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 mitzvahs not discussed 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 idolatry would pose a great 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 ensured that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe thus spoke to everyone together, giving each person an opportunity to respond to his chastisements. Understandably, 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 a person even when rebuking him for misdeeds.
Moshe wanted to make sure that the people understood the underlying causes for their sins. Only then could they 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 about him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even had the request been appropriate. This, then, was 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 mourns the Temple on Tisha B’Av will merit to see its rebuilding." (Talmud Ta’anis 30)
A will was brought to Rav Yitzchak Zilberstein where a woman divided her inheritance among her children and grandchildren. Interestingly, she had left an additional $10,000 to one granddaughter.
The woman wrote that when she told all her grandchildren about her terrible experiences in the Holocaust, they were all visibly affected, but this granddaughter had actually cried tears. Those tears meant a lot to the old woman, and she wanted to reward them.
Rav Zilberstein was moved. “If tears could translate into something so valuable in this material world,” he said, “One could only imagine how valuable G-d considers tears shed over the Temple's destruction!”
Did You Know...
Torah study brings great joy to the Jewish heart. The Rabbis thus prohibited studying Torah on Tisha B’Av, in the same manner that it is prohibited for a mourner during shiva, the seven days of mourning. It is customary to stop learning after noon on the day before Tisha B’Av. Even thinking words of Torah is also not permitted.
One may study, however, parts of Torah that are applicable to Tisha B’Av. This includes the laws of mourning, the sections in the Talmud and Midrash about the destruction, the Book of Lamentations, the Book of Job, etc., even with commentary.
There are different opinions whether it is permissible to recite Psalms. Psalms which are recited on behalf of a sick person, or for the situation in Israel, are considered like prayers and may be recited.
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July 27, 2006
July 20, 2006
Parshas Matos-Massei 5766
Commentary by Rabbi Ephraim Nisenbaum
In the final portions of the Book of Bamidbar, Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, to punish them for having caused 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 asked Moshe if they could inhabit 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, somewhat reminiscent of their fathers, who had left Egypt and died in the desert for the very same reason.
Reuven and Gad promised that they would not forsake their brothers, and that they would help them fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.
Moshe was also ordered to set up 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 was to take up residence in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains the connection to the Kohen Gadol, that had the leader of the generation been on the 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 not properly appreciating 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, coarseness towards human life develops and they are more prone to accidents and mishaps, too.
“Moshe spoke to the heads of the tribes…If a man takes a vow . . .” (Num. 30:2-3)
The Chasam Sofer explains that the laws of vows were given to the leaders because public figures often make promises they cannot keep. It is all the more important for a leader to keep his word, since people look to them as a moral compass.
An Israeli politician once promised a yeshiva government funding. When the funds were not forthcoming the Rosh Yeshiva reminded the man of his promise. The politician replied, “It’s true I promised, but I never promised to keep my promise!”
It is interesting that literally, The Torah says “When a man vows a vow….” This can be explained that taking a vow is equivalent to promising to fulfill the promise.
Did You Know...
A utensil used with meat may not be used with dairy, since the taste of the meat absorption can be emitted into the dairy. If, however, the utensil has not been used for more than 24 hours, the absorption is considered to be spoiled and it can no longer emit its taste. Thus, if a meat spoon that was not used with meat for more than 24 hours is used with dairy, it will not affect the dairy, since the meat taste is spoiled. However, the dairy taste will be absorbed in the meat utensil thus rendering the utensil non-kosher. In order to avoid confusion, one should not use any meat utensil with dairy products, and vice-versa.
In the final portions of the Book of Bamidbar, Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, to punish them for having caused 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 asked Moshe if they could inhabit 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, somewhat reminiscent of their fathers, who had left Egypt and died in the desert for the very same reason.
Reuven and Gad promised that they would not forsake their brothers, and that they would help them fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.
Moshe was also ordered to set up 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 was to take up residence in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains the connection to the Kohen Gadol, that had the leader of the generation been on the 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 not properly appreciating 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, coarseness towards human life develops and they are more prone to accidents and mishaps, too.
“Moshe spoke to the heads of the tribes…If a man takes a vow . . .” (Num. 30:2-3)
The Chasam Sofer explains that the laws of vows were given to the leaders because public figures often make promises they cannot keep. It is all the more important for a leader to keep his word, since people look to them as a moral compass.
An Israeli politician once promised a yeshiva government funding. When the funds were not forthcoming the Rosh Yeshiva reminded the man of his promise. The politician replied, “It’s true I promised, but I never promised to keep my promise!”
It is interesting that literally, The Torah says “When a man vows a vow….” This can be explained that taking a vow is equivalent to promising to fulfill the promise.
Did You Know...
A utensil used with meat may not be used with dairy, since the taste of the meat absorption can be emitted into the dairy. If, however, the utensil has not been used for more than 24 hours, the absorption is considered to be spoiled and it can no longer emit its taste. Thus, if a meat spoon that was not used with meat for more than 24 hours is used with dairy, it will not affect the dairy, since the meat taste is spoiled. However, the dairy taste will be absorbed in the meat utensil thus rendering the utensil non-kosher. In order to avoid confusion, one should not use any meat utensil with dairy products, and vice-versa.
July 13, 2006
Parshas Pinchas 5766
Commentary by Rabbi Ephraim Nisenbaum
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to seduce the people to behave immorally. The Jewish G-d was known to hate immorality. When the Jews behave immorally, they fall into G-d’s disgrace and could be defeated.
The Midianites took Balaam’s advice, and sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi 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 towards the nation. Many people died in a plague.
When Pinchos, a grandson of Aharon the High Priest saw what happened, he recalled a law he had heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos killed both Kozbi and Zimri. This action appeased G-d’s anger. As a result of this zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. Pinchos did not behave rashly, and his intentions were not vindictive at all. 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 took final leave of them. He explained how the land would be divided among the people, a portion for each son.
The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of 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. That is why that although Zelafchad died over thirty-five years earlier, the daughters did not stake their claim until now, prior to entering the Promised Land. This was also an example of zealousness that was motivated out of sincerity G-d instructed Moshe that when a father left over no sons, the daughters would receive his inheritance.
“Therefore say, behold, I am giving him my covenant of peace ” (Num. 25:12)
Although Pinchas acted zealously, G-d blessed him that his zealousness not affect his general behavior, and that he remain a peaceful person. Different situations require different responses, and a person should act accordingly.
The Chazon Ish was generally a very mild mannered person. Once he was speaking to a community activist when he began to speak sharply to the man, even banging the table. As soon as the person left, the Chazon Ish’s pleasant demeanor returned. He explained, “I was not upset at all, but what could I do? That person does not listen if he is spoken to any other way.”
Did You Know...
An additional prayer, the Musaf, is recited on Rosh Chodesh and holidays, commemorating the additional sacrifice offered then. Musaf is recited after the Torah reading.
On Rosh Chodesh it is customary to remove one’s tefillin before beginning the Musaf Amidah, since the Musaf is a holiday prayer, and tefillin are not worn on holidays. If one forgot to remove his tefillin, he may continue praying and remove them afterwards.
In Israel, the priestly blessings are recited by the kohanim during every Shacharis and Musaf prayers. Outside of Israel, however, they are recited only during the holiday Musaf prayers.
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to seduce the people to behave immorally. The Jewish G-d was known to hate immorality. When the Jews behave immorally, they fall into G-d’s disgrace and could be defeated.
The Midianites took Balaam’s advice, and sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi 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 towards the nation. Many people died in a plague.
When Pinchos, a grandson of Aharon the High Priest saw what happened, he recalled a law he had heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos killed both Kozbi and Zimri. This action appeased G-d’s anger. As a result of this zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. Pinchos did not behave rashly, and his intentions were not vindictive at all. 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 took final leave of them. He explained how the land would be divided among the people, a portion for each son.
The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of 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. That is why that although Zelafchad died over thirty-five years earlier, the daughters did not stake their claim until now, prior to entering the Promised Land. This was also an example of zealousness that was motivated out of sincerity G-d instructed Moshe that when a father left over no sons, the daughters would receive his inheritance.
“Therefore say, behold, I am giving him my covenant of peace ” (Num. 25:12)
Although Pinchas acted zealously, G-d blessed him that his zealousness not affect his general behavior, and that he remain a peaceful person. Different situations require different responses, and a person should act accordingly.
The Chazon Ish was generally a very mild mannered person. Once he was speaking to a community activist when he began to speak sharply to the man, even banging the table. As soon as the person left, the Chazon Ish’s pleasant demeanor returned. He explained, “I was not upset at all, but what could I do? That person does not listen if he is spoken to any other way.”
Did You Know...
An additional prayer, the Musaf, is recited on Rosh Chodesh and holidays, commemorating the additional sacrifice offered then. Musaf is recited after the Torah reading.
On Rosh Chodesh it is customary to remove one’s tefillin before beginning the Musaf Amidah, since the Musaf is a holiday prayer, and tefillin are not worn on holidays. If one forgot to remove his tefillin, he may continue praying and remove them afterwards.
In Israel, the priestly blessings are recited by the kohanim during every Shacharis and Musaf prayers. Outside of Israel, however, they are recited only during the holiday Musaf prayers.
July 6, 2006
Parshas Chukas-Balak 5766
Commentary by Rabbi Ephraim Nisenbaum
The Parah Adumah (Red Heifer) was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to 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 cedar wood, a grass, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and be purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, 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 make no sense. 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.
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. Only after the people complained and Moshe hit the rock did the water return. Likewise, the Cloud of Glory that protected the Jews throughout the forty years came in the merit of Aharon. After he passed away, this too disappeared, and the nation was attacked by other nations.
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 ways.
In a similar vein, we may not always appreciate the danger of the wicked. Balaam, a wicked prophet, tried to do what he could to curse the Jewish people and thus destroy them. It was only the intervention of G-d that protected the Jews from his curse. We must be aware of the hidden dangers that surround us, and strengthen our faith in G-d’s protection.
“I have sinned for I did not know that you were standing opposite me...” (Num. 22:34)
Rav Moshe Lieber explains that Balaam’s sin was that he did not remember that G-d watches everything that a person does. Balaam. However, had no regrets about sinning. His regret was that he had been caught.
A Rebbe once caught three students smoking on Shabbos. When confronted, the first student sheepishly said, “I forgot it was Shabbos today.”
The second student claimed. “I forgot we cannot smoke on Shabbos.”
The third student said, “I also forgot. I forgot to close the door!”
Did You Know...
The three weeks between the Seventeenth of Tamuz and Tisha B’Av are considered a period of mourning for the loss of the Temples. As we get closer to Tisha B’Av, the actual anniversary of the destruction, the mourning increases.
It is prohibited to conduct weddings throughout this period, nor may one listen to music. One may not purchase expensive clothing such as a fancy suit or dress during this time, nor may they be worn for the first time. Ordinary clothing, however, may be purchased or newly worn until the last nine days of the period.
One may not take a haircut or shave during the three weeks unless his employment requires it.
The Parah Adumah (Red Heifer) was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to 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 cedar wood, a grass, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and be purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, 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 make no sense. 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.
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. Only after the people complained and Moshe hit the rock did the water return. Likewise, the Cloud of Glory that protected the Jews throughout the forty years came in the merit of Aharon. After he passed away, this too disappeared, and the nation was attacked by other nations.
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 ways.
In a similar vein, we may not always appreciate the danger of the wicked. Balaam, a wicked prophet, tried to do what he could to curse the Jewish people and thus destroy them. It was only the intervention of G-d that protected the Jews from his curse. We must be aware of the hidden dangers that surround us, and strengthen our faith in G-d’s protection.
“I have sinned for I did not know that you were standing opposite me...” (Num. 22:34)
Rav Moshe Lieber explains that Balaam’s sin was that he did not remember that G-d watches everything that a person does. Balaam. However, had no regrets about sinning. His regret was that he had been caught.
A Rebbe once caught three students smoking on Shabbos. When confronted, the first student sheepishly said, “I forgot it was Shabbos today.”
The second student claimed. “I forgot we cannot smoke on Shabbos.”
The third student said, “I also forgot. I forgot to close the door!”
Did You Know...
The three weeks between the Seventeenth of Tamuz and Tisha B’Av are considered a period of mourning for the loss of the Temples. As we get closer to Tisha B’Av, the actual anniversary of the destruction, the mourning increases.
It is prohibited to conduct weddings throughout this period, nor may one listen to music. One may not purchase expensive clothing such as a fancy suit or dress during this time, nor may they be worn for the first time. Ordinary clothing, however, may be purchased or newly worn until the last nine days of the period.
One may not take a haircut or shave during the three weeks unless his employment requires it.
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