Yom Kippur 5768

Commentary by Rabbi Ephraim Nisenbaum

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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

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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

Commentary by Rabbi Ephraim Nisenbaum

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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

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!