Commentary by Rabbi Ephraim Nisenbaum
G-d instructed Moshe to build a Mishkan, a Tabernacle, in the desert. The purpose of the Mishkan was to create a home where G-d’s Divine Presence could reside. Although, obviously, G-d’s presence fills the entire world, He nonetheless wanted the Jews to take part in building a place where they could feel His presence. This physical structure would allow them to realize G-d’s presence more clearly.
The Mishkan also represented the prototype of the Jewish home, which is also a sanctuary of sorts. Indeed, the various vessels of the Mishkan represented the primary pieces of furniture in the home; a table, chair, bed, and lamp. Every action in the Jewish home is meant to replicate the service of G-d in the Mishkan.
Materials were collected for the various vessels needed in the Mishkan. An ark (Aron) was made from wood, covered on the outside and inside with gold. The ark was placed in the Holy of Holies, the innermost section of the Mishkan. In it, the Torah and the tablets of the Ten Commandments were kept.
A Shulchan (table) also made of wood and covered with gold, held twelve specially shaped priestly breads. These showbreads were baked each week, and distributed to the kohanim (priests) on Shabbos. Miraculously the breads remained warm and fresh throughout the week.
An elaborate seven-branched Menorah was hammered out of pure gold. The Menorah was kindled each evening, and remained lit the entire night.
Two Mizbeichos (altars) were also built. One was in the courtyard of the Mishkan and was made from wood and covered with copper. This was used for offering sacrifices. Another one, inside the Mishkan, was made from wood and covered with gold, and was used for burning incense.
A copper basin, the Kiyor, was also needed for the priests to wash their hands and feet before their service.
The Tabernacle itself was constructed from beams of wood, hooks of gold and sockets of silver. Elaborately woven tapestries served as a covering for the Mishkan and as partitions.
Each one of these vessels also represented some element of G-d’s relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d’s continued influence.
“Let them take for Me a portion…” (Ex. 25:2)
The Midrash explains that the term “for Me’ implies that the mitzvah should be done solely for G-d’s sake, and not for any personal motive or gain.
The Chazon Ish applies this to all mitzvos. He cites an incident of a guest who appeared in the synagogue one Shabbos morning. A very hospitable person saw him and went over to greet the guest and invite him for the Shabbos meal. Just before he could reach him, however, another person approached him and invited the newcomer.
The first man felt resentful, “It’s not fair,” he thought. “I saw the guest first. He should come to me.”
But then he reminded himself, “If my concern is truly that the guest have a place to eat, why should it make a difference to me where he eats? Perhaps he will enjoy himself more at this other person’s house. It seems that that my resentment stems from selfishness, that I want to be the one to host this guest.”
Did You Know...
Holy items that are no longer useable must be disposed of properly. Torah scrolls, tefillin, mezuzos, Torah books, and prayer books, must all be buried properly in the ground. Mitzvah items, such as tzitzis, lulav and esrog, and other such items, need not be buried, but they should not be disposed with other trash. It is proper to first wrap them in paper or plastic and then dispose of them.
There are different opinions regarding homework sheets and papers, which were not meant to be kept for any length of time. Some require them to be buried, and others permit them to be wrapped and then disposed.
New JLC Website!
JLC now has a new website! Visit us at http://www.clevelandjlc.com.
February 22, 2007
February 15, 2007
Parshas Mishpatim 5767
Commentary by Rabbi Ephraim Nisenbaum
Immediately following the Ten Commandments, the Torah discusses many of the civil and tort laws given at Sinai. The juxtaposition to the Ten Commandments is to emphasize the Divine origin of our social obligations. The Jew’s laws and ordinances are not based on human intellect or socially accepted norms, which change over the course of time. They originate from an objective, eternal source–-the Creator of all mankind.
It is for this reason that when a dispute arises between two Jews they must go to a Jewish court, the Beis Din, for litigation, and not to a secular court. Even if both courts reach the same conclusion, the decision of a secular court is based on human intellect whereas the Beis Din’s decision is based on Torah.
The first discussion centers on the laws of the Hebrew slave. The idea of slavery seems repugnant to the modern mind. Yet the Torah’s description of slavery leaves quite a different impression.
The concept of slavery generally refers to an individual who has stolen from his neighbor, and lacks the resources to repay what he had stolen. The court then sells the thief into slavery as a means of being able to repay the debt.
There are many restrictions placed upon the buyer. He must accept the responsibility of supporting the thief’s family, since they have lost their breadwinner for the duration of the servitude.
The master may not make any unreasonable demands of the slave, nor may he require him to fulfill any demeaning tasks. Furthermore, he must be treated like an equal, like any other fellow Jew, notwithstanding that he is in slavery as a result of his criminal behavior.
The slave may not be purchased for longer than a six-year period. In certain instances, the slave may elect, on his own, to stay longer than six years. Even then he could only stay until the Jubilee Year, which was celebrated every fifty years, independently of when the slave was bought.
It is hard to imagine why a person would want to invest in such a venture. In the words of the Talmud, “A person who buys a Hebrew slave is buying a master for himself.”
The only logical reason for buying the slave must be out of a sense of compassion and responsibility, to help rehabilitate a fellow Jew who has fallen, both materially and spiritually. It is not difficult to imagine the positive influence resulting from living in such an individual’s environment. This is the purpose of the Torah’s form of slavery.
When you will see the donkey of your enemy buckling under its load…you shall surely assist him... (Ex. 23:5)
The Talmud explains that even if one is justified in hating a person, for example if he was wicked, the hatred must be directed to the person’s actions, and not against the individual. The person deserves assistance like any other person.
A man once came to Rav Yisrael Salanter to explain how he was taking measures against his friend who had mistreated him terribly. Rav Yisrael instructed the fellow with penetrating advice. “You may be presently in the right, but you must make sure that you remain in the right.”
Did You Know...
It is forbidden to pressure a borrower to repay his loan if the lender is certain that he is unable to do so. If the lender is uncertain if the borrower can repay the debt, or if the borrower forgot about the loan, it is permissible to remind him.
Even if the borrower has no cash, but he does own possessions that could be sold, it is permissible to remind him to pay.
If one knows that the borrower is unable to pay the debt, he should not even pass before the borrower if he knows that it will make him uncomfortable. However, just as the lender must be sensitive to the borrower, the debtor also has responsibilities to the lender, and he may not withhold the money he owes if he is capable of paying it.
Immediately following the Ten Commandments, the Torah discusses many of the civil and tort laws given at Sinai. The juxtaposition to the Ten Commandments is to emphasize the Divine origin of our social obligations. The Jew’s laws and ordinances are not based on human intellect or socially accepted norms, which change over the course of time. They originate from an objective, eternal source–-the Creator of all mankind.
It is for this reason that when a dispute arises between two Jews they must go to a Jewish court, the Beis Din, for litigation, and not to a secular court. Even if both courts reach the same conclusion, the decision of a secular court is based on human intellect whereas the Beis Din’s decision is based on Torah.
The first discussion centers on the laws of the Hebrew slave. The idea of slavery seems repugnant to the modern mind. Yet the Torah’s description of slavery leaves quite a different impression.
The concept of slavery generally refers to an individual who has stolen from his neighbor, and lacks the resources to repay what he had stolen. The court then sells the thief into slavery as a means of being able to repay the debt.
There are many restrictions placed upon the buyer. He must accept the responsibility of supporting the thief’s family, since they have lost their breadwinner for the duration of the servitude.
The master may not make any unreasonable demands of the slave, nor may he require him to fulfill any demeaning tasks. Furthermore, he must be treated like an equal, like any other fellow Jew, notwithstanding that he is in slavery as a result of his criminal behavior.
The slave may not be purchased for longer than a six-year period. In certain instances, the slave may elect, on his own, to stay longer than six years. Even then he could only stay until the Jubilee Year, which was celebrated every fifty years, independently of when the slave was bought.
It is hard to imagine why a person would want to invest in such a venture. In the words of the Talmud, “A person who buys a Hebrew slave is buying a master for himself.”
The only logical reason for buying the slave must be out of a sense of compassion and responsibility, to help rehabilitate a fellow Jew who has fallen, both materially and spiritually. It is not difficult to imagine the positive influence resulting from living in such an individual’s environment. This is the purpose of the Torah’s form of slavery.
When you will see the donkey of your enemy buckling under its load…you shall surely assist him... (Ex. 23:5)
The Talmud explains that even if one is justified in hating a person, for example if he was wicked, the hatred must be directed to the person’s actions, and not against the individual. The person deserves assistance like any other person.
A man once came to Rav Yisrael Salanter to explain how he was taking measures against his friend who had mistreated him terribly. Rav Yisrael instructed the fellow with penetrating advice. “You may be presently in the right, but you must make sure that you remain in the right.”
Did You Know...
It is forbidden to pressure a borrower to repay his loan if the lender is certain that he is unable to do so. If the lender is uncertain if the borrower can repay the debt, or if the borrower forgot about the loan, it is permissible to remind him.
Even if the borrower has no cash, but he does own possessions that could be sold, it is permissible to remind him to pay.
If one knows that the borrower is unable to pay the debt, he should not even pass before the borrower if he knows that it will make him uncomfortable. However, just as the lender must be sensitive to the borrower, the debtor also has responsibilities to the lender, and he may not withhold the money he owes if he is capable of paying it.
February 8, 2007
Parshas Yisro 5767
Commentary by Rabbi Ephraim Nisenbaum
All of the nations in the world heard about the wondrous miracles that G-d had performed for the Jewish people during the Exodus. Yet none of these nations were inspired to make any changes as a result of what they had heard.
Yisro was Moshe’s father-in-law. He was a seeker of truth, and as such had experimented with all the known religions of the time. Upon hearing about the Exodus from Egypt and how the Egyptians had been repaid measure for measure, he was impressed by the precision and truth, and decided to join the Jewish people.
The Torah relates how Yisro saw the people waiting to hear Moshe’s rulings and judgment, from early morning until night. Yisro felt it was not respectful for the people to have to wait all day to have their questions answered. Furthermore, he was concerned that Moshe would get worn out. He suggested to Moshe that they set up a different type of system, with lower courts where people could present their minor disputes and queries, and higher courts for the more difficult cases. Moshe asked G-d and was instructed to heed his father-in-law’s advice. This incident also portrays the truth of Judaism, because even the advice of a newcomer could be heeded.
Seven weeks after the Exodus, the Jews experienced the Revelation at Mount Sinai. G-d offered all the nations His Torah, but only the Jewish people answered in unison “We will do and we will hear,” thereby putting their full trust in G-d. Moshe helped prepare the people for three days in order for them to be able to receive the word of G-d.
G-d gave the Torah at Mount Sinai amidst thunder, lightning and the sounding of the Shofar. The world came to a standstill as G-d communicated the Ten Commandments to the people.
Although the Ten Commandments were only a sampling of the six hundred and thirteen mitzvos in the Torah, the commentaries explain that all the commandments have their origins in these ten. The ten include mitzvos between man and G-d, and those between man and man; mitzvos associated with thought, speech, and deed.
After the commandments were given, Moshe himself climbed to the top of the mountain to receive all of the mitzvos and their details. He was to remain there for forty days. These mitzvos would be instructed to the Jewish people throughout the forty years in the desert.
G-d also dictated all of the Torah until this point to Moshe, who then transcribed it. The remainder of the Torah was transcribed throughout the forty-year journey in the Sinai desert.
“G-d spoke all these statements...” (Ex. 20:1)
A student suggested an original Torah insight to Rav Mordechai Shulman which was somewhat illogical. Rav Shulman asked the young man, “From where did you get such an idea?”
The student proudly replied, “I didn’t find it in any book, it’s my own.”
Rav Shulman smiled. “You didn’t understand what I meant. G-d gave us the Torah at Mount Sinai, and each Jew received his own portion. However, the Torah we received was a Torah of truth. An illogical insight could not have originated from Mount Sinai, and that’s why I asked where you got such an idea.”
Did You Know...
A child may not call a parent by his or her first name. There are different opinions whether the parent may even grant permission for the child to use his or her first name. If necessary, however, one may use a parent’s name by adding a respectful title, such as “Mr.”, Dr.”, or even “My father, So-and-So”.
If one is asked about his father’s name to be called to the Torah, he should say “Reb So-and-So”. If one calls his father up to the Torah he should say “Ya’amod Avi Mori (My father and teacher should rise)".
One may write a parent’s name without any other titles.
All of the nations in the world heard about the wondrous miracles that G-d had performed for the Jewish people during the Exodus. Yet none of these nations were inspired to make any changes as a result of what they had heard.
Yisro was Moshe’s father-in-law. He was a seeker of truth, and as such had experimented with all the known religions of the time. Upon hearing about the Exodus from Egypt and how the Egyptians had been repaid measure for measure, he was impressed by the precision and truth, and decided to join the Jewish people.
The Torah relates how Yisro saw the people waiting to hear Moshe’s rulings and judgment, from early morning until night. Yisro felt it was not respectful for the people to have to wait all day to have their questions answered. Furthermore, he was concerned that Moshe would get worn out. He suggested to Moshe that they set up a different type of system, with lower courts where people could present their minor disputes and queries, and higher courts for the more difficult cases. Moshe asked G-d and was instructed to heed his father-in-law’s advice. This incident also portrays the truth of Judaism, because even the advice of a newcomer could be heeded.
Seven weeks after the Exodus, the Jews experienced the Revelation at Mount Sinai. G-d offered all the nations His Torah, but only the Jewish people answered in unison “We will do and we will hear,” thereby putting their full trust in G-d. Moshe helped prepare the people for three days in order for them to be able to receive the word of G-d.
G-d gave the Torah at Mount Sinai amidst thunder, lightning and the sounding of the Shofar. The world came to a standstill as G-d communicated the Ten Commandments to the people.
Although the Ten Commandments were only a sampling of the six hundred and thirteen mitzvos in the Torah, the commentaries explain that all the commandments have their origins in these ten. The ten include mitzvos between man and G-d, and those between man and man; mitzvos associated with thought, speech, and deed.
After the commandments were given, Moshe himself climbed to the top of the mountain to receive all of the mitzvos and their details. He was to remain there for forty days. These mitzvos would be instructed to the Jewish people throughout the forty years in the desert.
G-d also dictated all of the Torah until this point to Moshe, who then transcribed it. The remainder of the Torah was transcribed throughout the forty-year journey in the Sinai desert.
“G-d spoke all these statements...” (Ex. 20:1)
A student suggested an original Torah insight to Rav Mordechai Shulman which was somewhat illogical. Rav Shulman asked the young man, “From where did you get such an idea?”
The student proudly replied, “I didn’t find it in any book, it’s my own.”
Rav Shulman smiled. “You didn’t understand what I meant. G-d gave us the Torah at Mount Sinai, and each Jew received his own portion. However, the Torah we received was a Torah of truth. An illogical insight could not have originated from Mount Sinai, and that’s why I asked where you got such an idea.”
Did You Know...
A child may not call a parent by his or her first name. There are different opinions whether the parent may even grant permission for the child to use his or her first name. If necessary, however, one may use a parent’s name by adding a respectful title, such as “Mr.”, Dr.”, or even “My father, So-and-So”.
If one is asked about his father’s name to be called to the Torah, he should say “Reb So-and-So”. If one calls his father up to the Torah he should say “Ya’amod Avi Mori (My father and teacher should rise)".
One may write a parent’s name without any other titles.
February 1, 2007
Parshas Beshalach 5767
Commentary by Rabbi Ephraim Nisenbaum
Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. As such, the Jews were by no means safe yet. There was still the danger that Pharaoh would pursue them to return to slavery.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they would want to return at the first sign of difficulty. For this reason He led them on a roundabout path through the Sinai Desert, where it would be difficult for them to return to Egypt.
As the people traveled, they were surrounded by a pillar of cloud by day, and a pillar of fire at night. This cloud followed them throughout their journeys in the desert.
The nation encamped by the Red Sea. When three days passed, Pharaoh realized that the Jews were not returning and began to pursue the nation. After six days he overtook them at the sea. The people found themselves in a terrifying situation. The Red Sea spanned before them, a dangerous wilderness surrounded them, and the Egyptian armies were bearing down on them from the rear. G-d commanded Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea, which split before them. The Midrash describes how the sea actually split into twelve transparent walls. Each tribe crossed through its own section on dry land, in the midst of the water. Many other miracles also occurred at that time.
The Egyptians followed the Jews straight into the sea, at which point the water returned to its original state. The Egyptian soldiers all drowned in the sea.
The people recognized G-d’s great miracle, and they broke into a spontaneous song of praise. The Talmud relates that at that time, the simplest Jew had a revelation of G-d that would not be experienced by the greatest prophets in later times. The song, called Oz Yashir, was later incorporated into the daily prayers.
Shortly after their ascent from the sea, the Jews were attacked by the nation of Amalek. Although all of the other nations were in awe of the miracles at the sea, Amalek remained unmoved. When Moshe lifted his hands towards heaven, the Jews’ faith in G-d was strengthened and they were victorious in battle. Because of Amalek’s brazen antagonism towards G-d, the Jews were commanded to wipe out the memory of Amalek.
“The Children of Israel came within the sea on dry land...” (Exod.14:22)
The Kotzker Rebbe abhorred any form of false piety. A follower of his told the Rebbe that he was present at a different Rebbe’s table who so imagined the crossing of the Jews at the sea, that he lifted his garments so they shouldn’t get wet.
The Kotzker was not impressed. He explained, “If he was truly re-living the experience of crossing at the sea, do you think he would even remember to lift his garments?”
Did You Know...
The Land of Israel is praised with seven species of fruits: wheat, barley, olives, dates, grapes, figs, and pomegranates.
The significance of these fruits is described in the Talmud. Because of their importance, they take precedence over other fruits in order of preference. Thus, if one wishes to eat a variety of fruits including one of the seven, even if he likes another fruit better, he first recites the blessing on the seven species (even if the fruits were grown outside of Israel).
The juice of the seven species is not accorded any preference, except for wine and grape juice.
Even among the seven, preference is given according to their order in the Torah.
Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. As such, the Jews were by no means safe yet. There was still the danger that Pharaoh would pursue them to return to slavery.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they would want to return at the first sign of difficulty. For this reason He led them on a roundabout path through the Sinai Desert, where it would be difficult for them to return to Egypt.
As the people traveled, they were surrounded by a pillar of cloud by day, and a pillar of fire at night. This cloud followed them throughout their journeys in the desert.
The nation encamped by the Red Sea. When three days passed, Pharaoh realized that the Jews were not returning and began to pursue the nation. After six days he overtook them at the sea. The people found themselves in a terrifying situation. The Red Sea spanned before them, a dangerous wilderness surrounded them, and the Egyptian armies were bearing down on them from the rear. G-d commanded Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea, which split before them. The Midrash describes how the sea actually split into twelve transparent walls. Each tribe crossed through its own section on dry land, in the midst of the water. Many other miracles also occurred at that time.
The Egyptians followed the Jews straight into the sea, at which point the water returned to its original state. The Egyptian soldiers all drowned in the sea.
The people recognized G-d’s great miracle, and they broke into a spontaneous song of praise. The Talmud relates that at that time, the simplest Jew had a revelation of G-d that would not be experienced by the greatest prophets in later times. The song, called Oz Yashir, was later incorporated into the daily prayers.
Shortly after their ascent from the sea, the Jews were attacked by the nation of Amalek. Although all of the other nations were in awe of the miracles at the sea, Amalek remained unmoved. When Moshe lifted his hands towards heaven, the Jews’ faith in G-d was strengthened and they were victorious in battle. Because of Amalek’s brazen antagonism towards G-d, the Jews were commanded to wipe out the memory of Amalek.
“The Children of Israel came within the sea on dry land...” (Exod.14:22)
The Kotzker Rebbe abhorred any form of false piety. A follower of his told the Rebbe that he was present at a different Rebbe’s table who so imagined the crossing of the Jews at the sea, that he lifted his garments so they shouldn’t get wet.
The Kotzker was not impressed. He explained, “If he was truly re-living the experience of crossing at the sea, do you think he would even remember to lift his garments?”
Did You Know...
The Land of Israel is praised with seven species of fruits: wheat, barley, olives, dates, grapes, figs, and pomegranates.
The significance of these fruits is described in the Talmud. Because of their importance, they take precedence over other fruits in order of preference. Thus, if one wishes to eat a variety of fruits including one of the seven, even if he likes another fruit better, he first recites the blessing on the seven species (even if the fruits were grown outside of Israel).
The juice of the seven species is not accorded any preference, except for wine and grape juice.
Even among the seven, preference is given according to their order in the Torah.
Subscribe to:
Posts (Atom)
