Parshas Chukas 5768

Commentary by Rabbi Ephraim Nisenbaum

The Parah Adumah (Red Heifer) was used in the purification process of a person who was defiled by coming in contact with a human corpse. This person could not 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 cedarwood, a low-growing plant, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification process. He would then immerse in the mikveh, and become purified.

There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim 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 be illogical. 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. Ultimately, it is the acceptance of the irrational mitzvahs that shows a person’s true commitment to G-d.

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. The people complained and G-d instructed Moshe to speak to the rock. Moshe hit the rock and the water returned. Although the people were deserving of all their needs being met in the wilderness, Moshe showed a bit of impatience at their constant complaints. As punishment he was forbidden to enter the Promised Land. The Jewish leader must be able to master total control over his nature under all circumstances.

Shortly afterwards, Aharon died. The Cloud of Glory that protected the Jews throughout the past forty years, had come in Aharon’s merit, and disappeared with his death.

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, previously unknown, ways.

“We will follow the road of the king, we will not veer to the right or to the left…” (Num.20: 17)

A young boy asked Rav Yosef Chaim Zonnenfeld why in the prayer Ein Kelokeinu does it first say, “There is none like Our G-d,” and only afterwards “Who is like Our G-d?” It would seem that the question should be asked before the answer is given.

The Rav answered, “Have you ever hiked in a dark cave? It is important to mark your path with little markers to make sure you don’t get lost. The same applies here. It is permitted for a Jew to ask all kinds of questions about G-d. However, it is necessary to first mark the path with 'markers' to guarantee the questions don’t get you confused and lost. We must first state, 'There is none like Our G-d,' before we can ask, 'Who is like Our G-d?'”

The young boy later moved to Europe where he went through the Holocaust. He later recounted how the Rav’s words helped him maintain his faith through such a difficult time.

Did You Know...

Water has no real taste and thus poses a question regarding the requirement to recite a blessing prior to drinking it. If one drinks water to quench his thirst, it provides a pleasure and a blessing must first be recited. If, however, the water is drunk merely to swallow medicine or to ease coughing or choking, no blessing is required. If other beverages are drunk for the same reason a blessing is always required, since there is the additional pleasure of the taste.

Incidentally, although a person should have the food before him when reciting a blessing, it is permitted to recite a blessing at a water fountain since the water will be available upon pushing the button.

Parshas Korach 5768

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 should 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 incense offerings 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 be stopped before it caused irreparable damage.

Even after Korach had been swallowed, there still remained doubts among the people and they complained again. It seems that 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 tithing from grain and fruits, from the meat of each animal, and the first seasonal fruits each year. They were also promised the firstborn of the 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.

“Dasan and Aviram went out erect...”(Num.16:27)

Despite Moshe’s chastisements, Dasan and Aviram were not humbled.

In Pirkei Avos we find two seemingly conflicting statements. On one hand we are taught (5:23) that one should be brazen as a leopard to serve G-d; yet immediately following it says that the brazen are destined for Gehinnom. The distinction is that one should take pride in serving G-d and not be ashamed before others of his service. In other areas in life, however, one should be humble and modest.

Unfortunately, people often do the opposite. Rav Shlomo Freifeld commented how ironic it is that people feel no shame jogging in public in shorts, yet when having to pray in the airport, they feel the need to go to a public phone and pretend they are making a call.

Did You Know...

The Tachanun prayers are said while sitting, reclining one’s head on the left arm. When one is wearing tefillin on the left arm, one should recline on the right arm. One should not recline on his bare arm, but rather on the sleeve.

If there is no Torah scroll in the room where Tachanun is being recited, one should not recline on his arm, although some authorities permit it if there are other holy books in the room.

If one is unable to sit, the Tachanun may be recited while standing, although he should lean on a surface since that is considered like sitting in Jewish law.

Parshas Sh'lach L'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

As the nation prepared to leave the desert and enter into the land, they began to lose heart. They demanded that Moshe send spies to scout the land before they would conquer it. This portrayed a serious flaw in their faith in G-d, Who had promised that He would assist them in conquering the land. After witnessing all the miracles G-d had performed for the nation when they left Egypt there should have been no room for any lingering doubts. Although G-d reluctantly agreed to their request to send spies, it was without His blessings, and would therefore come at a heavy price.

Moshe tried to minimize the potential damage by appointing men of stature to serve as scouts. Unfortunately, it did not help. The person who puts his trust in natural means will become much more disillusioned than the one who puts his trust in G-d. The spies saw a land, that although beautiful, seemed insurmountable. They found huge people and fortified cities. Ten of the twelve spies began to feel insecure and insignificant in front of the inhabitants of the land. They saw no natural way that they could conquer it and they came back with a very demoralizing report.

The people listened to their report, despite the protests of Joshua and Caleb, and were so frightened that they cried to Moshe that they didn’t want to enter the Promised Land. They rebuffed the wonderful gift that G-d had planned as their ultimate destination. Although Moshe prayed on behalf of the nation, the punishment for this sin would be even more severe than the punishment for the sin of the Golden Calf. The nation would have to wander through the desert for forty years, and all men who were twenty years and older would die before the nation could enter the land.

Although the generation was told they could not enter into the Promised Land, G-d wanted to reassure them that their children would indeed enter the land. For this reason, immediately after the sin of the spies the people were instructed in the mitzvos of tithing the dough and the wine libations that were offered with the sacrifices. Although these mitzvos would not apply until they entered the land, they served as a guarantee that the next generation would indeed enter it.

At the end of the portion the Torah discusses the mitzvah of tzitzis. Fringes are placed on the four corners of a garment to serve as a visual reminder of G-d and His mitzvos. Blue woolen fringes of techeiles, a dye extracted from a marine animal, is also tied, to serve as a reminder of the heavens and G-d’s commandments. The tzitzis are meant to prevent a person from straying after the desires of his eyes and heart.

…long in patience… (Num.14:18)

The Children of Israel sinned by thinking that had giants not inhabited the land they could have conquered it without G-d’s assistance.

Someone sponsored a kiddush in the synagogue. He explained that he wanted to express his gratitude to G-d for his having been in a serious car crash, and emerging from the car unharmed. The following week another person sponsored a kiddush. He explained that he also wanted to express his gratitude to G-d for emerging from his car unharmed, and without even damaging his car!

It is important to remember that we need G-d’s assistance not only in miraculous situations, but just to get through our everyday life too.

Did You Know...

A man should check the tzitzis each time before donning his tallis to make sure the strings are not tangled and that the knots are tight. On Shabbos one may not tighten the knots, as that is considered tying which is prohibited on Shabbos.

One should also check to see if the strings are broken. Generally, if one string is broken the tzitzis are still kosher, depending on how far down the break is found. If two strings are broken it must be determined whether both strings are from the same string or not, since each string is actually doubled. If both breaks are on the same string, the tzitzis are not kosher.

Parshas Beha'alos'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

The portion covers a variety of events. Ahron was instructed in the kindling of the menorah. Each candle was to be lit until the flame rose by itself. The menorah had seven branches, and each light was to face the center branch of the menorah.

After the nation’s second Passover in the desert, there were some people who had not been able to bring the Pesach offering. They had been in contact with a corpse rendering them ritually impure and unable to offer the sacrifice. These individuals complained to Moshe why they should lose this great mitzvah, and they requested another opportunity to bring the offering.

Moshe brought their request before G-d, and G-d revealed the mitzvah of Pesach Sheni, the second Pesach. People who could not offer the Pesach on the fourteenth day of the first month would have a second chance to offer it on the fourteenth day of the second month.

According to Jewish law, a person who is exempt from a mitzvah has no obligation to make it up. However, these individuals had such a longing to fulfill the will of G-d, that they looked for new opportunities to be able to fulfill the mitzvah. G-d, as it were, could not turn down such a request and presented a new mitzvah through these individuals.

Although complaining to improve one’s spiritual lot may have merit, this is not so regarding complaints to improve one’s physical and material situation. This is also portrayed in our portion.

The people ate manna in the desert. This miraculous food fell at their door each morning, with exactly enough for each family member’s daily needs. The manna had a sweet taste, and could be used in all types of cooking and baking. Yet the people complained. They dreamed about the fish and vegetables they had eaten in Egypt, and they demanded meat. G-d had taken care of all the nation’s needs, and in an effortless and miraculous manner--yet the people were dissatisfied. G-d sent a plague that took the lives of these perpetual complainers.

Moshe felt the need to separate from his wife, to be able to be in a constant state of purity to communicate with G-d. Miriam, Moshe’s sister, spoke somewhat disparagingly about Moshe’s separation. G-d told Miriam that Moshe was different from any other person. He had achieved a level of prophecy that no other prophet did, or will ever, receive. Although no other prophet would have to follow Moshe’s example, his decision was deemed proper.

Miriam was punished with leprosy on account of maligning her brother. However, because of her righteousness the entire camp waited for her to recover before they traveled onward.

“The man Moshe was extremely humble, more than any other person…” (Num. 12:3)

Rav Aharon Leib Steinman once remarked: “How fortunate we are that the Torah instructs us to be humble. Imagine if we had to be arrogant; I would have to knock my head to find something to brag about! Humility is so much easier since I realize all my failings…”

Similarly, the Maggid of Zlatchev asked: If it is so important to be humble, why isn’t it counted as one of the 613 mitzvos? He answered that mitzvos are supposed to be performed to fulfill the will of G-d. One who is humble merely to fulfill G-d’s will is not truly humble!

Did You Know...

A groom is called to the Torah both the Shabbos before the wedding and the Shabbos after the wedding. The commentators explain that the groom is referred to as a king. Just as a king must write two Torah scrolls, one for his treasury and one to carry with him at all times, the groom is called to the Torah twice, to remind him to observe the Torah both at home and when away.

The Shabbos before the wedding is called the Aufruf, meaning “call up” in Yiddish. Nuts and sweets are traditionally showered upon the groom after he is called to the Torah, symbolizing the sweet and fruitful life the couple should enjoy together.

Parshas Naso 5768

Commentary by Rabbi Ephraim Nisenbaum

The camp of the Israelites had to be fit at all times for G-d’s Divine Presence to dwell in its midst. Any person who was impure was sent outside of the camp. There were actually three camps among the Jews; innermost was the Camp of the Shechina, the Divine Presence, where the Tabernacle was housed. Outside of that was the Camp of the Levites, and outside of that was the Camp of the Israelites. Depending on the severity of the impurity it was determined outside of which camp the person had to remain.

The Jewish people are also held to a high moral standard. The Torah elaborates on the procedure of dealing with suspected adulterers. A mixture was given to the suspected woman to drink, and if she were guilty she would die. If she was indeed innocent, she would be blessed. G-d wrought miracles with this procedure just in order to restore mutual trust in an otherwise damaged relationship.

The Nazirite was a person who accepted a temporary oath of abstinence from wine, haircuts, and contact with a corpse. Although this is not the Torah’s norm, under certain circumstances it was necessary to abstain for therapeutic purposes. For this reason, although the Nazirite is referred to as a holy person, he must nonetheless bring a sin offering upon completion of his oath to atone for his abstinence.

At the dedication of the Tabernacle, each of the nesi’im, the princes of the tribes, brought gifts in honor of the dedication. These gifts were brought out of their own pockets, to make amends for their lack of participation in the actual construction of the Tabernacle.

Each prince brought the same gift, comprising of: a silver plate and silver bowl 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 were the same items, they were really different gifts.

Many mitzvos in the Torah seem to be so regimented, that they leave little room for creativity and self-expression. The reality however, is quite the opposite. The mitzvos were only meant to provide a framework of guidance, within which there is plenty of room for self-expression. The details can--and should--take on very different meanings to different people.

...The time of the Giving of our Torah (Shavuos liturgy)

A merchant ordered a wagon to take him to the fair to buy merchandise. He told the driver that he must get to the fair on time, and the driver promised that he would him there. Unfortunately, the winter roads made it difficult to travel, and the man missed the fair.

The driver demanded payment, but the merchant refused to pay. They came to the rabbi to present their arguments and the rabbi sided with the merchant, since the driver had not fulfilled his promise. The driver questioned the rabbi’s decision. “How do you know that?”

“It says in the Torah that if a worker fails to deliver, he cannot claim his payment,” the rabbi replied.

“And when was the Torah given?” the driver challenged.

“On Shavuos, my son,” said the rabbi.

“Aha!” cried the driver. “The Torah was given in good weather! Of course they wouldn’t understand what it’s like driving on the winter roads!”

“G-d gave an eternal Torah to the Jewish people,” the rabbi said, “and it is foolish to claim that it no longer applies.”

Did You Know…

Although it is permitted to transfer a fire on Yom Tov, one may not create a new flame. One may also not extinguish a flame on Yom Tov. The fire on a gas range may not be lit if it has an automatic electric ignition, since that creates a new flame. If there is no automatic ignition it would be permitted to light the fire with a transferred flame.

One may raise the flame on a gas stove to cook or heat food, and it may similarly be lowered to cook food without concern of burning, but it may not be lowered to save money or to reduce the heat in the kitchen. Electric appliances may not be adjusted at all.

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• Studies of traditional texts and discussions of daily living, with Mrs. Sara Brejt
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Parshas Bemidbar 5768

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, between twenty and sixty years old.

The commentaries explain the purpose of this census was to portray G-d’s intense love and concern for the Jewish people. A person counts and spends time with something that he loves and cherishes. This was especially important after the sin of the Golden Calf, when the nation had fallen in disgrace. G-d wanted to show the people He had forgiven them for the sin. For this reason the Levites were not counted as they did not sin by the Calf, and thus 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. Each firstborn needed one Levite to redeem him.)

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.

Another reason for the census was to give each Jew the opportunity to spend a few moments with Moshe, to see a role model to emulate. The census reminded them that each Jew has a unique mission to fulfill, and that he must strive to achieve his best. The people were counted from age twenty, since that was when they were mature enough to fulfill their mission. (The tribe of Levi was counted from thirty days old, since their mission was different than the rest of the nation. Their mere presence as a family of priests was reason enough to be counted.)

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.

Just as each tribe was counted by itself, each tribe also had its own place to camp. These specific positions were maintained throughout the forty years in the desert for various reasons. Certain tribes were placed next to others because they shared complementary missions. Each of the tribes was 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.

“...The Tent of Meeting, the camp of the Levites, will journey in the middle of the camps...” (Num. 2:17)

The Tent of meeting contained the Ark, and was at the epicenter of the camp. This symbolizes Torah which is also central to the life of a Jew. The Chafetz Chaim compared Torah to the heart, which is located in the center of a person’s body, yet pumps blood throughout the body. Torah, too, provides spiritual lifeblood to the entire nation.

Rav Yitzchak Hutner once commented that the greatest public service a person can do for the Jewish people is to sit and learn Torah. Through Torah study a person becomes part of the heart of the Jewish nation and helps provide spiritual life to everyone.

Did You Know...

It is customary for a bride and groom to be escorted to the chuppah, the marriage canopy, with candlelight. The reason for this is to recall the fiery smoke at Mount Sinai when the Jewish people were wedded to G-d. Another reason offered is that the candles suggest a prayer to G-d to illuminate the way for the bride and groom as they face the unknown challenges of life.

The groom is led to the chuppah before the bride. This is also reminiscent of Mount Sinai, where the Torah relates that G-d, the Groom, preceded the Jewish people, the bride, to the mountain.

Parshas Bechukosai 5768

Commentary by Rabbi Ephraim Nisenbaum

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

However, the mitzvos were not meant to be optional, allowing one to choose what to keep and what not to keep. In the section of the Tochacha (Reproof), the Torah graphically depicts the terrible punishments awaiting those who fail to follow the Torah and its mitzvos properly.

Seven series of punishments are described, corresponding to seven steps leading away from Torah observance. These steps begin with not toiling in Torah study properly, which inevitably leads to not performing the mitzvos properly. If one does not know the intricacies of Halacha he cannot observe the details of each mitzvah. This leads to despising others who do keep the mitzvos, eventually denying the Divinity of Torah and even denying G-d’s very existence, Heaven Forbid. Each step brings greater and more horrendous punishments, from physical illness, famine, war, and exile, to even worse sufferings.

The nature of man is that once he becomes lax in his behavior, even in something seemingly minor, he begins a downslide that is difficult to stop. For this reason, G-d sends various afflictions to arouse people to mend their ways.

Yet, the Torah promises, despite all the terrible punishment, G-d will never forget or ignore the Jewish people’s plight. G-d’s covenant with the forefathers will never be broken. Eventually, the people will return to their land and G-d will be appeased. This serves to comfort a person when he realizes that suffering does not stem from G-d’s indifference, but rather from His love and concern for the Jewish people.

Immediately after the Tochacha, the Torah discusses the laws of arachim, the donation of one’s value to the Temple. There are set values placed on people for this purpose, depending on age and gender. The commentaries explain the juxtaposition is meant to emphasize that no matter how much a person might have sinned, each Jew has an intrinsic value, and is worthy of having that value dedicated to the Temple.

“If you will walk with My statutes...”(Lev. 26:3)

Rashi explains the passage as referring to toiling in Torah study. A yeshiva student went to take leave of the Gerrer Rebbe before traveling to the annual celebration in Miron on Lag B’Omer. The Rebbe asked him why he was going.

The surprised young man replied, “To visit the grave of Rav Shimon bar Yochai, of course.”

“Young man,” the Rebbe charged, “Why visit the deceased Rav Shimon when you can visit him live by opening the Talmud and studying Rav Shimon’s words? I believe that is a more meaningful visit!”

Did You Know...

Lag B’Omer is considered a minor holiday in the Jewish calendar. There are different opinions regarding delivering a eulogy on Lag B’Omer. Although weddings are generally not held during the period of the Omer, on Lag B’Omer it is permitted. It is also permitted to take a haircut on Lag B’Omer. There are also varying opinions whether these are permitted the evening before Lag B’Omer, or only during the day. Preferably, one should not be lenient except for extenuating circumstances, such as when Lag B’Omer falls on Friday, and it is difficult to make a wedding on Friday. When the wedding is held on Lag B’Omer, there are different customs regarding the playing of music at Sheva Berachos during the following week. Singing and dancing are certainly permitted.

Parshas Behar 5768

Commentary by Rabbi Ephraim Nisenbaum

Every seven years in Israel is called the Shemittah year, the Sabbatical year. All Jewish-owned land in Israel may not be sown, planted, or harvested, for the entire year. Although a person in an agriculturally dependent society could hardly be blamed for fearing the loss of income for an entire year, the Torah promises that the sixth year would produce an abundance of food to carry everyone through the eighth year.

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

During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return real estate that was 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 Shemittah was to allow the people an opportunity to pursue spiritual goals, and not become totally lost in the material pursuits of the world. During the year of Shemittah a person would be able to spend more time in Torah study and prayer.

Another reason for the Shemittah was 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 enjoy the benefits, it is important to remember that one’s success and failure are not tied exclusively to the amount of efforts that he expend. Although generally the Torah requires man to put forth the proper efforts, here the Torah requires the Jew to abstain totally from effort and putting his trust completely in G-d.

Trust in G-d is also the source of other prohibitions in the portion. One must not charge interest to a fellow Jew. It is also forbidden to pay interest to a fellow Jew. A person might think that if he lends his money to others without charging interest he will lose many opportunities for investments and other financial gain. The Torah also warns not to take unfair advantage of others in business by overcharging them. A person’s income is a gift from G-d and one must not be greedy to gain more than what he is supposed to have. G-d can provide enough for everyone without a person having to resort to deceptive and unfair business practices.

“If you will ask: What will we eat in the seventh year if we will not plant... and I will ordain My blessing for you...” (Lev. 25:21)

This year, 5768, is a Shemittah year in Israel. Keren Hashvi’is is an organization that encourages Israeli farmers to observe the laws of Shemittah. During the winter, Rabbi Shmuel Bloom of the organization visited a banana plantation in a kibbutz in Northern Israel that was observing Shemittah for the first time. The day before he arrived, an uncommon winter frost had swept the area. The banana crops in all the surrounding area were blackened and ruined. This kibbutz had not tended to any of the banana trees since the beginning of the year, yet none of the plants were affected by the frost. The secular farmer was so amazed he began to cry to Rabbi Bloom that he could not imagine how anyone could not see G-d’s involvement.

Did You Know...

The Talmud rules that one must take measures to save his own life before saving other lives. If, however, a person is faced with a choice of saving one of two other people, he may not merely save one because he is a friend or the like, as both lives are equally important. The question is often raised in triage whether to put a patient on life support if it would only help temporarily, or to pass him in favor of a patient with greater chances of survival. Many authorities rule that the patient with the better chance takes precedence. However, this only applies if there is certainty that the life support will be used for such a person. Otherwise there is an obligation to save human life even temporarily, and the machine must be used to save that person too.

Parshas Emor 5768

Commentary by Rabbi Ephraim Nisenbaum

G-d endowed certain people with special responsibilities. The kohain (priest) was given the task of serving in the Temple. The importance of his service and his position required him to live by a higher standard. Things that were permitted to the rest of the nation were prohibited for him. For example, the kohain could not defile himself by coming in contact with a corpse of any person outside of his close family members. The Kohain Gadol, High Priest, was held to an even stricter standard and could not even contaminate himself for family members. An exception was made only for a corpse where there was no family to care for it. An explanation offered for this prohibition is because the kohain must live a holy life. Holiness involves spiritual growth, and after death no further growth is possible. Coming in contact with a lifeless body represents the antithesis of holiness.

The kohain was also limited (and still is) as to whom he could marry. He may not marry a woman who was the product of a prohibited relationship, or who had been involved in a prohibited relationship. He may also not marry a divorcee. The Kohain Gadol was restricted even further in his choice and could only marry a virgin.

Certain days of the year were also endowed with holiness— the Shabbos and other holidays. These days are sanctified through nicer dress, better food, and in general, through a more spiritual behavior than the rest of the year.

Each of the holidays was endowed with its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah; we fast on Yom Kippur; the lulav and esrog are taken on Sukkos, etc.

Every Jew is also instructed to sanctify G-d’s name, both in life and death. In life, we must live in a way that earns the admiration of the world. Profaning G-d’s Name by acting immorally or improperly is a grave sin. In death, the Jew must be ready to sacrifice his life rather than denounce G-d or his belief in Judaism.

The Torah relates an incident where a person mocked the Torah and blasphemed G-d. The Torah considers blasphemy to be on par with assault and even murder. The understanding is that a person who disregards G-d, can easily be led to total disregard for his fellow man, too, leading to assault and the such. Accordingly, the Torah reserves the most severe forms of punishment for this offense.

“I shall be sanctified among the Children of Israel…” (Lev. 22:32)

Any Jew who has been murdered for no other reason than the fact that he is a Jew is considered to have died sanctifying G-d’s Name.

After the recent massacre of eight students at Yeshiva Mercaz HaRav, a city bus stopped on his route outside the yeshiva. The driver announced that one of the murdered students was his nephew, and asked if passengers would mind if he said a few words. The entire bus agreed, and the driver spoke a few minutes about how special his nephew had been.

A woman then stood up and announced that one of the victims had been her neighbor, and asked to speak for a few minutes too. Again all the passengers agreed. The woman spoke a bit about her young neighbor.

The bus then proceeded on its route with the passengers reflecting what it means to be part of such a special nation in such a special country.

Did You Know...

There is a mitzvah to show special respect for a kohain. The kohain is thus given the first aliyah to the Torah, even if there is a greater non-kohain scholar present. Although a kohain may forgo this honor, and indeed in some places the kohain is requested to step out for the first aliyah in order to give it to somebody else, it is nonetheless preferable that this not be done, in order to avoid strife among the congregants.

Similarly one should not ask a kohain to perform any form of denigrating labor. If the kohain receives benefit, such as compensation for performing the job, it may be permissible.

Parshas Kedoshim 5768

Commentary by Rabbi Ephraim Nisenbaum

The mitzvah to “sanctify yourselves” is a bit difficult to define. The commentaries explain that in many ways the obligation to be holy actually begins where the other mitzvos leave off.

The mitzvos in general were meant to elevate a person’s spiritual being by guiding his actions in accordance with G-d’s will. However, no code of specific obligations is capable of covering every detail of the human condition. There will always be “cracks” where a person’s base instinct can slip through. Ramban (Nachmanides) says that a person could technically follow all the Torah’s laws, and still remain a degenerate person, a “naval B’rshus haTorah.”

The Torah therefore commands the Jew to sanctify his life. “Holiness” means that one must exercise control over his physical and material desires. This does not mean that a person must practice an ascetic lifestyle, but rather that the physical and material desires must be elevated. It’s not enough that a person’s food fits the dietary kashrus specifications. How it is eaten must also conform to a higher standard. One must eat and drink with dignity and in moderation. (According to some authorities, this mitzvah precludes intoxication and gluttony.) Likewise, a person’s speech must not merely be devoid of slander and other prohibited words. Even that which is permissible, should be spoken sparingly and in a dignified manner. Every action in life should be done in a manner befitting a “priestly people and a holy nation.”

Many of the business-related and interpersonal laws are also discussed in this portion. Their juxtaposition to the commandment of being holy suggests another important insight into holiness. One might think that the concept of holiness is more directly related 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 dishonest in business cannot achieve holiness either. Treating one’s employees fairly and not spreading gossip are also a part of being holy, because they remind a person that his needs and desires do not precede those of another person.

“Do not take revenge nor bear a grudge...” (Lev. 19:18)

The Sefer Hachinuch explains that one should not bear a grudge against others, since any suffering one has received was destined from Heaven. Rav Elchanan Wasserman was raising funds in Belgium for his yeshiva in Poland. He asked one of the community leaders to accompany him on his meetings.

The man, who had never asked others for favors, was embarrassed to approach others for money. Rav Elchanan reassured the man, “Listen, if in Heaven it has been decreed for you to suffer disgrace, you will receive it in any event. It may come from your neighbor, it might come from your wife or children, but there’s no way to escape it. If so, you are better off suffering disgrace while accomplishing for the honor of G-d and His Torah.”

Did You Know...

The Torah prohibits placing a stumbling block before a blind man. The Rabbis derive several laws from this passage:

• One must not intentionally mislead others with bad advice.
• One may not lead another person to sin. Some examples of this include selling non-kosher food to a non-observant Jew, since he is being enabled to sin. Even feeding a person, when one is sure he will not recite a blessing before or after eating, may be prohibited in certain circumstances.
• One must not damage another person, either physically or financially.

Parshas Acharei 5768

Commentary by Rabbi Ephraim Nisenbaum

The Torah introduces the special Yom Kippur service in the Tabernacle and the role of the Kohain Gadol, the High Priest, in bringing atonement for the nation. Part of the service involved the Kohain Gadol’s entering 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 beautiful vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. The reason for this is because Ahron, the first Kohain Gadol, had had a part in the nation’s sinning with the Golden Calf. It would thus be improper for him to try to atone for the nation while wearing golden garments that could serve as a “reminder” of this sin. The Rabbis explain that a “prosecutor cannot become a defender.” It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur. (The kittel is also worn at the Pesach Seder for a slightly different reason. Though we celebrate freedom on Pesach, we must be careful not to become so complacent with freedom that it leads to arrogance. The kittel, one of the shrouds in which a person is buried, serves as a sobering reminder of the responsibilities associated with freedom.)

Part of the service also involved taking two goats, of which one was sacrificed 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 for the sins of the nation. Of course repentance was also necessary for complete atonement.

The Kohain Gadol would change his clothing from the regular vestments to the special linen garments a total of five times throughout the day’s service. Each time he changed he had to immerse himself in water. Although we no longer have the Temple today, the fasting on Yom Kippur together with Teshuva, or repentance, still allows us to become purified through the holiness of the day.

Following 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 the essence of the animal, something to be avoided by a person yearning to develop his unique human character. 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.

“...you shall speak to your child on that day....” (Exod. 13:8)

The primary focus of the Passover Seder is to transmit the fundamentals of Judaism from one generation to the next. It is the parents’ responsibility to pass on to their children not only the information, but also the importance of these fundamentals. A couple once asked Rav Aharon Leib Shteinman for a blessing that they should enjoy nachas (Torah-oriented pleasure) from their children. Rav Shteinman replied, “Your nachas will be commensurate with how much your child understands from you the nachas you would like to receive from him!”

Did You Know...

When the Seder falls after Shabbos, the shank bone and the egg for the Seder plate should be roasted before Shabbos. Although cooking is permitted on Yom Tov, that is only true for food that will be eaten on that day of Yom Tov. Since the custom is not to eat roasted meat at the Seder, to differentiate from the roasted sacrifice eaten in the Temple, it may not be cooked on Yom Tov. However, if one forgot to cook the shank bone before Shabbos, one may cook it as long as he intends to eat it the following morning. The same thing would repeat itself the following night before the second Seder. The roasted egg may be eaten at the Seder, and may thus be cooked after Shabbos.

Parshas Metzora 5768

Commentary by Rabbi Ephraim Nisenbaum

After discussing the nature of the tzara’as disease and its contamination, the Torah now describes the purification process. This involves a few stage, beginning after the tzara’as sores are healed.

As a first step, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of hyssop, a low-growing plant. One of the birds was slaughtered, and its blood mixed with running water and the other materials. This mixture would be sprinkled on the contaminated person. The second bird would then be set free. The person then immersed in a mikveh, the ritual bath; counted seven days; shaved off his hair; and then immersed again. The metzora then brought two sacrifices to complete the purification and atonement process.

Each of these materials symbolizes one 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, another common factor leading to speaking negatively about others. 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 other types of tzara’as, one that affects a person’s clothing, and 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 to deal with the person who misuses his tongue.

The Midrash 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. Sometimes, this inconvenience would be a blessing in disguise, for when tearing down the house they would often find treasures hidden there by the original Canaanite owners. If this did not succeed in improving the person’s 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 are meant to impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.

“and he shall take... cedar wood, crimson thread and hyssop...” (Lev. 14:4)

The Midrash says that the lowly hyssop plant represents humility. Rav Naftali of Bershid once said, “When I appear before the Heavenly Court, I will be able to justify all my shortcomings. When asked why I didn’t know more Torah, I will say that I wasn’t intellectually capable. If challenged why I didn’t give more charity, I’ll answer that I was poor. When asked why I didn’t do more to help others I can say that I had a weak constitution. My only concern is lest they ask, ‘If you were so ignorant, weak, and poor, how were you so arrogant?’ For that I will have no answer.” Understanding one’s limitations requires a person to be humble.

Did You Know...

The matza used for the Seder must be “guarded” and prepared for the express purpose of the mitzvah of matza. This is called “Shmura matza.” Preferably, it should be guarded from the time of the harvesting, but it must be guarded at least from the time of the grinding.

Some authorities believe that the matza must be made by hand in order for the all steps to have the proper intent. Others, however, believe that even machine-made matza is sufficient, as long as the supervisors push the buttons on the machine and oversee the production with the proper intent.

Although Shemura matza is only necessary for the Seder, there is a special mitzvah to eat it throughout Pesach.

Parshas Tazria (HaChodesh) 5768

Commentary by Rabbi Ephraim Nisenbaum

After completing the discussion of prohibited foods that can contaminate the Jew, the Torah discusses other forms of spiritual impurity. One of these involves the person who develops a skin condition called tzara’as, (related to the word psoriasis). The Talmud explains that tzara’as is a physical manifestation of a spiritual deficiency, usually coming as a result of specific sins, such as lashon hara (negative speech about others), arrogance and stinginess. Different forms of tzara’as, i.e. on one’s skin or hair or on a burn, denote different sins so a person could understand clearly where his faults lie.

The tzara’as must be diagnosed by the kohen. The person is then isolated outside of the camp, until he is again visited by the kohen. The isolation is more stringent than that of any other impurity. The reason for this is that by speaking gossip one creates a rift between others, and he is thus separated from other people. Only after the kohen determines that the person has been healed is he allowed to begin the purification process. This involves shaving his hair, sprinkling of water, sacrifices and immersions.

The Torah also discusses various types of tzara’as that do not even affect a person’s skin, but rather his clothing and even his house.

The reason why the Torah devotes such great detail to the different types of tzara’as, their diagnoses and the purification processes involved, is to teach us a lesson about the causes of tzara’as and its rectification. There is something unique about lashon hora that makes it more severe than many other sins. With just a few words or even a facial expression, a tremendous amount of damage can be inflicted upon another person, or people—financial emotional, and even physical. People may not realize the destructive power of the tongue; however, the whole fabric of society can be torn apart by the choice of a few ill words.

The Talmud comments that lashon hara is so commonplace, almost everyone transgresses it regularly. Accordingly, the Torah goes into such great detail about the Metzora’s isolation from society and the process how he must do teshuva to regain entry back into the community.

Even though tzara’as no longer exists after the Temple was destroyed, the lessons about the severity of lashon hara must still be taken to heart.

“…This month shall be the head of all months for you” (Exod. 12:2)

The Jewish calendar is based both upon the lunar cycle and the solar year. In the solar year the earth merely completes its revolution around the sun with nothing-new happening. That’s why it’s called Shana, meaning "to repeat". The lunar month is called Chodesh, meaning "new", because a new moon becomes visible. The Jewish holidays are meant for us to combine the new and the old, to repeat the observance of the old with a new and fresh feeling.

The Viznitzer Rebbe had a follower, Reb Mordche, who made sure to be present each day to answer Amen to the Rebbe’s morning blessings. One day he came a bit late and missed the blessings. Reb Mordche couldn’t forgive himself. His friends tried to console him, “You heard the Rebbe’s blessings yesterday, and you can hear them tomorrow too.”

“What do you mean?” Reb Mordche cried. “What do yesterday’s blessings have to do with today? Each day’s blessings are a totally new opportunity!”

Did You Know...

There is a requirement to lean while eating the matza and drinking the wine at the Seder. This commemorates how prestigious people used to eat. There are different opinions regarding a woman’s obligation, since in ancient times they generally did not recline. However, they must eat and drink sitting and not standing.

If one forgot to lean for the first two cups of wine or for the matza eaten before the meal he should drink or eat over again without reciting another blessing. However, the last two cups, and the Afikoman matza eaten after the meal, need not be repeated. The leaning must be to one’s left and on a pillow or some other surface. Leaning on the air is not considered leaning.

Parshas Sh'mini 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

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

Did You Know...

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

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

Parshas Tzav 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

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

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

Did You Know..

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

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

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

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

Parshas Vayikra (Zachor) 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

Did You Know...

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

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

Parshas Pekudei (Shekalim) 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

Did You Know...

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

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

Parshas Vayakhel 5768

Commentary by Rabbi Ephraim Nisenbaum

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Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.

He instructed the Jewish people about all the different materials and skills that were needed for building the Mishkan. Although they were not required to give anything, the response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the sincerely motivated people offered their services to assist in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misguided enthusiasm the people had shown when they brought their jewelry for the golden calf. It is especially noteworthy that the women showed such enthusiasm, for the men who had showed similar enthusiasm for the golden calf did not necessarily show an endearment to G-d, perhaps they were merely generous to any cause. The women, however, who had not contributed to the calf, showed an enthusiasm only to fulfill G-d’s will.

Along these lines, the Torah mentions that after the people had brought their gifts, the Nesi’im, the princes of each tribe, donated all the necessary jewels for the High Priest’s garments. The Midrash points out that the word Nesi’im is spelled defectively. The Midrash explains that at the commencement of the collection, the princes offered to donate any remaining items needed after the people finished giving their own gifts. However, they underestimated the generosity of the nation. The response had been so overwhelming that the only things needed were the jewels.

Although the princes may have had good intentions, they seemed to show a lesser degree of enthusiasm than the rest of the people. Since this enthusiasm was a necessary part of the nation’s atonement, it showed a deficiency in the princes’ attitude. Their names are written with a defective spelling, representing this defect in their response.

Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the golden calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the golden calf, should take place under Chur’s grandson’s direction.

“Everyone whose heart motivates him shall bring a gift for G-d...” (Ex. 35:5)

An elderly woman would bring her emptied tzedaka box each month to Rav Yechezkel Sarne, the Rosh Yeshiva of the Chevron Yeshiva. Although the donation was a small sum, Rav Sarne would thank her profusely.

A guest once asked the Rosh Yeshiva, “Could the yeshiva really survive on small donations like that?”

“No,” Rav Sarne agreed, “The yeshiva cannot survive on these donations, but the world can.”

Did You Know...

The Torah prohibits igniting a fire on Shabbos. Turning on an incandescent light bulb violates this law, since it contains a red-hot filament. Other electrical appliances may not be used either, but for other reasons. Some authorities include it in the prohibition of finishing a product, since the appliance is useless until the electricity is turned on. Others consider completing the electric circuit as assembling a utensil, which is like building. Others consider it cooking, since the wire becomes heated.

Many authorities forbid the simple act of opening an oven door since it allows cool air to enter the oven, triggering the thermostat, and igniting a fire. Other authorities, however, permit this because the thermostat does not kick in immediately and is only indirectly related to opening the door.

Parshas Ki Sissa 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d commanded Moshe to take a census of the Jewish people. Although this instruction is mentioned before the sin of the Golden Calf, it was actually given after many of the participants in the sin had been killed. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.

After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the following evening, marking a complete forty days and nights. When Moshe had not returned by the fortieth day of their calculations, they feared he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. Indeed, the Midrash says that Chur, Miriam’s son, was murdered trying to stop the people.

Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.

Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.

The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.

... Moshe threw the tablets from his hand. . . (Ex. 32:19)

Two students of Novardok opened a branch of the yeshiva in their town. Initially the townspeople agreed to support the yeshiva, but shortly afterwards they insisted on diluting the curriculum by instilling foreign ideas. The students asked The Alter of Novardok what to do, and he recommended they shut down the yeshiva. His rebbe, Rav Yisrael Salanter, had always instructed his students that if they did not have the fortitude to close a yeshiva if necessary, they should not open it in the first place. This is learned from Moshe who broke the tablets rather than see them desecrated.

Did You Know...

One may not receive compensation for something earned on Shabbos. This includes activities where no prohibited labor is performed--for example, babysitting. One may, however, be compensated extra for any preparation that was done before Shabbos, or, if the babysitter worked before or after Shabbos, the total payment can be “absorbed” into the period of work outside of Shabbos.

If one receives interest or earnings on an investment that is compounded daily, the payment may be “absorbed” into the part of day before Shabbos on Friday, and after Shabbos on Saturday. If there is a two-day Yom Tov where the payment cannot be absorbed for the middle day, one may not derive benefit from the earnings for that day and they should be distributed to charity.