Commentary by Rabbi Ephraim Nisenbaum
There are many laws that were intended exclusively for the leaders of the Jewish people. Because these individuals were granted special powers, they needed special guidelines to prevent them from misusing their positions and from becoming arrogant.
The judges, for example, were obligated to follow the majority ruling of the court. If a judge defies and rules against a decision of the court, regardless of the caliber of his scholarship, he is liable to be put to death. This uncharacteristically severe punishment was necessary to prevent the undermining of the court’s authority by other great leaders. This would ensure that the court remain a central authoritative body, whose decisions would be binding upon the entire nation.
The king too was subject to special obligations and prohibitions. In contrast to the rest of the world, the Jewish king was not allowed to indulge in physical or material excesses, such as women, money or horses. The Torah warns that these excesses will inevitably lead the king’s heart astray.
The king was also required to write his own copy of the Torah that would be carried on his person at all times. The constant reading of this Torah was meant to remind him to make G-d a part of all of his activities and decisions, and not to let his authority get to his head.
Although a great value is attached to the Jewish leader, this in no way diminishes the value of the common person. The Torah describes an incident where a person was found murdered, and it is not known who the murderer is. The elders of the city nearest the location where the corpse was found were obligated to bring a unique sacrifice, seeking atonement. The sacrifice involved killing a young calf on a piece of virgin land, which could never be sown. The killing of an animal which could leave no offspring, on a piece of land which could bear no fruits, and the necessity of atonement for an entire city, sharply brings into focus the tragedy of even an isolated murder, where a human being has been robbed of his future.
The value of the individual may also be seen from another fact in this portion. Before going out to war, the people were instructed that anyone who had recently built a home, planted a vineyard, or had betrothed a woman, and had not yet had the opportunity to enjoy his new wife, home, or grapes, was to return home. Because war carries the risk of losing one’s life, the Torah felt that these individuals deserved the right to be able to enjoy the fruits of their labor. This sensitivity to the individual is the hallmark of the Torah.
“...You shall be whole (in your faith) before G-d ...” (Deut. 18:13)
There was a righteous woman in a little European shtetl with nine children. She conceived again, but the doctors recommended that due to her weak constitution she should abort the child. The woman clarified that there was no direct danger to her life and she decided to trust in G-d and allow the pregnancy to continue. She bore a healthy son.
In the following years of the Holocaust, eight of the children perished. Only the youngest son and a sister survived. That young son grew to become Rav Elazar Shach, the leader of Torah Jewry in Israel. Rav Shach would relate this story to emphasize that a person must do his best to fulfill the will of G-d, but leave the outcome to G-d.
Did You Know...
One should try to be more meticulous in his or her mitzvah observance during the month of Elul, in preparation for the High Holidays. Psalm 27 is recited after prayers, both in the morning and evening. (Ashkenazic custom adds it after the evening service, and Sefardic custom adds it after the afternoon service.) Many people try to complete the entire Book of Psalms twice during Elul, and a third time before Yom Kippur.
Some have their tefillin and mezuzos checked during these days to ensure that they have not become disqualified. (Often, due to exposure to weather or age, the letters may become cracked or smudged, disqualifying their usage.)
If not done previously, one should also have his or her clothing checked for Shaatnez, the prohibited mixture of wool and linen.
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August 25, 2006
August 17, 2006
Parshas Re'ei 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe warned the nation that the Promised Land would be given to them on the condition that they remained faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters.
When the Jews entered the land, it was full of the earlier nations’ idols, altars, and other such abominations. The Jews were instructed upon entering the land to totally destroy all the idols and altars, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames. Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically repelled from it too. This can only be accomplished by viewing idolatry as a total non-entity and as something ridiculous.
Because of the severity of idol worship, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the worshippers are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as an eternal warning to others.
The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could no longer offer sacrifices wherever they wanted. Likewise, certain sacred foods could only be eaten in the area of the Temple.
The Torah cautions the Jew not to be callous to one’s fellow’s needs and to open one’s hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant to be his or her personal possession in the first place; it was merely entrusted to him in order to allocate it to others. That is why charity is called tzedakah, literally meaning justice, because one gives that which is justly meant to belong to the poor.
The Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending to the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient, as it helps mold one’s character.
“You shall tithe…” (Deut. 14:22)
The Talmud teaches that by giving a tithe of one’s income to charity one will become wealthy. The Ben Ish Chai compares giving charity to a nursing mother. As long as she continues to suckle her child, her milk supply is replenished and even increases. Once she weans her child, however, her milk supply dries up. The same is true regarding charity. As long as one shares his wealth, G-d increases the supply. The more you give, the more you will have; the less you give, the less you will have.
Did You Know..
A person should give a tenth of his or her income to charity, to assist the poor. One may not fulfill personal obligations with this money, such as synagogue dues or any communal tax. If one’s initial intention was to use the money for mitzvah purposes, the money may be allocated for synagogue or mikveh operating expenses, as long as it is an optional donation.
Similarly, under normal circumstances, one may not use the tenth to pay tuition for a child’s Jewish education, since that is a parent’s responsibility. Anything above the actual tuition cost, however, may be deducted from the tenth. One who is unable to meet his tuition obligation may, under certain circumstances, deduct it from his charity obligation, but rabbinical guidance is recommended.
Moshe warned the nation that the Promised Land would be given to them on the condition that they remained faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters.
When the Jews entered the land, it was full of the earlier nations’ idols, altars, and other such abominations. The Jews were instructed upon entering the land to totally destroy all the idols and altars, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames. Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically repelled from it too. This can only be accomplished by viewing idolatry as a total non-entity and as something ridiculous.
Because of the severity of idol worship, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the worshippers are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as an eternal warning to others.
The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could no longer offer sacrifices wherever they wanted. Likewise, certain sacred foods could only be eaten in the area of the Temple.
The Torah cautions the Jew not to be callous to one’s fellow’s needs and to open one’s hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant to be his or her personal possession in the first place; it was merely entrusted to him in order to allocate it to others. That is why charity is called tzedakah, literally meaning justice, because one gives that which is justly meant to belong to the poor.
The Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending to the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient, as it helps mold one’s character.
“You shall tithe…” (Deut. 14:22)
The Talmud teaches that by giving a tithe of one’s income to charity one will become wealthy. The Ben Ish Chai compares giving charity to a nursing mother. As long as she continues to suckle her child, her milk supply is replenished and even increases. Once she weans her child, however, her milk supply dries up. The same is true regarding charity. As long as one shares his wealth, G-d increases the supply. The more you give, the more you will have; the less you give, the less you will have.
Did You Know..
A person should give a tenth of his or her income to charity, to assist the poor. One may not fulfill personal obligations with this money, such as synagogue dues or any communal tax. If one’s initial intention was to use the money for mitzvah purposes, the money may be allocated for synagogue or mikveh operating expenses, as long as it is an optional donation.
Similarly, under normal circumstances, one may not use the tenth to pay tuition for a child’s Jewish education, since that is a parent’s responsibility. Anything above the actual tuition cost, however, may be deducted from the tenth. One who is unable to meet his tuition obligation may, under certain circumstances, deduct it from his charity obligation, but rabbinical guidance is recommended.
August 10, 2006
Parshas Eikev 5766
Commentary by Rabbi Ephraim Nisenbaum
Continuing his monologue, Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile, and they would be protected from disease and from their enemies. These physical rewards were only promised to the nation if they observed the mitzvos collectively. The individual’s reward is limited to the World to Come, so as not to affect his free will in this world.
Moshe reminded the people how G-d had destroyed the Egyptians and all the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they observed the mitzvos properly.
Moshe described the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d’s personal attention, and one that responds according to the way its inhabitants behave.
Moshe also instructed the nation that despite their past sins, G-d’s love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence for G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos— not just the ones that he enjoys or feels are important.
The Talmud actually understands Moshe’s words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d. It is important for a person to realize how little control he really has over most things in life. This can be quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.
This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because prayer is not merely requesting sustenance from G-d, but rather it is admitting man’s vulnerability and total reliance upon G-d.
”...and to serve Him with all your heart … ” (Deut. 8:5)
Rav Moshe Feinstein would stand motionless and erect when reciting the Amidah. He explained that he had once been brought before the Communist authorities for interrogation, and he was forced to stand at attention throughout the entire ordeal. Rav Moshe thought that if standing at attention was a display of submissiveness before the Russian authorities, G-d surely deserves no less. From that moment on he resolved to stand the same way during the Amidah.
Rav Levi Yitzchak of Berditchev, on the other hand, would pray with such ecstasy before G-d, he would often spring and jump throughout his prayers, oblivious to the world around him.
Did You Know...
One who hears the recital of a blessing is required to answer Amen as an affirmation. The Talmud says that answering Amen is actually greater than reciting the blessing.
Amen should be answered within three seconds after the completion of the blessing, and not before its completion. Amen should not be said louder than the blessing itself. One may not answer Amen if he does not know which blessing has been recited, even if he hears others answering. If he knows which blessing has been recited, although he did not personally hear the blessing, he may answer. If one finished a blessing simultaneously with another person, he does not answer Amen.
Continuing his monologue, Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile, and they would be protected from disease and from their enemies. These physical rewards were only promised to the nation if they observed the mitzvos collectively. The individual’s reward is limited to the World to Come, so as not to affect his free will in this world.
Moshe reminded the people how G-d had destroyed the Egyptians and all the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they observed the mitzvos properly.
Moshe described the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d’s personal attention, and one that responds according to the way its inhabitants behave.
Moshe also instructed the nation that despite their past sins, G-d’s love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence for G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos— not just the ones that he enjoys or feels are important.
The Talmud actually understands Moshe’s words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d. It is important for a person to realize how little control he really has over most things in life. This can be quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.
This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because prayer is not merely requesting sustenance from G-d, but rather it is admitting man’s vulnerability and total reliance upon G-d.
”...and to serve Him with all your heart … ” (Deut. 8:5)
Rav Moshe Feinstein would stand motionless and erect when reciting the Amidah. He explained that he had once been brought before the Communist authorities for interrogation, and he was forced to stand at attention throughout the entire ordeal. Rav Moshe thought that if standing at attention was a display of submissiveness before the Russian authorities, G-d surely deserves no less. From that moment on he resolved to stand the same way during the Amidah.
Rav Levi Yitzchak of Berditchev, on the other hand, would pray with such ecstasy before G-d, he would often spring and jump throughout his prayers, oblivious to the world around him.
Did You Know...
One who hears the recital of a blessing is required to answer Amen as an affirmation. The Talmud says that answering Amen is actually greater than reciting the blessing.
Amen should be answered within three seconds after the completion of the blessing, and not before its completion. Amen should not be said louder than the blessing itself. One may not answer Amen if he does not know which blessing has been recited, even if he hears others answering. If he knows which blessing has been recited, although he did not personally hear the blessing, he may answer. If one finished a blessing simultaneously with another person, he does not answer Amen.
August 4, 2006
Parshas Va'eschanan 5766
Commentary by Rabbi Ephraim Nisenbaum
After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. However, G-d instructed Moshe to climb a mountain and view the land from a distance.
This may have been Moshe’s way of warning the people to keep the mitzvos properly. Even Moshe, in all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.
Moshe also instructed the people not to add or detract from the mitzvahs of G-d. The mitzvos can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, for example by inserting five or three sections in the tefillin instead of four, they become the product of his own intellect rather than that of the A-lmighty’s, and they no longer have the same meaning.
Moshe also reminded the nation that only through keeping the mitzvos properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the eternal wisdom of the Jew.
The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. We must remember that all prosperity is a gift from G-d, and that it not lead them astray.
Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt, amidst all the wonders and miracles that the Jewish people experienced.
The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.
“...and you shall teach them to your children... ” (Deut. 6:7)
The parents of a boy wanted to take him out of yeshiva in order to send him to work and ease the family’s financial burden. The Radomsker Rebbe called the couple in and said, “When G-d wanted to praise Abraham, he praised the fact that he instructed his children to follow the ways of righteousness and justice. Although Abraham had been willing to sanctify G-d’s Name by being thrown into a furnace and sacrifice his life, G-d found it more praiseworthy that he educated his children properly. Sacrificing material comforts so that a child may receive a good Jewish education is the greatest form of sanctifying G-d’s Name.”
Did You Know...
One’s hands are considered ritually impure upon waking in the morning until they are washed three times alternatively. One may not touch any of the body orifices before washing the hands.
It is similarly prohibited for a Jew to handle any food before ritually washing his hands in the morning, as it poses a spiritual danger. If one did touch food, it should preferably be rinsed off three times. If that is not possible, the food may still be eaten.
Food establishments must be careful that their Jewish employees wash their hands in the prescribed manner before handling food even if it is later in the day.
After his opening remarks, Moshe continued his monologue to the Jewish people. He related how he had hoped after conquering the lands of Sichon and Og that G-d would relent from His decree and allow him to enter the Promised Land. The Midrash mentions that Moshe prayed 515 different prayers to be allowed to enter the land, but G-d would not relent. However, G-d instructed Moshe to climb a mountain and view the land from a distance.
This may have been Moshe’s way of warning the people to keep the mitzvos properly. Even Moshe, in all his greatness, was not allowed to realize his lifelong dream of entering the land because of a small deviation from fulfilling G-d’s exact words.
Moshe also instructed the people not to add or detract from the mitzvahs of G-d. The mitzvos can only exert their Divine influence upon a person when they are observed as the will of G-d. When a person subtracts from or adds to a mitzvah, for example by inserting five or three sections in the tefillin instead of four, they become the product of his own intellect rather than that of the A-lmighty’s, and they no longer have the same meaning.
Moshe also reminded the nation that only through keeping the mitzvos properly will they be able to earn the respect of their non-Jewish neighbors. The Torah and mitzvos themselves, despite their archaic, old-fashioned nature, are recognized as the eternal wisdom of the Jew.
The people were told that when they would enter the Promised Land they would find great abundance. However, they were warned not to succumb to the great challenges presented by prosperity. We must remember that all prosperity is a gift from G-d, and that it not lead them astray.
Moshe also prophesied that the nation would not always follow the Torah properly, and would turn to idolatry. They would then be led into exile among the other nations. In exile the people would see for themselves that no other nation has ever laid claim to the assertions of the Jewish people. No other nation has ever been freed from a country like Egypt, amidst all the wonders and miracles that the Jewish people experienced.
The purpose of all these wonders, and of the scattering in exile, is to impress upon the Jewish nation the omniscience of G-d and their responsibility to follow His commandments properly. This message is emphasized by the requirement to repeat the Shema, the Jew’s pledge of allegiance to G-d, twice each day. Only when this message is absorbed will the nation enjoy longevity and prosperity in their land.
“...and you shall teach them to your children... ” (Deut. 6:7)
The parents of a boy wanted to take him out of yeshiva in order to send him to work and ease the family’s financial burden. The Radomsker Rebbe called the couple in and said, “When G-d wanted to praise Abraham, he praised the fact that he instructed his children to follow the ways of righteousness and justice. Although Abraham had been willing to sanctify G-d’s Name by being thrown into a furnace and sacrifice his life, G-d found it more praiseworthy that he educated his children properly. Sacrificing material comforts so that a child may receive a good Jewish education is the greatest form of sanctifying G-d’s Name.”
Did You Know...
One’s hands are considered ritually impure upon waking in the morning until they are washed three times alternatively. One may not touch any of the body orifices before washing the hands.
It is similarly prohibited for a Jew to handle any food before ritually washing his hands in the morning, as it poses a spiritual danger. If one did touch food, it should preferably be rinsed off three times. If that is not possible, the food may still be eaten.
Food establishments must be careful that their Jewish employees wash their hands in the prescribed manner before handling food even if it is later in the day.
July 27, 2006
Parshas D'varim 5766
Commentary by Rabbi Ephraim Nisenbaum
The Book of Devarim is known as Mishneh Torah, "the Repetition of the Torah". It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not discussed in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that idolatry would pose a great challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This ensured that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe thus spoke to everyone together, giving each person an opportunity to respond to his chastisements. Understandably, not one person did so.
He was also careful to be considerate even while rebuking the nation. When he reminded them of the history of the past forty years, he only made veiled references to their sins. One must be careful not to embarrass a person even when rebuking him for misdeeds.
Moshe wanted to make sure that the people understood the underlying causes for their sins. Only then could they rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored about him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even had the request been appropriate. This, then, was the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies, and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah, begins with the words “Chazon Yeshaya (A Vision of Isaiah)”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
"Whoever mourns the Temple on Tisha B’Av will merit to see its rebuilding." (Talmud Ta’anis 30)
A will was brought to Rav Yitzchak Zilberstein where a woman divided her inheritance among her children and grandchildren. Interestingly, she had left an additional $10,000 to one granddaughter.
The woman wrote that when she told all her grandchildren about her terrible experiences in the Holocaust, they were all visibly affected, but this granddaughter had actually cried tears. Those tears meant a lot to the old woman, and she wanted to reward them.
Rav Zilberstein was moved. “If tears could translate into something so valuable in this material world,” he said, “One could only imagine how valuable G-d considers tears shed over the Temple's destruction!”
Did You Know...
Torah study brings great joy to the Jewish heart. The Rabbis thus prohibited studying Torah on Tisha B’Av, in the same manner that it is prohibited for a mourner during shiva, the seven days of mourning. It is customary to stop learning after noon on the day before Tisha B’Av. Even thinking words of Torah is also not permitted.
One may study, however, parts of Torah that are applicable to Tisha B’Av. This includes the laws of mourning, the sections in the Talmud and Midrash about the destruction, the Book of Lamentations, the Book of Job, etc., even with commentary.
There are different opinions whether it is permissible to recite Psalms. Psalms which are recited on behalf of a sick person, or for the situation in Israel, are considered like prayers and may be recited.
The Book of Devarim is known as Mishneh Torah, "the Repetition of the Torah". It contains Moshe’s ethical will to the Jewish nation and many of the mitzvahs not discussed in the first four books of the Torah. Ramban sees the Book of Devarim as the book intended for the nation entering the Promised Land. It was for this reason that Moshe reiterated the severity of serving idolatry so many times; because he foresaw that idolatry would pose a great challenge for the people in the land.
Moshe learned from Jacob to postpone his major admonition of the people until shortly before his death. He felt that this way his words would be taken more seriously.
Moshe began his words by gathering the entire nation together. This ensured that no person would be able to claim that had he been present at Moshe’s words of rebuke, he would have challenged them. Moshe thus spoke to everyone together, giving each person an opportunity to respond to his chastisements. Understandably, not one person did so.
He was also careful to be considerate even while rebuking the nation. When he reminded them of the history of the past forty years, he only made veiled references to their sins. One must be careful not to embarrass a person even when rebuking him for misdeeds.
Moshe wanted to make sure that the people understood the underlying causes for their sins. Only then could they rectify their misdeeds. As an example, Moshe mentioned that part of the sin of the spies was the way the people had approached him. They clamored about him, rudely demanding that he send spies. This lack of orderliness in itself was improper, even had the request been appropriate. This, then, was the root cause of the sin, and had to be recognized before they could repent for the actual sin of sending the spies, and the resulting complaints that they didn’t want to enter the land.
In a similar vein, the Shabbos before Tisha B’Av is called Shabbos Chazon because the Haftara from Isaiah, begins with the words “Chazon Yeshaya (A Vision of Isaiah)”. It discusses Isaiah’s prophecy about the upcoming destruction of the Temple. Isaiah already envisioned a destroyed Jerusalem over a hundred years before the destruction. Although the destruction may have occurred at a later date, the eyes of the prophet already discerned the roots and seeds of the destruction.
"Whoever mourns the Temple on Tisha B’Av will merit to see its rebuilding." (Talmud Ta’anis 30)
A will was brought to Rav Yitzchak Zilberstein where a woman divided her inheritance among her children and grandchildren. Interestingly, she had left an additional $10,000 to one granddaughter.
The woman wrote that when she told all her grandchildren about her terrible experiences in the Holocaust, they were all visibly affected, but this granddaughter had actually cried tears. Those tears meant a lot to the old woman, and she wanted to reward them.
Rav Zilberstein was moved. “If tears could translate into something so valuable in this material world,” he said, “One could only imagine how valuable G-d considers tears shed over the Temple's destruction!”
Did You Know...
Torah study brings great joy to the Jewish heart. The Rabbis thus prohibited studying Torah on Tisha B’Av, in the same manner that it is prohibited for a mourner during shiva, the seven days of mourning. It is customary to stop learning after noon on the day before Tisha B’Av. Even thinking words of Torah is also not permitted.
One may study, however, parts of Torah that are applicable to Tisha B’Av. This includes the laws of mourning, the sections in the Talmud and Midrash about the destruction, the Book of Lamentations, the Book of Job, etc., even with commentary.
There are different opinions whether it is permissible to recite Psalms. Psalms which are recited on behalf of a sick person, or for the situation in Israel, are considered like prayers and may be recited.
July 20, 2006
Parshas Matos-Massei 5766
Commentary by Rabbi Ephraim Nisenbaum
In the final portions of the Book of Bamidbar, Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, to punish them for having caused the Jewish people to sin. The spoils that were taken were divided among the soldiers and the Levites. Although the Levites did not fight in the wars, they were considered “partners” with the people in their spiritual responsibilities and were treated as such.
The tribes of Reuven and Gad asked Moshe if they could inhabit the trans-Jordanian side of Israel as their inheritance. They had much livestock and they felt that the lush pasture of this part of the land was preferable.
Moshe sharply rebuked the tribes for wanting to separate themselves from their brothers. He accused them of failing to appreciate the Promised Land, somewhat reminiscent of their fathers, who had left Egypt and died in the desert for the very same reason.
Reuven and Gad promised that they would not forsake their brothers, and that they would help them fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.
Moshe was also ordered to set up cities of refuge where an accidental murderer could flee from the family of his victim. These included the forty-two cities of the Levites, an additional three cities in the mainland, and three cities on the trans-Jordanian side. The murderer was to take up residence in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains the connection to the Kohen Gadol, that had the leader of the generation been on the proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of not properly appreciating the true value of human life. The leadership must take responsibility for the nation’s shortcomings and failures.
The Talmud explains that the two-and-a-half tribes in the trans-Jordanian side of Israel had the same amount of cities as the nine-and-a-half tribes in the mainland, because there were more murders committed on that side of the Jordan. Although only accidental murderers fled to the cities of refuge, in a society where murder is commonplace, coarseness towards human life develops and they are more prone to accidents and mishaps, too.
“Moshe spoke to the heads of the tribes…If a man takes a vow . . .” (Num. 30:2-3)
The Chasam Sofer explains that the laws of vows were given to the leaders because public figures often make promises they cannot keep. It is all the more important for a leader to keep his word, since people look to them as a moral compass.
An Israeli politician once promised a yeshiva government funding. When the funds were not forthcoming the Rosh Yeshiva reminded the man of his promise. The politician replied, “It’s true I promised, but I never promised to keep my promise!”
It is interesting that literally, The Torah says “When a man vows a vow….” This can be explained that taking a vow is equivalent to promising to fulfill the promise.
Did You Know...
A utensil used with meat may not be used with dairy, since the taste of the meat absorption can be emitted into the dairy. If, however, the utensil has not been used for more than 24 hours, the absorption is considered to be spoiled and it can no longer emit its taste. Thus, if a meat spoon that was not used with meat for more than 24 hours is used with dairy, it will not affect the dairy, since the meat taste is spoiled. However, the dairy taste will be absorbed in the meat utensil thus rendering the utensil non-kosher. In order to avoid confusion, one should not use any meat utensil with dairy products, and vice-versa.
In the final portions of the Book of Bamidbar, Moshe was given his final tasks to fulfill before his passing. He was ordered to do battle with the Midianites, to punish them for having caused the Jewish people to sin. The spoils that were taken were divided among the soldiers and the Levites. Although the Levites did not fight in the wars, they were considered “partners” with the people in their spiritual responsibilities and were treated as such.
The tribes of Reuven and Gad asked Moshe if they could inhabit the trans-Jordanian side of Israel as their inheritance. They had much livestock and they felt that the lush pasture of this part of the land was preferable.
Moshe sharply rebuked the tribes for wanting to separate themselves from their brothers. He accused them of failing to appreciate the Promised Land, somewhat reminiscent of their fathers, who had left Egypt and died in the desert for the very same reason.
Reuven and Gad promised that they would not forsake their brothers, and that they would help them fight to conquer the land. Based on this condition, Moshe allowed them to inhabit the trans-Jordanian cities.
Moshe was also ordered to set up cities of refuge where an accidental murderer could flee from the family of his victim. These included the forty-two cities of the Levites, an additional three cities in the mainland, and three cities on the trans-Jordanian side. The murderer was to take up residence in one of these cities, until the death of the Kohen Gadol, the High Priest. The Talmud explains the connection to the Kohen Gadol, that had the leader of the generation been on the proper spiritual level, occurrences such as accidental murders would not have happened. Although the death was not caused through malice or intent, with proper caution it could have been prevented. This absence of caution is a result of not properly appreciating the true value of human life. The leadership must take responsibility for the nation’s shortcomings and failures.
The Talmud explains that the two-and-a-half tribes in the trans-Jordanian side of Israel had the same amount of cities as the nine-and-a-half tribes in the mainland, because there were more murders committed on that side of the Jordan. Although only accidental murderers fled to the cities of refuge, in a society where murder is commonplace, coarseness towards human life develops and they are more prone to accidents and mishaps, too.
“Moshe spoke to the heads of the tribes…If a man takes a vow . . .” (Num. 30:2-3)
The Chasam Sofer explains that the laws of vows were given to the leaders because public figures often make promises they cannot keep. It is all the more important for a leader to keep his word, since people look to them as a moral compass.
An Israeli politician once promised a yeshiva government funding. When the funds were not forthcoming the Rosh Yeshiva reminded the man of his promise. The politician replied, “It’s true I promised, but I never promised to keep my promise!”
It is interesting that literally, The Torah says “When a man vows a vow….” This can be explained that taking a vow is equivalent to promising to fulfill the promise.
Did You Know...
A utensil used with meat may not be used with dairy, since the taste of the meat absorption can be emitted into the dairy. If, however, the utensil has not been used for more than 24 hours, the absorption is considered to be spoiled and it can no longer emit its taste. Thus, if a meat spoon that was not used with meat for more than 24 hours is used with dairy, it will not affect the dairy, since the meat taste is spoiled. However, the dairy taste will be absorbed in the meat utensil thus rendering the utensil non-kosher. In order to avoid confusion, one should not use any meat utensil with dairy products, and vice-versa.
July 13, 2006
Parshas Pinchas 5766
Commentary by Rabbi Ephraim Nisenbaum
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to seduce the people to behave immorally. The Jewish G-d was known to hate immorality. When the Jews behave immorally, they fall into G-d’s disgrace and could be defeated.
The Midianites took Balaam’s advice, and sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was kindled towards the nation. Many people died in a plague.
When Pinchos, a grandson of Aharon the High Priest saw what happened, he recalled a law he had heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos killed both Kozbi and Zimri. This action appeased G-d’s anger. As a result of this zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. Pinchos did not behave rashly, and his intentions were not vindictive at all. His motivation was purely one of love and concern for the Jewish people, to pacify G-d’s anger towards them.
Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.
Moshe took another census of the people before he took final leave of them. He explained how the land would be divided among the people, a portion for each son.
The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. That is why that although Zelafchad died over thirty-five years earlier, the daughters did not stake their claim until now, prior to entering the Promised Land. This was also an example of zealousness that was motivated out of sincerity G-d instructed Moshe that when a father left over no sons, the daughters would receive his inheritance.
“Therefore say, behold, I am giving him my covenant of peace ” (Num. 25:12)
Although Pinchas acted zealously, G-d blessed him that his zealousness not affect his general behavior, and that he remain a peaceful person. Different situations require different responses, and a person should act accordingly.
The Chazon Ish was generally a very mild mannered person. Once he was speaking to a community activist when he began to speak sharply to the man, even banging the table. As soon as the person left, the Chazon Ish’s pleasant demeanor returned. He explained, “I was not upset at all, but what could I do? That person does not listen if he is spoken to any other way.”
Did You Know...
An additional prayer, the Musaf, is recited on Rosh Chodesh and holidays, commemorating the additional sacrifice offered then. Musaf is recited after the Torah reading.
On Rosh Chodesh it is customary to remove one’s tefillin before beginning the Musaf Amidah, since the Musaf is a holiday prayer, and tefillin are not worn on holidays. If one forgot to remove his tefillin, he may continue praying and remove them afterwards.
In Israel, the priestly blessings are recited by the kohanim during every Shacharis and Musaf prayers. Outside of Israel, however, they are recited only during the holiday Musaf prayers.
After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to seduce the people to behave immorally. The Jewish G-d was known to hate immorality. When the Jews behave immorally, they fall into G-d’s disgrace and could be defeated.
The Midianites took Balaam’s advice, and sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was kindled towards the nation. Many people died in a plague.
When Pinchos, a grandson of Aharon the High Priest saw what happened, he recalled a law he had heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos killed both Kozbi and Zimri. This action appeased G-d’s anger. As a result of this zealousness, G-d rewarded Pinchos with His eternal covenant of peace.
The Torah takes pains to point out Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. Pinchos did not behave rashly, and his intentions were not vindictive at all. His motivation was purely one of love and concern for the Jewish people, to pacify G-d’s anger towards them.
Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.
Moshe took another census of the people before he took final leave of them. He explained how the land would be divided among the people, a portion for each son.
The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. That is why that although Zelafchad died over thirty-five years earlier, the daughters did not stake their claim until now, prior to entering the Promised Land. This was also an example of zealousness that was motivated out of sincerity G-d instructed Moshe that when a father left over no sons, the daughters would receive his inheritance.
“Therefore say, behold, I am giving him my covenant of peace ” (Num. 25:12)
Although Pinchas acted zealously, G-d blessed him that his zealousness not affect his general behavior, and that he remain a peaceful person. Different situations require different responses, and a person should act accordingly.
The Chazon Ish was generally a very mild mannered person. Once he was speaking to a community activist when he began to speak sharply to the man, even banging the table. As soon as the person left, the Chazon Ish’s pleasant demeanor returned. He explained, “I was not upset at all, but what could I do? That person does not listen if he is spoken to any other way.”
Did You Know...
An additional prayer, the Musaf, is recited on Rosh Chodesh and holidays, commemorating the additional sacrifice offered then. Musaf is recited after the Torah reading.
On Rosh Chodesh it is customary to remove one’s tefillin before beginning the Musaf Amidah, since the Musaf is a holiday prayer, and tefillin are not worn on holidays. If one forgot to remove his tefillin, he may continue praying and remove them afterwards.
In Israel, the priestly blessings are recited by the kohanim during every Shacharis and Musaf prayers. Outside of Israel, however, they are recited only during the holiday Musaf prayers.
July 6, 2006
Parshas Chukas-Balak 5766
Commentary by Rabbi Ephraim Nisenbaum
The Parah Adumah (Red Heifer) was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to partake of any sacrifice or even enter the Temple area, until he was purified.
The Red Heifer had very specific requirements. It had to be totally red haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.
The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedar wood, a grass, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and be purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to make no sense. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not.
In the fortieth year of the Jews’ trek through the desert, Miriam and Aharon died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had come in the merit of Miriam, and when she died the well dried up. Only after the people complained and Moshe hit the rock did the water return. Likewise, the Cloud of Glory that protected the Jews throughout the forty years came in the merit of Aharon. After he passed away, this too disappeared, and the nation was attacked by other nations.
People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many ways.
In a similar vein, we may not always appreciate the danger of the wicked. Balaam, a wicked prophet, tried to do what he could to curse the Jewish people and thus destroy them. It was only the intervention of G-d that protected the Jews from his curse. We must be aware of the hidden dangers that surround us, and strengthen our faith in G-d’s protection.
“I have sinned for I did not know that you were standing opposite me...” (Num. 22:34)
Rav Moshe Lieber explains that Balaam’s sin was that he did not remember that G-d watches everything that a person does. Balaam. However, had no regrets about sinning. His regret was that he had been caught.
A Rebbe once caught three students smoking on Shabbos. When confronted, the first student sheepishly said, “I forgot it was Shabbos today.”
The second student claimed. “I forgot we cannot smoke on Shabbos.”
The third student said, “I also forgot. I forgot to close the door!”
Did You Know...
The three weeks between the Seventeenth of Tamuz and Tisha B’Av are considered a period of mourning for the loss of the Temples. As we get closer to Tisha B’Av, the actual anniversary of the destruction, the mourning increases.
It is prohibited to conduct weddings throughout this period, nor may one listen to music. One may not purchase expensive clothing such as a fancy suit or dress during this time, nor may they be worn for the first time. Ordinary clothing, however, may be purchased or newly worn until the last nine days of the period.
One may not take a haircut or shave during the three weeks unless his employment requires it.
The Parah Adumah (Red Heifer) was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to partake of any sacrifice or even enter the Temple area, until he was purified.
The Red Heifer had very specific requirements. It had to be totally red haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.
The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedar wood, a grass, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and be purified.
There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to make no sense. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not.
In the fortieth year of the Jews’ trek through the desert, Miriam and Aharon died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had come in the merit of Miriam, and when she died the well dried up. Only after the people complained and Moshe hit the rock did the water return. Likewise, the Cloud of Glory that protected the Jews throughout the forty years came in the merit of Aharon. After he passed away, this too disappeared, and the nation was attacked by other nations.
People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many ways.
In a similar vein, we may not always appreciate the danger of the wicked. Balaam, a wicked prophet, tried to do what he could to curse the Jewish people and thus destroy them. It was only the intervention of G-d that protected the Jews from his curse. We must be aware of the hidden dangers that surround us, and strengthen our faith in G-d’s protection.
“I have sinned for I did not know that you were standing opposite me...” (Num. 22:34)
Rav Moshe Lieber explains that Balaam’s sin was that he did not remember that G-d watches everything that a person does. Balaam. However, had no regrets about sinning. His regret was that he had been caught.
A Rebbe once caught three students smoking on Shabbos. When confronted, the first student sheepishly said, “I forgot it was Shabbos today.”
The second student claimed. “I forgot we cannot smoke on Shabbos.”
The third student said, “I also forgot. I forgot to close the door!”
Did You Know...
The three weeks between the Seventeenth of Tamuz and Tisha B’Av are considered a period of mourning for the loss of the Temples. As we get closer to Tisha B’Av, the actual anniversary of the destruction, the mourning increases.
It is prohibited to conduct weddings throughout this period, nor may one listen to music. One may not purchase expensive clothing such as a fancy suit or dress during this time, nor may they be worn for the first time. Ordinary clothing, however, may be purchased or newly worn until the last nine days of the period.
One may not take a haircut or shave during the three weeks unless his employment requires it.
June 29, 2006
Parshas Korach 5766
Commentary by Rabbi Ephraim Nisenbaum
Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe’s authority, claiming that Moshe had usurped authority on his own, and not under G-d’s orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.
Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.
Moshe suggested that Korach and his followers offer the incense offering together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon’s.
The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach’s challenge should be stopped before it caused irreparable damage.
The incense of Korach’s followers was not accepted, and the people offering it were burned by fire, while Aharon’s incense was accepted by G-d. Korach and his family were swallowed alive into the bowels of the earth. Yet, even after Korach was gone there still remained doubts among the people and they complained again. Moshe’s concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon’s appointment as High Priest.
After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given the tithings from grain and fruits, from the meat of each animal, and from the first seasonal fruits of the seven species each year. They were also promised the firstborn of the kosher animals, and five coins for the human firstborn male. They also received a part of each sacrifice.
The story of Korach illustrates an important lesson about following Torah authority and not letting one’s personal inclinations mask the truth.
“You should not be like Korach and his followers..”(Num.17:5)
Some townspeople from a distant village once visited the Sokachover Rav and complained that their Rav had been lenient regarding a question of milk and meat, against the majority of authorities who were stringent. They were now hesitant to rely upon his rulings, and wanted to hear the Sokachover Rav’s opinion.
“I cannot comment on the case without hearing all the details,” the Rav said, “but one thing is for certain. At the very worst, following your Rav’s opinion involves a Rabbinic prohibition. However, stirring up trouble against your Rav, speaking negatively about him, and causing him shame, are clearly Torah violations, and must be avoided at any cost.”
Did You Know...
The Kohain is honored with the first aliyah to the Torah, even if he is an ignorant person. If there is no Kohain present, a Levite or a Yisrael are called. If a Kohain or Levite was mistakenly called to the Torah but was not present, another person should recite the blessings on the Torah without being called by name, lest people think the first person was disqualified.
If the Kohain was present, but was in the middle of his prayers and thus unavailable to recite the blessings, another person may be called by name, since people will not make a wrong assumption, seeing that the first person is praying. If a Yisrael is mistakenly called to the Torah, another person may be called by name, since a Yisrael cannot be disqualified.
Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe’s authority, claiming that Moshe had usurped authority on his own, and not under G-d’s orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.
Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.
Moshe suggested that Korach and his followers offer the incense offering together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon’s.
The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach’s challenge should be stopped before it caused irreparable damage.
The incense of Korach’s followers was not accepted, and the people offering it were burned by fire, while Aharon’s incense was accepted by G-d. Korach and his family were swallowed alive into the bowels of the earth. Yet, even after Korach was gone there still remained doubts among the people and they complained again. Moshe’s concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon’s appointment as High Priest.
After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given the tithings from grain and fruits, from the meat of each animal, and from the first seasonal fruits of the seven species each year. They were also promised the firstborn of the kosher animals, and five coins for the human firstborn male. They also received a part of each sacrifice.
The story of Korach illustrates an important lesson about following Torah authority and not letting one’s personal inclinations mask the truth.
“You should not be like Korach and his followers..”(Num.17:5)
Some townspeople from a distant village once visited the Sokachover Rav and complained that their Rav had been lenient regarding a question of milk and meat, against the majority of authorities who were stringent. They were now hesitant to rely upon his rulings, and wanted to hear the Sokachover Rav’s opinion.
“I cannot comment on the case without hearing all the details,” the Rav said, “but one thing is for certain. At the very worst, following your Rav’s opinion involves a Rabbinic prohibition. However, stirring up trouble against your Rav, speaking negatively about him, and causing him shame, are clearly Torah violations, and must be avoided at any cost.”
Did You Know...
The Kohain is honored with the first aliyah to the Torah, even if he is an ignorant person. If there is no Kohain present, a Levite or a Yisrael are called. If a Kohain or Levite was mistakenly called to the Torah but was not present, another person should recite the blessings on the Torah without being called by name, lest people think the first person was disqualified.
If the Kohain was present, but was in the middle of his prayers and thus unavailable to recite the blessings, another person may be called by name, since people will not make a wrong assumption, seeing that the first person is praying. If a Yisrael is mistakenly called to the Torah, another person may be called by name, since a Yisrael cannot be disqualified.
June 21, 2006
Parshas Sh'lach L'cha 5766
Commentary by Rabbi Ephraim Nisenbaum
The most disastrous event to occur to the Jewish people in the desert was the sin of the spies. That was the reason the Jews had to wander for forty years, and why most of the generation that left Egypt was prevented from entering Israel.
Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not survive the challenges of their mission.
When the spies returned from their mission, they brought back a dismal account. They claimed that the inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible for them to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.
G-d wanted to destroy the entire nation, until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men, and they merited entering the land.)
As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they would enter the land. They were given the mitzvah of wine libations to accompany different flour offerings, and they were also given the mitzvah of separating a portion of dough and giving it to the kohain. This is referred to as Challah.
The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.
This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, tied to G-d as it were, rather than be distracted by one’s physical and emotional urges.
“The people wept that night...” (Num. 14:1)
The Midrash teaches that the night the spies returned and the people foolishly cried, was the ninth day of Av. This day would be designated for mourning throughout time. The destruction of both Temples in Jerusalem, and the expulsion of the Jews from England and from Spain, all occurred on the ninth of Av.
During the expulsion from Spain, Don Isaac Abarbanel and other leading rabbis encouraged the Jews to play music to boost their morale, despite it’s being such a sad day. They explained that tragic as the expulsion was, the fact that it was on this day proved G-d’s involvement in their destiny. As a matter of fact, had Ferdinand and Isabella realized how much faith they imbued in the Jewish hearts by expelling them on the ninth of Av, they might have had second thoughts!
Did You Know...
The mitzvah of tzitzis is considered very important, since it reminds a person of all his obligations to G-d. One should not walk even a few feet without wearing tzitzis.
The mitzvah of tzitzis is limited to daylight hours, thus a woman is not obligated in the mitzvah. Some authorities actually prohibit a woman from wearing tzitzis since it is considered a man’s garb.
A woman may not tie the knots on the tzitzis, since she is not obligated in the mitzvah. When tying the tzitzis (fringes) on the corners of a garment, one must express his intentions that the tying should be for the purpose of fulfilling the mitzvah of tzitzis.
The most disastrous event to occur to the Jewish people in the desert was the sin of the spies. That was the reason the Jews had to wander for forty years, and why most of the generation that left Egypt was prevented from entering Israel.
Despite G-d’s promise that the land was beautiful and would be conquered easily, the people asked to send spies to scout the land. G-d reluctantly agreed to their request. Moshe appointed twelve spies, one from each tribe, each one a righteous person. Unfortunately, their righteousness did not survive the challenges of their mission.
When the spies returned from their mission, they brought back a dismal account. They claimed that the inhabitants were giants, and that the land destroyed its inhabitants. They felt that it would be impossible for them to conquer the land. A spirit of gloom and despair encompassed the camp. Although two of the spies, Joshua and Calev, strongly opposed the report of the other spies, the nation became disillusioned and cried that they did not want to enter the Promised Land.
G-d wanted to destroy the entire nation, until Moshe prayed on their behalf. Even then, they were not totally forgiven. G-d decreed that only the next generation, those who were under twenty years old at the time of the Exodus, would be allowed to enter the land. (The Midrash explains that the women were not swayed by the arguments of the spies. Their faith in G-d’s promise was stronger than that of the men, and they merited entering the land.)
As an assurance that the nation would still enter the Promised Land, G-d instructed them with a few mitzvos that would only apply after they would enter the land. They were given the mitzvah of wine libations to accompany different flour offerings, and they were also given the mitzvah of separating a portion of dough and giving it to the kohain. This is referred to as Challah.
The sin of the spies was that they allowed themselves to be distracted from seeing things with the proper focus. Even if the land seemed somewhat frightening, they should have remembered G-d’s promise to them that He would assist them.
This too is the purpose of tzitzis, the fringes placed on a four-cornered garment. The Torah says that the tzitzis prevent a person from straying after his heart and eyes. The fringes remind a person to live one’s life spiritually, tied to G-d as it were, rather than be distracted by one’s physical and emotional urges.
“The people wept that night...” (Num. 14:1)
The Midrash teaches that the night the spies returned and the people foolishly cried, was the ninth day of Av. This day would be designated for mourning throughout time. The destruction of both Temples in Jerusalem, and the expulsion of the Jews from England and from Spain, all occurred on the ninth of Av.
During the expulsion from Spain, Don Isaac Abarbanel and other leading rabbis encouraged the Jews to play music to boost their morale, despite it’s being such a sad day. They explained that tragic as the expulsion was, the fact that it was on this day proved G-d’s involvement in their destiny. As a matter of fact, had Ferdinand and Isabella realized how much faith they imbued in the Jewish hearts by expelling them on the ninth of Av, they might have had second thoughts!
Did You Know...
The mitzvah of tzitzis is considered very important, since it reminds a person of all his obligations to G-d. One should not walk even a few feet without wearing tzitzis.
The mitzvah of tzitzis is limited to daylight hours, thus a woman is not obligated in the mitzvah. Some authorities actually prohibit a woman from wearing tzitzis since it is considered a man’s garb.
A woman may not tie the knots on the tzitzis, since she is not obligated in the mitzvah. When tying the tzitzis (fringes) on the corners of a garment, one must express his intentions that the tying should be for the purpose of fulfilling the mitzvah of tzitzis.
June 15, 2006
Parshas Beha'alos'cha 5766
Commentary by Rabbi Ephraim Nisenbaum
Aharon felt remiss because he did not take part in the dedication ceremony of the Tabernacle. G-d reassured him that he would be given the mitzvah of kindling the menorah in the Tabernacle instead. This was considered to be a greater merit, since it was not merely a one-time mitzvah, but rather a mitzvah that was fulfilled each day.
Ramban adds that Aharon’s merit was passed down to his descendants too. Many years later, the Greeks desecrated the Second Temple. It was the descendants of Aharon, the Maccabees, with their desire to serve in the Temple, who fought the war victoriously. There too, they were rewarded with the merit of re-kindling the menorah. Commemorative of Aharon’s desire, we continue to kindle the menorah each year during Chanukah.
Another incident is recorded about people who felt remiss about not being able to perform a mitzvah. There were some individuals who were unable to bring the Passover offering the year after the Exodus, because they had come in contact with a human corpse. Some opinions say they were the ones who had carried Joseph’s bones. Others say they were the ones who had buried Nadav and Avihu, Aharon’s sons. They complained to Moshe and Aharon that they too wanted to have a part in the Passover offering. Although they knew that, being impure, they could not have brought the Passover sacrifice, they wanted another chance. Moshe brought their complaint before G-d, and G-d responded with the mitzvah of Pesach Sheni.
If a person was unable to bring the offering on the fourteenth day of Nissan, the eve of Passover, he would have a second opportunity to bring it on the fourteenth day of Iyar, the following month. This day was not considered a holiday, and the prohibition against having leavening in the house did not apply. However, the sacrifice itself was eaten together with matzo and bitter herbs, like the regular Passover offering. The other laws concerning the sacrifice, i.e. the obligation to finish it before the next morning, and the prohibition against breaking any of the animal’s bones, were also applicable.
These occurrences teach us that if a person truly wants to fulfill mitzvos, he will be granted ample opportunities.
At the end of the portion, Miriam spoke disparagingly to Aharon about Moshe. She didn’t understand why his prophecy was any different than theirs. Although her intentions were not malicious, G-d punished her for speaking against Moshe. G-d explained that Moshe’s prophecy was greater than that of any other human being, thus requiring a different standard of behavior. Miriam was punished with leprosy, yet the entire nation waited for her to recover before they continued their travel.
“By the mouth of G-d they would travel, and by the mouth of G-d they would camp” (Num. 9:20)
In the desert, the Jewish people traveled and camped according to G-d’s will, putting their complete faith in G-d. Rav Mechel of Zlatchev used to say that his father taught him never to worry about two things—those things he could change, and those things he could not. The things he could change, he should change, and there would be no need to worry. For those things he could not change, there is nothing to be gained by worrying, so why worry?
Did You Know...
When the Ark is opened it is customary to stand up. When the Torah is removed from the Ark it is obligatory to stand until the Torah is put down. In some congregations it is customary to follow the Torah to the Bima (the lectern where it is read), and back again to the Ark.
It is also proper to kiss the Torah when it passes, as a sign of our love. Some authorities feel it is preferable to touch the Torah and kiss one’s fingers, for sanitary reasons. Others feel it is more respectful to kiss the Torah directly, unless, of course, one is ill.
The congregation recites the Berich Sh’meih prayer when the Torah is removed from the Ark. Once the Torah is opened to begin the reading, the prayer may no longer be recited.
Aharon felt remiss because he did not take part in the dedication ceremony of the Tabernacle. G-d reassured him that he would be given the mitzvah of kindling the menorah in the Tabernacle instead. This was considered to be a greater merit, since it was not merely a one-time mitzvah, but rather a mitzvah that was fulfilled each day.
Ramban adds that Aharon’s merit was passed down to his descendants too. Many years later, the Greeks desecrated the Second Temple. It was the descendants of Aharon, the Maccabees, with their desire to serve in the Temple, who fought the war victoriously. There too, they were rewarded with the merit of re-kindling the menorah. Commemorative of Aharon’s desire, we continue to kindle the menorah each year during Chanukah.
Another incident is recorded about people who felt remiss about not being able to perform a mitzvah. There were some individuals who were unable to bring the Passover offering the year after the Exodus, because they had come in contact with a human corpse. Some opinions say they were the ones who had carried Joseph’s bones. Others say they were the ones who had buried Nadav and Avihu, Aharon’s sons. They complained to Moshe and Aharon that they too wanted to have a part in the Passover offering. Although they knew that, being impure, they could not have brought the Passover sacrifice, they wanted another chance. Moshe brought their complaint before G-d, and G-d responded with the mitzvah of Pesach Sheni.
If a person was unable to bring the offering on the fourteenth day of Nissan, the eve of Passover, he would have a second opportunity to bring it on the fourteenth day of Iyar, the following month. This day was not considered a holiday, and the prohibition against having leavening in the house did not apply. However, the sacrifice itself was eaten together with matzo and bitter herbs, like the regular Passover offering. The other laws concerning the sacrifice, i.e. the obligation to finish it before the next morning, and the prohibition against breaking any of the animal’s bones, were also applicable.
These occurrences teach us that if a person truly wants to fulfill mitzvos, he will be granted ample opportunities.
At the end of the portion, Miriam spoke disparagingly to Aharon about Moshe. She didn’t understand why his prophecy was any different than theirs. Although her intentions were not malicious, G-d punished her for speaking against Moshe. G-d explained that Moshe’s prophecy was greater than that of any other human being, thus requiring a different standard of behavior. Miriam was punished with leprosy, yet the entire nation waited for her to recover before they continued their travel.
“By the mouth of G-d they would travel, and by the mouth of G-d they would camp” (Num. 9:20)
In the desert, the Jewish people traveled and camped according to G-d’s will, putting their complete faith in G-d. Rav Mechel of Zlatchev used to say that his father taught him never to worry about two things—those things he could change, and those things he could not. The things he could change, he should change, and there would be no need to worry. For those things he could not change, there is nothing to be gained by worrying, so why worry?
Did You Know...
When the Ark is opened it is customary to stand up. When the Torah is removed from the Ark it is obligatory to stand until the Torah is put down. In some congregations it is customary to follow the Torah to the Bima (the lectern where it is read), and back again to the Ark.
It is also proper to kiss the Torah when it passes, as a sign of our love. Some authorities feel it is preferable to touch the Torah and kiss one’s fingers, for sanitary reasons. Others feel it is more respectful to kiss the Torah directly, unless, of course, one is ill.
The congregation recites the Berich Sh’meih prayer when the Torah is removed from the Ark. Once the Torah is opened to begin the reading, the prayer may no longer be recited.
June 8, 2006
Parshas Naso 5766
Commentary by Rabbi Ephraim Nisenbaum
After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camps. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. For example, the metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.
A few other topics are also covered. One of these is the Nazirite, the person who takes a vow of abstinence. The Nazirite could not drink any wine or eat any grapes, nor could he cut his hair, or come in contact with a corpse. Generally this vow was for a period of thirty days. After the period was completed, the Nazirite brought sacrifices and shaved all of his hair. Then he could return to a normal lifestyle.
The Torah does not intend for a person to abstain from the physical world permanently. It is only meant as a temporary measure to help a person control his vices.
The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for his blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.
A major part of the portion describes the gifts that each of the nesi’im, the princes of the tribes, brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.
Each prince brought the same gift: a silver bowl and silver basin filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have all seemed to have been the same, they were, in fact, not.
“... and He should grant you peace ” (Num. 6:26)
Many of our leaders would put their honor aside in order to restore peace.
Once, the Brisker Rav overextended himself to help restore peace between two people embroiled in a dispute. A friend of his protested that it was beneath the Rav’s dignity to become so involved in such pettiness. The Rav answered that at the end of the Amidah we take three steps back and say that G-d maintains peace upon High. This means that we must be willing to take steps backward in order to restore peace.
Similarly, the Talmud says that if one dreams about a kettle, it is a sign of peace. One commentator explains that the kettle brings peace between two opposites, fire and water, allowing them to interact. However, the kettle is blackened in its efforts. The lesson is that one must be willing to dirty himself to help maintain peace.
Did You Know...
“Shalom” is one of G-d’s Names, referring to G-d being the source of peace. It is a mitzvah to greet others, both fellow Jews and gentiles, with the blessing of Shalom. When one is greeted with Shalom, he should respond accordingly, blessing the one who initiated the greeting. This is preferable to merely greeting one another with “Hello”.
Because of the sanctity of the word, it is improper to greet Shalom in an unclean area, such as a bathroom or some other place with a foul odor.
There are different opinions whether a letter with the word “Shalom” may be thrown into the trash or not. The generally accepted custom is to be lenient.
After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camps. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. For example, the metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.
A few other topics are also covered. One of these is the Nazirite, the person who takes a vow of abstinence. The Nazirite could not drink any wine or eat any grapes, nor could he cut his hair, or come in contact with a corpse. Generally this vow was for a period of thirty days. After the period was completed, the Nazirite brought sacrifices and shaved all of his hair. Then he could return to a normal lifestyle.
The Torah does not intend for a person to abstain from the physical world permanently. It is only meant as a temporary measure to help a person control his vices.
The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for his blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.
A major part of the portion describes the gifts that each of the nesi’im, the princes of the tribes, brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.
Each prince brought the same gift: a silver bowl and silver basin filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have all seemed to have been the same, they were, in fact, not.
“... and He should grant you peace ” (Num. 6:26)
Many of our leaders would put their honor aside in order to restore peace.
Once, the Brisker Rav overextended himself to help restore peace between two people embroiled in a dispute. A friend of his protested that it was beneath the Rav’s dignity to become so involved in such pettiness. The Rav answered that at the end of the Amidah we take three steps back and say that G-d maintains peace upon High. This means that we must be willing to take steps backward in order to restore peace.
Similarly, the Talmud says that if one dreams about a kettle, it is a sign of peace. One commentator explains that the kettle brings peace between two opposites, fire and water, allowing them to interact. However, the kettle is blackened in its efforts. The lesson is that one must be willing to dirty himself to help maintain peace.
Did You Know...
“Shalom” is one of G-d’s Names, referring to G-d being the source of peace. It is a mitzvah to greet others, both fellow Jews and gentiles, with the blessing of Shalom. When one is greeted with Shalom, he should respond accordingly, blessing the one who initiated the greeting. This is preferable to merely greeting one another with “Hello”.
Because of the sanctity of the word, it is improper to greet Shalom in an unclean area, such as a bathroom or some other place with a foul odor.
There are different opinions whether a letter with the word “Shalom” may be thrown into the trash or not. The generally accepted custom is to be lenient.
June 1, 2006
Shavuos
Commentary by Rabbi Ephraim Nisenbaum
Seven weeks after the Jewish people left Egypt, G-d felt they were ready to receive the Torah, the purpose of their redemption from Egypt. After camping at Sinai, the people purified themselves three days prior to receiving the Torah, in preparation for the event. In many ways this purification and preparation were like a conversion of sorts, enabling the people to accept the mitzvos and become a nation. It is interesting to note that the account of the experience at Sinai follows the account of the conversion of Yisro, Moshe’s father-in-law.
That is one of the reasons it is customary to read the Book of Ruth on Shavuos. The Book of Ruth is also the story of a famous convert, who went on to become the great-grandmother of King David and the Messianic dynasty.
At Mount Sinai the people heard the Ten Commandments. The Midrash explains that when G-d uttered the first two commandments, the experience was too powerful for the people to behold. They pleaded to Moshe that they would die if they heard any more. Moshe then repeated the remainder of the Ten Commandments to the nation. The Talmud finds a hint to this in the passage, “Moshe commanded us the Torah..”. The numerical value of the Hebrew word “Torah” is 611. This alludes to the 611 mitzvos, besides the two that the people heard directly from G-d.
Although the people only heard the Ten Commandments on that day, all the mitzvos are alluded to in the Ten Commandments. That is why we say that the Torah was given on this day, despite the fact that they only heard the Ten Commandments.
After the Commandments, Moshe climbed the mountain where he remained for forty days. During that time he received all the details of the mitzvos. This is referred to as the Oral Tradition. G-d also dictated to Moshe the Written Torah, from the beginning of Bereishis (Genesis) until the middle of Exodus, where it describes the Sinai experience. Moshe transcribed everything he was told. The remainder of the Torah was dictated to Moshe throughout the rest of the forty years in the desert.
Shavuos is the day we celebrate the Sinai Revelation. It is the day we are supposed to rededicate ourselves to Torah study and observance.
“…the time of the Giving of our Torah…”
Rav Chaim Volozhiner says that the greater the joy a person experiences when studying Torah, the more he will be able to remember it.
The Chafetz Chaim related how he had heard an old man describe the Kaiser’s visit to his village over seventy years earlier. The man recalled the color of the Kaiser’s hat, his horse, and the minutest details. Since the experience had left such an impression on the man, he had no trouble remembering every part of the experience. Were we to be as excited about Torah, we, too, would remember everything we learned.
Did You Know...
There is a question if a person stays up all night regarding the recital of the blessings on the Torah in the morning. If he took a nap in the afternoon prior, he may recite the blessings. If he did not, he should listen to someone else who slept recite the blessings and thus fulfill his own obligation.
Alternatively, he may fulfill his obligation by saying the blessing Ahava Rabba, before the Shema. In that case, he should make sure to study Torah immediately after the prayers.
When one sleeps during the day, he does not recite the blessings on the Torah upon rising.
Seven weeks after the Jewish people left Egypt, G-d felt they were ready to receive the Torah, the purpose of their redemption from Egypt. After camping at Sinai, the people purified themselves three days prior to receiving the Torah, in preparation for the event. In many ways this purification and preparation were like a conversion of sorts, enabling the people to accept the mitzvos and become a nation. It is interesting to note that the account of the experience at Sinai follows the account of the conversion of Yisro, Moshe’s father-in-law.
That is one of the reasons it is customary to read the Book of Ruth on Shavuos. The Book of Ruth is also the story of a famous convert, who went on to become the great-grandmother of King David and the Messianic dynasty.
At Mount Sinai the people heard the Ten Commandments. The Midrash explains that when G-d uttered the first two commandments, the experience was too powerful for the people to behold. They pleaded to Moshe that they would die if they heard any more. Moshe then repeated the remainder of the Ten Commandments to the nation. The Talmud finds a hint to this in the passage, “Moshe commanded us the Torah..”. The numerical value of the Hebrew word “Torah” is 611. This alludes to the 611 mitzvos, besides the two that the people heard directly from G-d.
Although the people only heard the Ten Commandments on that day, all the mitzvos are alluded to in the Ten Commandments. That is why we say that the Torah was given on this day, despite the fact that they only heard the Ten Commandments.
After the Commandments, Moshe climbed the mountain where he remained for forty days. During that time he received all the details of the mitzvos. This is referred to as the Oral Tradition. G-d also dictated to Moshe the Written Torah, from the beginning of Bereishis (Genesis) until the middle of Exodus, where it describes the Sinai experience. Moshe transcribed everything he was told. The remainder of the Torah was dictated to Moshe throughout the rest of the forty years in the desert.
Shavuos is the day we celebrate the Sinai Revelation. It is the day we are supposed to rededicate ourselves to Torah study and observance.
“…the time of the Giving of our Torah…”
Rav Chaim Volozhiner says that the greater the joy a person experiences when studying Torah, the more he will be able to remember it.
The Chafetz Chaim related how he had heard an old man describe the Kaiser’s visit to his village over seventy years earlier. The man recalled the color of the Kaiser’s hat, his horse, and the minutest details. Since the experience had left such an impression on the man, he had no trouble remembering every part of the experience. Were we to be as excited about Torah, we, too, would remember everything we learned.
Did You Know...
There is a question if a person stays up all night regarding the recital of the blessings on the Torah in the morning. If he took a nap in the afternoon prior, he may recite the blessings. If he did not, he should listen to someone else who slept recite the blessings and thus fulfill his own obligation.
Alternatively, he may fulfill his obligation by saying the blessing Ahava Rabba, before the Shema. In that case, he should make sure to study Torah immediately after the prayers.
When one sleeps during the day, he does not recite the blessings on the Torah upon rising.
May 25, 2006
Parshas Bemidar 5766
Commentary by Rabbi Ephraim Nisenbaum
The second year after the exodus from Egypt, G-d commanded Moshe to take a census of all the Jewish men eligible for the army, those twenty years and older.
Although the Jewish people had already been counted earlier the same year, Rashi explains that this census was meant to impress upon the Jewish people G-d’s love and concern for them. One only counts and spends time with something that he loves and cherishes. This was especially important for the people to realize after the promise of serious retribution in the previous portion, if the Jewish people failed to keep the mitzvos.
Also, after the sin of the Golden Calf, when the nation had fallen in disgrace before G-d, they needed the reassurance that G-d still loved them. For this reason the Levites were not counted. Since they did not sin by the Calf, they never needed that reassurance that the rest of the nation needed. (Although the Levites too would be counted later, it was for a different reason, to be able to redeem the firstborn Israelites who had sinned with the Golden Calf. Each firstborn needed one Levite to redeem him. The Levites were actually counted from thirty days old and older.)
The sum total of the census was around six hundred thousand people. Considering the fact that this number was approximately the same as the number of Jews that had first left Egypt, it was a comfort to them. Despite G-d’s anger and His punishment, they were not in any danger of being decimated.
The camp was arranged in a quadrilateral shape, with the Levites and the Mishkan in the center. A group of three tribes camped on each side, with one of the tribes serving as a leader for each grouping.
Each of the tribes had its own specific place, and it would occupy that place throughout the forty years in the desert, in order for the nation to be able to function properly. This represented the unique mission of each tribe. Each of the tribes was also situated equidistant from the Tabernacle in the middle. This showed that no tribe was more important than another, and that only in conjunction with one another could they accomplish their mission as a whole unit together.
“...and an eternal life He planted within us...” (Shavuos Liturgy)
The Graf Potocki, heir to a famous Polish count, became a righteous convert in the mid-1700’s. He was impressed that Judaism brings heaven down to earth, rather than sacrificing earth for heaven. The Polish church burned him to death for his heretical beliefs on Shavuos. He died with dignity, appreciating the opportunity to sanctify G-d’s Name.
The Graf, known as Avraham ben Avraham, once asked the Vilna Gaon why certain people are motivated to convert. The Gaon explained that at Mount Sinai, G-d offered the Torah to all the nations. Although the nations refused to accept the Torah, there were individuals who wanted to accept it. These individuals were also at Sinai, and their descendents became converts.
Did You Know...
There is a mitzvah to recite Hallel, a special prayer of praise and thanksgiving, on most Jewish holidays. A person should make every effort to recite the Hallel prayer with the congregation. Even if he has not yet prayed the Amida, if he finds the congregation reciting Hallel, he should say it with them before praying.
If one must recite the Hallel by himself, he should try to find two other people to answer when he says Hodu Lashem Ki Tov, in the same way that the congregation answers the chazzan.
Hallel is considered to be an important prayer, comparable to the Shema, and only certain interruptions are permitted.
The second year after the exodus from Egypt, G-d commanded Moshe to take a census of all the Jewish men eligible for the army, those twenty years and older.
Although the Jewish people had already been counted earlier the same year, Rashi explains that this census was meant to impress upon the Jewish people G-d’s love and concern for them. One only counts and spends time with something that he loves and cherishes. This was especially important for the people to realize after the promise of serious retribution in the previous portion, if the Jewish people failed to keep the mitzvos.
Also, after the sin of the Golden Calf, when the nation had fallen in disgrace before G-d, they needed the reassurance that G-d still loved them. For this reason the Levites were not counted. Since they did not sin by the Calf, they never needed that reassurance that the rest of the nation needed. (Although the Levites too would be counted later, it was for a different reason, to be able to redeem the firstborn Israelites who had sinned with the Golden Calf. Each firstborn needed one Levite to redeem him. The Levites were actually counted from thirty days old and older.)
The sum total of the census was around six hundred thousand people. Considering the fact that this number was approximately the same as the number of Jews that had first left Egypt, it was a comfort to them. Despite G-d’s anger and His punishment, they were not in any danger of being decimated.
The camp was arranged in a quadrilateral shape, with the Levites and the Mishkan in the center. A group of three tribes camped on each side, with one of the tribes serving as a leader for each grouping.
Each of the tribes had its own specific place, and it would occupy that place throughout the forty years in the desert, in order for the nation to be able to function properly. This represented the unique mission of each tribe. Each of the tribes was also situated equidistant from the Tabernacle in the middle. This showed that no tribe was more important than another, and that only in conjunction with one another could they accomplish their mission as a whole unit together.
“...and an eternal life He planted within us...” (Shavuos Liturgy)
The Graf Potocki, heir to a famous Polish count, became a righteous convert in the mid-1700’s. He was impressed that Judaism brings heaven down to earth, rather than sacrificing earth for heaven. The Polish church burned him to death for his heretical beliefs on Shavuos. He died with dignity, appreciating the opportunity to sanctify G-d’s Name.
The Graf, known as Avraham ben Avraham, once asked the Vilna Gaon why certain people are motivated to convert. The Gaon explained that at Mount Sinai, G-d offered the Torah to all the nations. Although the nations refused to accept the Torah, there were individuals who wanted to accept it. These individuals were also at Sinai, and their descendents became converts.
Did You Know...
There is a mitzvah to recite Hallel, a special prayer of praise and thanksgiving, on most Jewish holidays. A person should make every effort to recite the Hallel prayer with the congregation. Even if he has not yet prayed the Amida, if he finds the congregation reciting Hallel, he should say it with them before praying.
If one must recite the Hallel by himself, he should try to find two other people to answer when he says Hodu Lashem Ki Tov, in the same way that the congregation answers the chazzan.
Hallel is considered to be an important prayer, comparable to the Shema, and only certain interruptions are permitted.
May 18, 2006
Parshas Behar-Bechukosai 5766
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.
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.
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.
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