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!

Parshas Bemidbar 5767

Commentary by Rabbi Ephraim Nisenbaum

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The second year after the exodus from Egypt, G-d commanded Moshe to take a census of all the Jewish men eligible for the army, those over twenty years old.

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

This was especially important after the sin of the Golden Calf, when the nation had fallen in disgrace before G-d. They needed the reassurance that G-d still loved them. For this reason the Levites were not counted. Since they did not sin by the Calf, they never needed that reassurance that the rest of the nation needed. (Although the Levites too would be counted later, it was for a different reason, to be able to redeem the firstborn Israelites who had sinned with the Golden Calf. Each firstborn needed one Levite to redeem him. The Levites were actually counted from thirty days old and older.)

The sum total of the census was around six hundred thousand people. Considering the fact that this number was approximately the same as the number of Jews that had first left Egypt, it was a comfort to them. Despite G-d’s anger and His punishment, they were not in any danger of being decimated.

The camp was arranged in a quadrilateral shape, with the Levites and the Mishkan in the center. A group of three tribes camped on each side, with one of the tribes serving as a leader for each grouping.

Each of the tribes had its own specific place, and it would occupy that place throughout the forty years in the desert, in order for the nation to be able to function properly. This represented the unique mission of each tribe. Each of the tribes was also situated equidistant from the Tabernacle in the middle. This showed that no tribe was more important than another, and that only in conjunction with one another could they accomplish their mission as a whole unit together.

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

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

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

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

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

Did You Know...

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

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

Parshas Behar-Bechukosai 5767

Commentary by Rabbi Ephraim Nisenbaum

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

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

During the Jubilee year, a person was also obligated to free all of his Hebrew slaves, and to return any real estate purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions.

One of the reasons for the mitzvah of Shemitta is to teach the people that one’s income comes from G-d and is not merely the fruits of one’s own labor. Although the nature of the world is such that man must expend efforts in order to be able to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of effort we expend. By not working the entire year, the Jew was tested to strengthen his faith in G-d.

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

The last portion in the Book of Vayikra emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards for the nation when they follow the commandments. The rain will be plentiful and convenient, the crops will be bountiful, and there will be peace and security throughout Israel.

However, the mitzvos were not meant to be options, with one choosing what to keep and what not to keep. In this section called the Tochacha (Reproof), the Torah graphically depicts the terrible drought, disease, and exile, awaiting those who fail to follow the Torah and its mitzvos.

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

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

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

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

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

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

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

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

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

Did You Know...

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

Parshas Emor 5767

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

Did You Know...

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

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