joseph’s dreams of leadership began to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rose to become the viceroy over Egypt.

Pharaoh dreamed two disturbing dreams that his advisors could not interpret satisfactorily. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.

The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.

Pharaoh was very impressed with Joseph’s wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.

Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned lest he get hurt on the way. Joseph recognized his brothers, but they did not recognize him.

Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin’s sack to see how his brothers would treat their youngest brother Benjamin when he would fall in their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.

“...Pharaoh sent and summoned Joseph, and they rushed him from the dungeon..” (Gen. 41:14)

The Chafetz Chaim points out that when the time for Joseph’s redemption came, they rushed him from the prison not wasting a moment. Similarly, when the ultimate redemption of the Moshiach will come, he will not tarry for a moment.

Although thousands of years have passed in exile, the Jew anticipates the Moshiach’s coming at any possible moment. Rav Nosson Wachtfogel had a suitcase packed with a new set of clothing in honor of the Moshiach. He didn’t want the Moshiach to have to wait the extra few minutes it would take to pack his suitcase.

Likewise, when a Jew is dressed in shrouds for burial, they are tied with a slipknot. The reason for this is that when the dead will be resurrected, not a moment will be wasted trying to untie the knots; they can just be pulled and undone.

Did You Know...

The prayer for rain, V’sein tal umatar, is recited in the Amidah beginning the evening of the sixtieth day after the autumn equinox. During a regular year this is December 4, and prior to a leap year it is December 5. In Israel they begin praying for rain on the seventh day of Cheshvan.

If one forgets to say V’sein tal umatar, he may still add it into the blessing of Shomeia tefillah. If it was forgotten there, as long as the the Amidah has not been completed, one should return to the blessing of Barech aleinu, and proceed from there. Once the Amidah has been completed, one must say the Amidah over again.

Parshas Vayeshev 5768

2007-11-29T13:15:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.

Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob’s treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.

The brothers eventually conspired to kill Joseph. They first threw him into a pit, but then decided to sell him instead as a slave. They took Joseph’s coat, dipped it in blood, and sent it to their father, implying that he had been attacked by an animal. Jacob could not be consoled. The brothers obviously acted improperly, however, their actions were also part of an orchestrated masterplan from G-d to set the stage in Egypt for the family’s eventual exile.

Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore to Yehuda twin boys, Zerach and Peretz, who would be the forbearer of the Davidic and Messianic, dynasty.

Meanwhile, Joseph was taken to Egypt where he was a servant in the house of one of Pharaoh’s officers, Potiphar. Joseph was very handsome, and Potiphar’s wife tried to seduce Joseph, but he would not consent, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.

Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.

...He commanded us to kindle the lights of Chanukah (Chanukah blessing)

A man approached Rav Yitzchak Zilberstein with a question. He owned a beautiful silver menorah he would light each year for Chanukah. This year, however, his son had won a new menorah at school for his diligence in Torah study. The menorah was obviously not as nice as the one at home, but the son would really appreciate if his father would light the prize menorah. The father inquired if it would be preferable to use the nicer menorah, or the prize menorah.

Rav Zilberstein answered that the menorah is meant to publicize the miracle of the Maccabees’ victory over the Greeks, who wanted to abolish the Torah. What greater victory is there than to publicize a young boy’s diligence in Torah more than 2000 years after the Greeks tried to destroy that same Torah? The father should definitely light the prize menorah.

Did You Know...

One should first light the shamash, the candle used to kindle the other candles, recite all the blessings and then begin kindling the Chanukah candles. If one of the wicks does not catch, or if the flame was extinguished right after lighting, it should be fixed or replaced, but no new blessing is required. There are different customs regarding the singing of Haneiros halalu and the other Chanukah hymns. Some sing them immediately after the first candle has been lit, while kindling the other candles, while others begin singing after all the candles have been lit.

Parshas Vayishlach 5768

2007-11-24T21:30:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

On the way home from Laban’s house, Jacob received word that Esau was coming towards him with an army of 400 men. He understood that Esau’s hatred had not yet abated since thirty-four years earlier, when they had last seen each other.

Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.

The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thus ensuring Jacob’s survival.

But even after both of these precautions were taken, Jacob realized that salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the dangers of Esau.

Jacob’s concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob’s thigh. The commentators understand the symbolism of the thigh as a reference to Jacob’s children, thereby threatening Jacob’s survival. Jacob would not let the angel go until he blessed him. This was Esau’s admission and recognition of Jacob’s rights to their father’s blessings. The angel named Jacob “Israel”, meaning that he was victorious in his quest over the angel.

The following day Esau did have a change of heart and let Jacob return home in peace.

Jacob’s challenges were not yet over, though. The prince, Shechem, violated his daughter Dinah, leading to Shimon and Levi’s destroying the entire city. Later, Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel’s tomb remains a special place to pray for our needs until this day.

“Dinah, the daughter of Leah, whom she had borne to Jacob went out to look...”(Gen. 34:1)

The Talmud explains that Dinah acted somewhat immodestly, resulting in her violation at the hands of Shechem. Rav Yerucham Levovitz once observed a group of university students walking to their classes. He noticed the flirtatious behavior between the young men and women. “Look at that,” he exclaimed, “ These people’s behavior has no effect whatsoever on their academic achievements, as many of them will be quite accomplished. Yet, we can see how even one inappropriate glance at something immodest can be extremely destructive to one’s Torah study and prayer. Do we need any other proof to the Divine origin of Torah?”

Did you know...

One should make every effort to light the Chanukah candles at the proper time, and not earlier or later. Most authorities rule that one should light within a half hour after sunset. If one will not be at home all evening, he may light after plag Mincha, which is approximately an hour before sunset during the winter months, however, the candles must be able to burn until a half hour after the proper time for lighting. If one cannot come home at the proper time, he may still light the entire evening, as long as there are passersby on the street. If one will not return until very late, he may still light if there is someone else in the house who can view the candles. One who is inn transit should appoint a messenger to light on his behalf.

Parshas Vayetze 5768

2007-11-20T17:23:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family, as well.

On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot that Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.

In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Rachel, Laban’s younger daughter’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.

G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar, and Zevulun. She also bore Jacob a daughter, Dinah.

Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.

Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.

After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.

All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.

…Jacob departed from Beer Sheva… (Gen. 28:10)

Rav Itzikel of Brod was pushed out of his position as rabbi of the community. Before he left, the community hosted a farewell reception for the rabbi where they praised him lavishly.

Rav Itzikel responded by citing Rashi’s comment that a righteous person’s departure leaves a mark. It seems that the righteous person’s presence is only felt once he leaves.

Rav Yitzchak Hutner commented similarly that the word “leviyah” which means to connect or accompany is often used to denote a departure, such as a funeral, which is called a levaya, since we accompany the deceased to the final resting place. He explained that unfortunately, one often feels a connection only after the passing of a person. .

Did You Know…

Throughout the week after the wedding it is customary to invite family and friends to special meals with the bride and groom. If there are ten men present, the Sheva Berachos (seven blessings recited at the wedding ceremony) are recited for the couple. It must be the first wedding of either the bride or the groom in order to recite the Sheva Berachos. At least one of those present may not have attended the wedding, as his presence now increases the joy of the bride and groom. On Shabbos the blessings may be recited even if there nobody new present.

Parshas Toldos 5768

2007-11-08T12:36:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.

Isaac was somewhat removed in his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one, whose days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.

Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob’s. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob not be taken advantage of by Esau’s wiliness.

Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.

Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.

Isaac did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.

Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.

…lest my father feel me and I will be in his eyes like a deceiving person . . . (Gen. 27:12)

A man called Rabbi Nosson Scherman to relay a personal experience. He had wanted to purchase a hat, and he had tried to bargain the storeowner. The owner explained what his profit was on the hat, and that he couldn’t charge him any lower price. The customer understood and paid for the hat.

A couple days later the storeowner called the customer and said that he had just received the bill from his supplier, and he realized that the hat had not cost him as much as he had originally thought. Since he had already told the customer what his profit margin was, he would return the extra profit to the customer.

The man was amazed at the owner’s honesty. Rabbi Scherman replied, “Isn’t it a shame how we get so excited about somebody who merely does the right thing and keeps his word?”

Did You Know...

Many people have the tradition to bless their children Friday night before the meal. Some put both hands on the child’s head, while some only place one hand on the child’s head, so as to differentiate between this blessing and the priestly blessing, where both hands are raised. Although the priestly blessing is generally recited, one may offer other personal blessings too.

Candle lighting time Friday evening is considered a propitious time to pray for one’s children, and many mothers will use that time to pray for their children’s material and spiritual success.

Parshas Chayei Sara 5768

2007-11-01T12:31:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain faith and dignity in the face of tragedy.

Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for an exorbitant sum of money.

Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. Yet, because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, to find a wife from his own family in Aram Naharayim.

Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he should be successful in fulfilling his mission.

Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.

The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.

...let him give it to me for its full price... (Gen. 23:9)

The Brisker Rav once spent a few days at a hotel after celebrating his son’s wedding. When he was about to leave he asked the owner for the bill. The man was honored to host the Rav and refused to accept payment. The Rav, however, refused to accept the favor and insisted on paying. He later explained to a family member, “One is always going to pay. The most inexpensive form of payment is money!”

Did You Know...

Arranging a match for purposes of marriage is legally comparable to brokering a deal between two parties, and the person arranging the match is thus entitled to collect a fee. If a number of people were involved, the fee is shared between the parties. If the person is a close friend or relative and is arranging the match out of kindness rather than as a profession, no payment is necessary. If one is unsure of the intent, and he is uncomfortable asking, he need not pay anything unless the shadchan (the arranger) asks for compensation.

Parshas Vayera 5768

2007-10-25T16:32:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Torah describes Abraham’s love of kindness in great detail. Three days after Abraham had circumcised himself at the age of ninety-nine, he sat outside of his tent to see if there were any passersby in need of hospitality. G-d realized that, despite his weakened condition, Abraham was bothered by the lack of visitors, and He sent him three angels disguised as idolatrous nomads. Although these people represented an ideology antithetical to that of his own monotheistic belief, and despite his advanced age and weakened body, Abraham rushed to greet them and helped prepare a full meal for them.

Similarly, when G-d informed Abraham of His intentions to destroy the wicked city of Sodom, Abraham pleaded and bargained with G-d on the city’s behalf, knowing fully well that they represented a lifestyle far different than his own. However, once it became clear that there were not even ten men in the whole metropolis worthy of being saved, Abraham did not even try to save them any more. If G-d did not feel they were deserving of His compassion, Abraham did not feel any differently.

Abraham’s self-control is also seen later, when he was ordered to send away his concubine, Hagar, and her son, Ishmael. Sarah, Abraham’s primary wife, was concerned that Ishmael was exerting a negative influence on her own son, Isaac. She instructed Abraham to send Hagar and Ishmael away from his home. The Torah says that this was a very difficult decision for Abraham, as he loved Ishmael very much. Yet, when G-d concurred with Sarah’s suggestion, Abraham immediately ordered them out of his house with a little food, but no money. Here too, Abraham controlled his natural compassion and love to conform to G-d’s instructions.

This devotion proved itself most when Abraham was commanded to bring his son Isaac as a sacrifice to G-d. Not only did this order contradict his instinctive paternal love for his son, it also contradicted everything Abraham had always professed to the world about G-d. He had always distinguished his G-d from all the idolatrous gods as a G-d of peace who despised human sacrifice. For the loving and compassionate Abraham to cruelly slaughter his own son as a sacrifice to G-d, would undermine his own credibility and that of his G-d’s. Yet, here too, Abraham showed that his devotion to G-d took precedence over his own emotions. Abraham’s good character was not merely a natural inclination, but rather an expression of his total devotion to G-d.

“...He said…please do not pass by your servant...I will bring you food” (Gen. 18:3-5)

Rav Elazar Shach once spoke to a group of students. “I have no doubt that if you were 99 years old, were just circumcised, and saw a few strangers coming in the distance; you would pick yourselves up and invite them in for some refreshment. After all, that’s what our forefather Abraham did! Yet, how is it that healthy young students sit down to eat in the dining room, when a new fellow student walks into the room, and nobody invites him to join them at their table? It’s not enough to read the Torah’s stories superficially. A person must learn to make their application to one’s own circumstances too.”

Did You Know...

Chesed (kindness) has many broad applications, outside of merely offering assistance when needed. Some examples cited by the rabbis include:

The numerals in one’s home address should be illuminated and large enough to be clearly seen by others, even at night. It is a chesed to spare others the bother of uncomfortably pulling into several driveways to check if the house is the right address.

Another example is writing clearly and neatly. Since letters and envelopes are meant for others to read, one should show consideration for the reader and make it easier for him to decipher what he is reading.

Parshas Lech L'cha 5768

2007-10-19T13:54:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

In the story of the Jewish people, Abraham is considered to be the first Jew because he recognized G-d on his own accord. Despite being scorned by the rest of society, and at great personal risk to his life, Abraham shared and spread his knowledge with everyone he met. It is for this reason that he was called “Avraham Ha’Ivri” ( “Abraham of the Other Side”). This would become the eternal role of the Jew, to spread the ideals of monotheism and morality throughout the world, despite great opposition.

Abraham and his wife Sarah had to endure ten challenges to prove, and to develop, their faithfulness to G-d. The Torah describes the various challenges at great length.

One of Abraham’s challenges was to uproot his family, leave his homeland, and travel to an unknown land, which would only be revealed to him later. This was meant to develop his complete trust in G-d, and also to allow him to make a total break from his past environments and influences.

Shortly after they reached Canaan, a famine struck the land. Abraham and Sarah were forced to leave and travel to Egypt, where Pharaoh abducted Sarah. Afterwards, Abraham’s nephew, Lot, parted ways with his uncle, choosing to live in Sodom, among people whose ideology was the very antithesis of Abraham’s. Yet when Lot was captured in war, Abraham risked his life to protect his nephew. Despite all these difficulties, Abraham and Sarah did not become disillusioned and maintained their faith.

Abraham and Sarah were childless for many years, despite G-d’s promise to Abraham that he would father a great nation. This was also a challenge to Abraham’s faith. Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of ninety-nine years old. G-d made a covenant with Abraham that if he walked perfectly in His ways, G-d would bless him with children and give him the land of Canaan for his children. G-d commanded Abraham to seal this covenant on his body through the circumcision.

This mitzvah was given for all future generations too. Every Jewish male must be circumcised, as an eternal sign between G-d and the Jewish people of His covenant with Abraham. Circumcision has remained the hallmark of the Jew, distinguishing him from the rest of the world.

“...and the souls that they made in Charan…” (Gen.12:5)

Rashi cites the Midrash that Avraham and Sarah brought people closer to G-d throughout their travels, thus “making souls.” The Ponovezher Rav loved all Jews, and on his many travels around the world he would encourage estranged Jews to embrace their heritage. He would often say, “Certainly I want Jews to behave 100% Jewishly, but I will not settle for anything less than 100% of the Jews to behave as such, either. Just as no Jew may ever despair of G-d, G-d, too, never despairs of any Jew’s connecting with Him.”

Did You Know...

The Talmud says that children, one’s livelihood, and life are dependant upon good fortune and not on one’s merits. This seems to contradict the very idea of prayer and mitzvos, where requests are made of G-d for these very things. The classic commentators suggest two answers:

Although fortune may determine these areas initially, prayer and deeds can change the outcome of the original decree.
Upon the Jewish people in general, prayer and deeds can determine livelihood, children, and life; but how this affects the individual depends upon one’s good fortune.

Parshas Noach 5768

2007-10-12T12:52:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

In the succeeding generations after Adam, immorality, theft and strife became rampant throughout society. The corruption was so widespread that it polluted the very environment, and G-d decided to send a flood to purify the whole world and destroy all the evil.

Only one righteous person existed, Noach, who walked in the ways of G-d. G-d instructed Noach to build an enormous ark to spare him and his family from the flood. G-d wanted Noach to involve himself in this tedious and time-consuming task in order to attract the attention of others, and warn them that the world would be destroyed if they did not change their evil ways. Unfortunately, Noach did not exert much influence on his contemporaries, and nobody’s behavior changed.

As a result of man’s degeneration, the animal life also degenerated, and G-d set out to destroy them, too. Noach was ordered to take pairs of all the different species of animals and birds into the ark to protect them from extinction. Heavy rains poured down for forty days and nights, flooding the entire earth. Noach, his family, and all the animals remained in the Ark for a year before they could emerge to rebuild the world.

As a reassurance to Noach and all future mankind, G-d sent the rainbow as proof of a covenant that He would never again send a flood to destroy the world.

Unfortunately, the experience of the flood did not seem to have much of an effect on Noach’s grandchildren. A few generations later, the society again began to slide, albeit in a more sophisticated manner. Man began to deny G-d’s authority by building a great tower as a monument to his own strength, power, and independence.

This time too, G-d showed them the folly of their actions by thwarting their plans. He confused the people’s communication with each other, thereby preventing them from working together. This was the source of a single society becoming fractured into different nations and languages. Because unity had been the cause of their sin, G-d caused them to become dispersed.

...Shem and Yefes took a garment…covered their father…their faces were turned away and they did not look at their father’s nakedness... (Gen. 9:23)

Sensitivity towards another person’s shame is an important attribute. Rabbi Menachem Feiffer related the following incident:

On the morning of Shabbos during Sukkos, two men were sitting in the synagogue near an open window. To their surprise they saw a young man climbing the steps to the synagogue carrying his lulav and esrog. Either he had forgotten it was Shabbos, or he did not know that that one does not take the lulav on Shabbos. One of the men quickly shut the blinds so nobody else would see the young man, and his friend hurried outside and led the young fellow to the coatroom, where he could put down the lulav without being seen, thus sparing him any embarrassment.

Did You Know...

The Torah obligates all mankind to observe seven basic laws of morality:

Believe in G-d
Do not blaspheme G-d
Do not murder
Do not commit adultery or incest
Do not steal
Set up a judicial system to legislate and enforce interpersonal law
Do not tear a limb off a living animal to eat, showing unnecessary cruelty.

Although the first six of these laws were already obligatory upon Adam and Eve, the seventh law was not given to Adam and Eve, because man was not allowed to consume meat until after the Flood and it did not have much practical appplication. The laws are called the Noachide Laws, because of the seventh law which was given to Noah.

Parshas Bereishis 5768

2007-10-08T13:15:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Torah begins with the creation of the world. Although the narrative itself is incomprehensible to the human mind, as the human being cannot imagine anything preceding time and space, the Rabbis nonetheless explain that there are practical lessons to be learned from the various parts of creation.

G-d created the world in stages, beginning with light and darkness on the first day. On the second day the heavens were created, and the seas, dry land, and vegetation were created on the third. On the fourth day the sun, moon and stars were placed in the sky, and the fish and birds were created on the fifth day. On the sixth day, the animals and the human being were created. On the seventh day, Shabbos, G-d created “rest.”

Although G-d could have created everything in one day, He stretched it out over a week. The lesson in this is that we cannot hope to achieve everything, or even to develop our own character, at one time. It took G-d time to create the Universe, and man too can only build and accomplish in small increments. We must not become disillusioned when things don’t always work right away. Some commentators explain the passage, “G-d said, 'Let Us make man' ” to mean that building man is a process involving both G-d and the person himself.

There was a very clearly defined order to Creation, everything emerging in its own special time. This was to make us realize that there is a plan and a purpose to the world. The world itself is not the goal, with nature running its own course. Every blade of grass, every star, and every insect serve a unique role in the overall scheme of the Universe. The inanimate part of Creation, such as the earth, water, and sun, fulfills its purpose by giving life to vegetation, which in turn gives life to the animal kingdom. The animal in turn serves the human being, the ultimate creature, allowing him to achieve spiritual fulfillment by serving G-d, the raison d’être of all Creation.

This is also the reason why the human being was originally created without a mate, unlike the lower forms of life that were all created in pairs. G-d wanted Adam to feel unfulfilled, that he needed a partner to help him achieve his spiritual fulfillment. Marriage reminds us of our constant responsibilities towards others, and that we cannot achieve satisfaction thinking only of ourselves.

“...G-d saw all that He created and behold it was very good....” (Gen. 1:31)

Rav Elazar Shach engaged a well known cardiologist in conversation. “How recently did you purchase your car?” the Rosh Yeshiva inquired.

“This year,” the doctor replied.”

“What was wrong with the old car?”

“Nothing,” he replied, “I get a newer model every few years. They’re always coming out with newer improved models.”

“When do you think the improvements will finally be completed?” Rav Shach asked.

The doctor smiled. “They’ll never end. Man is always making greater improvements.”

“Tell me: if you could improve on the human heart, what would you do?”

The doctor thought for a few minutes and said, “I really don’t think I would change anything. The heart is most amazing just the way it is.”

“Aha!” exclaimed the Rosh Yeshiva, “That is the difference between G-d’s works and man’s works. G-d’s works are perfect, while man’s works are by their very definition imperfect, and must constantly be improved.”

Did You Know...

It is prohibited to eat any form of insect. Certain fruits and vegetables, and especially during certain seasons, are known to have infestation problems.

Although in Jewish law non-kosher food generally loses its identity in a mixture containing sixty times the volume of the prohibited food, this often will not apply to insects, since a complete creature never loses its identity. In certain instances of frozen, chopped, vegetables, the law of losing the identity may apply.

Some fruits and vegetables may be washed and checked carefully for infestation, while others may be too difficult to check. Rabbinic guidance should be sought for preparing specific foods.

Yom Kippur 5768

2007-09-21T10:16:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Yom Kippur, or as it is often called Yom HaKadosh, the Holy Day, was given to the Jewish people as an opportunity to atone for all their sins. It is a day spent in fasting, prayer, and repentance.

The first Yom Kippur marked the day that Moshe returned from Mount Sinai with the second set of Tablets, the sign that G-d had finally forgiven the people for the sin of the Golden Calf. From that time on, the tenth day of Tishrei was designated as a day of forgiveness for the sins of the Jewish people. The Satan, who in the Jewish tradition is an angel whose job is to prosecute the sins of the Jewish people before G-d, is relieved of his post on this day. (Actually, the numerical value of the Hebrew word HaSatan equals 364, representing the 364 days of the year that he is at his job, excluding one day, Yom Kippur.)

Although there is an opinion in the Talmud that the mere day itself atones for sins, the generally accepted opinion is that Yom Kippur can only atone when combined with repentance. Maimonides discusses exactly what is needed to atone for different types of sins: For failing to fulfill positive commandments, one need only do Teshuva, or repentance, and he is forgiven. For transgressing negative prohibitions, one needs the combination of Teshuva with Yom Kippur to be atoned. Transgressing sins for which the punishment is kareis, spiritual disconnection, and for capital offenses requires not only Teshuva and Yom Kippur, but also one must also undergo suffering to achieve total forgiveness. Sins which involve a desecration of G-d's name, can only be atoned by death.

Also, Yom Kippur can only atone for sins between man and G-d. For sins between man and man, besides repenting before G-d one must ask for forgiveness from the injured party.

During the times of the Temple, the Kohain Gadol, the high priest, would perform a very special service on Yom Kippur in the Temple, while wearing white vestments instead of the regular golden ones. The explanation offered is that the source of Yom Kippur's power of atonement lies in the forgiveness of the Golden Calf. This being so, it would stand to reason that the Kohain Gadol should not wear anything made of gold, which serves as a reminder of the Golden Calf, as "the prosecutor cannot serve as a defender".

“…For the sin we have sinned before You of insincere confession...” (Yom Kippur liturgy)

Rav Yitzchak Zilberstein explains the sin of insincere confession with a parable. A thief was caught passing counterfeit money. The judge sternly imposed a stiff fine upon the fellow. The fellow paid his fine, but was later found to have paid with the very counterfeit currency he had been convicted for passing! The punishment will now be compounded much more than originally determined. Similarly, G-d grants us the opportunity to confess and repent for our sins. When a person merely voices his confession without any meaning, he is transgressing the very sins for which he needed to repent in the first place, thus compounding the punishment.

Did You Know...

The vidui (confession) is recited several times over Yom Kippur. This recital is necessary to achieve forgiveness for one’s sins. One must stand throughout the vidui, and bend one’s back slightly as a sign of humility. During the recital one may not lean on anything in such a way that if the object were to be removed the person would fall. If one did lean heavily on something there is a question whether he should repeat the vidui.

When saying the Ashamnu part of the vidui it is customary to gently strike one’s heart with the fist when mentioning each sin, as if to say that our heart’s desires have caused us to sin. Similarly, during Al Chet, one strikes the heart when saying the word “shechatanu,” “that we have sinned.” Although the vidui is rather generic, if one knows that he/ she has committed a specific sin, it should be mentioned softly, or at least thought of in on one’s mind.

Rosh Hashana 5768

2007-09-12T15:44:00.000-04:00

Rosh Hashana Paradox
by Rabbi Ephraim Nisenbaum

Reconciling the joy and fear of Rosh Hashana.

Rosh Hashana is a paradox. In some ways it is celebrated as a joyous day: Festive meals are served amidst large family gatherings, and we extend joyous greetings to one another for a sweet and good New Year. Sin is not even mentioned during the Rosh Hashana prayers, so as not to detract from our positive focus and cloud the joy of the day.

Yet much of Rosh Hashana focuses on the fear of judgment. The Hallel, a prayer of joy and thanksgiving usually recited on holidays, is omitted on Rosh Hashana. As the Talmud puts it, "The Book of Life and Death is opened before Him, and the Jewish people want to sing praises?"

Apparently, the joy of the holiday is subsumed by a fear of judgment. How do the seemingly contradictory emotions of joy and fear co-exist on this holiday?

Before answering this paradox, we must examine a more general question. What is joyful about any occasion? What is the reason for the joy at Jewish life-cycle events? A baby boy is born, and eight days later he is circumcised. The baby howls for a few moments, while the participants joyously wish the parents "Mazal Tov!" Then they sit down to enjoy a beautiful repast. It seems rather cruel that the celebrants rejoice while the baby suffers in pain!

Now consider the child celebrating his Bar Mitzvah 13 years later. The young man is called to read from the Torah, and then his father recites a strange blessing, "Blessed be He Who has relieved me from this one's liabilities." The parents seem to be washing their hands of responsibility from their young adolescent. The poor child seems to be on his own now, yet everyone joyously wishes them "Mazal Tov!" It seems so cold. How can people rejoice at this seemingly frightening situation?

Years later, a young couple stands under the chuppah, ready for marriage. They make a commitment to each other for life, sacrificing the freedoms of single life. It ought to be so daunting, yet everyone rejoices! What is the meaning behind the joy?

The common denominator of the above occasions is the acceptance of responsibility. At each of these events individuals stand at a threshold: A door that opens to a more complex and a richer personal identity.

The circumcision marks a Jewish boy's first step in taking on the yoke of responsibility inherent in the sanctity of being a Jew. The Bar Mitzvah boy accepts personal responsibility for performing the Torah's commandments. He has reached a new stage in life, one that offers more possibilities, deeper satisfactions, greater obligations, and, also, potential pitfalls. At the chuppah, the bride and groom accept responsibility for their new status, for the new entity they have become, and to the new family they hope to raise. Jews celebrate accepting responsibility.

The human being was not created merely to maintain himself; he was created for a higher purpose. Only when he feels that he is working towards a higher goal can he achieve inner satisfaction. True joy comes from taking on the responsibilities each person has been called upon by God.

That is the meaning behind the paradox of Rosh Hashana. It is the day God recounts every good deed and every shortcoming, the day we are judged for all of our actions. We are reminded that each of us is responsible for our actions. We may be fearful of the possible outcome of the judgment, as we should be, if we take it seriously. However, by the same token, the acceptance of this responsibility brings great joy. We realize that there is meaning to our lives, and this knowledge is a source of joy. The joy of Rosh Hashana lies in the recognition of man's potential and the constant striving to fulfill higher goals.

Parshas Nitzavim-Vayelech 5767

2007-09-06T14:56:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Although these two portions are the shortest in the Torah, their message is an important one, especially before the High Holidays. After warning the Jewish people about the terrible consequences awaiting them if they transgress the Torah and mitzvos, Moshe had the people make a new covenant with G-d. Although they were already bound by the laws of the Torah, they now accepted arvus, or responsibility, upon themselves for one another. A Jew is not only obligated to keep the mitzvos himself, but he is also responsible for the observance of every other Jew too.

When a single Jew sins, there is a collective responsibility upon the whole community. Had others perhaps chastised the sinner, or even better, had they acted in a more appropriate manner themselves, thereby exerting a positive influence, the sinner may have never transgressed in the first place. This is what is meant by the popular phrase, “All Jews are responsible for each other.”

Moshe foretold that after the nation would experience the punishment for their sins, they would be inspired to return to the ways of the Torah. G-d always accepts repentance and He will then gather the people from throughout the exile and return them to Israel with great blessing.

Moshe encouraged the people to repent and observe the Torah, assuring them that it was not too difficult to do so. The Torah is not in the heavens or across the seas making it impossible to attain spiritual heights. It is within the capability of every Jew to accomplish greatness, if he or she just puts forth the effort.

In closing, Moshe reminded the people that the choice of keeping the Torah is nothing less than choosing between good and bad, life and death. If the Jewish people keep the mitzvos properly they will merit eternal life, and if they do not, the result will be destruction, not merely for the present but also for the future.

This responsibility for the future is also seen in the mitzvah of hakhel, the gathering of the entire nation in Jerusalem every seven years. The Torah says that every man, woman, and child are to appear in Temple after Sukkos following the seventh year, where the king reads the Torah. Although an infant is incapable of understanding the proceedings, it is important that the parents at least make an effort to set the stage properly for their child’s future development.

“You are standing here today, all of you, before G-d…” (Deut. 29:9)

The Zohar sees this passage as a reference to Rosh Hashana. A person must stand collectively with the community to ensure a favorable judgment.

A story is told of a student who handed a test paper in late to the proctor. The proctor refused to accept the paper.

“Do you know who I am?” the student asked,

“It doesn’t matter,” the proctor retorted, “Rules are rules.”

“But do you know who I am?” the student insisted.

The irritated proctor shouted, “No, and I don’t care!”

“Good,” the student said as he shoved his paper into the middle of the pile in front of the proctor.

When we identify with the community and focus on our collective survival, the individual flaws are not as damaging as when we stand alone.

A Happy and Healthy New Year!

Did You Know...

There is a custom to wave kapporos between Rosh Hashana and Yom Kippur. A live rooster is taken for a male, and a hen for a female. The chicken is held and circled around one’s head while reciting the prayer.

The custom is often misunderstood as transferring one’s sins to the chicken, which doesn’t make much sense. The purpose is to identify with a living creature that will subsequently be slaughtered. One should reflect that the sinful human being should also lose the right to his existence, but for the mercy of G-d. Hopefully this reflection will inspire the person to repent and mend his ways.

If no chicken is available, money may be used and then be donated to charity.

Parshas Ki Savo 5767

2007-08-30T21:30:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The mitzvah of bikkurim required bringing the new fruits of the season to the kohen in the Beis HaMikdash, the Temple. When the first fruits of Israel’s seven species (wheat, barley, grapes, figs, dates, olives and pomegranates) began to blossom, the farmer would mark them by tying a ribbon around them. Later, when the fruits ripened, they would be decorated in beautiful baskets and brought to Jerusalem amidst great fanfare and joy. The Talmud describes how the people would travel together in large groups accompanied by musicians, and how all the inhabitants of Jerusalem would greet them.

The owner would give the fruits to the kohen and place them next to the altar. He recited a paragraph expressing appreciation to G-d for His involvement with the Jewish people from the very beginning of their nationhood. From early on, He had saved Jacob from the evil plans of Laban, had delivered the nation from the oppression of Egypt, and had brought them to the Land of Israel. As a token of appreciation for all of G-d’s kindness, the person brings the first fruits of his labor, that which is closest to his heart, as a gift to G-d.

The first fruits arouse a sense of appreciation within a person. This, in turn, allows a person to reflect upon all the good that he has received, and offer thanksgiving for that too. When a person suffers a setback, it is very difficult to even imagine the positive things in his life, because he is so consumed with his present difficulties. When one is enjoying the good things in life, though, he can begin to appreciate earlier things that, at the time, seemed to be negative experiences.

Later in the portion, the flipside of this attitude is seen quite clearly. Moshe warned the people of the dire consequences they would face if they failed to follow the Torah properly. The Torah graphically portrays many terrible punishments that would befall the nation. At the culmination of these punishments the Torah cites the cause of the problem, “…because you did not serve G-d amidst joy and goodness of heart when everything was abundant.” Lack of appreciation leads one to sin and ultimately to punishment. The Torah concludes that, “in the morning you will say ‘If only it were last evening,’ and in the evening you will say, ‘If only it were morning again.’ If a person is not able to appreciate all of G-d’s kindnesses, the Torah promises that he will find himself in such difficult straits, he will only be able to look longingly at the earlier times that had gone unappreciated.

“You shall come to the kohen who will be in those days...” (Deut. 26:3)

People often complain that their leaders do not live up to their predecessors. The Talmud explains that we must show the proper respect towards the leaders of each generation, though they may be inferior to the leaders of yesteryear. The Boyaner Rebbe once quipped, “People complain that they expect the Rebbes to be like those of yesteryear, but they, themselves, wish to behave like the followers of today!”

Did You Know...

Although Rosh Hashana is a day of judgment, one should maintain an optimistic attitude that G-d will grant a good year. For example, although confession is an important part of the repentance process, no mention of confession is made on Rosh Hashana. Likewise, it is forbidden to fast on Rosh Hashana. One should eat and drink delicacies, although he should be careful not to indulge too much.

Traditionally one should avoid eating bitter or sour foods on Rosh Hashana. It is also customary to avoid eating nuts, since the Hebrew word for nut (egoz) shares the same numerical value as the Hebrew word for sin (chet).

Parshas Ki Seitzei 5767

2007-08-23T15:01:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The portion introduces more mitzvos than any other portion. Some of the mitzvos are not very common, yet they teach us important lessons. The Rabbis say that the laws regarding the rebellious son who is put to death are so detailed that it is literally impossible to meet all the criterion. Its sole purpose is to teach us about child rearing.

Other mitzvos teach us character development. One such mitzvah discussed is shiluach ha-ken, sending away a mother bird. This involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings, and he wants to take the young for himself. The Torah obligates him to first send away the mother bird and only then take the offspring. Although this mitzvah involves minimal effort, great rewards are promised for its fulfillment.

Some of the commentaries explain the reason for this mitzvah, because it seems cruel to forcibly separate a mother from her young. The love of every mother to her young is instinctive, and it would pain her to see her offspring taken away. Sending away a mother bird before taking its young instills a sensitivity in man for all G-d’s creatures.

This is also seen in another mitzvah discussed; the prohibition against muzzling an animal while it is working. This too shows compassion for an animal that becomes hungry while working in the fields. Even if the owner intends to feed the animal afterwards, there is still an element of cruelty in denying it food while it is working. The person who does not show this compassion to an animal is incapable of showing it to a human being either.

On the other hand, though, it is sometimes necessary to refrain from feeling compassion. There is a mitzvah to totally wipe out the memory of Amalek -every man, woman and child. The Amalekites are considered to be the archenemy of the Jewish people, because they were intent on destroying the image of G-d from the Jewish people. Their war against the Jews was more than just a personal hatred; it was an ideological battle against the recognition of G-d’s involvement in the physical world. G-d’s name remains flawed, as it were, as long as the nation of Amalek exists.

Here, there is no room for compassion. One who realizes the importance of propagating G-d’s ideals throughout the world, understands the necessity of sometimes having to wage the wars of G-d. The Talmud says in relation to the war against Amalek, that one who shows misplaced compassion to those undeserving of it, will eventually show cruelty where compassion should be shown.

“..you shall not cheat the poor…do not distort the judgment of the proselyte or orphan; you shall not take the garment of a widow as a pledge…” (Deut. 24:14-19)

Rav Yosef Sisso related how a new rabbi came to town, and saw that although the townspeople were honest in their dealings, they were remiss in their Torah observance.

The rabbi spread the word that he would be conducting a funeral for an unknown righteous individual. All the townspeople came to show their respects. The rabbi eulogized the individual as someone who had neither spoken a bad word about another person, nor cheated anyone. He had also suffered much indignation in silence, was satisfied with his lot, and never indulged in luxuries. The people were impressed and curious as to the identity of the man. They were shocked at the burial when the rabbi uncovered the carcass of a donkey!

The Rabbi explained, “I didn’t say anything false. Everything I said about the donkey was true. I just wanted to show you that it’s not enough to avoid doing bad. An animal also does no bad. One must also observe the mitzvos in order to be righteous.”

Did You Know...

The shofar is sounded at several places throughout the Rosh Hashana services. One should listen carefully to each sound, concentrating on the fulfillment of the mitzvah. One should not interrupt at all until the last blast is sounded. If one interrupted before the fist sound of the shofar, he must recite the blessings over again. During the first set of blasts, if one spoke in the middle, he should hear that set of blasts over again. Even after the first set of thirty blasts one may only interrupt for something relevant to the prayers and not for extraneous matters. If one missed the sounding of the shofar, he need only hear the first thirty blasts.

Parshas Shof'tim 5767

2007-08-16T09:56:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

There are many laws intended exclusively for the leaders of the Jewish people. Because these individuals were granted special powers, they needed special guidelines to prevent them from misusing their positions and from becoming arrogant.

The judges, for example, are obligated to follow the majority ruling of the court. If a judge or Torah scholar, regardless of the caliber of his scholarship, defies and rules against a decision of the court, he is liable to be put to death. This uncharacteristically severe punishment is necessary to prevent the undermining of the court’s authority by other great leaders. This ensures that the court remain a central authoritative body, whose decisions are binding upon the entire nation.

The king was especially subject to his own obligations and prohibitions. In contrast to what was common among the other monarchs of the world, the Jewish king was not allowed to indulge in physical or material excesses, such as women, money or horses. The Torah warns that these excesses will inevitably lead the king’s heart astray.

The king was also required to write his own copy of the Torah to be carried on his person at all times. The constant reading of this Torah was meant to remind him to make G-d a part of all his activities and decisions, and not to allow his authority to get to his head.

Although a great value is attached to the Jewish leader, this in no way diminishes the value of the common person. The Torah describes an incident where a person was found murdered, and it is not known who the murderer is. The elders of the city nearest the location where the corpse was found were obligated to bring a unique sacrifice, seeking atonement. The sacrifice involved killing a young calf on a piece of virgin land. This land could never be sown afterwards. The killing of an animal which could leave no offspring, on a piece of land which could bear no fruits, and the necessity of atonement for an entire city, sharply brings into focus the tragedy of murder, where a human being has been robbed of his future.

The value of the individual may also be seen from another detail in this portion. Before going out to war, the people were instructed that anyone who had recently built a home, planted a vineyard, or had betrothed a woman, and had not yet had the opportunity to enjoy his new wife, home, or crop, was to return home. Because war carries the risk of losing one’s life, the Torah felt that these individuals deserved the right to be able to enjoy the fruits of their labor. This sensitivity to the individual is the hallmark of the Torah.

“...Justice, justice, shall you pursue...” (Deut. 16:20)

A person came to Rav Yisrael Salanter complaining how he had been wronged and insulted by his friend. The person felt he was justified in taking equally strong retaliatory measures. “Am I obligated to be another person’s doormat?”

Rav Yisrael responded simply. “If you are truly in the right, just make sure that you remain in the right.”

Many unjustified wars and disputes have begun over justified claims. It is very easy while seeking justice for the roles of victim and perpetrator to be reversed. The Torah reiterates that a person should pursue justice two-fold, meaning that even when pursuing justice it must be pursued in a just manner.

Did You Know...

Rosh Hashana is the day when each person is judged for the upcoming year, and on Yom Kippur one’s fate is sealed. The Rabbis encouraged being on one’s best behavior throughout the High Holiday period, in order to ensure a positive judgment. It is proper to be more scrupulous in all one’s dealings and observances, even in areas where one may not be as careful the rest of the year.

Some have the custom not to nap on Rosh Hashana day, in order to begin the year with a positive energy, such as Torah study or some other mitzvah. Of course if the alternative to sleeping is merely wasting time, it is certainly better to sleep.

Parshas Re'ei 5767

2007-08-09T13:25:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Moshe warned the nation that the Promised Land would be given to them on the condition that they remain faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters. They were instructed upon entering the land, to totally destroy all the idols and altars from the earlier inhabitants, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames.

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

Because of the severity of idolatry, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the people are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as a warning to others.

The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could not offer sacrifices wherever they wanted. Likewise, sacred foods could only be eaten in the area of the Temple.

The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant for the donor to keep; it was merely entrusted to him to allocate to others. This is the meaning of the word tzedakah, which literally means justice, meaning that one gives that which is justly meant to belong to the poor.

However, the Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient.

“You shall surely tithe…” (Deut. 14:22)

The Talmud explains this message to mean that when one tithes his income, he will rewarded with wealth. Ben Ish Chai compares this to a nursing mother. As long as she suckles her child, her milk supply is replenished and even increases. Once she weans her child, though, her milk supply dries up. Similarly, as long as one gives charity he will be granted more money in order for him to further his good deeds. However, when one ceases to give, he is no longer deserving of G-d’s good will.

Reb Yaakov Yosef Herman’s business was on the brink of bankruptcy, and he only had a few hundred dollars left to his name. He figured that he couldn’t do too much with that money anyway, so he donated the entire sum to a yeshiva in Israel. Shortly afterward his business slump recovered and he became even more successful.

Did You Know..

There is an obligation to rejoice during Chol HaMoed, the intermediate days of Pesach and Succos. One should drink some wine each day of the holiday to fulfill this obligation. It is also preferable to eat meat for the same reason. The obligation to rejoice also precludes planning a wedding during the holiday, since the joy of the holiday would be overshadowed by the joy of the wedding.

Incidentally it is also customary not to plan a wedding between Rosh Hashana and Yom Kippur, as the joy will interfere with the feelings of awe for the judgment during these days.

Parshas Eikev 5767

2007-08-02T13:47:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Continuing his monologue, Moshe promises the nation that if they would faithfully keep all of the mitzvos they would receive all the 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 enemies. These physical rewards are contingent upon the nation’s observance. The reward for an individual’s observance is not promised in physical terms, as that would offset man’s free will. Individual reward is reserved for the Afterlife.

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

Moshe describes 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 informs the nation that despite their past sins, G-d’s love for them remains strong. Even now, after their sins, 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 can be 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. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because it is not merely request but an admission of man’s vulnerability and total dependence upon G-d.

“And now Israel, what does G-d request of you but to fear the L-rd… ” (Deut. 10:12)

A man was speaking to the Brisker Rav about his challenges in life. The Rav asked the man, “What do you do?”

The fellow replied that he ran a small business. The conversation continued, and a few minutes later the Rav again asked, “And what do you do?”

The fellow repeated that he ran a business. When the Rav repeated his question a third time, the man looked puzzled. “I’ve already mentioned that I run a small business.”

The Brisker Rav shook his head. “You don’t understand. Your business is not really your own doing, but rather what G-d does for you. It may be how G-d helps provide for your means, but that success is not merely dependent upon you. Only one’s prayers, Torah study, and mitzvos are considered to be his own accomplishments and are what one can do for himself.”

Did You Know...

One is obligated to recite Bircas Hamazon, the Grace after Meals, after eating a meal with bread. The Grace must be recited in the place where the meal was eaten. One may change locations if he plans to continue eating bread in the new location, and then recite Grace in the second place. It is preferable, however, to have in mind when beginning the meal that he will change locations in the middle of the meal.

The blessing after eating other foods not made from grain may be recited in a different location, however one may not continue eating in the new location without reciting a new blessing. If one can still see where he originally ate from his present location, it is not considered a different location.

Parshas Va'eschanan 5767

2007-07-26T15:05:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. G-d instructed Moshe to climb a mountain and view the land from a distance.

This may have been Moshe’s way of warning the people of the importance of keeping the mitzvos properly. Even Moshe, despite all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.

Moshe also instructed the people not to add to or detract from 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 from 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 that of the A-lmighty’s, and they no longer have the same meaning or carry the same value.

Moshe also reminded them that only through keeping the mitzvos properly will the Jewish people be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the wisdom of the Jew.

The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. It was important that they remember that all of the prosperity was a gift from G-d, and that it not lead them astray.

Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt amidst all the wonders and miracles like the Jewish people.

The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.

“Beware and guard yourself lest you forget that which your eyes beheld… ” (Deut. 4:9)

A disciple asked the Gerrer Rebbe’s advice how to keep from forgetting his Torah studies. The Rebbe replied:

"Did you ever forget how to eat? Have you ever inserted a forkful of food into your ear instead of your mouth? Of course not! You know that your life depends upon food. If you would realize that Torah is also necessary to stay alive, you would never forget a word of your studies either. Rav Elchanan Wasserman did not have a very good memory, yet he did not forget a word of his studies. Every word was so valuable to him he simply could not forget it."

Did You Know...

The Torah gives preference to the right side because it represents G-d’s attribute of mercy, whereas the left side represents G-d’s attribute of strict justice. Thus a person should also give preference to the right, for example putting on one’s right sleeve or right shoe first, washing one’s right hand first, and then proceeding to the left. Regarding tying, however, preference is given to the left side, as we see from the fact that tefillin are laid on one’s left arm. Thus one should put on the right shoe first, but tie the left shoe first. A left-handed person does the opposite.

Parshas D'varim 5767

2007-07-19T10:50:00.000-04:00

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. Moshe thus reiterated the severity of serving idolatry, for example, 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 his words would then be taken more seriously. Moshe began his words by gathering the entire nation together. He wanted to ensure that no person be able to claim that he would have challenged Moshe’s words of rebuke had he been there, he would have challenged them. Moshe thus spoke to everyone, allowing them to respond to his chastisements-- yet not one person did so.

He was also careful to be considerate even while rebuking the nation. When he reminded them of the history of the past forty years, he only made veiled references to their sins. One must be careful not to embarrass any individual when rebuking him.

Moshe reviewed the nation’s past sins in order that the people understand their underlying cause. 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 much earlier.

Whoever mourns the Temple on Tisha B’Av will merit to see its rebuilding (Talmud Ta’anis 30)

How is it possible to mourn the loss of something that was destroyed almost 2000 years ago? Rav Elya Lopian once found his rebbe, Rav Nachum Ziv , sobbing over the loss of his brother-in-law, Rav Tzvi Hirsch Broyde, many years after his passing. Rav Elya asked Rav Ziv why he still mourned the loss when Jewish law limits the laws of mourning to a year. Rav Ziv replied that although the personal loss is mourned for a year, the spiritual loss brought about by a great man’s passing is felt even more keenly as time passes. Similarly, when one realizes the spiritual devastation brought by the Temple’s destruction, it is cause for even greater mourning as the time passes by.

Did You Know...

On Tisha B’Av it is prohibited to wear leather shoes, as a sign of our mourning the Temple. All leather shoes are prohibited, regardless of whether the leather is on the top, bottom, inside, or outside of the shoe. Although modern sneakers may be even more comfortable than leather shoes, the Rabbis only forbade wearing leather shoes. Other articles of clothing, such as belts, may be made of leather.

If one has no other shoes he may wear his shoes outdoors, but they must be removed as soon as he enters a building.

Even young children should be trained not to wear leather shoes.

After the fast is over, Kiddush Levana (the monthly prayer recited on the new moon) is recited, if the moon is visible. One should preferably first change into leather shoes before reciting the prayer, as it is improper to recite Kiddush Levana while appearing in mourning.

Parshas Mattos-Massei 5767

2007-07-12T09:10:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, punishing them for having enticed the Jewish people to sin. The spoils that were taken were divided among the soldiers and the Levites. Although the Levites did not fight in the wars, they were considered “partners” with the people in their spiritual responsibilities and were treated as such.

The tribes of Reuven and Gad requested the trans-Jordanian side of Israel as their inheritance. They had much livestock and they felt that the lush pasture of this part of the land was preferable. Moshe sharply rebuked the tribes for wanting to separate themselves from their brothers. He accused them of failing to appreciate the Promised Land, similar to their fathers who had left Egypt and died in the desert for the very same reason.

Reuven and Gad promised they would not forsake their brothers, and that they would help fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.

Moshe was also ordered to designate cities of refuge where an accidental murderer could flee from the family of his victim. These included the forty-two cities of the Levites, an additional three cities in the mainland, and three cities on the trans-Jordanian side. The murderer would reside in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains what the Kohen Gadol had to do with the murder, because 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 shows a lack of appreciation for the true value of human life. The leadership must take responsibility for the nation’s shortcomings and failures.

The Talmud explains that the two-and-a-half tribes in the trans-Jordanian side of Israel had the same amount of cities as the nine-and-a-half tribes in the mainland, because there were more murders committed on that side of the Jordan. Although only accidental murderers fled to the cities of refuge, in a society where murder is commonplace, a coarseness towards human life develops and they are more prone to accidents and mishaps, too.

“According to what comes from his mouth he should do...” (Num. 30:3)

A Jew came to Rav Yehuda Tzadka to seek his blessing. In the course of conversation he mentioned that his children attended a public school, explaining that they received a better education there.

Rav Tzadka asked the man, “Tell me, if you were offered the best school for your children, but they would curse your father there each day. Would you send your children to that school?”

The man was horrified. “Of course not!”

“And if they learn to belittle our Father in Heaven, is that any different?” the Rav exclaimed.

The father couldn’t respond, but he wouldn’t give up either, claiming that the physical conditions at the Torah school were inadequate, whereas the public school had an excellent facility.

Rav Tzadka smiled. “That problem was addressed thousands of years ago. The tribes of Reuven and Gad claimed they needed pasture for their animals and cities for their children. Moshe corrected them that their priorities were confused. One must first be concerned about the spiritual needs of his children before he concerns himself with physical needs.”

Did You Know...

During the Nine Days before Tisha B’Av, one may not eat meat, fowl, wine, grape juice, or even any mixture in which these foods can be tasted. On Shabbos one is permitted to eat meat and drink wine. Even if one accepts Shabbos earlier, before sunset, he is permitted to eat meat. However, if one wishes to feed the children before Shabbos begins, he may not feed them meat.

Most authorities do not permit eating meat after Shabbos for Melava Malka either. For Havdalah after Shabbos, it is preferable to either drink beer, or give the wine or grape juice to a young child to drink. If neither of these is an option, an adult may also drink the Havdalah wine.

Parshas Pinchas 5767

2007-07-05T10:00:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Following the advice of Bala’am, 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 kindled against the nation.

When Pinchas, a grandson of Aharon the High Priest, saw what had happened, he acted zealously. He recalled a law he had learned from Moshe, that in specific instances, the law might be taken into one’s hands even without a trial in court. Pinchas killed both Kozbi and Zimri. This action appeased G-d’s anger. G-d rewarded Pinchos with His eternal covenant of peace.

This reward may seem out of character with Pinchas’ deed, but upon a closer look, this is not so. The Torah takes pains to point out the source of Pinchas’ actions, that they were not merely the violent outburst of some wild fanatic. Pinchas was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. He even conferred with Moshe before acting, proving that it was not a rash decision. His motivation was one based on love and concern for the Jewish people, to pacify G-d’s anger towards them.

Not everyone could have been excused for such behavior. Only someone on the caliber of Pinchas, with his sincere motivation and impeccable character, was allowed to show such zealousness for the sake of G-d’s name. As testimony to this sincerity and concern for the G-d-Israel relationship, G-d rewarded Pinchas with the fulfillment of his goals- the blessing of eternal peace.

There may sometimes be a necessity for a violent reaction to different situations. However, this must not be the rule. The commentaries suggest that it was for this reason that, following this incident Joshua was chosen to succeed Moshe after his death, and not Pinchas.

Moshe took another census of the people before his death. He explained how the land would be divided among the people, a portion for each son. Although the daughters’ needs were taken care of before the son’s inheritance, only the sons received a portion in the Promised Land. 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 zealousness for sincere purposes. G-d instructed Moshe that when a father would leave no sons, the daughters would receive his inheritance.

”May G-d...appoint a man over the assembly...” (Num. 27:16)

Rav Yitzchak Hutner noted that it is important for the people to accept a leader who is “over” the assembly. He related a story of a town that had a clock on a tower. Everybody would set their clocks and watches by the town clock. Once the town decided to lower the clock within reach of the townspeople. Strangely the clock no longer seemed to keep the proper time—until the townsfolk realized what had happened. When the clock had been up high, everyone had set their clocks by the town’s clock. Now that it was within reach, though, people changed the city’s clock rather than their own. Similarly, if a leader is ‘over’ the assembly, people will strive to emulate him. If, however, the leader is not viewed as above the rest, the people will bring him down to their level.

Did You Know...

In the Torah’s laws of inheritance, the firstborn son receives a double portion, and the sons and daughters do not share the assets equally. It is also not sufficient to merely draw up a will in order to allocate one’s assets according to his wishes, since the Torah does not recognize ownership after one dies, and immediately upon death the Torah’s law automatically takes effect. One who wishes to divide his assets according to his own wishes must draw up a will under Halachic guidance, allowing the assets to be distributed outside of the rules of inheritance, for example a moment before death, or some other way.

Parshas Balak 5767

2007-06-28T15:21:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was actually comparable to that of Moshe. Yet, the contrast could hardly be greater. Balaam was a corrupt person whose prophecy allowed him to even further his corruption. Moshe’s prophecy, on the other hand, only enhanced his character.

The Talmud contrasts Balaam’s character to that of Abraham. Balaam was the prototype of the three central negative traits; jealousy, lust and arrogance. Abraham personified the exact opposite; satisfaction with his lot-both materially and physically, and a 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. Balak sent higher officials with even greater promises of wealth to entice Balaam, implying that Balaam’s desire for honor and wealth could override G-d’s opposition.

Although G-d had already told Balaam that he should not go, he made the request a second time, hoping that G-d might 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.

After numerous efforts, Balaam realized that G-d would not allow him to curse the Jewish people. Instead he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate promiscuity, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam figured that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. Unfortunately they were successful, as a result of which G-d’s anger was 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 proper 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.

“I have sinned for I did not know you were standing opposite me…” (Num. 22:34)

Rav Chaim Sanzer once took a communal rabbi to task for not assisting a congregant who was suffering terribly from poverty. The rabbi excused himself that he was unaware of the situation. Rav Chaim responded that ignorance is no excuse. Even the wicked prophet, Balaam, was forced to admit to the angel that his not knowing itself was a sin. A leader must be aware of other people’s suffering.

Rav Chaim Kanievsky notes that even when admitting to his failing, Balaam does not regret trying to curse the nation, but rather he regretted being seen by the angel. This is like a thief who doesn’t regret stealing, only that he was caught.

Did You Know...

The Seventeenth of Tamuz (July 3) begins the three-week period of mourning for the loss of the Temple. One may not listen to either live or recorded music. Incidental music, such as background music to a commercial, is not prohibited. Similarly it is permitted to take music lessons.

One may not take a haircut or shave during the Three weeks, however if there is concern about a loss of money, such as losing employment, one may shave.

If possible, one should be more stringent during the last nine days preceding Tisha B’Av. One may not purchase or wear any new expensive clothing during the Three Weeks. Simple clothing, such as a new shirt or pajamas, etc, are permissible to wear or purchase.

Parshas Chukas 5767

2007-06-21T13:43:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Torah discusses the laws of the spiritual impurity associated with death. The person that came in contact with a corpse would have to undergo a purification process in order to be cleansed of his defilement. This seven-day process required a Parah Aduma, a completely red cow that was slaughtered and its flesh burnt. The ashes of the flesh were mixed with spring water and a few other items, and were then sprinkled on the defiled person. On the seventh day, the person could then immerse in a mikveh and be cleansed.

The Parah Aduma is considered the quintessential chok, or mitzvah that does not conform to normal logic. It actually defies logic, for although it purifies those who are impure; it actually contaminates the people involved in its preparation. The observance of the chukim shows a total commitment to keeping G-d’s mitzvos, as they are not kept for any rational reasoning besides the fact that they are the will of G-d.

Immediately following the Parah Aduma the Torah relates the account of Miriam’s passing. The Talmud explains this juxtaposition to mean that just as the Parah Aduma atones for sin, the passing of the righteous also atones for sin. Appreciating the loss that lingers upon the loss of a righteous person inspires the survivors to better themselves, thus providing atonement.

Throughout the forty years in the desert, the people drank water from a well that miraculously followed them in their travels. The well had been in Miriam’s merit, and thus dried up after her passing. The people complained about their thirst and G-d instructed Moshe to take his staff and speak to the rock and it would give forth water. Moshe disobeyed to some extent, and was told that because he failed to sanctify G-d’s name he could not lead the nation into the Promised Land.

The commentaries disagree as to how exactly Moshe sinned. Some commentators say that he did not follow G-d’s instructions properly, hitting the rock instead of speaking to it. Others say that he admonished the people too strongly. Still others say that he displayed impatience. The fact that the Torah is unclear about the specifics of the sin implies that it was only a minor infraction. Yet, because of Moshe’s great spiritual stature, he was held to a high standard and punished severely.

The nation again complained about the manna. Their ingratitude for the heavenly food was punished by a plague of poisonous snakes that killed many of the Jews. Moshe interceded on their behalf. G-d told him to fashion a copper pole with the image of a snake on top. Whenever the people would look at the snake they would recover from the snakebites. The Talmud explains that it was not the copper snake that healed, but rather when they looked up they were reminded of G-d and His commandments.

…he said to them, “Listen now, you rebels, shall we bring forth water for you from this rock?” (Num. 20:10)

A young child was making some noise at the Chazon Ish’s synagogue, disrupting the people’s prayers. The boy’s father became angry and sharply reprimanded his son. After the services were concluded, the Chazon Ish called over the father and spoke to him softly. “This morning, you have taught your son two lessons for life. One lesson is that one should not speak during prayers, and the second is that it is sometimes permissible to lose one’s temper. I am not certain how well the first lesson was absorbed, but I am positive your son will retain the second lesson.”

Did You Know...

The primary purpose of the kaddish is to allow the son of a deceased parent to sanctify G-d’s Name in public, by having a congregation respond, “Yehei shmei rabba,” or “May His Name be blessed,” to the kaddish. This sanctification brings peace and elevation to the soul of the deceased. If possible, kaddish should be recited at least once daily at each prayer service. If a person only leaves over a daughter, although some authorities permit her to recite the kaddish from the women’s section, most authorities discourage this practice and recommend having a different man recite the kaddish instead. If there are several mourners, they must be careful to say the kaddish in unison to ensure that at least ten men respond to each kaddish.

Parshas Korach 5767

2007-06-14T10:13:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Another tragic episode that occurred during the nation’s first couple of years in the desert involved Korach, a first cousin of Moshe and Aharon. He challenged Moshe’s authority and organized a rebellion of his followers, to wrest the leadership away from Moshe and Aharon.

Although Korach claimed to be acting on behalf of the nation, the Talmud actually sees two selfish motives in his actions. Korach saw that leadership positions were given to other members of his tribe, and that he had been bypassed. He thought that even if Moshe and Aharon were more deserving than he, his cousin Elitzafan, who had been appointed as prince, was not. This jealousy was one motivating factor in his quest for “justice”.

Prophetically, too, Korach saw that his descendant Samuel the Prophet would be on a similar spiritual level as Moshe. As an ancestor he felt that he too deserved some degree of honor. This desire for honor was another factor that drove Korach to start his uprising.

Although Korach may have had some sincere motivations, nonetheless his objection to Moshe’s authority was a serious offense. Once the people would think that Moshe made his own decisions, his credibility as transmitter of the Divine Will would be seriously undermined. After all, if his leadership appointments were his own doing, perhaps the mitzvahs were also his own.

Moshe visited Korach and his followers to warn them to recant, but to no avail. Once a person feels that he is religiously justified in his complaints, it is very difficult to sway his mind. Moshe prayed to G-d that the dispute be settled in a supernatural manner. Moshe would challenge Korach and his followers to bring incense to the altar, together with Aharon. If there were any credence to their claim, their incense would be accepted. If, however, there was no truth to their claim, and Moshe’s authority was totally in consonance with G-d’s will, the incense would not be accepted and Korach, his family and belongings, would be completely swallowed into the earth.

Korach and his family were miraculously swallowed into the earth, and a Divine fire killed his followers. The fire pans, in which they had brought the incense, were hammered into a cover for the altar. This would serve as a reminder of what had happened to those who wished to undermine Moshe’s authority, and the severity of engaging in discord.

Amazingly, even after this incident, the people were still somewhat unconvinced regarding the unique status of the tribe of Levi. G-d instructed the prince of each tribe to place a staff in the Tabernacle, and the chosen tribe’s staff would miraculously blossom. Again, a miracle occurred and Aharon’s staff blossomed with almonds. These miracles were all necessary to ensure that no person could ever challenge the validity of His Torah.

“...and he should not be like Korach and his followers...” (Num. 17:5)

On August 14, 2003, there was a major blackout in much of the eastern part of the US, causing great financial loss to many companies. Thankfully, power was restored to the Klein’s Kosher Ice Cream Company in Brooklyn early the following morning, thus avoiding any loss.

Abba Klein’s first thoughts then were how his main competitor, Mehadrin Dairy, was faring. Upon hearing that Mehadrin’s power had not yet been restored, Mr. Klein called the owner up and offered him space in his frozen warehouse. Mehadrin accepted the generous offer. Mr. Klein also hooked up special cables to the Mehadrin trucks, thus preventing any loss.

What could have been an opportunity for great gain between two rivals was used instead as a great opportunity to sanctify G-d’s Name.

Did You Know...

A corpse may not be moved on Shabbos, nor may burial arrangements be made, even through a gentile. On Yom Tov, however, the rabbis were more lenient, so as to prevent the corpse from having to remain unburied for more than a day.

On the first day of Yom Tov it is permissible for a gentile to prepare the burial. A Jew may wash and dress the corpse, and place it in a grave, but the preparation of the shrouds and coffin, the digging, and the covering of the coffin with earth, may not be done by a Jew.

On the second day of Yom Tov a Jew may perform these activities too, if a gentile is not available. It is only permissible, however, if the burial will take place on Yom Tov. One may not do any preparations on Yom Tov to bury a corpse after Yom Tov.

Parshas Sh'lach L'cha 5767

2007-06-07T09:50:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The worst disaster that took place during the Jews’ trek through the desert was the sin of the spies. Because of this sin the nation had to wander in the desert for forty years, and the majority of the generation that left Egypt was thus prevented from entering the Promised Land.

Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not last through the challenges of their mission.

When the spies returned from their trip, they brought a dismal account. Although they agreed that the land was special, they claimed that its inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.

G-d wanted to wipe out the entire nation until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men. They were thus allowed to enter the land.)

As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they entered the land, such as the mitzvah of wine libations that accompanied different flour offerings, and the mitzvah to separate a portion of one’s dough and give it to the kohain. This is referred to as Challah.

The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.

This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, rather than be distracted by one’s physical and emotional urges.

“Do not stray after your heart and after your eyes...” (Num. 15:39)

Rav Yitzchak Zilberstein once witnessed the following scene: There were two stores adjacent to one another in Tel Aviv. One was a small Jewish bookstore owned by a gentle and pious man, and the other was a jewelry shop. The jewelry store was quite busy, while the bookstore would often be quiet for hours at a time.

The bookstore owner’s daughter was once looking through the jewelry store’s window at all the beautiful pieces of jewelry on display. Her father called her over and said, “My daughter, one should not stare at another’s belongings. Every person must learn to feel appreciative for what G-d has given him.”

Rav Zilberstein remarked that with such an education he was not surprised when the girl grew up to marry one of the foremost rabbis of our times, raising a beautiful family of her own.

Did You Know...

One should check the tzitzis on his tallis each day before reciting the blessing, to ensure that the strings are intact and not tangled. If one string on each corner is missing, the tzitzis are still kosher. One should also tighten each knot before reciting the blessing, however, this may not be done on Shabbos.

One should not fold a tallis on Shabbos along the creases, as it is considered a corollary of laundering. One may, however, fold it against the crease, although it is preferable to merely fold it loosely. There is a tradition for a husband to fold his tallis properly immediately after Shabbos.

Parshas Behaalosecha 5767

2007-05-31T10:04:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Aharon felt remiss that he did not take part in the dedication ceremony of the Tabernacle. G-d reassured him that he would be given the mitzvah of kindling the menorah in the Tabernacle instead. This was considered to be a greater merit, since it was not merely a one-time mitzvah, but rather a mitzvah that was fulfilled each day.

Ramban adds that Aharon’s merit was passed on to his descendants. Many years later, the Second Temple was desecrated by the Greeks. It was the descendants of Aharon, the Maccabees, with their desire to serve in the Temple, who fought the war victoriously. There, too, they were rewarded with the merit of re-kindling the menorah. Commemorative of Aharon’s desire, we continue to kindle the menorah each year during Chanukah.

Another incident is recorded about people who felt remiss about missing a mitzvah. There were some individuals who were unable to bring the Passover offering the year after the Exodus because they had come in contact with a human corpse. Some opinions say they were the ones who had carried Joseph’s bones, and others say they were the ones who had buried Aharon’s sons. They came to Moshe and Aharon and complained that they too wanted to have a part in the Passover offering. Although they knew that being impure, they could not have brought the Passover sacrifice, they wanted another chance. Moshe brought their complaint before G-d, and G-d responded with the mitzvah of Pesach Sheni.

If a person was unable to bring the offering on the fourteenth day of Nissan, the eve of Passover, he would have a second opportunity to bring it on the fourteenth day of Iyar, the following month. This day is not considered a holiday, and the prohibition against having leavening in the house does not apply. However, the sacrifice itself was eaten together with matzo and bitter herbs, like the regular Passover offering. The other laws concerning the sacrifice, i.e. the obligation to finish it before the next morning, and the prohibition against breaking any of the animal’s bones, were also applicable.

These occurrences teach us that if a person truly wants to fulfill mitzvos, he will be granted ample opportunities.

“…in place of the first issue of the womb, the firstborn of all the Children of Israel…” (Num. 8:16)

The Midrash comments that the firstborn redeemed themselves from the Kohanim for five shekalim, commemorating the five shekalim that the brothers received when they sold Joseph. Rabbi Irving Bunim explains the connection between Joseph and the firstborn’s redemption, that if we see that the Midianites were willing to pay five shekel for a Jew, we must certainly not value ourselves for any less.

We must not underestimate ourselves. If we see that the missionaries are willing to spend thousands of dollars and tremendous efforts to ensnare even a single Jew, we must certainly be willing to spend that much time and money to educate our children too.

Did You Know...

One should mention an ill person’s name when praying for him or her. It is customary to mention the person’s Hebrew name and the name of the mother, although if the mother’s name is not known one may pray using the father’s name, the name Sarah—since all Jews are considered children of the Matriarch Sarah, or the person’s first name alone. If praying in the same room as the person, it is not necessary to mention the name at all.

If a person is dangerously ill it is customary to add a name for the person’s merit. The idea behind that is that even if the person with the original name is not destined to recover, perhaps the person with the new name may recover.

Parshas Naso 5767

2007-05-25T12:32:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camp. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. The metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.

A few other topics are also covered. One of these is the section about the Nazirite, the person who took a vow of abstinence. Generally this vow was for a period of thirty days. The Nazirite could not drink any wine or eat any grapes, cut his hair, or come in contact with a corpse. The purpose of the vow was to help the person control his vices. After the period was completed, the Nazirite brought sacrifices, shaved all of his hair, and he could then return to a normal lifestyle.

The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for His blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.

The Torah describes the gift that the nasi, or prince of each tribe brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.

Each prince brought the same gift: a silver bowl and silver basin 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 motivated by different considerations. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have seemed to be the same, in fact they were not.

“... and she was secluded and could have been defiled” (Num. 5:13)

Rav Yisrael Salanter once visited a wealthy disciple. The man ushered Rav Yisrael into his office, where a large pile of money lay on the desk. In the course of their discussion, the man was called out to take care of a matter. As he left the room, however, he noticed Rav Yisrael following him. “I’ll return in a moment,” the man reassured Rav Yisrael.

“I can’t stay in the room by myself—there’s money in the room!” Rav Yisrael said.

The man was shocked. “Rabbi, you are the last person in the world I would be concerned about leaving alone with my money!”

Rav Yisrael shook his head. “Our Rabbis teach us that Jews are more suspect of financial impropriety than they are of immoral behavior. Now, we know Jewish law forbids a man from secluding himself with a different woman. If so, certainly he may not seclude himself with another person’s money.”

Did You Know...

Before the priestly blessing the kohanim have their hands washed and they remove their shoes. During the blessing, the kohanim (priests) stretch their hands out, together and upraised, creating four spaces between their fingers. This corresponds to the four letters of G-d’s Holy Name, allowing G-d’s Presence to rest upon their fingers. For this reason it is not permitted to look at the Kohain’ s hands during the blessing. Traditionally, people cover their faces, and the faces of their children, during the blessings to prevent looking at the fingers. The kohain also covers his fingers with his tallis for the same reason.

Shavuos 5767

2007-05-22T10:40:00.000-04:00

The Wedding Season
by Rabbi Ephraim Nisenbaum

Renewing your nuptial vows this Shavuot.

When our daughter got married, I knew her wedding would be a special experience for many of our friends who had never seen an Orthodox Jewish wedding before, but I hadn't realized just how special it would be. Bob told me beforehand that he had heard from others about the separate dancing for the men and the women, and I had described to him how people attend Orthodox weddings not merely to enjoy themselves, but to create joy for the bride and groom too. But nothing really prepared him for the gamut of intense emotion that seemed to pervade the whole atmosphere.

He was amazed how the mood of the crowd could jump so quickly, from one minute to the next. Teary eyes and sniffling accompanied the solemn music as the bride slowly walked down the aisle towards her husband-to-be. You could hear a pin drop as she circled him under the canopy seven times, tightly holding on to the hands of my wife and her new mother-in-law. But then, moments later, as the ceremony came to a close and the groom smashed the cup in remembrance of the Temple's destruction, the startling sounds of shattering glass gave way to euphoric ecstasy, as the lively music erupted to the sounds of singing, clapping, and dancing.

Juggling, somersaults, and perspiring faces wreathed in joy filled the room as the lively singing and dancing continued unabated throughout the evening. The release of such a torrent of emotions was something Bob had never experienced elsewhere. It set me thinking. What exactly is it about a wedding that can generate so much feeling?

What distinguishes marriage from any other relationship is its level of commitment. Marriage represents the deepest connection between two parties. The marital knot is so difficult to break -- in an emotional, legal, as well as in a spiritual sense -- because the husband and wife have invested so much in their commitment to one another. It is this commitment that is celebrated so joyously at a wedding.

The Talmud describes Shavuot, the day marking the giving of the Torah, as the wedding day between the Almighty and the Jewish people. The nation standing at the foot of Mount Sinai represents the couple standing under the canopy, while God's giving the Torah to the nation represents the groom placing the ring on his bride's finger.

What exactly is the parallel between the wedding and the giving of the Law?

Shavuot, too, marks a total commitment; the commitment between God and the Jewish people. The nation's declaration of "Na'asaeh V'Nishma," -- "We will do and we will understand," was a promise to follow the law under all circumstances, just as the bride pledges her faithfulness to her beloved under all circumstances. And in the same manner as the groom who accepts upon himself to love and cherish his bride forever, God committed himself not to forsake the Jewish people for all times.

We celebrate Shavuot as the anniversary of the original commitment made at Mount Sinai. But it does not only commemorate ancient history; it is a renewal of the original nuptial vows. The word "Shavuot" has the same root as the Hebrew word "shevuah" -- an oath. Each year on Shavuot we renew our nuptial vows to our Beloved Creator.

Many people have the custom to stay up all night, engaged in studying Torah. This reenacts the great excitement and love of the wedding night. The Torah, we explained, is compared to the wedding ring, and is admired and cherished through our study, displayed with great pride as a sign of our eternal commitment.

Shavuot is truly the wedding season of the Jewish people. Mazel tov!

Parshas Bemidbar 5767

2007-05-17T13:16:00.000-04:00

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, those over twenty years old.

Although the Jewish people had already been counted earlier the same year, Rashi explains that this census was meant to impress upon the Jewish people G-d’s love and concern for them. A person counts and spends time with something that he loves and cherishes. The nation realized that G-d wanted them to be counted, each tribe by itself and each man by himself, in order to show how much He loves every Jew.

This was especially important after the sin of the Golden Calf, when the nation had fallen in disgrace before G-d. They needed the reassurance that G-d still loved them. For this reason the Levites were not counted. Since they did not sin by the Calf, they 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 who had sinned with the Golden Calf. Each firstborn needed one Levite to redeem him. The Levites were actually counted from thirty days old and older.)

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.

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.

Each of the tribes had its own specific place, and it would occupy that place throughout the forty years in the desert, in order for the nation to be able to function properly. This represented the unique mission of each tribe. Each of the tribes was also situated 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.

“...We will do and we will listen...” (Exod. 19:8)

Rav Ezra Attia was teaching his students the section in the Talmud about honoring one’s parents. The students were very bright and the discussion was in-depth and quite lively.

The Talmud relates how the greatest rabbis would stand up for their parents and show them the great tremendous respect. Rav Attia asked one of the young men if he stood up when his mother entered the room.

“No,” the student replied, “My mother never asked me to.”

Rav Attias closed his Gemara and said gently, “We’ll stop here for today. With G-d’s help we’ll continue from here tomorrow—after you tell me that you have fulfilled the mitzvah of standing up for your parents!”

Did You Know...

Generally, if a food has flour in it, even if it is only a small amount, the blessing of Borei Minei Mezonos is recited. If the flour was not put in for taste but rather as a binder or thickener, such as in gravy, Shehakol is recited.

The blessing on cheesecake depends on the size of the crust. If it has a thick and tasty crust, the blessing is Mezonos. If it has a thin crust whose primary purpose is to hold the cake together without getting one’s hand full of cheese the blessing would be Shehakol. One can normally assume that the crust adds taste and only a Mezonos is recited. The blessing after eating the cake would be Borei Nefashos since one does not usually eat enough of the crust to recite Al Hamichya.

Parshas Behar-Bechukosai 5767

2007-05-10T13:41:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Shemitta (Sabbatical) year occurs every seven years in Israel. This means that all Jewish-owned land in Israel may not be sown, planted, or worked on, for the entire year. Although it is a great test for an agriculturally dependent society to lose their main source of income for an entire year, the Torah promises that the sixth year would produce enough food to carry the people through the eighth year.

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

During the Jubilee year, a person was also obligated to free all of his Hebrew slaves, and to return any real estate 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 Shemitta is 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 be able to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of effort we expend. By not working the entire year, the Jew was tested to strengthen his faith in G-d.

Trusting in G-d is also seen in the prohibition against charging interest to a fellow Jew. A person must trust that he will be able to provide for his family without lending others money with interest. The Torah also warns us not to take unfair advantage of others in business.

The last portion in the Book of Vayikra emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards for 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 options, with one choosing what to keep and what not to keep. In this section called the Tochacha (Reproof), the Torah graphically depicts the terrible drought, disease, and exile, awaiting those who fail to follow the Torah and its mitzvos.

Yet the Torah promises that despite all the terrible punishments, G-d will never forget or ignore the Jewish people’s plight. Even when they must be banished, G-d promised they will eventually return to their land and G-d will be appeased. The Jew realizes that even his suffering does not come from G-d’s indifference but from a sense of love and concern.

If your brother becomes poor and his means falter…you shall strengthen him ...so he can live with you (Lev. 25:35)

Rav Ovadia Seforno was a great scholar, author, and physician. A prominent in dividual once blessed him, “How fortunate you are that G-d has granted you the wisdom to restore life!”

“No great wisdom is necessary for this. You could do the same thing,” the Rav replied.

The Rav took the man to an impoverished neighborhood. The little huts on the street all seemed dark, gloomy and deathly quiet. The people were so poor they were embarrassed to leave their homes until night, when they would scavenge for food.

“How many people do you think live in these houses?” Rav Seforno asked.

“It seems so quiet, probably not more than one inhabitant per house,” the man guessed.

“Jingle some change and watch what happens,” the Rav instructed. The man did so, and immediately doors opened from each house and he was surrounded by men, women, and children. The man’s compassion was aroused and he handed donations to each of the families.

“See,” Rav Seforno said, “You can also restore life to others just as easily as I can!”

Did You Know...

A person must be honest in all his business dealings. If one purchased faulty merchandise, he is entitled to a refund. This applies even if the fault was not found until years later. If the buyer continues to use the goods even after the fault was found, he forgoes his right to return the object. If there was no option to discontinue use, for example he is wearing the clothing with the fault, he does not forego his rights. If the seller denies the fault, the purchaser must prove there was a fault.

Parshas Emor 5767

2007-05-03T12:56:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Kohanim (priests) were endowed with a greater potential for holiness than the rest of the people. They were thus granted certain privileges and corresponding responsibilities. The Kohein was given the task of serving in the Temple. He was allowed to eat certain sacrifices and tithings that others could not eat. He was also given great honor by the rest of the nation. Because of these privileges he was also required to live a holier lifestyle.

The Kohein must not defile himself by coming in contact with a corpse of anyone outside of his close family members. The Kohein Gadol, High Priest, being held by an even stricter standard, could not even contaminate himself for family members. A lifeless body is the very antithesis of holiness, since it has lost its potential for any spiritual growth. Any contact with the dead—even sharing space under the same roof as a corpse—is prohibited to those who must live by a holier standard.

The Kohein is also limited as to whom he could marry. He must not marry a divorced woman, or one who has been involved in a prohibited relationship. (Although a divorce may not have reflected any spiritual flaw in the woman, it represents an imperfection in the prior relationship.) The Kohein Gadol is further restricted in his choice, only being permitted to marry a virgin.

Certain days of the year were also endowed with holiness—the Shabbos and other holidays. These days were meant to be sanctified by our dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.

Each of the holidays was given its own mitzvah, as a vehicle for receiving the unique spiritual influence associated with that day. The shofar blown on Rosh Hashanah, the fasting on Yom Kippur, the Four Species taken on Succos as well as sitting in the succah, etc, are all a means of drawing the sanctity of the holidays.

In the last section of the portion, the incident of the “mekallel” (blasphemer), is related. The word “kelala” (curse) is derived from the word “kal” (light). One who curses G-d’s name does not take holiness seriously, and makes light of it. This is a serious offense in Judaism, and the blasphemer was therefore put to death.

“You should count for you from the morrow of the Shabbos...seven complete weeks…you should count fifty days”(Lev. 23:15)

The counting of days teaches us the importance of time, as a person only counts that which is valuable to him. In the yeshiva of Kelm they instituted a learning session each night for five minutes, in order to impress upon the students the value of even five minutes. The Chasam Sofer once said it only takes five minutes to become a great scholar—learning an additional five minutes here and five minutes there. It is using all those five minutes that makes an average person into a great one.

Did You Know...

There is a famous custom not to cut a young boy’s hair until he reaches three years old. One reason offered for this custom is because it is prohibited for a male to shave the hair on the sides of his head, in the area above the mandible. (Some people have a custom to allow the hair to grow long into sidelocks, but according to Jewish law it is only required not to closely shave the hair.) The age to begin educating a child is around his third birthday, and the first haircut is thus postponed until then in order to educate the child about not shaving the sidelocks.

There is a widespread custom to first cut a child’s hair on Lag B’Omer. In Israel many people travel to the grave of Rabbi Shimon Bar Yochai to give the child his haircut. Some people cut their child’s hair on Lag B’Omer even if it is a few months before the third birthday.

Parshas Acharei-Kedoshim 5767

2007-04-26T14:58:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

In the times of the Temple, the Yom Kippur service was quite detailed. The high point of the day was when the Kohain Gadol (High Priest) entered the Holy of Holies, a place in the Temple where no other person was allowed to enter the rest of the year. There he would offer special offerings. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is customary today to wear a white kittel (robe) on Yom Kippur, to recall the Kohain Gadol’s service.

Part of the service also involved taking two goats, of which one was sacrificed in the Temple, 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 on behalf of the nation. Of course repentance was also necessary for complete atonement.

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 rests in its blood. By eating blood a person ingests pure “animalism”, something that must 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.

In the second portion of Kedoshim, the Torah discusses many of the interpersonal related laws. Speaking slander about another person, taking revenge, and even bearing a grudge, are all prohibited. Many of the business-related laws are also discussed in this portion. The juxtaposition of these laws to the commandment of being holy suggests an 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 remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.

“...You shall love your neighbor as yourself...” (Lev. 19:18)

A student of Rav Chatzkel Levenstein approached him with a query. He was seeing a potential marriage partner. “I’ve heard wonderful things about her,” he said, “But I’m concerned by the fact that she is somewhat self-centered.”

Rav Chatzkel replied, “That is truly wonderful!”

The young man looked confused.

“Let me explain,” the Rav said. “If the young woman has excellent character besides this trait, she will make a wonderful wife and mother. As an unmarried woman she is primarily concerned about herself, but once she marries, her 'me' will expand to include her husband, and she will be equally concerned about him. Once she has children, her concern will expand even more as they will also become part of her. What more could you look for in a woman?”

Did You Know...

It is prohibited to do something that could cause others to sin. An example of this is giving or selling a fellow Jew non-kosher food to eat. Although the Torah prohibition only applies if the person cannot easily get the food elsewhere, the Rabbis prohibited it in all instances.

The Talmud even prohibits lending another person money without witnesses, or at least a signed IOU, as the borrower might forget to pay, willfully or accidentally, and thus transgress the prohibition of stealing. Some authorities permit lending to a friend without witnesses, but preferably this should be avoided. (Incidentally, forgiving the loan may not help to remove the prohibition of causing another to sin, since at the time of the loan it was not yet forgiven.)

Parshas Tazria-Metzora 5767

2007-04-19T14:58:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing a new life with an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple.

The Torah also discusses the nature of the tzara’as disease, its contamination, and the purification process. Tzara’as is a type of skin ailment that comes as punishment for various sins, most notably lashon hara and arrogance. The metzora was isolated from the rest of the community, outside of the camp. Because one who speaks lashon hara shows he cannot interact properly with others, he must be isolated from the rest of society.

In the purification process, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant. Each of the needed materials symbolized 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 primary cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. 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 two other types of tzara’as, one that affects the person’s clothing 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 as ways of dealing with the person who misuses his tongue.

Rashi 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. If this did not succeed in arousing the person to improve his 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 impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.

...and the person being purified shall take two live, clean birds... (Lev. 14:4)

Rav Itzele Peterberger was once relating an incident that had occurred in his city to his Rebbe, Rav Yisrael Salanter. Rav Yisrael stopped his disciple and asked, “Does this story have any practical relevance to you?” Rav Itzele answered that it did, and he proceeded to explain how it affected him.

Rav Yisrael put his hand on his student’s hand and reassured him, “You don’t have to explain anything to me, as I surely believe you. I just wanted to make sure that this discussion was not merely needless chatter.”

Did You Know...

Any speech that could lead to negative gossip or ill will between people is prohibited, even if it is not negative. This is called avak lashon hara--the residue of gossip.

For example, praising a person’s merchandise in front of his competitor is prohibited, as it may lead to saying something derogatory.

Similarly, praising a person excessively will often lead to pointing out that person’s flaws. Praising a person’s generosity in front of his or her spouse could lead to an argument between the couple, and should be avoided.

Relating somebody’s secret is also prohibited, since the person will be resentful that his secret has been revealed.

Parshas Sh'mini 5767

2007-04-12T12:23:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

The inauguration of the Tabernacle occurred on the first day of the month of Nisan. Aharon the High Priest and his sons were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.

The sacrifices were brought and a fire descended from Heaven and consumed the sacrifices from atop the alter. This signified that the people had been forgiven for the sin of the golden calf and it was cause for great celebration.

Unfortunately, though, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.

The Torah doesn’t really explain why the sin was considered so serious an offense as to be deserving of death. Some commentaries explain that they did not first confer with Moshe before bringing their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered an affront to Moshe’s authority. This was especially true considering that the inauguration was supposed to complete the atonement for the golden calf, which had also been made without prior permission.

Immediately following Aharon’s tragedy G-d instructed Aharon that the kohanim (priests) were not allowed to do their service while under the influence of any intoxicating beverage. The Torah considers this to be a profanity of that which is holy. This is the only instance we find G-d speaking to Aharon alone. The Rabbis see this as a reward for not complaining about his sons’ death.

Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. The Torah lists certain birds that may not be eaten. Although the Torah does not specify any physical characteristics, birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.

Though no reason is offered for the laws of kosher, the Torah explains that a Jew must sanctify his physical being. The non-kosher species of animals somehow contaminate the Jewish soul and clog his “spiritual arteries,” and thus must be avoided by Jews.

...do not defile yourselves through them (non-kosher foods), for you will become contaminated with them… (Lev. 11:43)

A secular Jew attended a seminar, and was convinced of G-d’s existence and the Torah’s authority. Yet he felt that he was too entrenched in his ways to make changes. He told the rabbi he would be willing to accept one mitzvah completely upon himself.

The rabbi was at a loss how to advise him. Should he encourage Shabbos observance, since it is a cornerstone of faith? Torah study, which is equivalent to all the mitzvos? He asked Rav Elazar Schach how he should advise the man.

Rav Schach immediately said he should accept the dietary laws. Although keeping kosher may not be the most important mitzvah, non-kosher food contaminates one’s soul making it difficult to connect with G-d. Rav Schach felt that keeping kosher would allow the person to make further changes later.

Did You Know...

The Talmud says that it is unhealthy to eat meat or fowl together with fish. It is permissible, however, to cook fish in a meat pot, even if it had just been used for meat, and vice versa.

One may eat meat and fish at the same meal, but it is customary to eat and drink something, besides water, between them, to wash out one’s mouth from the other type of food. Some people have the custom to wash their finger tips between eating meat and fish.

Some authorities also prohibit eating milk together with fish, although this is not the generally accepted custom.

Parshas Tzav 5767

2007-03-29T21:40:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

One of the kohain’s jobs in the Mishkan was to separate a heap of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would pile up, the kohain would don special clothes and remove the ashes outside of the camp. The removal of ashes did not have to be done every day.

Although this cleanup had to be done anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The intention of this was to teach that one should never feel that a mitzvah is beneath his dignity, even if it does not seem very dignified.

The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah and its indestructibility throughout time. Indeed, the altar’s fire remained burning throughout the existence of the Mishkan, over 100 years.

The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being “wasted” by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering), were completely consumed on the altar except for the skin, which was given to the kohain as payment.

Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.

Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem, by people who were ritually pure.

The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Aharon and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.

“…the holiday of matzos. . .” (Pesach liturgy)

The Talmud compares leavened bread to the evil inclination, and matza to the overpowering of evil. Interestingly, matza can only be made of grain that can become leavened.

Rav Shalom Schwadron explains this idea through an anecdote. A regular at one of Rav Schwadron’s Torah classes missed a few days. He told the rabbi he was an avid soccer fan and couldn’t miss the playoffs. He would return to class after the season ended.

The Rav asked the man how soccer is played, and the fan explained how one team scores points by trying to evade their opponents, and knocking a ball into the goal. Rav Schwadron innocently asked, “Why don’t they just wait until the opponents go home, and then knock the ball in?”

The fan laughed. “There is no challenge doing that. The whole point is to outwit the opponents!”

“Exactly!” said the Rav, “It’s easy to study after the soccer season ends, too. The whole point is to overcome the challenge when it proves difficult.”

Did You Know...

A Jew may not own chametz (leavening) for the entire Pesach.

Even if the chametz is inedible to humans, one must get rid of it, as long as it is still edible to an animal. Even products such as perfumes, which often contain grain alcohol in them, must be removed, since the alcohol can be separated from the perfume by distilling it. One should clarify if a specific brand contains grain alcohol or a synthetic type.

Creams or ointments are permissible, since the alcohol cannot be removed, and in their present state they are inedible to an animal.

Even after Pesach ends one may not benefit from chametz that was in a Jew’s possession during the holiday.

Parshas Vayikra 5767

2007-03-22T15:51:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Sacrifice played an important role in the times of the Temple. Sacrificing an animal to G-d-—whether it is completely burnt, or only partially burnt and partially eaten--had a powerful impact on an individual, and it assisted in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin he would imagine that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.

Some of the sacrifices were brought to atone for different sins: The guilt offering (asham) for certain sins such as stealing and then swearing falsely; the olah, which was totally burnt on the altar, for the transgression of positive commandments; and the sin offering (chattas) for accidentally transgressing sins which carried the penalty of kares, spiritual death.

The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.

Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva, or repentance and prayer, since these also humble a person before G-d. The Talmud also says that one’s dining room table also constitutes an altar. Hosting poor guests at one’s meals, as well as behaving in a proper manner, can serve as atonement for one’s sins.

However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.

“If one’s burnt offering is a bird…a satisfying aroma before G-d” (Lev. 1:14-17)

The Midrash comments that G-d concerns Himself with every person, and thus finds satisfaction with every person’s sacrifice, regardless of what he offers, as long as it is offered sincerely.

An African-American painter was working for a follower of the Bobover Rebbe when he pointed to a picture of the Rebbe hanging on the wall. “That’s my rabbi, too!” the painter exclaimed, pulling a similar picture out of his wallet.

“What do you mean?” the chosid asked, somewhat amused.

“You see, I once worked for the Bobover Rabbi,” the painter explained. “Every morning when I came, the rabbi would ask me if I had eaten breakfast yet. If I hadn’t, he would insist on personally preparing a whole meal for me. That’s my kind of rabbi!”

Did You Know...

There is a Torah obligation for every man and woman to eat a minimum amount of matzah at the Seder. After reciting the blessing over the matzah, one may not make any interruptions until the proper quantity is swallowed. If it is necessary to drink water to assist in swallowing, it is permitted to do so.

Similarly, for the four cups of wine, the cup must hold a minimum amount of wine (or grape juice), and be filled to the top of the cup. One may not interrupt until most of the cup has been drunk.

There are different opinions regarding the minimum amounts to be eaten and drunk, depending on the health of an individual and the density of the food. Please consult a competent rabbi.

Parshas Vayakhel-Pekudei 5767

2007-03-15T13:34:00.000-04:00

Commentary by Rabbi Ephraim Nisenbaum

Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.

He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to donate anything, the response was overwhelming. The men and women brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe discouraged them from bringing more. Similarly, many people offered their services to assist in the construction of the Mishkan and its vessels. This enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.

Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first demanded the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion Chur was murdered. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.

After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe erected the Mishkan, performed the service, and then dismantled it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon took over as the Kohen Gadol, the High Priest.

The Rabbis relate that Moshe was unable to lift the heavy construction by himself. He asked G-d how it was possible to request something of him that he was physically incapable of doing. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would erect itself. This is alluded to in the passage that “the Mishkan was erected”(Exod. 40:17), not that Moshe erected it.

The implicit message in this is that G-d only expects man to put forth his best effort to try and create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.

Interestingly enough, the Torah later says that Moshe constructed the Mishkan. Once Moshe put forth his best effort, although G-d did the work, Moshe was credited with the success.

“These are the reckonings of the Tabernacle.. .” (Ex. 38:21)

The commentaries understand the passage that only what one designates to serve G-d can truly be counted as one’s assets. Ben Ish Chai offers a parable.

A father was trying to teach his son subtraction. “If there were ten birds sitting on a ledge, and a hunter came and shot one of the birds, how many birds would be left?” he asked.

“One” the boy answered.

“One?” the father asked, somewhat exasperated. “If one died, there would be nine left.”

“But Dad,” the boy pointed out, “If the hunter shot one, the others would all fly away and only the dead one would remain.”

Money too flies away and can be spent quickly. Only what one uses to serve G-d remains to assist a person when he truly needs it.

Did You Know...

The prohibition during Pesach of eating or owning chometz refers to food items made from a combination of flour with water.

Other liquids do not cause the same type of leavening as water. Nevertheless, the accepted custom is to refrain from eating egg matzo during Pesach. This is because of the possibility of water being mixed in besides the eggs and juice, thus causing the food to become leavened, possibly in even less than the normal amount of time necessary.

The Halachic authorities do permit egg matzo for the ill or the elderly, who may not be able to digest regular matzo.

Parshas Ki Sissa 5767

2007-03-08T16:35:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were ordered to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.

After the great revelation at Sinai, Moshe told the nation that he would return from the top of the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.

Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.

Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.

The people were all punished on various levels, according to their involvement. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.

“Moshe stood at the gateway...and said, ‘Whoever is for G-d, join me!’ and all the sons of Levi gathered around him.” (Ex. 32:26)

When Rav Shimon Schwab was a student, he visited the Chafetz Chaim. The elderly Rav mentioned that he was a kohain (from the priestly clan). He asked the young Rav Schwab if he was a kohain too.

Rav Schwab answered in the negative. The Chafetz Chaim asked, “Why not?”

The confused student explained that his father was not a kohain. Again the Chafetz Chaim asked, “And why not?”

The young Rav Schwab did not know what to answer. The Chafetz Chaim smiled. “I want to teach you something. Many years ago, when Moshe called to the people, ‘Whoever is for G-d gather around me,’ my ancestors responded, and yours didn’t. That’s why till today, I am a kohain and you are not. The decision of a single moment can have eternal implications. Make sure the next time that call is made, you respond accordingly.”

Did You Know...

Cooking is prohibited on Shabbos even if it is not directly on a fire. For example, one may not put uncooked spices into a hot bowl of soup, as they will be cooked. If the soup is transferred from one bowl to another, the spices may be added, as the transferring cools it sufficiently that it will no longer cook.

If a solid food has already been cooked, it is permitted to "re-cook" it by putting it into something hot. Our salt and sugar today are pre-cooked, and thus may be put into hot foods.

Liquids may not be re-heated, even if they were already cooked before, unless they still retain some of their original heat.

One should not pour hot water into a wet cup, since the droplets of water will be cooked.

Parshas Tetzaveh 5767

2007-03-01T14:18:00.000-05:00

Commentary by Rabbi Ephraim Nisenbaum

The portion continues the discussion about the Mishkan (Tabernacle). The menorah was lit each evening with enough oil to last until morning. The oil had to be so pure that only the first drop that was squeezed from the olive could be used for the menorah. The remaining oil could be used for the meal offerings.

The kohanim (priests) were instructed to wear special garments while doing their service. The Torah explains that the purpose of these garments was to bring honor and beauty to the service in the Mishkan. (The pants, however, were only for the purpose of modesty.) Since the kohain represents the nation in his service of G-d, it is important that he looks the part of a respectable person. Although the internal part of our being is most important, it is nonetheless difficult to respect a leader with a sloppy, unkempt appearance.

The Talmud makes a similar comment, that a Torah scholar who is found with a stain on his clothing is guilty of a grave offense. A person who represents Torah carries a great responsibility, and must be careful to leave a favorable impression in the eyes of others.

The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered shirt, a linen turban, and an embroidered sash. Over the shirt, a blue, woolen, sleeveless robe called a Me’il was worn. On the bottom of the Me’il hung little blue woolen pomegranates and golden bells. The bells would tinkle in order to announce the Kohain Gadol’s entrance into the sanctuary. Over the Me’il he wore the Ephod, a type of apron with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was fastened to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had the name of one of the tribes engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.

The regular kohain only wore four vestments when he did the service in the Mishkan; a long shirt, pants, a sash and a hat.

Both the Kohain Gadol and the regular kohain had to wear their respective clothing in order to be able to perform the service. Performing the service in any civilian clothing besides the ones mentioned was considered a serious offense, as it showed disrespect for the position and for G-d.

“The Jews smote all their enemies with the sword... and they did to their enemies as they wished.” (Esther 9:5)

Once it says that they smote their enemies, why does it add that they did to them as they wished? Alshich answers with a parable.

A wealthy father had a minor son he loved dearly. On his deathbed he left instructions for the executor of his estate, “Give my son whatever you want, and the rest you can keep for yourself.” The greedy man kept 95% for himself, and gave 5% to the son.

The heartbroken son related his woes to the rabbinical court. They examined the will and realized the father’s intentions. “You must give the son 95%,” they told the executor. “The father wanted you to give the son whatever you want for yourself, which is 95%. The other 5% you may keep.”

The passage informs us that the Jews did to their enemies what the enemies wanted to do to them. G-d, too, judges man the way he judges others.

Did You Know...

When Purim falls on Sunday, Havdalah is generally recited after the Megillah reading, in order to postpone the complete ending of Shabbos. Although work is permissible after reciting the Havdalah in the evening service, or else after at least reciting the passage "Baruch Hamavdil bein kodesh l’chol", one may not eat or drink anything besides water until after reciting Havdalah on a cup of wine.

Purim morning, too, one should not eat until after listening to the Megillah reading. One should also try to fulfill the minimum obligations of sending Mishloach Manos, the food gifts, to at least one person, and the gifts to the poor before eating on Purim morning.