Commentary by Rabbi Ephraim Nisenbaum
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. It was a great test of faith for an agriculturally dependent society to lose its main source of income for an entire year. The Torah, however, 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 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 efforts that 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 mitzvahs 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 mitzvahs.
Yet, the Torah promises, 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 promises 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.
... when your brother is impoverished, …you should strengthen him ... (Lev. 25:35 )
Regardless of a person’s stature, he should offer whatever assistance he can to someone less fortunate.
A poor woman once cried to Rav Chaim Tzanzer that she owned a fruit stand to support herself, but people complained that her fruit wasn’t any good and they wouldn’t buy anything from her. The great sage hurried to the stand and began to call, “Apples for sale! Beautiful apples for sale!” Immediately people flocked to the stand, and even paid extra to purchase all the fruit.
Rav Chaim turned to the woman and said, “See, your fruit really is good. It’s just that people didn’t realize it!”
Did You Know...
It is prohibited for a Jew to charge, or pay, interest to a fellow Jew. A landlord, however, may charge a one-time penalty if his tenant does not pay the rent on time, as long as it is not compounded in the following months if he fails to pay on time again. For example, he may charge a 5% percent penalty for not paying on time, but if the tenant does not pay the following month, he cannot charge 5% of the principal plus the penalty, but rather another 5% of the principal alone.
Similarly, a lender may charge for certain expenses associated with the loan, such as postage or a bank fee. However, the borrower must be made aware of these fees before the loan.
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May 18, 2006
May 11, 2006
Parshas Emor 5766
Commentary by Rabbi Ephraim Nisenbaum
The Kohanim (priests) were endowed with a greater potential for holiness than the rest of the people. They were thus granted certain privileges and responsibilities. The Kohain was given the task of serving in the Temple. 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 Kohain could not defile himself by coming in contact with a corpse of anyone outside of his close family members. The Kohain Gadol (High Priest), being held to 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 under the same roof as a corpse--is prohibited to those who must live by a holier standard.
The Kohain was also limited (and still is) as to whom he could take as a wife. He could not marry a divorced woman, or any woman with certain spiritual blemishes. (Although a divorce may not have reflected any spiritual flaw in the woman, it represents an imperfection in the prior relationship.) The Kohain Gadol was restricted even further in his choice, only being allowed to marry a virgin.
The entire Jewish people were also endowed with holiness. For this reason they are obligated to live, and die, in a manner that sanctifies G-d’s Name. Desecration of G-d’s name is one of the most severe sins.
Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was also given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, Yom Kippur is a day of fasting, etc.
In the last section of the portion, the incident of the “mekallel” (blasphemer) is related. The word “k'lala” (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 shall count for you from the morrow of Shabbos, seven complete weeks...you shall count fifty days” (Lev. 23:15)
The author of Ohr haMeir, a student of the Chozeh of Lublin, once stayed at an inn. There was a large clock in his room, and he found that the clock’s ticking would not let him sleep.
In the morning he asked the innkeeper if the clock had belonged to the Chozeh. The surprised innkeeper responded, “Indeed, the clock did belong to the Chozeh, but how did you know?”
The Ohr HaMeir explained, “You see, when most clocks tick, they announce that another minute, another hour, and another day has passed. The routine of life seems so ordinary; it’s easy to fall asleep. The Chozeh’s clock, however, announces that it’s one hour closer to the Messiah, one day closer to the great day. That excites a person so much, it’s impossible to sleep!”
Did You Know...
There are several reasons suggested for the celebration of Lag B’Omer. One reason is because the plague that killed 24,000 students of Rabbi Akiva ceased on that day.
Another reason is because Rabbi Shimon Bar Yochai, the author of the Zohar, the classical textbook of Kabbalah, died on Lag B’Omer. Before his passing, he revealed many of the mystical secrets of Torah, and he instructed his students to celebrate that day. Many have the custom of lighting bon fires on Lag B’Omer, commemorating the revelation of the great light of Torah.
Another reason for the celebration was because it marks the anniversary when Rabbi Akiva ordained five new students, after his first students had all perished. These students succeeded in restoring what had been lost with the first students.
The Kohanim (priests) were endowed with a greater potential for holiness than the rest of the people. They were thus granted certain privileges and responsibilities. The Kohain was given the task of serving in the Temple. 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 Kohain could not defile himself by coming in contact with a corpse of anyone outside of his close family members. The Kohain Gadol (High Priest), being held to 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 under the same roof as a corpse--is prohibited to those who must live by a holier standard.
The Kohain was also limited (and still is) as to whom he could take as a wife. He could not marry a divorced woman, or any woman with certain spiritual blemishes. (Although a divorce may not have reflected any spiritual flaw in the woman, it represents an imperfection in the prior relationship.) The Kohain Gadol was restricted even further in his choice, only being allowed to marry a virgin.
The entire Jewish people were also endowed with holiness. For this reason they are obligated to live, and die, in a manner that sanctifies G-d’s Name. Desecration of G-d’s name is one of the most severe sins.
Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was also given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, Yom Kippur is a day of fasting, etc.
In the last section of the portion, the incident of the “mekallel” (blasphemer) is related. The word “k'lala” (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 shall count for you from the morrow of Shabbos, seven complete weeks...you shall count fifty days” (Lev. 23:15)
The author of Ohr haMeir, a student of the Chozeh of Lublin, once stayed at an inn. There was a large clock in his room, and he found that the clock’s ticking would not let him sleep.
In the morning he asked the innkeeper if the clock had belonged to the Chozeh. The surprised innkeeper responded, “Indeed, the clock did belong to the Chozeh, but how did you know?”
The Ohr HaMeir explained, “You see, when most clocks tick, they announce that another minute, another hour, and another day has passed. The routine of life seems so ordinary; it’s easy to fall asleep. The Chozeh’s clock, however, announces that it’s one hour closer to the Messiah, one day closer to the great day. That excites a person so much, it’s impossible to sleep!”
Did You Know...
There are several reasons suggested for the celebration of Lag B’Omer. One reason is because the plague that killed 24,000 students of Rabbi Akiva ceased on that day.
Another reason is because Rabbi Shimon Bar Yochai, the author of the Zohar, the classical textbook of Kabbalah, died on Lag B’Omer. Before his passing, he revealed many of the mystical secrets of Torah, and he instructed his students to celebrate that day. Many have the custom of lighting bon fires on Lag B’Omer, commemorating the revelation of the great light of Torah.
Another reason for the celebration was because it marks the anniversary when Rabbi Akiva ordained five new students, after his first students had all perished. These students succeeded in restoring what had been lost with the first students.
May 4, 2006
Parshas Acharei-Kedoshim 5766
Commentary by Rabbi Ephraim Nisenbaum
During the times of the Temple, the Yom Kippur service was quite detailed. Much of that detail surrounded the High Priest's (Kohain Gadol) entry into the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur.
Part of the service also involved taking two goats, of which one was sacrificed in the Temple, and the other sent to its death in the wilderness as a “scapegoat” to bear the sins of the nation. The Kohain Gadol would also confess on behalf of the nation. Of course repentance was also necessary for complete atonement.
Following its description of the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests pure “animalism”, something that must be avoided by a person yearning to develop his unique human character. For this reason, kosher meat must first be salted or broiled in order to remove the blood, before it may be eaten.
The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.
In the second portion of Kedoshim, the Torah instructs the Jew to live a holy existence. Although this admonition includes many of the mitzvos between man and G-d, the Torah also discusses many of the interpersonal related laws. Slander or gossip about another person, cursing others, taking revenge, and even bearing a grudge, are all prohibited.
Many of the business-related laws are also discussed in this portion. One may not rob another person, nor even withhold a laborer’s wages overnight.
The juxtaposition of these laws to the commandment of being holy suggests an important insight into holiness. One might think that the concept of holiness is exclusively limited to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.
“...You shall love your neighbor as yourself....” (Lev. 19:18)
The Chazon Ish would take a daily walk through B’nei Brak. Once a man was accompanying him on his walk when the rabbi suddenly slowed his pace considerably, for no apparent reason. The Chazon Ish explained to the man, “Look, there’s an elderly man right up ahead, walking with a limp. How would you feel, if you were in his shoes, and everybody kept passing you by? It is better for us to slow down and not remind him of his infirmity.”
Did You Know...
It is prohibited for a Jew to wear any sha’atnez, a mixture of wool and linen. Even if a woolen garment only has a single linen thread in it, e.g. to sew on a button, the garment is forbidden.
Often, a garment made of 100% polyester may contain wool and linen in the collar or shoulder stuffing. Men’s or women’s suits, jackets, and coats, should be checked by a trained “sha’atnez checker” to ascertain that they do not contain the prohibited mixture. Sha’atnez can usually be removed from the garment. Woolen hats with a lining should also be checked.
Trying on clothing in a store is permitted, even though one is not yet certain whether it is sha’atnez.
During the times of the Temple, the Yom Kippur service was quite detailed. Much of that detail surrounded the High Priest's (Kohain Gadol) entry into the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur.
Part of the service also involved taking two goats, of which one was sacrificed in the Temple, and the other sent to its death in the wilderness as a “scapegoat” to bear the sins of the nation. The Kohain Gadol would also confess on behalf of the nation. Of course repentance was also necessary for complete atonement.
Following its description of the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests pure “animalism”, something that must be avoided by a person yearning to develop his unique human character. For this reason, kosher meat must first be salted or broiled in order to remove the blood, before it may be eaten.
The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.
In the second portion of Kedoshim, the Torah instructs the Jew to live a holy existence. Although this admonition includes many of the mitzvos between man and G-d, the Torah also discusses many of the interpersonal related laws. Slander or gossip about another person, cursing others, taking revenge, and even bearing a grudge, are all prohibited.
Many of the business-related laws are also discussed in this portion. One may not rob another person, nor even withhold a laborer’s wages overnight.
The juxtaposition of these laws to the commandment of being holy suggests an important insight into holiness. One might think that the concept of holiness is exclusively limited to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.
“...You shall love your neighbor as yourself....” (Lev. 19:18)
The Chazon Ish would take a daily walk through B’nei Brak. Once a man was accompanying him on his walk when the rabbi suddenly slowed his pace considerably, for no apparent reason. The Chazon Ish explained to the man, “Look, there’s an elderly man right up ahead, walking with a limp. How would you feel, if you were in his shoes, and everybody kept passing you by? It is better for us to slow down and not remind him of his infirmity.”
Did You Know...
It is prohibited for a Jew to wear any sha’atnez, a mixture of wool and linen. Even if a woolen garment only has a single linen thread in it, e.g. to sew on a button, the garment is forbidden.
Often, a garment made of 100% polyester may contain wool and linen in the collar or shoulder stuffing. Men’s or women’s suits, jackets, and coats, should be checked by a trained “sha’atnez checker” to ascertain that they do not contain the prohibited mixture. Sha’atnez can usually be removed from the garment. Woolen hats with a lining should also be checked.
Trying on clothing in a store is permitted, even though one is not yet certain whether it is sha’atnez.
April 27, 2006
Parshas Tazria-Metzora 5766
Commentary by Rabbi Ephraim Nisenbaum
The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple and eat sacrificial meat.
The Torah also discusses the nature of the tzara’as disease, its contamination and purification process. Tzara’as is a type of skin ailment (the root of the English psoriasis) that comes as punishment for various sins, most notably lashon hara (slander and gossip). The metzora was isolated from the rest of the community, outside of the camp.
In the purification process, the kohain prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant called ezov. Each of the needed materials symbolized a facet of the person’s sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. The red wool, which is produced from a worm’s blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces two other types of tzara’as, one that affects the person’s clothing another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant as ways of dealing with the person who misuses his tongue.
Rashi points out that when a person would first sin, G-d would send the tzara’as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. If this did not succeed in arousing the person to improve his behavior, G-d would cause his clothing to become affected with tzara’as. If this too did not succeed, the person’s own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara’as impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
...When a person will have a blemish on his flesh... (Lev. 13:3)
Chedva Zilberfarb was a young mother in Israel who became ill with cancer. She went to a great Rav to receive his blessings, and he told her to dedicate herself to teaching others about guarding their tongues from improper speech. Perhaps in that merit she would recover.
Mrs. Zilberfarb organized lectures and classes around the world to teach others about the severity of lashon hara. Although the doctors told her she only had a few months to live, she pushed herself to continue her activities. She lived an additional three years, passing away in 1989 at the age of 27. The fire this remarkable woman ignited, however, remains lit. Her legacy lives on, as women around the world continue to study and practice the laws of lashon hara as merit for those in need of special assistance.
Did You Know...
One who uses the bathroom, must wash his hands before reciting the blessing Asher Yatzar. Some authorities recommend washing three times, similar to the way the hands are washed upon rising in the morning, though others only require a single washing.
Even one who merely enters the bathroom must wash his hands, in order to remove a spiritual contamination present. Preferably, the hands should be washed, or at least remain wet, after the person leaves the bathroom.
Even if one only reached his hands into the room, they must also be washed.
The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple and eat sacrificial meat.
The Torah also discusses the nature of the tzara’as disease, its contamination and purification process. Tzara’as is a type of skin ailment (the root of the English psoriasis) that comes as punishment for various sins, most notably lashon hara (slander and gossip). The metzora was isolated from the rest of the community, outside of the camp.
In the purification process, the kohain prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant called ezov. Each of the needed materials symbolized a facet of the person’s sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. The red wool, which is produced from a worm’s blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces two other types of tzara’as, one that affects the person’s clothing another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant as ways of dealing with the person who misuses his tongue.
Rashi points out that when a person would first sin, G-d would send the tzara’as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. If this did not succeed in arousing the person to improve his behavior, G-d would cause his clothing to become affected with tzara’as. If this too did not succeed, the person’s own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara’as impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
...When a person will have a blemish on his flesh... (Lev. 13:3)
Chedva Zilberfarb was a young mother in Israel who became ill with cancer. She went to a great Rav to receive his blessings, and he told her to dedicate herself to teaching others about guarding their tongues from improper speech. Perhaps in that merit she would recover.
Mrs. Zilberfarb organized lectures and classes around the world to teach others about the severity of lashon hara. Although the doctors told her she only had a few months to live, she pushed herself to continue her activities. She lived an additional three years, passing away in 1989 at the age of 27. The fire this remarkable woman ignited, however, remains lit. Her legacy lives on, as women around the world continue to study and practice the laws of lashon hara as merit for those in need of special assistance.
Did You Know...
One who uses the bathroom, must wash his hands before reciting the blessing Asher Yatzar. Some authorities recommend washing three times, similar to the way the hands are washed upon rising in the morning, though others only require a single washing.
Even one who merely enters the bathroom must wash his hands, in order to remove a spiritual contamination present. Preferably, the hands should be washed, or at least remain wet, after the person leaves the bathroom.
Even if one only reached his hands into the room, they must also be washed.
April 24, 2006
Parshas Sh'mini 5766
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 from atop the Altar. This was a sign that G-d had forgiven the sin of the Golden Calf. The people rejoiced that all their efforts had been rewarded.
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 so severe that it was deserving of a death penalty. It merely mentions that they had brought a strange fire before G-d. Some commentaries explain that the sin was that they did not confer with Moshe first, before they brought 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. The Golden Calf had also been made without prior instruction, and for that reason too, Nadav and Avihu’s sin was considered to be so severe.
Others explain that Nadav and Avihu had drunk wine before doing their service. The Torah considers this to be a profanity of that which is holy. Although wine plays an important part in Judaism, helping to create an atmosphere of joy on Shabbos and at life cycle events, it may not be drunk prior to performing the Temple service, as it clouds man’s clarity of mind.
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. Only certain birds may be eaten too. The Torah does not specify any physical characteristic for fowl, but birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Although the Torah does not specify any reason for the dietary laws, it does instruct the Jew to sanctify his physical being, that he must not follow his instincts to eat whatever he desires. The non-kosher species contaminate the Jewish soul and clog his “spiritual arteries”, and must therefore be avoided by Jews.
“ …A fire came forth from before G-d and consumed them (the two sons of Aharon)…and Aharon was silent” (Lev. 10:2-3)
A student in the Chofetz Chaim’s yeshiva had been away from his family for a couple of years. Finally he had an opportunity to return home for a visit. Although he would miss his teachers and friends from the yeshiva, the joy of seeing his parents again was apparent to all.
The Chofetz Chaim remarked that this should be the sentiment of any believing person before he passes on from this world. Of course it may be difficult to part from one’s family and friends, but the realization of being reunited with one’s Father in Heaven should bring great joy.
Did You Know...
The period between Pesach and Shavuot is called the Omer. The Omer was an offering brought on the second day of Pesach. The Torah instructs us to count the seven week, or forty-nine day period, in preparation and anticipation for the receiving of the Torah.
The Omer is counted each evening. A blessing is recited before counting. If, however, a person forgets to count one day, he should continue counting, but the blessing may no longer be recited. If a person remembered during the day that he had not yet counted, he may count during the day without a blessing, and continue counting each evening with a blessing. If a person is uncertain if he counted or not, he may continue counting with a blessing.
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 from atop the Altar. This was a sign that G-d had forgiven the sin of the Golden Calf. The people rejoiced that all their efforts had been rewarded.
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 so severe that it was deserving of a death penalty. It merely mentions that they had brought a strange fire before G-d. Some commentaries explain that the sin was that they did not confer with Moshe first, before they brought 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. The Golden Calf had also been made without prior instruction, and for that reason too, Nadav and Avihu’s sin was considered to be so severe.
Others explain that Nadav and Avihu had drunk wine before doing their service. The Torah considers this to be a profanity of that which is holy. Although wine plays an important part in Judaism, helping to create an atmosphere of joy on Shabbos and at life cycle events, it may not be drunk prior to performing the Temple service, as it clouds man’s clarity of mind.
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. Only certain birds may be eaten too. The Torah does not specify any physical characteristic for fowl, but birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Although the Torah does not specify any reason for the dietary laws, it does instruct the Jew to sanctify his physical being, that he must not follow his instincts to eat whatever he desires. The non-kosher species contaminate the Jewish soul and clog his “spiritual arteries”, and must therefore be avoided by Jews.
“ …A fire came forth from before G-d and consumed them (the two sons of Aharon)…and Aharon was silent” (Lev. 10:2-3)
A student in the Chofetz Chaim’s yeshiva had been away from his family for a couple of years. Finally he had an opportunity to return home for a visit. Although he would miss his teachers and friends from the yeshiva, the joy of seeing his parents again was apparent to all.
The Chofetz Chaim remarked that this should be the sentiment of any believing person before he passes on from this world. Of course it may be difficult to part from one’s family and friends, but the realization of being reunited with one’s Father in Heaven should bring great joy.
Did You Know...
The period between Pesach and Shavuot is called the Omer. The Omer was an offering brought on the second day of Pesach. The Torah instructs us to count the seven week, or forty-nine day period, in preparation and anticipation for the receiving of the Torah.
The Omer is counted each evening. A blessing is recited before counting. If, however, a person forgets to count one day, he should continue counting, but the blessing may no longer be recited. If a person remembered during the day that he had not yet counted, he may count during the day without a blessing, and continue counting each evening with a blessing. If a person is uncertain if he counted or not, he may continue counting with a blessing.
April 6, 2006
Parshas Tzav 5766
Commentary by Rabbi Ephraim Nisenbaum
The kohain (priest) had many responsibilities in the Temple. One of his jobs 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 removal was not necessarily done every day.
Although this cleanup was something that had to be done out of necessity anyway, the Torah equates it with the rest of the Temple service. The service was not considered complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The lesson learned from this is that one should never feel that a mitzvah involving less than dignified labor is beneath one’s dignity.
The Torah also discusses who is allowed to eat the various sacrifices. Parts of every sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that the Torah prohibits these parts to the Jew anyway, so no part of the animal was being “wasted” by bringing 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 male 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.
The family and friends of the person bringing the sacrifice also ate other sacrifices, such as the peace offering and the thanksgiving offering, although the kohain received his share from these, too. These offerings could be eaten anywhere in Jerusalem; though they could only be eaten by people who were ritually pure.
The thanksgiving offering was brought on four different occasions:
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 annointing 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.
“…May all my chametz be nullified like dust of the earth ...” (Passover liturgy)
Rav Bentzion Abba Shaul overheard a man nullifying his chametz before Pesach, rendering it like dust. “I am not certain that you have properly fulfilled this mitzvah,” he told the man.
“Why not?” the person asked in surprise.
The Rav replied, “At the conclusion of our prayers we say each day ‘May my soul be like the dust of the earth.’ This is a directive to be humble. Yet I have seen how upset you become when you feel your honor has been slighted. From the concern you show for your honor it would seem that you value dust quite a bit! That being so, your equating chametz to dust does not really say too much!”
Did You Know..
The reclining at the Seder should be on a pillow, leaning to the left. Leaning in the air without a pillow or some other prop is not considered reclining. Women are not required to recline.
One reclines while drinking the four cups of wine and while eating the matza. The marror (bitter herbs) should not be eaten while reclining. If one drank the wine without reclining, the first, third, and fourth cup should not be drunk again, as it would give the appearance of drinking five cups. The second cup, however, which covers any drinking during the meal, should be drunk over again.
If one ate the matza without reclining, he should eat another piece of matza. The matza-marror sandwich, however, need not be eaten again.
The kohain (priest) had many responsibilities in the Temple. One of his jobs 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 removal was not necessarily done every day.
Although this cleanup was something that had to be done out of necessity anyway, the Torah equates it with the rest of the Temple service. The service was not considered complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The lesson learned from this is that one should never feel that a mitzvah involving less than dignified labor is beneath one’s dignity.
The Torah also discusses who is allowed to eat the various sacrifices. Parts of every sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that the Torah prohibits these parts to the Jew anyway, so no part of the animal was being “wasted” by bringing 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 male 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.
The family and friends of the person bringing the sacrifice also ate other sacrifices, such as the peace offering and the thanksgiving offering, although the kohain received his share from these, too. These offerings could be eaten anywhere in Jerusalem; though they could only be eaten by people who were ritually pure.
The thanksgiving offering was brought on four different occasions:
- upon crossing the sea,
- upon traveling through the wilderness,
- upon recovery from a serious illness, and
- upon release from capture or imprisonment.
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 annointing 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.
“…May all my chametz be nullified like dust of the earth ...” (Passover liturgy)
Rav Bentzion Abba Shaul overheard a man nullifying his chametz before Pesach, rendering it like dust. “I am not certain that you have properly fulfilled this mitzvah,” he told the man.
“Why not?” the person asked in surprise.
The Rav replied, “At the conclusion of our prayers we say each day ‘May my soul be like the dust of the earth.’ This is a directive to be humble. Yet I have seen how upset you become when you feel your honor has been slighted. From the concern you show for your honor it would seem that you value dust quite a bit! That being so, your equating chametz to dust does not really say too much!”
Did You Know..
The reclining at the Seder should be on a pillow, leaning to the left. Leaning in the air without a pillow or some other prop is not considered reclining. Women are not required to recline.
One reclines while drinking the four cups of wine and while eating the matza. The marror (bitter herbs) should not be eaten while reclining. If one drank the wine without reclining, the first, third, and fourth cup should not be drunk again, as it would give the appearance of drinking five cups. The second cup, however, which covers any drinking during the meal, should be drunk over again.
If one ate the matza without reclining, he should eat another piece of matza. The matza-marror sandwich, however, need not be eaten again.
March 30, 2006
Parshas Vayikra 5766
Commentary by Rabbi Ephraim Nisenbaum
Sacrifices played an important role in the times of the Temple. The act of offering an animal to G-d--whether it entailed burning it completely, or partially burning it and partially eating it—-had a powerful impact on the individual and his development of a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin, he would imagine that the animal was being put to death in his stead. This would lead to feelings of remorse, which led to atonement.
Some of the sacrifices were brought to atone for different sins. The guilt offering (asham) 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. A person who accidentally transgressed sins carriying the penalty of kares, or spiritual death, brought the sin offering (chattas). The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. 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. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva (repentance) and prayer, since these also humble a person before G-d. The Talmud says that one’s table also constitutes an altar, and the proper behavior during mealtime and hosting poor guests at one’s meals can serve as atonement.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute 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.
“…He shall split it with its feathers …and the Kohain will burn it on the Altar…” (Lev. 1:17)
Rav Yitzchak Zilberstein of B’nei Brak once witnessed a man visiting his elderly father. The elderly invalid had an unpleasant odor about him and the son plugged his nose to block the odor. Rav Zilberstein called the son over and chastised him. He cited a Midrash regarding the poor man’s bird offering, that although burning feathers emits a horrible odor, it was nonetheless offered as a “sweet-smelling fragrance to G-d.” This made the poor man feel included in the Temple, although he could not afford a more expensive offering. If the Kohain would cheerfully do his service with such sensitivity to the poor stranger’s feelings, surely a child must show such sensitivity to a parent’s feelings.
Did You Know...
Any vessel that has been used with chametz must be koshered before using it on Pesach. Materials made of metal or stone may be koshered. China, porcelain, and other earthenware may not be koshered. Although the custom is to kosher glassware the rest of the year, most authorities are more stringent for Pesach. The custom is also not to kosher plastic materials, including Teflon. Formica surfaces such as counter tops should be washed and covered before using them for Pesach. Enamel sinks must also be covered, but the custom is to also kasher them by pouring boiling water over the sink, in case part of the covering comes off.
Sacrifices played an important role in the times of the Temple. The act of offering an animal to G-d--whether it entailed burning it completely, or partially burning it and partially eating it—-had a powerful impact on the individual and his development of a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin, he would imagine that the animal was being put to death in his stead. This would lead to feelings of remorse, which led to atonement.
Some of the sacrifices were brought to atone for different sins. The guilt offering (asham) 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. A person who accidentally transgressed sins carriying the penalty of kares, or spiritual death, brought the sin offering (chattas). The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. 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. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva (repentance) and prayer, since these also humble a person before G-d. The Talmud says that one’s table also constitutes an altar, and the proper behavior during mealtime and hosting poor guests at one’s meals can serve as atonement.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute 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.
“…He shall split it with its feathers …and the Kohain will burn it on the Altar…” (Lev. 1:17)
Rav Yitzchak Zilberstein of B’nei Brak once witnessed a man visiting his elderly father. The elderly invalid had an unpleasant odor about him and the son plugged his nose to block the odor. Rav Zilberstein called the son over and chastised him. He cited a Midrash regarding the poor man’s bird offering, that although burning feathers emits a horrible odor, it was nonetheless offered as a “sweet-smelling fragrance to G-d.” This made the poor man feel included in the Temple, although he could not afford a more expensive offering. If the Kohain would cheerfully do his service with such sensitivity to the poor stranger’s feelings, surely a child must show such sensitivity to a parent’s feelings.
Did You Know...
Any vessel that has been used with chametz must be koshered before using it on Pesach. Materials made of metal or stone may be koshered. China, porcelain, and other earthenware may not be koshered. Although the custom is to kosher glassware the rest of the year, most authorities are more stringent for Pesach. The custom is also not to kosher plastic materials, including Teflon. Formica surfaces such as counter tops should be washed and covered before using them for Pesach. Enamel sinks must also be covered, but the custom is to also kasher them by pouring boiling water over the sink, in case part of the covering comes off.
March 23, 2006
Parshas Vayakhel-P'kudei 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe gathered the people to speak to them about the construction of the Mishkan (Tabernacle). He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to give anything, their response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the people offered their services in assisting in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe would erect the Mishkan, perform the service, and then dismantle it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon would take over as the Kohen Gadol (High Priest).
The Rabbis relate that Moshe was unable to erect the heavy walls by himself. He asked G-d how it was possible to ask something of him that was physically impossible. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would then erect itself. This is alluded to in the passage that relates that “the Mishkan was erected” (Exod. 40:17)--not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort in trying to create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
“Everyone whose heart motivates him shall bring a gift for G-d.. .” (Ex. 35:5)
The commentators explain that the people’s intentions had to be sincere to take part in the Tabernacle’s construction. After a pogrom in Brisk where many people were killed, a rescue committee was formed, boasting many prominent individuals. A woman whose husband had been killed applied for assistance, but received no response. She appealed to the Rav to intervene.
He met with the committee and said to them, “Why is it that after such an incident such a committee is organized, while thousands of poor people in Poland and Russia have been long suffering? The answer is that the committee’s intent is not so much to assist the needy as it is to fight anti-Semitism by showing that Jews will not allow themselves to be driven out. That might be acceptable, but the sincere desire to help is missing. This widow did not receive help because the intentions were misguided.”
Did You Know...
When one sees a fruit tree in blossom, a special blessing is recited thanking G-d for creating the beautiful trees for man to enjoy. The blessing is usually recited in Nissan, but may be recited afterwards. It is only recited once a year, even if one sees several trees blossoming.
If the tree will not bear fruit, no blessing is recited. If one only sees leaves, or if the fruit has already begun to grow, no blessing is recited.
If one did not recite the blessing the first time he saw the blossoms, he may still recite it as long as the fruit has not yet grown.
Moshe gathered the people to speak to them about the construction of the Mishkan (Tabernacle). He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to give anything, their response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the people offered their services in assisting in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe would erect the Mishkan, perform the service, and then dismantle it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon would take over as the Kohen Gadol (High Priest).
The Rabbis relate that Moshe was unable to erect the heavy walls by himself. He asked G-d how it was possible to ask something of him that was physically impossible. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would then erect itself. This is alluded to in the passage that relates that “the Mishkan was erected” (Exod. 40:17)--not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort in trying to create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
“Everyone whose heart motivates him shall bring a gift for G-d.. .” (Ex. 35:5)
The commentators explain that the people’s intentions had to be sincere to take part in the Tabernacle’s construction. After a pogrom in Brisk where many people were killed, a rescue committee was formed, boasting many prominent individuals. A woman whose husband had been killed applied for assistance, but received no response. She appealed to the Rav to intervene.
He met with the committee and said to them, “Why is it that after such an incident such a committee is organized, while thousands of poor people in Poland and Russia have been long suffering? The answer is that the committee’s intent is not so much to assist the needy as it is to fight anti-Semitism by showing that Jews will not allow themselves to be driven out. That might be acceptable, but the sincere desire to help is missing. This widow did not receive help because the intentions were misguided.”
Did You Know...
When one sees a fruit tree in blossom, a special blessing is recited thanking G-d for creating the beautiful trees for man to enjoy. The blessing is usually recited in Nissan, but may be recited afterwards. It is only recited once a year, even if one sees several trees blossoming.
If the tree will not bear fruit, no blessing is recited. If one only sees leaves, or if the fruit has already begun to grow, no blessing is recited.
If one did not recite the blessing the first time he saw the blossoms, he may still recite it as long as the fruit has not yet grown.
March 16, 2006
Parshas Ki Sissa 5766
Commentary by Rabbi Ephraim Nisenbaum
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
...the Children of Israel should guard the Shabbos. . . (Ex. 31:16)
The commentators note that Shabbos must be guarded and protected like a precious jewel. Rav Baruch Frankel would sleep sparingly on Shabbos, explaining that a guard must not fall asleep on his job.
The Chazon Ish was so vigilant regarding Shabbos observance, he would not use electricity on Shabbos in Israel, as he was concerned that its usage would cause work for the non-observant Jewish workers of the Electric Company. Even today, The Chazon Ish’s disciples only use electricity from a generator on Shabbos.
Did You Know...
The entire month of Nissan is considered like a holiday since the Tabernacle was dedicated during the first twelve days of the month, and the week of Pesach comes right after that.
The Tachanun prayers are not recited the entire month. Eulogies are also not permitted and funeral services are abbreviated, although the regular shiva is observed.
Fasting is not permitted throughout the entire month, except for the Fast of the Firstborn the day before Pesach. Although a bride and groom do not fast on their wedding day if it falls on any type of Jewish holiday, even minor, they do fast during the month of Nissan, and even on Rosh Chodesh.
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
...the Children of Israel should guard the Shabbos. . . (Ex. 31:16)
The commentators note that Shabbos must be guarded and protected like a precious jewel. Rav Baruch Frankel would sleep sparingly on Shabbos, explaining that a guard must not fall asleep on his job.
The Chazon Ish was so vigilant regarding Shabbos observance, he would not use electricity on Shabbos in Israel, as he was concerned that its usage would cause work for the non-observant Jewish workers of the Electric Company. Even today, The Chazon Ish’s disciples only use electricity from a generator on Shabbos.
Did You Know...
The entire month of Nissan is considered like a holiday since the Tabernacle was dedicated during the first twelve days of the month, and the week of Pesach comes right after that.
The Tachanun prayers are not recited the entire month. Eulogies are also not permitted and funeral services are abbreviated, although the regular shiva is observed.
Fasting is not permitted throughout the entire month, except for the Fast of the Firstborn the day before Pesach. Although a bride and groom do not fast on their wedding day if it falls on any type of Jewish holiday, even minor, they do fast during the month of Nissan, and even on Rosh Chodesh.
March 9, 2006
Parshas Tetzave 5766
Commentary by Rabbi Ephraim Nisenbaum
The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, or if other clothes besides these were worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.
The Torah explains the purpose of these garments: to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.
Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was connected to the Ephod. Twelve different jewels, corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore the first four vestments when he did the service in the Mishkan: the shirt, pants, sash and a hat.
Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.
One of the reasons for the great amount of attention and detail paid to the clothing was to have an impact upon the kohain’s appreciation of his responsibilities. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.
The garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own Teshuva (repentance), the garments would atone for the nation as a whole. For example, the Me’il atoned for the sin of Lashon Hora (slander). The Choshen atoned for improper judgment, the pants for immorality, the hat for arrogance, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.
“...There was a man of Yehuda in Shushan the capital whose name was Mordechai...” (Esther 2:5)
Rav Yechezkel Levenstein, of the Ponovezh Yeshiva, explains that only Mordechai was called a man; everyone else behaved like sheep. The Jews all attended Achashveirosh’s feast because they feared angering him. Only Mordechai refused to follow the crowd and insisted on obeying the Torah. The salvation came through Mordechai’s behavior.
It only takes a few good men, or even one good person, to accomplish what everyone else cannot. Rav Samson Raphael Hirsch founded a community in Frankfurt, Germany will only eleven families, yet he turned the tide against the assimilation of German Jewry. The Ba’al Shem Tov, founder of chassidus, Rav Yisrael Salanter, founder of the Mussar movement, and Sarah Schnerer, founder of the Beth Jacob movement for girls' education, all created movements single-handedly that literally changed the face of, and saved, modern traditional Judaism. Purim teaches us the important strength of a single individual.
Did You Know...
On the Shabbos preceding Purim we read Parshas Zachor, the incident involving Amalek. This is the only Torah reading, according to most authorities, that is required by Torah law.
Some authorities require women to hear the reading too. A woman who cannot attend services in the morning may listen to the reading Purim morning, or she can read it to herself from a chumash (Bible).
Some communities have a special reading on Shabbos afternoon. However, many authorities discourage this practice, especially if there is no quorum of men present.
Women are obligated to listen to the Megillah on Purim both at night and in the morning. If a woman cannot attend services, the Megillah should be read for her privately.
The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, or if other clothes besides these were worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.
The Torah explains the purpose of these garments: to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.
Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was connected to the Ephod. Twelve different jewels, corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore the first four vestments when he did the service in the Mishkan: the shirt, pants, sash and a hat.
Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.
One of the reasons for the great amount of attention and detail paid to the clothing was to have an impact upon the kohain’s appreciation of his responsibilities. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.
The garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own Teshuva (repentance), the garments would atone for the nation as a whole. For example, the Me’il atoned for the sin of Lashon Hora (slander). The Choshen atoned for improper judgment, the pants for immorality, the hat for arrogance, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.
“...There was a man of Yehuda in Shushan the capital whose name was Mordechai...” (Esther 2:5)
Rav Yechezkel Levenstein, of the Ponovezh Yeshiva, explains that only Mordechai was called a man; everyone else behaved like sheep. The Jews all attended Achashveirosh’s feast because they feared angering him. Only Mordechai refused to follow the crowd and insisted on obeying the Torah. The salvation came through Mordechai’s behavior.
It only takes a few good men, or even one good person, to accomplish what everyone else cannot. Rav Samson Raphael Hirsch founded a community in Frankfurt, Germany will only eleven families, yet he turned the tide against the assimilation of German Jewry. The Ba’al Shem Tov, founder of chassidus, Rav Yisrael Salanter, founder of the Mussar movement, and Sarah Schnerer, founder of the Beth Jacob movement for girls' education, all created movements single-handedly that literally changed the face of, and saved, modern traditional Judaism. Purim teaches us the important strength of a single individual.
Did You Know...
On the Shabbos preceding Purim we read Parshas Zachor, the incident involving Amalek. This is the only Torah reading, according to most authorities, that is required by Torah law.
Some authorities require women to hear the reading too. A woman who cannot attend services in the morning may listen to the reading Purim morning, or she can read it to herself from a chumash (Bible).
Some communities have a special reading on Shabbos afternoon. However, many authorities discourage this practice, especially if there is no quorum of men present.
Women are obligated to listen to the Megillah on Purim both at night and in the morning. If a woman cannot attend services, the Megillah should be read for her privately.
February 23, 2006
Parshas Mishpatim 5766
Commentary by Rabbi Ephraim Nisenbaum
According to the tradition, Moshe received all the 613 mitzvos with their details at Mount Sinai. This week’s portion discusses many of the civil and tort laws given at Sinai. The Jew’s social obligations are not based merely on human intellect or socially accepted norms which change according to the whims of time. They originate instead, from an objective, eternal source- the Creator of all mankind.
Furthermore, an ethical standard with a Divine origin will go beyond what one might expect from a socially accepted standard.
Several examples can be seen in the portion. When a person steals an object from his friend, he is obligated to pay double the value. If he steals an ox or a sheep, and sells or slaughters the animal, he must pay five times the value for the ox and four times the value for the sheep. The reason for the steeper penalty is because oxen and sheep were the mainstay of most people’s livelihood, and their theft is considered as destroying a family’s source of sustenance.
The Talmud explains the difference between stealing an ox and a sheep, because the sheep has to be carried home on one’s shoulders, which creates more embarrassment. To compensate for the added shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, nevertheless he is still a human being and his disgrace must be taken into consideration. This is the Torah’s idea of sensitivity.
Showing proper respect to one’s parents is also emphasized. Wounding one’s parent is considered a capital offense. Even cursing one’s parents is considered a capital offense. The death penalty for cursing, however, is a more painful death than that for wounding. Normal logic would dictate that physical harm is more severe than emotional harm. The Torah does not agree. Harm caused by the tongue can be much greater and far-reaching than that caused by one’s hands, and this is reflected in the punishment.
Another example may be seen from the measures the Torah takes if one’s animal kills another human being. The animal itself must be put to death, and no pleasure may be derived from its carcass. Although obviously the animal cannot be held responsible for its actions, it must be killed to emphasize the sanctity of human life. A beast that has caused the loss of human life cannot be allowed to live.
The common theme through many of these laws is the unique sensitivity the Torah tries to train the Jew to show towards his fellow human being.
“…and he shall provide for his healing ...” (Ex. 21:19)
A sick man came to the Chazon Ish and confided that his doctor had given up hope of his illness. The sage suggested the man see another doctor. He explained that a doctor’s success in curing a patient is not necessarily related to his expertise. Rather, there is a Heavenly decree that a certain doctor will cure an individual, and that decree causes the success. Thus, if one doctor’s treatment is unsuccessful, there may still be a decree that another doctor’s treatment will have greater success. The Chozeh of Lublin once said similarly, that a doctor was only granted permission to cure the sick– not to decide whether or not they are beyond help.
Did You Know...
Although the Torah is quite emphatic about the importance of being truthful, there are certain circumstances where the truth may be exaggerated or even bent. It is permitted to exaggerate a little in the praises of the deceased in a eulogy, or in the praises of a young man or woman for the purpose of marriage. Because this is an accepted practice nobody is really fooled and it is not considered to be lying.
Similarly, in the course of business, a merchant may ask a higher-than-intended price, in order to encourage a buyer to bargain with him. He may even say that he will not take less than a certain price, knowing that he really would take less. Because this is an accepted practice, it is understood that the seller’s words were not intended literally, and it is not considered to be dishonest.
According to the tradition, Moshe received all the 613 mitzvos with their details at Mount Sinai. This week’s portion discusses many of the civil and tort laws given at Sinai. The Jew’s social obligations are not based merely on human intellect or socially accepted norms which change according to the whims of time. They originate instead, from an objective, eternal source- the Creator of all mankind.
Furthermore, an ethical standard with a Divine origin will go beyond what one might expect from a socially accepted standard.
Several examples can be seen in the portion. When a person steals an object from his friend, he is obligated to pay double the value. If he steals an ox or a sheep, and sells or slaughters the animal, he must pay five times the value for the ox and four times the value for the sheep. The reason for the steeper penalty is because oxen and sheep were the mainstay of most people’s livelihood, and their theft is considered as destroying a family’s source of sustenance.
The Talmud explains the difference between stealing an ox and a sheep, because the sheep has to be carried home on one’s shoulders, which creates more embarrassment. To compensate for the added shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, nevertheless he is still a human being and his disgrace must be taken into consideration. This is the Torah’s idea of sensitivity.
Showing proper respect to one’s parents is also emphasized. Wounding one’s parent is considered a capital offense. Even cursing one’s parents is considered a capital offense. The death penalty for cursing, however, is a more painful death than that for wounding. Normal logic would dictate that physical harm is more severe than emotional harm. The Torah does not agree. Harm caused by the tongue can be much greater and far-reaching than that caused by one’s hands, and this is reflected in the punishment.
Another example may be seen from the measures the Torah takes if one’s animal kills another human being. The animal itself must be put to death, and no pleasure may be derived from its carcass. Although obviously the animal cannot be held responsible for its actions, it must be killed to emphasize the sanctity of human life. A beast that has caused the loss of human life cannot be allowed to live.
The common theme through many of these laws is the unique sensitivity the Torah tries to train the Jew to show towards his fellow human being.
“…and he shall provide for his healing ...” (Ex. 21:19)
A sick man came to the Chazon Ish and confided that his doctor had given up hope of his illness. The sage suggested the man see another doctor. He explained that a doctor’s success in curing a patient is not necessarily related to his expertise. Rather, there is a Heavenly decree that a certain doctor will cure an individual, and that decree causes the success. Thus, if one doctor’s treatment is unsuccessful, there may still be a decree that another doctor’s treatment will have greater success. The Chozeh of Lublin once said similarly, that a doctor was only granted permission to cure the sick– not to decide whether or not they are beyond help.
Did You Know...
Although the Torah is quite emphatic about the importance of being truthful, there are certain circumstances where the truth may be exaggerated or even bent. It is permitted to exaggerate a little in the praises of the deceased in a eulogy, or in the praises of a young man or woman for the purpose of marriage. Because this is an accepted practice nobody is really fooled and it is not considered to be lying.
Similarly, in the course of business, a merchant may ask a higher-than-intended price, in order to encourage a buyer to bargain with him. He may even say that he will not take less than a certain price, knowing that he really would take less. Because this is an accepted practice, it is understood that the seller’s words were not intended literally, and it is not considered to be dishonest.
February 16, 2006
Grandma's Lesson for Life
by Rabbi Ephraim Nisenbaum
A hard-earned lesson about the purpose of life comes suddenly full circle
One of my fondest childhood memories is visiting my grandparents' home. My father would bring my brother and me every Friday afternoon. Grandma would hover over us anxiously, feeding us her famous potato kugel, chocolate chip cookies, and ginger ale, all the while peppering us with questions and advice. Growing up among friends, most of whom had lost their grandparents in the Holocaust long before they were born, I felt very fortunate to enjoy the loving affection of doting grandparents.
Years passed and I grew up, married, and had children of my own. My grandparents' health began to fail. Grandma suffered from dementia and eventually she had to be put into a nursing facility where she spent the last seven years of her life. She seemed totally incoherent her last few years, incapable of even eating normally.
Visiting her was depressing; she was but a shadow of the vibrant, busy grandmother I had known and loved. I didn't even have the satisfaction of knowing whether my visits made any difference to her. I dutifully brought my children to visit the grandma they never really knew, but as time went on, the visits became shorter and less frequent.
My father would visit Grandma every single day. A loyal and loving son, he made sure she was well taken care of, and that she was given the proper nourishment and medication by the nurses. He also made sure she looked presentable, though I couldn't imagine anyone really knowing the difference. The nurses all knew my father would be there each day, gently checking on them, and they would treat Grandma more carefully than they would some of the other residents.
My father would often take my young children to visit their Eltere Bubby, their great-grandmother. They would return with enthusiastic reports, shouting with glee, "We saw Zaidy put make-up on Eltere Bubby's face!"
I felt guilty not sharing my children's enthusiasm for visiting my grandmother, but I justified my behavior that they didn't remember her like I had, and it wasn't as depressing for them to see her as it was for me. In truth, I just didn't feel the same sense of responsibility for Grandma's well being that my father did, and I couldn't muster up that same tender affection my father showed his mother that had such an impact on my own children. I felt like I had already lost my grandmother several years earlier.
When Grandma passed away I was asked to eulogize her at the funeral. I loved my grandmother so much and I really wanted to express that love with the right words, but it was difficult planning what to say. The freshest memories in my mind of the past seven years were those of an incapacitated woman for which there was there not much to say. Frustrated, I wondered why God would prolong a life that seemed to have so little meaning to it. What purpose could there be to a life that is unable to perform any mitzvot [commandments] whatsoever?
But then it hit me. Who were we to decide what constitutes a purposeful life? Even after my grandmother was no longer able to care for herself, she had still provided her family with a model for the fulfillment of a most important mitzvah, honoring one's parent. My children were able to see their grandfather fulfilling his obligations to his mother with care and concern, although she may not even have known what was being done for her. Isn't that purpose too? After all, the primary function of a parent is to be an educator for his or her children. Sometimes educating may be more passive than it is active, but that may very well be the will of God for a specific individual in a specific time and place.
Belatedly, I realized that as difficult as the past seven years had been, we were very fortunate to have had Grandma playing her role as matriarch of our family. Whether she realized it or not, she afforded us a valuable experience. Ultimately, I have no doubt that Grandma, too, benefited from her role as a teacher for the family. That was her mitzvah.
Sudden Turn of Events
Several years passed and my wife and I were blessed with another daughter. Our joy was marred when shortly after her birth the doctor quietly informed us that the baby showed certain signs characteristic of Down Syndrome. Although we would not know the diagnosis for certain until test results returned, the initial feelings of fear and despair set in right away.
My wife and I looked at each other helplessly. The relatively smooth births of our other children, had not prepared us for this sudden turn of events. "How am I supposed to feel?" my wife asked, somewhat bewilderedly. "Is this really a simcha? We don't even know if the baby will ever be able to function properly. I don't know if I could handle this."
I tried to reassure her that many people with Down Syndrome are very high functioning, and with God's help, our daughter could be as well. But silently, I also wondered, "What if she won't be able to function properly? Of course everything comes from the Almighty, but what purpose could there be in a life unable to observe mitzvot? Is that not the purpose of our existence?"
Somehow, the question seemed to strike a familiar chord, though I wasn't really sure why. Then another familiar thought crossed my mind: Who were we to decide what constitutes a purposeful life?
I suddenly thought about Grandma who had taught us there can be purpose to life, any life, even when one is unable to perform mitzvot like everyone else. God, in His great wisdom, has a plan and a mission for every person, whether or not he or she is capable of realizing it.
A demented grandmother may fulfill her purpose by affording her family opportunities for mitzvot, and a challenged child can also fulfill her purpose in the same way, in addition to performing her own special mitzvot. Every child provides her parents with opportunities to practice love and kindness, and all the more so a special needs child. Of course, every parent would love to enjoy the nachas and joy a healthy child brings to his or her parents, but that is only secondary to the primary purpose in raising children, that of fulfilling the will of the Creator.
As I looked at our tiny, new daughter, I felt a wave of trust and encouragement wash over me. Hopefully, we would yet enjoy many accomplishments and much nachas from our daughter. But Grandma had already showed us that quality and purpose in life are far too valuable to be measured by accomplishments alone.
A hard-earned lesson about the purpose of life comes suddenly full circle
One of my fondest childhood memories is visiting my grandparents' home. My father would bring my brother and me every Friday afternoon. Grandma would hover over us anxiously, feeding us her famous potato kugel, chocolate chip cookies, and ginger ale, all the while peppering us with questions and advice. Growing up among friends, most of whom had lost their grandparents in the Holocaust long before they were born, I felt very fortunate to enjoy the loving affection of doting grandparents.
Years passed and I grew up, married, and had children of my own. My grandparents' health began to fail. Grandma suffered from dementia and eventually she had to be put into a nursing facility where she spent the last seven years of her life. She seemed totally incoherent her last few years, incapable of even eating normally.
Visiting her was depressing; she was but a shadow of the vibrant, busy grandmother I had known and loved. I didn't even have the satisfaction of knowing whether my visits made any difference to her. I dutifully brought my children to visit the grandma they never really knew, but as time went on, the visits became shorter and less frequent.
My father would visit Grandma every single day. A loyal and loving son, he made sure she was well taken care of, and that she was given the proper nourishment and medication by the nurses. He also made sure she looked presentable, though I couldn't imagine anyone really knowing the difference. The nurses all knew my father would be there each day, gently checking on them, and they would treat Grandma more carefully than they would some of the other residents.
My father would often take my young children to visit their Eltere Bubby, their great-grandmother. They would return with enthusiastic reports, shouting with glee, "We saw Zaidy put make-up on Eltere Bubby's face!"
I felt guilty not sharing my children's enthusiasm for visiting my grandmother, but I justified my behavior that they didn't remember her like I had, and it wasn't as depressing for them to see her as it was for me. In truth, I just didn't feel the same sense of responsibility for Grandma's well being that my father did, and I couldn't muster up that same tender affection my father showed his mother that had such an impact on my own children. I felt like I had already lost my grandmother several years earlier.
When Grandma passed away I was asked to eulogize her at the funeral. I loved my grandmother so much and I really wanted to express that love with the right words, but it was difficult planning what to say. The freshest memories in my mind of the past seven years were those of an incapacitated woman for which there was there not much to say. Frustrated, I wondered why God would prolong a life that seemed to have so little meaning to it. What purpose could there be to a life that is unable to perform any mitzvot [commandments] whatsoever?
But then it hit me. Who were we to decide what constitutes a purposeful life? Even after my grandmother was no longer able to care for herself, she had still provided her family with a model for the fulfillment of a most important mitzvah, honoring one's parent. My children were able to see their grandfather fulfilling his obligations to his mother with care and concern, although she may not even have known what was being done for her. Isn't that purpose too? After all, the primary function of a parent is to be an educator for his or her children. Sometimes educating may be more passive than it is active, but that may very well be the will of God for a specific individual in a specific time and place.
Belatedly, I realized that as difficult as the past seven years had been, we were very fortunate to have had Grandma playing her role as matriarch of our family. Whether she realized it or not, she afforded us a valuable experience. Ultimately, I have no doubt that Grandma, too, benefited from her role as a teacher for the family. That was her mitzvah.
Sudden Turn of Events
Several years passed and my wife and I were blessed with another daughter. Our joy was marred when shortly after her birth the doctor quietly informed us that the baby showed certain signs characteristic of Down Syndrome. Although we would not know the diagnosis for certain until test results returned, the initial feelings of fear and despair set in right away.
My wife and I looked at each other helplessly. The relatively smooth births of our other children, had not prepared us for this sudden turn of events. "How am I supposed to feel?" my wife asked, somewhat bewilderedly. "Is this really a simcha? We don't even know if the baby will ever be able to function properly. I don't know if I could handle this."
I tried to reassure her that many people with Down Syndrome are very high functioning, and with God's help, our daughter could be as well. But silently, I also wondered, "What if she won't be able to function properly? Of course everything comes from the Almighty, but what purpose could there be in a life unable to observe mitzvot? Is that not the purpose of our existence?"
Somehow, the question seemed to strike a familiar chord, though I wasn't really sure why. Then another familiar thought crossed my mind: Who were we to decide what constitutes a purposeful life?
I suddenly thought about Grandma who had taught us there can be purpose to life, any life, even when one is unable to perform mitzvot like everyone else. God, in His great wisdom, has a plan and a mission for every person, whether or not he or she is capable of realizing it.
A demented grandmother may fulfill her purpose by affording her family opportunities for mitzvot, and a challenged child can also fulfill her purpose in the same way, in addition to performing her own special mitzvot. Every child provides her parents with opportunities to practice love and kindness, and all the more so a special needs child. Of course, every parent would love to enjoy the nachas and joy a healthy child brings to his or her parents, but that is only secondary to the primary purpose in raising children, that of fulfilling the will of the Creator.
As I looked at our tiny, new daughter, I felt a wave of trust and encouragement wash over me. Hopefully, we would yet enjoy many accomplishments and much nachas from our daughter. But Grandma had already showed us that quality and purpose in life are far too valuable to be measured by accomplishments alone.
Parshas Yisro 5766
Commentary by Rabbi Ephraim Nisenbaum
Yisro, Moshe’s father-in-law, was a priest in Midian. He was a seeker of truth, and had experimented with all the known religions of the time. Like all the other nations of the time, he too heard about all the wonders G-d had performed for the Jewish people when they left Egypt. He was most impressed with the precision of G-d’s retribution towards the Egyptians, and how they had been repaid measure for measure for all their sins. However, unlike the other nations, he decided to act upon his inspiration and join the Jewish people.
Shortly thereafter, 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 system, where there would be lower courts trained, where people could present their minor disputes and queries. Moshe heeded his father-in-law’s advice.
This was a lesson in truth, that even the advice of a newcomer to the community, could be accepted by the leader without any reservations. An honest criticism or suggestion must be listened to, regardless of its source. The Talmud comments that a wise person is one who learns from everybody.
This portion also describes the Revelation at Sinai. After G-d offered the all nations His Torah, only the Jewish people answered in unison “We will do and we will hear.” They agreed to accept all of G-d’s commandments, even before hearing what they were. This act of faith on their part earned the Jewish people an eternal status of chosenness.
The world came to a standstill as G-d communicated His commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the nation was frightened they would not be able to bear hearing the rest directly from G-d, and Moshe relayed the remaining commandments to them.
After the Revelation, Moshe climbed to the top of the mountain for forty days where G-d taught him the rest of the commandments and all their details.
Although the Ten Commandments were only a sampling of the 613 mitzvos in the Torah, the commentaries explain that all the commandments are alluded to in these ten. Besides the commandments themselves, though, the experience of Revelation at Mount Sinai left an indelible mark upon World History.
"Do not covet the house of your neighbor." (Ex. 20:14)
Ibn Ezra asks how is it possible to control one’s emotions and overcome jealousy. He explains with an example, that a peasant would never covet the king’s daughter as a wife. He knows that the princess was not intended for a peasant, and that it is outside the realm of possibility. Similarly a person should realize that another person’s property was not intended for him, and is outside the realm of possibility, so to say.
Rav Meir Chodosh would cite the example a little differently. The prince does not covet the peasant’s daughter either, because her lifestyle is too coarse for him and that he is too refined for her. Similarly, a person should realize that his spiritual nature is too refined to covet material possessions, and that he should be satisfied with what he has.
Did You Know...
A person is obligated to honor his or her parents-in-law, although not to the same extent that one is obligated towards one’s own parents. This obligation includes such things as rising in their honor and visiting them occasionally. If one’s parents-in-law are needy and he is capable, he is obligated to assist them financially.
Although the laws of mourning are primarily applicable to one’s closest relatives (parents, spouse, siblings, and children), if one’s parents-in-law pass away, some of the laws also apply, such as not attending a wedding or other joyous occasion during the shiva (the seven days of mourning following burial).
Yisro, Moshe’s father-in-law, was a priest in Midian. He was a seeker of truth, and had experimented with all the known religions of the time. Like all the other nations of the time, he too heard about all the wonders G-d had performed for the Jewish people when they left Egypt. He was most impressed with the precision of G-d’s retribution towards the Egyptians, and how they had been repaid measure for measure for all their sins. However, unlike the other nations, he decided to act upon his inspiration and join the Jewish people.
Shortly thereafter, 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 system, where there would be lower courts trained, where people could present their minor disputes and queries. Moshe heeded his father-in-law’s advice.
This was a lesson in truth, that even the advice of a newcomer to the community, could be accepted by the leader without any reservations. An honest criticism or suggestion must be listened to, regardless of its source. The Talmud comments that a wise person is one who learns from everybody.
This portion also describes the Revelation at Sinai. After G-d offered the all nations His Torah, only the Jewish people answered in unison “We will do and we will hear.” They agreed to accept all of G-d’s commandments, even before hearing what they were. This act of faith on their part earned the Jewish people an eternal status of chosenness.
The world came to a standstill as G-d communicated His commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the nation was frightened they would not be able to bear hearing the rest directly from G-d, and Moshe relayed the remaining commandments to them.
After the Revelation, Moshe climbed to the top of the mountain for forty days where G-d taught him the rest of the commandments and all their details.
Although the Ten Commandments were only a sampling of the 613 mitzvos in the Torah, the commentaries explain that all the commandments are alluded to in these ten. Besides the commandments themselves, though, the experience of Revelation at Mount Sinai left an indelible mark upon World History.
"Do not covet the house of your neighbor." (Ex. 20:14)
Ibn Ezra asks how is it possible to control one’s emotions and overcome jealousy. He explains with an example, that a peasant would never covet the king’s daughter as a wife. He knows that the princess was not intended for a peasant, and that it is outside the realm of possibility. Similarly a person should realize that another person’s property was not intended for him, and is outside the realm of possibility, so to say.
Rav Meir Chodosh would cite the example a little differently. The prince does not covet the peasant’s daughter either, because her lifestyle is too coarse for him and that he is too refined for her. Similarly, a person should realize that his spiritual nature is too refined to covet material possessions, and that he should be satisfied with what he has.
Did You Know...
A person is obligated to honor his or her parents-in-law, although not to the same extent that one is obligated towards one’s own parents. This obligation includes such things as rising in their honor and visiting them occasionally. If one’s parents-in-law are needy and he is capable, he is obligated to assist them financially.
Although the laws of mourning are primarily applicable to one’s closest relatives (parents, spouse, siblings, and children), if one’s parents-in-law pass away, some of the laws also apply, such as not attending a wedding or other joyous occasion during the shiva (the seven days of mourning following burial).
February 9, 2006
Parshas Beshalach 5766
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.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they might be tempted 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.
The nation encamped by the Red Sea. Pharaoh realized that the Jews were not returning, and began to pursue the nation, overtaking 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 instructed Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea. The sea split before them and the seabed hardened for them. The Midrash describes how the sea actually divided 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 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.
“They believed in G-d and in His servant Moshe.” (Ex.14:31)
The Steipler Rav comments that one’s belief in G-d is commensurate to his faith in the Sages. Historically, the movements that led people away from G-d all began with a lack of faith in, and a derision of, the Sages. A childless woman once came to Rav Moshe Feinstein for a blessing for children. Rav Moshe sadly told her that he couldn’t help her. The distraught woman insisted that the Rav’s blessing would indeed help her, and Rav Moshe offered his blessing. Later he said that he was sure she would have a child, not so much because of blessing but because of her sincere faith in the Sages. A year later the woman was blessed with a child.
Did You Know...
One may not trap an animal on Shabbos. One may put an animal which does not try to escape into its pen and close the gate, since that is not really trapping it. An animal that will escape, but will generally return at night, such as a dog, may not be caught unless there is concern of loss or suffering to the animal if it is not caught on Shabbos. Likewise, one may not close the door of a birdcage, even of a domestic bird, unless there is concern that the bird may cause damage. One may not trap an insect on Shabbos unless there is concern that it might sting somebody.
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.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they might be tempted 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.
The nation encamped by the Red Sea. Pharaoh realized that the Jews were not returning, and began to pursue the nation, overtaking 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 instructed Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea. The sea split before them and the seabed hardened for them. The Midrash describes how the sea actually divided 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 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.
“They believed in G-d and in His servant Moshe.” (Ex.14:31)
The Steipler Rav comments that one’s belief in G-d is commensurate to his faith in the Sages. Historically, the movements that led people away from G-d all began with a lack of faith in, and a derision of, the Sages. A childless woman once came to Rav Moshe Feinstein for a blessing for children. Rav Moshe sadly told her that he couldn’t help her. The distraught woman insisted that the Rav’s blessing would indeed help her, and Rav Moshe offered his blessing. Later he said that he was sure she would have a child, not so much because of blessing but because of her sincere faith in the Sages. A year later the woman was blessed with a child.
Did You Know...
One may not trap an animal on Shabbos. One may put an animal which does not try to escape into its pen and close the gate, since that is not really trapping it. An animal that will escape, but will generally return at night, such as a dog, may not be caught unless there is concern of loss or suffering to the animal if it is not caught on Shabbos. Likewise, one may not close the door of a birdcage, even of a domestic bird, unless there is concern that the bird may cause damage. One may not trap an insect on Shabbos unless there is concern that it might sting somebody.
February 2, 2006
Parshas Bo 5766
Commentary by Rabbi Ephraim Nisenbaum
The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.
The locust destroyed any vegetation in Egypt that had survived the previous plague of hail. The plague of darkness came in two stages. The first three days of the plague brought pitch-black darkness to the Egyptians, where they could not see anything at all. During the following three days, the darkness intensified so much that the Egyptians were actually frozen into position, unable to move. The Jews, however, had light and were able to move about freely.
The last plague was the Plague of the Firstborn, where every Egyptian firstborn child and animal died at midnight. This was the first time that Pharaoh felt his own life in danger, and he finally let the Jews go free.
The Jews were instructed to sacrifice a lamb, the god of the Egyptian nation, for the Paschal sacrifice. Slaughtering their taskmasters’ god in front of their eyes without fear of repercussion instilled a sense of fearlessness and pride in the Jews. Each family had their own sacrifice to be eaten together.
The people were ordered to take some of the blood from the sacrifice, and smear it on their doorposts. With this show of solidarity and trust, the Jews would be protected from the Plague of the Firstborn.
The people were also given the mitzvah of sanctifying the new moon. The court would sanctify the beginning of each month after witnessing the new moon. Time itself would thus be elevated into something holy. The first month to be sanctified was Nissan, the month of the exodus from Egypt. This represents the birth of the Jewish nation, and marks the beginning of the Jewish year. (Although Rosh Hashana marks the anniversary of Creation, the months are counted from Nissan, the month of the Exodus.)
Because of the salvation of the firstborn Jews in Egypt, there is a special holiness associated with the firstborn. Thus, the firstborn of the flocks was given to the kohain, and the firstborn of the humans is redeemed to the kohain.
These are the laws of the Pesach offering… you shall not break a bone in it…. (Exod. 12:43-45)
In explanation of this mitzvah, the Sefer HaChinuch suggests that a person is molded more by his actions than he is by ideas. By eating the offering with dignity, without breaking bones, a person is influenced to behave in a more dignified manner.
That is the reason it is important to dress nicely on Shabbos and holidays, because even if one does not feel the festivity of Shabbos, by dressing the part he will eventually feel it.
Rabbi Moshe Lieber sees an allusion to this in the tefillin. The arm tefillin are wrapped before the head tefillin are donned. Similarly, the arm tefillin remain in place until after the head tefillin are removed. Thus, the head tefillin, representing wisdom, are never worn without the arm tefillin, representing action. Ideas and wisdom must always be accompanied by action, otherwise they are not worth too much.
Did You Know…
One should not procrastinate performing any mitzvah; rather he should do it as soon as he is able to. For this reason one should finish building his succah shortly after Yom Kippur, so as not to push off the mitzvah until last minute.
Similarly, although one dons the tallis before wrapping his tefillin, if he has no tallis now, he should first wrap the tefillin and not wait until he gets a tallis before wrapping the tefillin.
There is a difference of opinion whether one may wait to perform a mitzvah if by waiting he can perform the mitzvah in a nicer manner. An example of this is circumcision. Some authorities say it should be done first thing in the morning, even if many family members and friends cannot attend, while others permit delaying it until later in the day in order to celebrate in a more respectable manner.
The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.
The locust destroyed any vegetation in Egypt that had survived the previous plague of hail. The plague of darkness came in two stages. The first three days of the plague brought pitch-black darkness to the Egyptians, where they could not see anything at all. During the following three days, the darkness intensified so much that the Egyptians were actually frozen into position, unable to move. The Jews, however, had light and were able to move about freely.
The last plague was the Plague of the Firstborn, where every Egyptian firstborn child and animal died at midnight. This was the first time that Pharaoh felt his own life in danger, and he finally let the Jews go free.
The Jews were instructed to sacrifice a lamb, the god of the Egyptian nation, for the Paschal sacrifice. Slaughtering their taskmasters’ god in front of their eyes without fear of repercussion instilled a sense of fearlessness and pride in the Jews. Each family had their own sacrifice to be eaten together.
The people were ordered to take some of the blood from the sacrifice, and smear it on their doorposts. With this show of solidarity and trust, the Jews would be protected from the Plague of the Firstborn.
The people were also given the mitzvah of sanctifying the new moon. The court would sanctify the beginning of each month after witnessing the new moon. Time itself would thus be elevated into something holy. The first month to be sanctified was Nissan, the month of the exodus from Egypt. This represents the birth of the Jewish nation, and marks the beginning of the Jewish year. (Although Rosh Hashana marks the anniversary of Creation, the months are counted from Nissan, the month of the Exodus.)
Because of the salvation of the firstborn Jews in Egypt, there is a special holiness associated with the firstborn. Thus, the firstborn of the flocks was given to the kohain, and the firstborn of the humans is redeemed to the kohain.
These are the laws of the Pesach offering… you shall not break a bone in it…. (Exod. 12:43-45)
In explanation of this mitzvah, the Sefer HaChinuch suggests that a person is molded more by his actions than he is by ideas. By eating the offering with dignity, without breaking bones, a person is influenced to behave in a more dignified manner.
That is the reason it is important to dress nicely on Shabbos and holidays, because even if one does not feel the festivity of Shabbos, by dressing the part he will eventually feel it.
Rabbi Moshe Lieber sees an allusion to this in the tefillin. The arm tefillin are wrapped before the head tefillin are donned. Similarly, the arm tefillin remain in place until after the head tefillin are removed. Thus, the head tefillin, representing wisdom, are never worn without the arm tefillin, representing action. Ideas and wisdom must always be accompanied by action, otherwise they are not worth too much.
Did You Know…
One should not procrastinate performing any mitzvah; rather he should do it as soon as he is able to. For this reason one should finish building his succah shortly after Yom Kippur, so as not to push off the mitzvah until last minute.
Similarly, although one dons the tallis before wrapping his tefillin, if he has no tallis now, he should first wrap the tefillin and not wait until he gets a tallis before wrapping the tefillin.
There is a difference of opinion whether one may wait to perform a mitzvah if by waiting he can perform the mitzvah in a nicer manner. An example of this is circumcision. Some authorities say it should be done first thing in the morning, even if many family members and friends cannot attend, while others permit delaying it until later in the day in order to celebrate in a more respectable manner.
January 26, 2006
Parshas Va-eira 5766
Commentary by Rabbi Ephraim Nisenbaum
G-d sent Moshe and Aharon to Pharaoh to instruct him to free the Jews. The mission appeared to be a failure. Besides mocking G-d, Pharaoh made the Jewish people work even harder, accusing them of laziness. The people, too, were angry with Moshe for having made things worse for them. Moshe complained that he would not accomplish anything by returning to Pharaoh. G-d, however, encouraged Moshe that the people would be redeemed amidst great wonders and miracles.
Ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as a punishment for the Egyptians’ mistreatment of the nation. But they also served as a lesson for both the Egyptians and the Jews, that G-d was in total control over the world and over nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned to blood. The Nile River was considered to be a god in Egypt, serving as the sole source for water in the region. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. This was also the significance of the fifth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
Following the first plague, G-d brought a plague of frogs throughout Egypt. The frogs inundated the whole country with their croaking and jumping. This was followed by a plague of lice, and then a plague of wild animals roamed the country. A plague of pestilence killed most of the livestock, followed by a plague of boils afflicting the Egyptians themselves. The last plague mentioned in this portion was that of a miraculous hail-and-fire mixture, that destroyed almost all the Egyptian vegetation.
Each of the plagues lasted for a week, and then Pharaoh was given three weeks to reconsider letting the people go. Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. Even when he saw that his own magicians could not duplicate the miracles, he hardened his heart and would not let the people go. After the first few plagues the suffering became so great, that Pharaoh did consider allowing some segments of the people to leave temporarily. This, however, was not acceptable to Moshe.
After five plagues of suffering throughout Egypt, and despite the pleas of his own nation, Pharaoh still refused to recognize the hand of G-d.
By that time, since he had been given so many opportunities, G-d hardened Pharaoh’s heart and did not allow him to let the nation go. This would pave the way for him to receive the next five plagues and eventually the punishment he, and the Egyptian people, deserved.
... I will spread my hands before G-d (in prayer)…(Exod. 9:29)
Rav Shlomo Zalmen Auerbach was speaking to someone, when he excused himself that he must leave for an important meeting. When questioned about his meeting he explained that he had to go to the synagogue for prayers, to meet with G-d.
The guest pointed out that the services did not begin for another fifteen minutes, and the synagogue was only a two-minute walk from his home. Rav Shlomo Zalmen replied that if one had a meeting with the President he would not wait until the last minute to leave for it. He would make sure that he was comfortably prepared beforehand. Meeting with the Creator should involve no less a preparation. One should pause for a few minutes to gather his thoughts together before prayer.
Did You Know...
Kiddush is recited, both Friday night and Shabbos morning, on a full cup of wine. The cup should hold at least 4 ozs. One who cannot drink wine may use grape juice. Liquor or beer may also be used. There is a difference of opinion whether one must use a full cup of liquor or if a shot glass is sufficient. However, even those who require a full cup to recite the Kiddush do not require the person to drink more than one ounce of the liquid.
It is preferable to distribute a little of the Kiddush wine to everyone at the table, although the mitzvah is still fulfilled without their drinking at all, as long as they heard the Kiddush and had in mind to fulfill their obligation.
G-d sent Moshe and Aharon to Pharaoh to instruct him to free the Jews. The mission appeared to be a failure. Besides mocking G-d, Pharaoh made the Jewish people work even harder, accusing them of laziness. The people, too, were angry with Moshe for having made things worse for them. Moshe complained that he would not accomplish anything by returning to Pharaoh. G-d, however, encouraged Moshe that the people would be redeemed amidst great wonders and miracles.
Ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as a punishment for the Egyptians’ mistreatment of the nation. But they also served as a lesson for both the Egyptians and the Jews, that G-d was in total control over the world and over nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned to blood. The Nile River was considered to be a god in Egypt, serving as the sole source for water in the region. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. This was also the significance of the fifth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
Following the first plague, G-d brought a plague of frogs throughout Egypt. The frogs inundated the whole country with their croaking and jumping. This was followed by a plague of lice, and then a plague of wild animals roamed the country. A plague of pestilence killed most of the livestock, followed by a plague of boils afflicting the Egyptians themselves. The last plague mentioned in this portion was that of a miraculous hail-and-fire mixture, that destroyed almost all the Egyptian vegetation.
Each of the plagues lasted for a week, and then Pharaoh was given three weeks to reconsider letting the people go. Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. Even when he saw that his own magicians could not duplicate the miracles, he hardened his heart and would not let the people go. After the first few plagues the suffering became so great, that Pharaoh did consider allowing some segments of the people to leave temporarily. This, however, was not acceptable to Moshe.
After five plagues of suffering throughout Egypt, and despite the pleas of his own nation, Pharaoh still refused to recognize the hand of G-d.
By that time, since he had been given so many opportunities, G-d hardened Pharaoh’s heart and did not allow him to let the nation go. This would pave the way for him to receive the next five plagues and eventually the punishment he, and the Egyptian people, deserved.
... I will spread my hands before G-d (in prayer)…(Exod. 9:29)
Rav Shlomo Zalmen Auerbach was speaking to someone, when he excused himself that he must leave for an important meeting. When questioned about his meeting he explained that he had to go to the synagogue for prayers, to meet with G-d.
The guest pointed out that the services did not begin for another fifteen minutes, and the synagogue was only a two-minute walk from his home. Rav Shlomo Zalmen replied that if one had a meeting with the President he would not wait until the last minute to leave for it. He would make sure that he was comfortably prepared beforehand. Meeting with the Creator should involve no less a preparation. One should pause for a few minutes to gather his thoughts together before prayer.
Did You Know...
Kiddush is recited, both Friday night and Shabbos morning, on a full cup of wine. The cup should hold at least 4 ozs. One who cannot drink wine may use grape juice. Liquor or beer may also be used. There is a difference of opinion whether one must use a full cup of liquor or if a shot glass is sufficient. However, even those who require a full cup to recite the Kiddush do not require the person to drink more than one ounce of the liquid.
It is preferable to distribute a little of the Kiddush wine to everyone at the table, although the mitzvah is still fulfilled without their drinking at all, as long as they heard the Kiddush and had in mind to fulfill their obligation.
January 19, 2006
Parshas Sh'mos 5766
Commentary by Rabbi Ephraim Nisenbaum
When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.
Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.
In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn ("mishisihu") from the water. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.
When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator. He was also concerned that the people would not believe him. G-d insisted that Moshe go, and said that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
…the Jewish people were fruitful and multiplied… (Exod. 1:6)
A Chassidic couple with their large family were waiting to meet a guest in the airport. A middle-aged woman with a decidedly German accent passed them and clucked to the parents, “You should be ashamed of yourselves, having such a large family when so many people in Africa are starving.” The husband replied, “Don’t worry, when we reach six million we’ll stop!”
The Chazon Ish once remarked that he could think of no greater pleasure than returning home at the end of a long day, finding the front door blocked by his children’s toys and briefcases. What a shame it is that society cannot appreciate the great wealth of a large family.
Did You Know...
One may use a hearing aid on Shabbos, as long as it was turned on before Shabbos. There is difference of opinion among the authorities whether one may wear a hearing aid in a public domain on Shabbos, as it may be considered carrying. Most authorities are stringent, distinguishing between it and eyeglasses which are considered like clothing. Within an eiruv, where carrying is permitted, it is clearly permissible.
There is also a question whether one may fulfill his obligation listening to the shofar on Rosh Hashana, or the Megillah on Purim, with a hearing aid, since he is not hearing the original sound but rather an echo of the sound. Preferably one should be stringent and remove it, if possible.
When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.
Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.
In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn ("mishisihu") from the water. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.
When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator. He was also concerned that the people would not believe him. G-d insisted that Moshe go, and said that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
…the Jewish people were fruitful and multiplied… (Exod. 1:6)
A Chassidic couple with their large family were waiting to meet a guest in the airport. A middle-aged woman with a decidedly German accent passed them and clucked to the parents, “You should be ashamed of yourselves, having such a large family when so many people in Africa are starving.” The husband replied, “Don’t worry, when we reach six million we’ll stop!”
The Chazon Ish once remarked that he could think of no greater pleasure than returning home at the end of a long day, finding the front door blocked by his children’s toys and briefcases. What a shame it is that society cannot appreciate the great wealth of a large family.
Did You Know...
One may use a hearing aid on Shabbos, as long as it was turned on before Shabbos. There is difference of opinion among the authorities whether one may wear a hearing aid in a public domain on Shabbos, as it may be considered carrying. Most authorities are stringent, distinguishing between it and eyeglasses which are considered like clothing. Within an eiruv, where carrying is permitted, it is clearly permissible.
There is also a question whether one may fulfill his obligation listening to the shofar on Rosh Hashana, or the Megillah on Purim, with a hearing aid, since he is not hearing the original sound but rather an echo of the sound. Preferably one should be stringent and remove it, if possible.
January 12, 2006
Parshas Vayechi 5766
Commentary by Rabbi Ephraim Nisenbaum
In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.
When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave of Machpelah, alongside his wife Leah, his parents, and his grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.
Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob also blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History would unfold.
After Jacob died, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph again reassured his brothers that he held nothing against them. Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan.
...Shimon and Levi are brothers…Cursed be their anger... . (Gen. 49:5-7)
Rav Elya Lopian worked very hard to maintain a calm demeanor and not to lose his temper. Even when his children would misbehave and he had to punish them, he would first wait several days in order to ensure that he was not disciplining them out of anger, but rather out of the need to educate them.
He used to say that the mere fact one has not gotten angry in a while does not mean he has conquered this trait, as he may be embarrassed to react in front of others he tries to impress. That is like a thief in prison who has not stolen while incarcerated. Ther is no proof he has been rehabilitated, since the opportunity to steal has not arisen. The litmus test to see if one has conquered his anger is how he interacts with his family, when he doesn’t feel the need to impress anyone there, and he may drop his guard.
Did You Know...
There is an obligation to bury a Jewish corpse. Cremation is prohibited, as it shows finality to the deceased, and the Jewish tradition believes in the eternity of the soul. Even if a person leaves over a will to be cremated, his wishes are not obeyed, since Torah law does not recognize mastery over one’s own body.
Preferably, A Jew should be buried amongst other Jews.
If financially possible, there are advantages for a Jew to be buried in the Land of Israel, since the body will suffer less at the time of the Resurrection, in the Messianic Era. However, many great leaders preferred to be buried in their hometown, for the convenience of their families to visit the grave.
In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.
When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave of Machpelah, alongside his wife Leah, his parents, and his grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.
Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob also blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History would unfold.
After Jacob died, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph again reassured his brothers that he held nothing against them. Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan.
...Shimon and Levi are brothers…Cursed be their anger... . (Gen. 49:5-7)
Rav Elya Lopian worked very hard to maintain a calm demeanor and not to lose his temper. Even when his children would misbehave and he had to punish them, he would first wait several days in order to ensure that he was not disciplining them out of anger, but rather out of the need to educate them.
He used to say that the mere fact one has not gotten angry in a while does not mean he has conquered this trait, as he may be embarrassed to react in front of others he tries to impress. That is like a thief in prison who has not stolen while incarcerated. Ther is no proof he has been rehabilitated, since the opportunity to steal has not arisen. The litmus test to see if one has conquered his anger is how he interacts with his family, when he doesn’t feel the need to impress anyone there, and he may drop his guard.
Did You Know...
There is an obligation to bury a Jewish corpse. Cremation is prohibited, as it shows finality to the deceased, and the Jewish tradition believes in the eternity of the soul. Even if a person leaves over a will to be cremated, his wishes are not obeyed, since Torah law does not recognize mastery over one’s own body.
Preferably, A Jew should be buried amongst other Jews.
If financially possible, there are advantages for a Jew to be buried in the Land of Israel, since the body will suffer less at the time of the Resurrection, in the Messianic Era. However, many great leaders preferred to be buried in their hometown, for the convenience of their families to visit the grave.
January 6, 2006
Parshas Vayigash 5766
Commentary by Rabbi Ephraim Nisenbaum
Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.
When Joseph saw how his brothers were concerned about Benjamin and Jacob, he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...Joseph sustained his father and his brothers…according to the children (Gen. 47:12)
Joseph did not take advantage of his position, but used the same criterion in distributing to his brothers as he did to everyone else. He did not even send for his father until authorized by Pharaoh.
When the Ponovezher Rav’s wife passed away, he ate his meals in the Ponovhez yeshiva with the students. He insisted, however, on subtracting the cost of his meals from his salary, not wanting to take advantage of his position.
Similarly, when Rav Chaim Schmelczer would rent a car on fundraising trips for his yeshiva, he would rent a compact-sized car, despite being of a rather large build, so as not to spend more of the yeshiva’s money than necessary.
Did You Know...
The tenth of Teves is a fast day, commemorating a few events:
Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.
When Joseph saw how his brothers were concerned about Benjamin and Jacob, he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...Joseph sustained his father and his brothers…according to the children (Gen. 47:12)
Joseph did not take advantage of his position, but used the same criterion in distributing to his brothers as he did to everyone else. He did not even send for his father until authorized by Pharaoh.
When the Ponovezher Rav’s wife passed away, he ate his meals in the Ponovhez yeshiva with the students. He insisted, however, on subtracting the cost of his meals from his salary, not wanting to take advantage of his position.
Similarly, when Rav Chaim Schmelczer would rent a car on fundraising trips for his yeshiva, he would rent a compact-sized car, despite being of a rather large build, so as not to spend more of the yeshiva’s money than necessary.
Did You Know...
The tenth of Teves is a fast day, commemorating a few events:
- the siege on Jerusalem during the first Temple,
- the passing of Ezra and Nechemia, the leaders who built the second Temple, and
- the Egyptian King Ptolemy forcing the rabbis to translate the Torah into Greek (Septuagint), during the second Temple period. This was tragic since the other nations would now misinterpret the Torah, as they did not have the Oral tradition.
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