Parshas Sh'mini 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

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

Did You Know...

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

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

Parshas Tzav 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

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

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

Did You Know..

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

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

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

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

Parshas Vayikra (Zachor) 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

Did You Know...

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

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

Parshas Pekudei (Shekalim) 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

Did You Know...

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

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