Commentary by Rabbi Ephraim Nisenbaum
Sacrifices played an important role in the times of the Temple. The act of offering an animal to G-d--whether it entailed burning it completely, or partially burning it and partially eating it—-had a powerful impact on the individual and his development of a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin, he would imagine that the animal was being put to death in his stead. This would lead to feelings of remorse, which led to atonement.
Some of the sacrifices were brought to atone for different sins. The guilt offering (asham) atoned for certain sins such as stealing and then swearing falsely. The olah, which was totally burnt on the altar, atoned for the transgression of positive commandments. A person who accidentally transgressed sins carriying the penalty of kares, or spiritual death, brought the sin offering (chattas). The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.
Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva (repentance) and prayer, since these also humble a person before G-d. The Talmud says that one’s table also constitutes an altar, and the proper behavior during mealtime and hosting poor guests at one’s meals can serve as atonement.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.
“…He shall split it with its feathers …and the Kohain will burn it on the Altar…” (Lev. 1:17)
Rav Yitzchak Zilberstein of B’nei Brak once witnessed a man visiting his elderly father. The elderly invalid had an unpleasant odor about him and the son plugged his nose to block the odor. Rav Zilberstein called the son over and chastised him. He cited a Midrash regarding the poor man’s bird offering, that although burning feathers emits a horrible odor, it was nonetheless offered as a “sweet-smelling fragrance to G-d.” This made the poor man feel included in the Temple, although he could not afford a more expensive offering. If the Kohain would cheerfully do his service with such sensitivity to the poor stranger’s feelings, surely a child must show such sensitivity to a parent’s feelings.
Did You Know...
Any vessel that has been used with chametz must be koshered before using it on Pesach. Materials made of metal or stone may be koshered. China, porcelain, and other earthenware may not be koshered. Although the custom is to kosher glassware the rest of the year, most authorities are more stringent for Pesach. The custom is also not to kosher plastic materials, including Teflon. Formica surfaces such as counter tops should be washed and covered before using them for Pesach. Enamel sinks must also be covered, but the custom is to also kasher them by pouring boiling water over the sink, in case part of the covering comes off.
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March 30, 2006
March 23, 2006
Parshas Vayakhel-P'kudei 5766
Commentary by Rabbi Ephraim Nisenbaum
Moshe gathered the people to speak to them about the construction of the Mishkan (Tabernacle). He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to give anything, their response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the people offered their services in assisting in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe would erect the Mishkan, perform the service, and then dismantle it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon would take over as the Kohen Gadol (High Priest).
The Rabbis relate that Moshe was unable to erect the heavy walls by himself. He asked G-d how it was possible to ask something of him that was physically impossible. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would then erect itself. This is alluded to in the passage that relates that “the Mishkan was erected” (Exod. 40:17)--not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort in trying to create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
“Everyone whose heart motivates him shall bring a gift for G-d.. .” (Ex. 35:5)
The commentators explain that the people’s intentions had to be sincere to take part in the Tabernacle’s construction. After a pogrom in Brisk where many people were killed, a rescue committee was formed, boasting many prominent individuals. A woman whose husband had been killed applied for assistance, but received no response. She appealed to the Rav to intervene.
He met with the committee and said to them, “Why is it that after such an incident such a committee is organized, while thousands of poor people in Poland and Russia have been long suffering? The answer is that the committee’s intent is not so much to assist the needy as it is to fight anti-Semitism by showing that Jews will not allow themselves to be driven out. That might be acceptable, but the sincere desire to help is missing. This widow did not receive help because the intentions were misguided.”
Did You Know...
When one sees a fruit tree in blossom, a special blessing is recited thanking G-d for creating the beautiful trees for man to enjoy. The blessing is usually recited in Nissan, but may be recited afterwards. It is only recited once a year, even if one sees several trees blossoming.
If the tree will not bear fruit, no blessing is recited. If one only sees leaves, or if the fruit has already begun to grow, no blessing is recited.
If one did not recite the blessing the first time he saw the blossoms, he may still recite it as long as the fruit has not yet grown.
Moshe gathered the people to speak to them about the construction of the Mishkan (Tabernacle). He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to give anything, their response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the people offered their services in assisting in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe would erect the Mishkan, perform the service, and then dismantle it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon would take over as the Kohen Gadol (High Priest).
The Rabbis relate that Moshe was unable to erect the heavy walls by himself. He asked G-d how it was possible to ask something of him that was physically impossible. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would then erect itself. This is alluded to in the passage that relates that “the Mishkan was erected” (Exod. 40:17)--not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort in trying to create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
“Everyone whose heart motivates him shall bring a gift for G-d.. .” (Ex. 35:5)
The commentators explain that the people’s intentions had to be sincere to take part in the Tabernacle’s construction. After a pogrom in Brisk where many people were killed, a rescue committee was formed, boasting many prominent individuals. A woman whose husband had been killed applied for assistance, but received no response. She appealed to the Rav to intervene.
He met with the committee and said to them, “Why is it that after such an incident such a committee is organized, while thousands of poor people in Poland and Russia have been long suffering? The answer is that the committee’s intent is not so much to assist the needy as it is to fight anti-Semitism by showing that Jews will not allow themselves to be driven out. That might be acceptable, but the sincere desire to help is missing. This widow did not receive help because the intentions were misguided.”
Did You Know...
When one sees a fruit tree in blossom, a special blessing is recited thanking G-d for creating the beautiful trees for man to enjoy. The blessing is usually recited in Nissan, but may be recited afterwards. It is only recited once a year, even if one sees several trees blossoming.
If the tree will not bear fruit, no blessing is recited. If one only sees leaves, or if the fruit has already begun to grow, no blessing is recited.
If one did not recite the blessing the first time he saw the blossoms, he may still recite it as long as the fruit has not yet grown.
March 16, 2006
Parshas Ki Sissa 5766
Commentary by Rabbi Ephraim Nisenbaum
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
...the Children of Israel should guard the Shabbos. . . (Ex. 31:16)
The commentators note that Shabbos must be guarded and protected like a precious jewel. Rav Baruch Frankel would sleep sparingly on Shabbos, explaining that a guard must not fall asleep on his job.
The Chazon Ish was so vigilant regarding Shabbos observance, he would not use electricity on Shabbos in Israel, as he was concerned that its usage would cause work for the non-observant Jewish workers of the Electric Company. Even today, The Chazon Ish’s disciples only use electricity from a generator on Shabbos.
Did You Know...
The entire month of Nissan is considered like a holiday since the Tabernacle was dedicated during the first twelve days of the month, and the week of Pesach comes right after that.
The Tachanun prayers are not recited the entire month. Eulogies are also not permitted and funeral services are abbreviated, although the regular shiva is observed.
Fasting is not permitted throughout the entire month, except for the Fast of the Firstborn the day before Pesach. Although a bride and groom do not fast on their wedding day if it falls on any type of Jewish holiday, even minor, they do fast during the month of Nissan, and even on Rosh Chodesh.
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
...the Children of Israel should guard the Shabbos. . . (Ex. 31:16)
The commentators note that Shabbos must be guarded and protected like a precious jewel. Rav Baruch Frankel would sleep sparingly on Shabbos, explaining that a guard must not fall asleep on his job.
The Chazon Ish was so vigilant regarding Shabbos observance, he would not use electricity on Shabbos in Israel, as he was concerned that its usage would cause work for the non-observant Jewish workers of the Electric Company. Even today, The Chazon Ish’s disciples only use electricity from a generator on Shabbos.
Did You Know...
The entire month of Nissan is considered like a holiday since the Tabernacle was dedicated during the first twelve days of the month, and the week of Pesach comes right after that.
The Tachanun prayers are not recited the entire month. Eulogies are also not permitted and funeral services are abbreviated, although the regular shiva is observed.
Fasting is not permitted throughout the entire month, except for the Fast of the Firstborn the day before Pesach. Although a bride and groom do not fast on their wedding day if it falls on any type of Jewish holiday, even minor, they do fast during the month of Nissan, and even on Rosh Chodesh.
March 9, 2006
Parshas Tetzave 5766
Commentary by Rabbi Ephraim Nisenbaum
The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, or if other clothes besides these were worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.
The Torah explains the purpose of these garments: to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.
Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was connected to the Ephod. Twelve different jewels, corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore the first four vestments when he did the service in the Mishkan: the shirt, pants, sash and a hat.
Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.
One of the reasons for the great amount of attention and detail paid to the clothing was to have an impact upon the kohain’s appreciation of his responsibilities. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.
The garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own Teshuva (repentance), the garments would atone for the nation as a whole. For example, the Me’il atoned for the sin of Lashon Hora (slander). The Choshen atoned for improper judgment, the pants for immorality, the hat for arrogance, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.
“...There was a man of Yehuda in Shushan the capital whose name was Mordechai...” (Esther 2:5)
Rav Yechezkel Levenstein, of the Ponovezh Yeshiva, explains that only Mordechai was called a man; everyone else behaved like sheep. The Jews all attended Achashveirosh’s feast because they feared angering him. Only Mordechai refused to follow the crowd and insisted on obeying the Torah. The salvation came through Mordechai’s behavior.
It only takes a few good men, or even one good person, to accomplish what everyone else cannot. Rav Samson Raphael Hirsch founded a community in Frankfurt, Germany will only eleven families, yet he turned the tide against the assimilation of German Jewry. The Ba’al Shem Tov, founder of chassidus, Rav Yisrael Salanter, founder of the Mussar movement, and Sarah Schnerer, founder of the Beth Jacob movement for girls' education, all created movements single-handedly that literally changed the face of, and saved, modern traditional Judaism. Purim teaches us the important strength of a single individual.
Did You Know...
On the Shabbos preceding Purim we read Parshas Zachor, the incident involving Amalek. This is the only Torah reading, according to most authorities, that is required by Torah law.
Some authorities require women to hear the reading too. A woman who cannot attend services in the morning may listen to the reading Purim morning, or she can read it to herself from a chumash (Bible).
Some communities have a special reading on Shabbos afternoon. However, many authorities discourage this practice, especially if there is no quorum of men present.
Women are obligated to listen to the Megillah on Purim both at night and in the morning. If a woman cannot attend services, the Megillah should be read for her privately.
The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, or if other clothes besides these were worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.
The Torah explains the purpose of these garments: to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.
Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was connected to the Ephod. Twelve different jewels, corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore the first four vestments when he did the service in the Mishkan: the shirt, pants, sash and a hat.
Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.
One of the reasons for the great amount of attention and detail paid to the clothing was to have an impact upon the kohain’s appreciation of his responsibilities. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.
The garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own Teshuva (repentance), the garments would atone for the nation as a whole. For example, the Me’il atoned for the sin of Lashon Hora (slander). The Choshen atoned for improper judgment, the pants for immorality, the hat for arrogance, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.
“...There was a man of Yehuda in Shushan the capital whose name was Mordechai...” (Esther 2:5)
Rav Yechezkel Levenstein, of the Ponovezh Yeshiva, explains that only Mordechai was called a man; everyone else behaved like sheep. The Jews all attended Achashveirosh’s feast because they feared angering him. Only Mordechai refused to follow the crowd and insisted on obeying the Torah. The salvation came through Mordechai’s behavior.
It only takes a few good men, or even one good person, to accomplish what everyone else cannot. Rav Samson Raphael Hirsch founded a community in Frankfurt, Germany will only eleven families, yet he turned the tide against the assimilation of German Jewry. The Ba’al Shem Tov, founder of chassidus, Rav Yisrael Salanter, founder of the Mussar movement, and Sarah Schnerer, founder of the Beth Jacob movement for girls' education, all created movements single-handedly that literally changed the face of, and saved, modern traditional Judaism. Purim teaches us the important strength of a single individual.
Did You Know...
On the Shabbos preceding Purim we read Parshas Zachor, the incident involving Amalek. This is the only Torah reading, according to most authorities, that is required by Torah law.
Some authorities require women to hear the reading too. A woman who cannot attend services in the morning may listen to the reading Purim morning, or she can read it to herself from a chumash (Bible).
Some communities have a special reading on Shabbos afternoon. However, many authorities discourage this practice, especially if there is no quorum of men present.
Women are obligated to listen to the Megillah on Purim both at night and in the morning. If a woman cannot attend services, the Megillah should be read for her privately.
February 23, 2006
Parshas Mishpatim 5766
Commentary by Rabbi Ephraim Nisenbaum
According to the tradition, Moshe received all the 613 mitzvos with their details at Mount Sinai. This week’s portion discusses many of the civil and tort laws given at Sinai. The Jew’s social obligations are not based merely on human intellect or socially accepted norms which change according to the whims of time. They originate instead, from an objective, eternal source- the Creator of all mankind.
Furthermore, an ethical standard with a Divine origin will go beyond what one might expect from a socially accepted standard.
Several examples can be seen in the portion. When a person steals an object from his friend, he is obligated to pay double the value. If he steals an ox or a sheep, and sells or slaughters the animal, he must pay five times the value for the ox and four times the value for the sheep. The reason for the steeper penalty is because oxen and sheep were the mainstay of most people’s livelihood, and their theft is considered as destroying a family’s source of sustenance.
The Talmud explains the difference between stealing an ox and a sheep, because the sheep has to be carried home on one’s shoulders, which creates more embarrassment. To compensate for the added shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, nevertheless he is still a human being and his disgrace must be taken into consideration. This is the Torah’s idea of sensitivity.
Showing proper respect to one’s parents is also emphasized. Wounding one’s parent is considered a capital offense. Even cursing one’s parents is considered a capital offense. The death penalty for cursing, however, is a more painful death than that for wounding. Normal logic would dictate that physical harm is more severe than emotional harm. The Torah does not agree. Harm caused by the tongue can be much greater and far-reaching than that caused by one’s hands, and this is reflected in the punishment.
Another example may be seen from the measures the Torah takes if one’s animal kills another human being. The animal itself must be put to death, and no pleasure may be derived from its carcass. Although obviously the animal cannot be held responsible for its actions, it must be killed to emphasize the sanctity of human life. A beast that has caused the loss of human life cannot be allowed to live.
The common theme through many of these laws is the unique sensitivity the Torah tries to train the Jew to show towards his fellow human being.
“…and he shall provide for his healing ...” (Ex. 21:19)
A sick man came to the Chazon Ish and confided that his doctor had given up hope of his illness. The sage suggested the man see another doctor. He explained that a doctor’s success in curing a patient is not necessarily related to his expertise. Rather, there is a Heavenly decree that a certain doctor will cure an individual, and that decree causes the success. Thus, if one doctor’s treatment is unsuccessful, there may still be a decree that another doctor’s treatment will have greater success. The Chozeh of Lublin once said similarly, that a doctor was only granted permission to cure the sick– not to decide whether or not they are beyond help.
Did You Know...
Although the Torah is quite emphatic about the importance of being truthful, there are certain circumstances where the truth may be exaggerated or even bent. It is permitted to exaggerate a little in the praises of the deceased in a eulogy, or in the praises of a young man or woman for the purpose of marriage. Because this is an accepted practice nobody is really fooled and it is not considered to be lying.
Similarly, in the course of business, a merchant may ask a higher-than-intended price, in order to encourage a buyer to bargain with him. He may even say that he will not take less than a certain price, knowing that he really would take less. Because this is an accepted practice, it is understood that the seller’s words were not intended literally, and it is not considered to be dishonest.
According to the tradition, Moshe received all the 613 mitzvos with their details at Mount Sinai. This week’s portion discusses many of the civil and tort laws given at Sinai. The Jew’s social obligations are not based merely on human intellect or socially accepted norms which change according to the whims of time. They originate instead, from an objective, eternal source- the Creator of all mankind.
Furthermore, an ethical standard with a Divine origin will go beyond what one might expect from a socially accepted standard.
Several examples can be seen in the portion. When a person steals an object from his friend, he is obligated to pay double the value. If he steals an ox or a sheep, and sells or slaughters the animal, he must pay five times the value for the ox and four times the value for the sheep. The reason for the steeper penalty is because oxen and sheep were the mainstay of most people’s livelihood, and their theft is considered as destroying a family’s source of sustenance.
The Talmud explains the difference between stealing an ox and a sheep, because the sheep has to be carried home on one’s shoulders, which creates more embarrassment. To compensate for the added shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, nevertheless he is still a human being and his disgrace must be taken into consideration. This is the Torah’s idea of sensitivity.
Showing proper respect to one’s parents is also emphasized. Wounding one’s parent is considered a capital offense. Even cursing one’s parents is considered a capital offense. The death penalty for cursing, however, is a more painful death than that for wounding. Normal logic would dictate that physical harm is more severe than emotional harm. The Torah does not agree. Harm caused by the tongue can be much greater and far-reaching than that caused by one’s hands, and this is reflected in the punishment.
Another example may be seen from the measures the Torah takes if one’s animal kills another human being. The animal itself must be put to death, and no pleasure may be derived from its carcass. Although obviously the animal cannot be held responsible for its actions, it must be killed to emphasize the sanctity of human life. A beast that has caused the loss of human life cannot be allowed to live.
The common theme through many of these laws is the unique sensitivity the Torah tries to train the Jew to show towards his fellow human being.
“…and he shall provide for his healing ...” (Ex. 21:19)
A sick man came to the Chazon Ish and confided that his doctor had given up hope of his illness. The sage suggested the man see another doctor. He explained that a doctor’s success in curing a patient is not necessarily related to his expertise. Rather, there is a Heavenly decree that a certain doctor will cure an individual, and that decree causes the success. Thus, if one doctor’s treatment is unsuccessful, there may still be a decree that another doctor’s treatment will have greater success. The Chozeh of Lublin once said similarly, that a doctor was only granted permission to cure the sick– not to decide whether or not they are beyond help.
Did You Know...
Although the Torah is quite emphatic about the importance of being truthful, there are certain circumstances where the truth may be exaggerated or even bent. It is permitted to exaggerate a little in the praises of the deceased in a eulogy, or in the praises of a young man or woman for the purpose of marriage. Because this is an accepted practice nobody is really fooled and it is not considered to be lying.
Similarly, in the course of business, a merchant may ask a higher-than-intended price, in order to encourage a buyer to bargain with him. He may even say that he will not take less than a certain price, knowing that he really would take less. Because this is an accepted practice, it is understood that the seller’s words were not intended literally, and it is not considered to be dishonest.
February 16, 2006
Grandma's Lesson for Life
by Rabbi Ephraim Nisenbaum
A hard-earned lesson about the purpose of life comes suddenly full circle
One of my fondest childhood memories is visiting my grandparents' home. My father would bring my brother and me every Friday afternoon. Grandma would hover over us anxiously, feeding us her famous potato kugel, chocolate chip cookies, and ginger ale, all the while peppering us with questions and advice. Growing up among friends, most of whom had lost their grandparents in the Holocaust long before they were born, I felt very fortunate to enjoy the loving affection of doting grandparents.
Years passed and I grew up, married, and had children of my own. My grandparents' health began to fail. Grandma suffered from dementia and eventually she had to be put into a nursing facility where she spent the last seven years of her life. She seemed totally incoherent her last few years, incapable of even eating normally.
Visiting her was depressing; she was but a shadow of the vibrant, busy grandmother I had known and loved. I didn't even have the satisfaction of knowing whether my visits made any difference to her. I dutifully brought my children to visit the grandma they never really knew, but as time went on, the visits became shorter and less frequent.
My father would visit Grandma every single day. A loyal and loving son, he made sure she was well taken care of, and that she was given the proper nourishment and medication by the nurses. He also made sure she looked presentable, though I couldn't imagine anyone really knowing the difference. The nurses all knew my father would be there each day, gently checking on them, and they would treat Grandma more carefully than they would some of the other residents.
My father would often take my young children to visit their Eltere Bubby, their great-grandmother. They would return with enthusiastic reports, shouting with glee, "We saw Zaidy put make-up on Eltere Bubby's face!"
I felt guilty not sharing my children's enthusiasm for visiting my grandmother, but I justified my behavior that they didn't remember her like I had, and it wasn't as depressing for them to see her as it was for me. In truth, I just didn't feel the same sense of responsibility for Grandma's well being that my father did, and I couldn't muster up that same tender affection my father showed his mother that had such an impact on my own children. I felt like I had already lost my grandmother several years earlier.
When Grandma passed away I was asked to eulogize her at the funeral. I loved my grandmother so much and I really wanted to express that love with the right words, but it was difficult planning what to say. The freshest memories in my mind of the past seven years were those of an incapacitated woman for which there was there not much to say. Frustrated, I wondered why God would prolong a life that seemed to have so little meaning to it. What purpose could there be to a life that is unable to perform any mitzvot [commandments] whatsoever?
But then it hit me. Who were we to decide what constitutes a purposeful life? Even after my grandmother was no longer able to care for herself, she had still provided her family with a model for the fulfillment of a most important mitzvah, honoring one's parent. My children were able to see their grandfather fulfilling his obligations to his mother with care and concern, although she may not even have known what was being done for her. Isn't that purpose too? After all, the primary function of a parent is to be an educator for his or her children. Sometimes educating may be more passive than it is active, but that may very well be the will of God for a specific individual in a specific time and place.
Belatedly, I realized that as difficult as the past seven years had been, we were very fortunate to have had Grandma playing her role as matriarch of our family. Whether she realized it or not, she afforded us a valuable experience. Ultimately, I have no doubt that Grandma, too, benefited from her role as a teacher for the family. That was her mitzvah.
Sudden Turn of Events
Several years passed and my wife and I were blessed with another daughter. Our joy was marred when shortly after her birth the doctor quietly informed us that the baby showed certain signs characteristic of Down Syndrome. Although we would not know the diagnosis for certain until test results returned, the initial feelings of fear and despair set in right away.
My wife and I looked at each other helplessly. The relatively smooth births of our other children, had not prepared us for this sudden turn of events. "How am I supposed to feel?" my wife asked, somewhat bewilderedly. "Is this really a simcha? We don't even know if the baby will ever be able to function properly. I don't know if I could handle this."
I tried to reassure her that many people with Down Syndrome are very high functioning, and with God's help, our daughter could be as well. But silently, I also wondered, "What if she won't be able to function properly? Of course everything comes from the Almighty, but what purpose could there be in a life unable to observe mitzvot? Is that not the purpose of our existence?"
Somehow, the question seemed to strike a familiar chord, though I wasn't really sure why. Then another familiar thought crossed my mind: Who were we to decide what constitutes a purposeful life?
I suddenly thought about Grandma who had taught us there can be purpose to life, any life, even when one is unable to perform mitzvot like everyone else. God, in His great wisdom, has a plan and a mission for every person, whether or not he or she is capable of realizing it.
A demented grandmother may fulfill her purpose by affording her family opportunities for mitzvot, and a challenged child can also fulfill her purpose in the same way, in addition to performing her own special mitzvot. Every child provides her parents with opportunities to practice love and kindness, and all the more so a special needs child. Of course, every parent would love to enjoy the nachas and joy a healthy child brings to his or her parents, but that is only secondary to the primary purpose in raising children, that of fulfilling the will of the Creator.
As I looked at our tiny, new daughter, I felt a wave of trust and encouragement wash over me. Hopefully, we would yet enjoy many accomplishments and much nachas from our daughter. But Grandma had already showed us that quality and purpose in life are far too valuable to be measured by accomplishments alone.
A hard-earned lesson about the purpose of life comes suddenly full circle
One of my fondest childhood memories is visiting my grandparents' home. My father would bring my brother and me every Friday afternoon. Grandma would hover over us anxiously, feeding us her famous potato kugel, chocolate chip cookies, and ginger ale, all the while peppering us with questions and advice. Growing up among friends, most of whom had lost their grandparents in the Holocaust long before they were born, I felt very fortunate to enjoy the loving affection of doting grandparents.
Years passed and I grew up, married, and had children of my own. My grandparents' health began to fail. Grandma suffered from dementia and eventually she had to be put into a nursing facility where she spent the last seven years of her life. She seemed totally incoherent her last few years, incapable of even eating normally.
Visiting her was depressing; she was but a shadow of the vibrant, busy grandmother I had known and loved. I didn't even have the satisfaction of knowing whether my visits made any difference to her. I dutifully brought my children to visit the grandma they never really knew, but as time went on, the visits became shorter and less frequent.
My father would visit Grandma every single day. A loyal and loving son, he made sure she was well taken care of, and that she was given the proper nourishment and medication by the nurses. He also made sure she looked presentable, though I couldn't imagine anyone really knowing the difference. The nurses all knew my father would be there each day, gently checking on them, and they would treat Grandma more carefully than they would some of the other residents.
My father would often take my young children to visit their Eltere Bubby, their great-grandmother. They would return with enthusiastic reports, shouting with glee, "We saw Zaidy put make-up on Eltere Bubby's face!"
I felt guilty not sharing my children's enthusiasm for visiting my grandmother, but I justified my behavior that they didn't remember her like I had, and it wasn't as depressing for them to see her as it was for me. In truth, I just didn't feel the same sense of responsibility for Grandma's well being that my father did, and I couldn't muster up that same tender affection my father showed his mother that had such an impact on my own children. I felt like I had already lost my grandmother several years earlier.
When Grandma passed away I was asked to eulogize her at the funeral. I loved my grandmother so much and I really wanted to express that love with the right words, but it was difficult planning what to say. The freshest memories in my mind of the past seven years were those of an incapacitated woman for which there was there not much to say. Frustrated, I wondered why God would prolong a life that seemed to have so little meaning to it. What purpose could there be to a life that is unable to perform any mitzvot [commandments] whatsoever?
But then it hit me. Who were we to decide what constitutes a purposeful life? Even after my grandmother was no longer able to care for herself, she had still provided her family with a model for the fulfillment of a most important mitzvah, honoring one's parent. My children were able to see their grandfather fulfilling his obligations to his mother with care and concern, although she may not even have known what was being done for her. Isn't that purpose too? After all, the primary function of a parent is to be an educator for his or her children. Sometimes educating may be more passive than it is active, but that may very well be the will of God for a specific individual in a specific time and place.
Belatedly, I realized that as difficult as the past seven years had been, we were very fortunate to have had Grandma playing her role as matriarch of our family. Whether she realized it or not, she afforded us a valuable experience. Ultimately, I have no doubt that Grandma, too, benefited from her role as a teacher for the family. That was her mitzvah.
Sudden Turn of Events
Several years passed and my wife and I were blessed with another daughter. Our joy was marred when shortly after her birth the doctor quietly informed us that the baby showed certain signs characteristic of Down Syndrome. Although we would not know the diagnosis for certain until test results returned, the initial feelings of fear and despair set in right away.
My wife and I looked at each other helplessly. The relatively smooth births of our other children, had not prepared us for this sudden turn of events. "How am I supposed to feel?" my wife asked, somewhat bewilderedly. "Is this really a simcha? We don't even know if the baby will ever be able to function properly. I don't know if I could handle this."
I tried to reassure her that many people with Down Syndrome are very high functioning, and with God's help, our daughter could be as well. But silently, I also wondered, "What if she won't be able to function properly? Of course everything comes from the Almighty, but what purpose could there be in a life unable to observe mitzvot? Is that not the purpose of our existence?"
Somehow, the question seemed to strike a familiar chord, though I wasn't really sure why. Then another familiar thought crossed my mind: Who were we to decide what constitutes a purposeful life?
I suddenly thought about Grandma who had taught us there can be purpose to life, any life, even when one is unable to perform mitzvot like everyone else. God, in His great wisdom, has a plan and a mission for every person, whether or not he or she is capable of realizing it.
A demented grandmother may fulfill her purpose by affording her family opportunities for mitzvot, and a challenged child can also fulfill her purpose in the same way, in addition to performing her own special mitzvot. Every child provides her parents with opportunities to practice love and kindness, and all the more so a special needs child. Of course, every parent would love to enjoy the nachas and joy a healthy child brings to his or her parents, but that is only secondary to the primary purpose in raising children, that of fulfilling the will of the Creator.
As I looked at our tiny, new daughter, I felt a wave of trust and encouragement wash over me. Hopefully, we would yet enjoy many accomplishments and much nachas from our daughter. But Grandma had already showed us that quality and purpose in life are far too valuable to be measured by accomplishments alone.
Parshas Yisro 5766
Commentary by Rabbi Ephraim Nisenbaum
Yisro, Moshe’s father-in-law, was a priest in Midian. He was a seeker of truth, and had experimented with all the known religions of the time. Like all the other nations of the time, he too heard about all the wonders G-d had performed for the Jewish people when they left Egypt. He was most impressed with the precision of G-d’s retribution towards the Egyptians, and how they had been repaid measure for measure for all their sins. However, unlike the other nations, he decided to act upon his inspiration and join the Jewish people.
Shortly thereafter, Yisro saw the people waiting to hear Moshe’s rulings and judgment, from early morning until night. Yisro felt it was not respectful for the people to have to wait all day to have their questions answered. Furthermore, he was concerned that Moshe would get worn out. He suggested to Moshe that they set up a different system, where there would be lower courts trained, where people could present their minor disputes and queries. Moshe heeded his father-in-law’s advice.
This was a lesson in truth, that even the advice of a newcomer to the community, could be accepted by the leader without any reservations. An honest criticism or suggestion must be listened to, regardless of its source. The Talmud comments that a wise person is one who learns from everybody.
This portion also describes the Revelation at Sinai. After G-d offered the all nations His Torah, only the Jewish people answered in unison “We will do and we will hear.” They agreed to accept all of G-d’s commandments, even before hearing what they were. This act of faith on their part earned the Jewish people an eternal status of chosenness.
The world came to a standstill as G-d communicated His commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the nation was frightened they would not be able to bear hearing the rest directly from G-d, and Moshe relayed the remaining commandments to them.
After the Revelation, Moshe climbed to the top of the mountain for forty days where G-d taught him the rest of the commandments and all their details.
Although the Ten Commandments were only a sampling of the 613 mitzvos in the Torah, the commentaries explain that all the commandments are alluded to in these ten. Besides the commandments themselves, though, the experience of Revelation at Mount Sinai left an indelible mark upon World History.
"Do not covet the house of your neighbor." (Ex. 20:14)
Ibn Ezra asks how is it possible to control one’s emotions and overcome jealousy. He explains with an example, that a peasant would never covet the king’s daughter as a wife. He knows that the princess was not intended for a peasant, and that it is outside the realm of possibility. Similarly a person should realize that another person’s property was not intended for him, and is outside the realm of possibility, so to say.
Rav Meir Chodosh would cite the example a little differently. The prince does not covet the peasant’s daughter either, because her lifestyle is too coarse for him and that he is too refined for her. Similarly, a person should realize that his spiritual nature is too refined to covet material possessions, and that he should be satisfied with what he has.
Did You Know...
A person is obligated to honor his or her parents-in-law, although not to the same extent that one is obligated towards one’s own parents. This obligation includes such things as rising in their honor and visiting them occasionally. If one’s parents-in-law are needy and he is capable, he is obligated to assist them financially.
Although the laws of mourning are primarily applicable to one’s closest relatives (parents, spouse, siblings, and children), if one’s parents-in-law pass away, some of the laws also apply, such as not attending a wedding or other joyous occasion during the shiva (the seven days of mourning following burial).
Yisro, Moshe’s father-in-law, was a priest in Midian. He was a seeker of truth, and had experimented with all the known religions of the time. Like all the other nations of the time, he too heard about all the wonders G-d had performed for the Jewish people when they left Egypt. He was most impressed with the precision of G-d’s retribution towards the Egyptians, and how they had been repaid measure for measure for all their sins. However, unlike the other nations, he decided to act upon his inspiration and join the Jewish people.
Shortly thereafter, Yisro saw the people waiting to hear Moshe’s rulings and judgment, from early morning until night. Yisro felt it was not respectful for the people to have to wait all day to have their questions answered. Furthermore, he was concerned that Moshe would get worn out. He suggested to Moshe that they set up a different system, where there would be lower courts trained, where people could present their minor disputes and queries. Moshe heeded his father-in-law’s advice.
This was a lesson in truth, that even the advice of a newcomer to the community, could be accepted by the leader without any reservations. An honest criticism or suggestion must be listened to, regardless of its source. The Talmud comments that a wise person is one who learns from everybody.
This portion also describes the Revelation at Sinai. After G-d offered the all nations His Torah, only the Jewish people answered in unison “We will do and we will hear.” They agreed to accept all of G-d’s commandments, even before hearing what they were. This act of faith on their part earned the Jewish people an eternal status of chosenness.
The world came to a standstill as G-d communicated His commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the nation was frightened they would not be able to bear hearing the rest directly from G-d, and Moshe relayed the remaining commandments to them.
After the Revelation, Moshe climbed to the top of the mountain for forty days where G-d taught him the rest of the commandments and all their details.
Although the Ten Commandments were only a sampling of the 613 mitzvos in the Torah, the commentaries explain that all the commandments are alluded to in these ten. Besides the commandments themselves, though, the experience of Revelation at Mount Sinai left an indelible mark upon World History.
"Do not covet the house of your neighbor." (Ex. 20:14)
Ibn Ezra asks how is it possible to control one’s emotions and overcome jealousy. He explains with an example, that a peasant would never covet the king’s daughter as a wife. He knows that the princess was not intended for a peasant, and that it is outside the realm of possibility. Similarly a person should realize that another person’s property was not intended for him, and is outside the realm of possibility, so to say.
Rav Meir Chodosh would cite the example a little differently. The prince does not covet the peasant’s daughter either, because her lifestyle is too coarse for him and that he is too refined for her. Similarly, a person should realize that his spiritual nature is too refined to covet material possessions, and that he should be satisfied with what he has.
Did You Know...
A person is obligated to honor his or her parents-in-law, although not to the same extent that one is obligated towards one’s own parents. This obligation includes such things as rising in their honor and visiting them occasionally. If one’s parents-in-law are needy and he is capable, he is obligated to assist them financially.
Although the laws of mourning are primarily applicable to one’s closest relatives (parents, spouse, siblings, and children), if one’s parents-in-law pass away, some of the laws also apply, such as not attending a wedding or other joyous occasion during the shiva (the seven days of mourning following burial).
February 9, 2006
Parshas Beshalach 5766
Commentary by Rabbi Ephraim Nisenbaum
Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. As such, the Jews were by no means safe yet.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they might be tempted to return at the first sign of difficulty. For this reason He led them on a roundabout path through the Sinai Desert, where it would be difficult for them to return to Egypt.
The nation encamped by the Red Sea. Pharaoh realized that the Jews were not returning, and began to pursue the nation, overtaking them at the sea. The people found themselves in a terrifying situation. The Red Sea spanned before them, a dangerous wilderness surrounded them, and the Egyptian armies were bearing down on them from the rear. G-d instructed Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea. The sea split before them and the seabed hardened for them. The Midrash describes how the sea actually divided into twelve transparent walls. Each tribe crossed through its own section on dry land, in the midst of the water. Many other miracles also occurred at that time.
The Egyptians followed the Jews straight into the sea, at which point the water returned to its original state. The Egyptian soldiers all drowned in the sea.
The people recognized G-d’s great miracle, and they broke into a song of praise. The Talmud relates that at that time, the simplest Jew had a revelation of G-d that would not be experienced by the greatest prophets in later times. The song, called Oz Yashir, was later incorporated into the daily prayers.
Shortly after their ascent from the sea, the Jews were attacked by the nation of Amalek. Although all of the other nations were in awe of the miracles at the sea, Amalek remained unmoved. When Moshe lifted his hands towards heaven, the Jews’ faith in G-d was strengthened and they were victorious in battle. Because of Amalek’s brazen antagonism towards G-d, the Jews were commanded to wipe out the memory of Amalek.
“They believed in G-d and in His servant Moshe.” (Ex.14:31)
The Steipler Rav comments that one’s belief in G-d is commensurate to his faith in the Sages. Historically, the movements that led people away from G-d all began with a lack of faith in, and a derision of, the Sages. A childless woman once came to Rav Moshe Feinstein for a blessing for children. Rav Moshe sadly told her that he couldn’t help her. The distraught woman insisted that the Rav’s blessing would indeed help her, and Rav Moshe offered his blessing. Later he said that he was sure she would have a child, not so much because of blessing but because of her sincere faith in the Sages. A year later the woman was blessed with a child.
Did You Know...
One may not trap an animal on Shabbos. One may put an animal which does not try to escape into its pen and close the gate, since that is not really trapping it. An animal that will escape, but will generally return at night, such as a dog, may not be caught unless there is concern of loss or suffering to the animal if it is not caught on Shabbos. Likewise, one may not close the door of a birdcage, even of a domestic bird, unless there is concern that the bird may cause damage. One may not trap an insect on Shabbos unless there is concern that it might sting somebody.
Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. As such, the Jews were by no means safe yet.
G-d had another concern too. Were the people to leave by a route that was within easy access of Egypt, they might be tempted to return at the first sign of difficulty. For this reason He led them on a roundabout path through the Sinai Desert, where it would be difficult for them to return to Egypt.
The nation encamped by the Red Sea. Pharaoh realized that the Jews were not returning, and began to pursue the nation, overtaking them at the sea. The people found themselves in a terrifying situation. The Red Sea spanned before them, a dangerous wilderness surrounded them, and the Egyptian armies were bearing down on them from the rear. G-d instructed Moshe to lead the people into the sea. The Jews trusted in G-d and marched directly into the Sea. The sea split before them and the seabed hardened for them. The Midrash describes how the sea actually divided into twelve transparent walls. Each tribe crossed through its own section on dry land, in the midst of the water. Many other miracles also occurred at that time.
The Egyptians followed the Jews straight into the sea, at which point the water returned to its original state. The Egyptian soldiers all drowned in the sea.
The people recognized G-d’s great miracle, and they broke into a song of praise. The Talmud relates that at that time, the simplest Jew had a revelation of G-d that would not be experienced by the greatest prophets in later times. The song, called Oz Yashir, was later incorporated into the daily prayers.
Shortly after their ascent from the sea, the Jews were attacked by the nation of Amalek. Although all of the other nations were in awe of the miracles at the sea, Amalek remained unmoved. When Moshe lifted his hands towards heaven, the Jews’ faith in G-d was strengthened and they were victorious in battle. Because of Amalek’s brazen antagonism towards G-d, the Jews were commanded to wipe out the memory of Amalek.
“They believed in G-d and in His servant Moshe.” (Ex.14:31)
The Steipler Rav comments that one’s belief in G-d is commensurate to his faith in the Sages. Historically, the movements that led people away from G-d all began with a lack of faith in, and a derision of, the Sages. A childless woman once came to Rav Moshe Feinstein for a blessing for children. Rav Moshe sadly told her that he couldn’t help her. The distraught woman insisted that the Rav’s blessing would indeed help her, and Rav Moshe offered his blessing. Later he said that he was sure she would have a child, not so much because of blessing but because of her sincere faith in the Sages. A year later the woman was blessed with a child.
Did You Know...
One may not trap an animal on Shabbos. One may put an animal which does not try to escape into its pen and close the gate, since that is not really trapping it. An animal that will escape, but will generally return at night, such as a dog, may not be caught unless there is concern of loss or suffering to the animal if it is not caught on Shabbos. Likewise, one may not close the door of a birdcage, even of a domestic bird, unless there is concern that the bird may cause damage. One may not trap an insect on Shabbos unless there is concern that it might sting somebody.
February 2, 2006
Parshas Bo 5766
Commentary by Rabbi Ephraim Nisenbaum
The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.
The locust destroyed any vegetation in Egypt that had survived the previous plague of hail. The plague of darkness came in two stages. The first three days of the plague brought pitch-black darkness to the Egyptians, where they could not see anything at all. During the following three days, the darkness intensified so much that the Egyptians were actually frozen into position, unable to move. The Jews, however, had light and were able to move about freely.
The last plague was the Plague of the Firstborn, where every Egyptian firstborn child and animal died at midnight. This was the first time that Pharaoh felt his own life in danger, and he finally let the Jews go free.
The Jews were instructed to sacrifice a lamb, the god of the Egyptian nation, for the Paschal sacrifice. Slaughtering their taskmasters’ god in front of their eyes without fear of repercussion instilled a sense of fearlessness and pride in the Jews. Each family had their own sacrifice to be eaten together.
The people were ordered to take some of the blood from the sacrifice, and smear it on their doorposts. With this show of solidarity and trust, the Jews would be protected from the Plague of the Firstborn.
The people were also given the mitzvah of sanctifying the new moon. The court would sanctify the beginning of each month after witnessing the new moon. Time itself would thus be elevated into something holy. The first month to be sanctified was Nissan, the month of the exodus from Egypt. This represents the birth of the Jewish nation, and marks the beginning of the Jewish year. (Although Rosh Hashana marks the anniversary of Creation, the months are counted from Nissan, the month of the Exodus.)
Because of the salvation of the firstborn Jews in Egypt, there is a special holiness associated with the firstborn. Thus, the firstborn of the flocks was given to the kohain, and the firstborn of the humans is redeemed to the kohain.
These are the laws of the Pesach offering… you shall not break a bone in it…. (Exod. 12:43-45)
In explanation of this mitzvah, the Sefer HaChinuch suggests that a person is molded more by his actions than he is by ideas. By eating the offering with dignity, without breaking bones, a person is influenced to behave in a more dignified manner.
That is the reason it is important to dress nicely on Shabbos and holidays, because even if one does not feel the festivity of Shabbos, by dressing the part he will eventually feel it.
Rabbi Moshe Lieber sees an allusion to this in the tefillin. The arm tefillin are wrapped before the head tefillin are donned. Similarly, the arm tefillin remain in place until after the head tefillin are removed. Thus, the head tefillin, representing wisdom, are never worn without the arm tefillin, representing action. Ideas and wisdom must always be accompanied by action, otherwise they are not worth too much.
Did You Know…
One should not procrastinate performing any mitzvah; rather he should do it as soon as he is able to. For this reason one should finish building his succah shortly after Yom Kippur, so as not to push off the mitzvah until last minute.
Similarly, although one dons the tallis before wrapping his tefillin, if he has no tallis now, he should first wrap the tefillin and not wait until he gets a tallis before wrapping the tefillin.
There is a difference of opinion whether one may wait to perform a mitzvah if by waiting he can perform the mitzvah in a nicer manner. An example of this is circumcision. Some authorities say it should be done first thing in the morning, even if many family members and friends cannot attend, while others permit delaying it until later in the day in order to celebrate in a more respectable manner.
The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.
The locust destroyed any vegetation in Egypt that had survived the previous plague of hail. The plague of darkness came in two stages. The first three days of the plague brought pitch-black darkness to the Egyptians, where they could not see anything at all. During the following three days, the darkness intensified so much that the Egyptians were actually frozen into position, unable to move. The Jews, however, had light and were able to move about freely.
The last plague was the Plague of the Firstborn, where every Egyptian firstborn child and animal died at midnight. This was the first time that Pharaoh felt his own life in danger, and he finally let the Jews go free.
The Jews were instructed to sacrifice a lamb, the god of the Egyptian nation, for the Paschal sacrifice. Slaughtering their taskmasters’ god in front of their eyes without fear of repercussion instilled a sense of fearlessness and pride in the Jews. Each family had their own sacrifice to be eaten together.
The people were ordered to take some of the blood from the sacrifice, and smear it on their doorposts. With this show of solidarity and trust, the Jews would be protected from the Plague of the Firstborn.
The people were also given the mitzvah of sanctifying the new moon. The court would sanctify the beginning of each month after witnessing the new moon. Time itself would thus be elevated into something holy. The first month to be sanctified was Nissan, the month of the exodus from Egypt. This represents the birth of the Jewish nation, and marks the beginning of the Jewish year. (Although Rosh Hashana marks the anniversary of Creation, the months are counted from Nissan, the month of the Exodus.)
Because of the salvation of the firstborn Jews in Egypt, there is a special holiness associated with the firstborn. Thus, the firstborn of the flocks was given to the kohain, and the firstborn of the humans is redeemed to the kohain.
These are the laws of the Pesach offering… you shall not break a bone in it…. (Exod. 12:43-45)
In explanation of this mitzvah, the Sefer HaChinuch suggests that a person is molded more by his actions than he is by ideas. By eating the offering with dignity, without breaking bones, a person is influenced to behave in a more dignified manner.
That is the reason it is important to dress nicely on Shabbos and holidays, because even if one does not feel the festivity of Shabbos, by dressing the part he will eventually feel it.
Rabbi Moshe Lieber sees an allusion to this in the tefillin. The arm tefillin are wrapped before the head tefillin are donned. Similarly, the arm tefillin remain in place until after the head tefillin are removed. Thus, the head tefillin, representing wisdom, are never worn without the arm tefillin, representing action. Ideas and wisdom must always be accompanied by action, otherwise they are not worth too much.
Did You Know…
One should not procrastinate performing any mitzvah; rather he should do it as soon as he is able to. For this reason one should finish building his succah shortly after Yom Kippur, so as not to push off the mitzvah until last minute.
Similarly, although one dons the tallis before wrapping his tefillin, if he has no tallis now, he should first wrap the tefillin and not wait until he gets a tallis before wrapping the tefillin.
There is a difference of opinion whether one may wait to perform a mitzvah if by waiting he can perform the mitzvah in a nicer manner. An example of this is circumcision. Some authorities say it should be done first thing in the morning, even if many family members and friends cannot attend, while others permit delaying it until later in the day in order to celebrate in a more respectable manner.
January 26, 2006
Parshas Va-eira 5766
Commentary by Rabbi Ephraim Nisenbaum
G-d sent Moshe and Aharon to Pharaoh to instruct him to free the Jews. The mission appeared to be a failure. Besides mocking G-d, Pharaoh made the Jewish people work even harder, accusing them of laziness. The people, too, were angry with Moshe for having made things worse for them. Moshe complained that he would not accomplish anything by returning to Pharaoh. G-d, however, encouraged Moshe that the people would be redeemed amidst great wonders and miracles.
Ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as a punishment for the Egyptians’ mistreatment of the nation. But they also served as a lesson for both the Egyptians and the Jews, that G-d was in total control over the world and over nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned to blood. The Nile River was considered to be a god in Egypt, serving as the sole source for water in the region. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. This was also the significance of the fifth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
Following the first plague, G-d brought a plague of frogs throughout Egypt. The frogs inundated the whole country with their croaking and jumping. This was followed by a plague of lice, and then a plague of wild animals roamed the country. A plague of pestilence killed most of the livestock, followed by a plague of boils afflicting the Egyptians themselves. The last plague mentioned in this portion was that of a miraculous hail-and-fire mixture, that destroyed almost all the Egyptian vegetation.
Each of the plagues lasted for a week, and then Pharaoh was given three weeks to reconsider letting the people go. Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. Even when he saw that his own magicians could not duplicate the miracles, he hardened his heart and would not let the people go. After the first few plagues the suffering became so great, that Pharaoh did consider allowing some segments of the people to leave temporarily. This, however, was not acceptable to Moshe.
After five plagues of suffering throughout Egypt, and despite the pleas of his own nation, Pharaoh still refused to recognize the hand of G-d.
By that time, since he had been given so many opportunities, G-d hardened Pharaoh’s heart and did not allow him to let the nation go. This would pave the way for him to receive the next five plagues and eventually the punishment he, and the Egyptian people, deserved.
... I will spread my hands before G-d (in prayer)…(Exod. 9:29)
Rav Shlomo Zalmen Auerbach was speaking to someone, when he excused himself that he must leave for an important meeting. When questioned about his meeting he explained that he had to go to the synagogue for prayers, to meet with G-d.
The guest pointed out that the services did not begin for another fifteen minutes, and the synagogue was only a two-minute walk from his home. Rav Shlomo Zalmen replied that if one had a meeting with the President he would not wait until the last minute to leave for it. He would make sure that he was comfortably prepared beforehand. Meeting with the Creator should involve no less a preparation. One should pause for a few minutes to gather his thoughts together before prayer.
Did You Know...
Kiddush is recited, both Friday night and Shabbos morning, on a full cup of wine. The cup should hold at least 4 ozs. One who cannot drink wine may use grape juice. Liquor or beer may also be used. There is a difference of opinion whether one must use a full cup of liquor or if a shot glass is sufficient. However, even those who require a full cup to recite the Kiddush do not require the person to drink more than one ounce of the liquid.
It is preferable to distribute a little of the Kiddush wine to everyone at the table, although the mitzvah is still fulfilled without their drinking at all, as long as they heard the Kiddush and had in mind to fulfill their obligation.
G-d sent Moshe and Aharon to Pharaoh to instruct him to free the Jews. The mission appeared to be a failure. Besides mocking G-d, Pharaoh made the Jewish people work even harder, accusing them of laziness. The people, too, were angry with Moshe for having made things worse for them. Moshe complained that he would not accomplish anything by returning to Pharaoh. G-d, however, encouraged Moshe that the people would be redeemed amidst great wonders and miracles.
Ten plagues were brought upon the Egyptians. These accomplished two goals. First, they served as a punishment for the Egyptians’ mistreatment of the nation. But they also served as a lesson for both the Egyptians and the Jews, that G-d was in total control over the world and over nature.
Moshe warned Pharaoh that if he would not let the people go, all the water throughout Egypt would be turned to blood. The Nile River was considered to be a god in Egypt, serving as the sole source for water in the region. By first afflicting the Egyptian god, it proved G-d’s superiority over their idols. This was also the significance of the fifth plague, pestilence, which killed the Egyptian cattle, another god of the Egyptians.
Following the first plague, G-d brought a plague of frogs throughout Egypt. The frogs inundated the whole country with their croaking and jumping. This was followed by a plague of lice, and then a plague of wild animals roamed the country. A plague of pestilence killed most of the livestock, followed by a plague of boils afflicting the Egyptians themselves. The last plague mentioned in this portion was that of a miraculous hail-and-fire mixture, that destroyed almost all the Egyptian vegetation.
Each of the plagues lasted for a week, and then Pharaoh was given three weeks to reconsider letting the people go. Pharaoh refused to be impressed by the miracles that Moshe and Ahron performed. Even when he saw that his own magicians could not duplicate the miracles, he hardened his heart and would not let the people go. After the first few plagues the suffering became so great, that Pharaoh did consider allowing some segments of the people to leave temporarily. This, however, was not acceptable to Moshe.
After five plagues of suffering throughout Egypt, and despite the pleas of his own nation, Pharaoh still refused to recognize the hand of G-d.
By that time, since he had been given so many opportunities, G-d hardened Pharaoh’s heart and did not allow him to let the nation go. This would pave the way for him to receive the next five plagues and eventually the punishment he, and the Egyptian people, deserved.
... I will spread my hands before G-d (in prayer)…(Exod. 9:29)
Rav Shlomo Zalmen Auerbach was speaking to someone, when he excused himself that he must leave for an important meeting. When questioned about his meeting he explained that he had to go to the synagogue for prayers, to meet with G-d.
The guest pointed out that the services did not begin for another fifteen minutes, and the synagogue was only a two-minute walk from his home. Rav Shlomo Zalmen replied that if one had a meeting with the President he would not wait until the last minute to leave for it. He would make sure that he was comfortably prepared beforehand. Meeting with the Creator should involve no less a preparation. One should pause for a few minutes to gather his thoughts together before prayer.
Did You Know...
Kiddush is recited, both Friday night and Shabbos morning, on a full cup of wine. The cup should hold at least 4 ozs. One who cannot drink wine may use grape juice. Liquor or beer may also be used. There is a difference of opinion whether one must use a full cup of liquor or if a shot glass is sufficient. However, even those who require a full cup to recite the Kiddush do not require the person to drink more than one ounce of the liquid.
It is preferable to distribute a little of the Kiddush wine to everyone at the table, although the mitzvah is still fulfilled without their drinking at all, as long as they heard the Kiddush and had in mind to fulfill their obligation.
January 19, 2006
Parshas Sh'mos 5766
Commentary by Rabbi Ephraim Nisenbaum
When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.
Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.
In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn ("mishisihu") from the water. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.
When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator. He was also concerned that the people would not believe him. G-d insisted that Moshe go, and said that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
…the Jewish people were fruitful and multiplied… (Exod. 1:6)
A Chassidic couple with their large family were waiting to meet a guest in the airport. A middle-aged woman with a decidedly German accent passed them and clucked to the parents, “You should be ashamed of yourselves, having such a large family when so many people in Africa are starving.” The husband replied, “Don’t worry, when we reach six million we’ll stop!”
The Chazon Ish once remarked that he could think of no greater pleasure than returning home at the end of a long day, finding the front door blocked by his children’s toys and briefcases. What a shame it is that society cannot appreciate the great wealth of a large family.
Did You Know...
One may use a hearing aid on Shabbos, as long as it was turned on before Shabbos. There is difference of opinion among the authorities whether one may wear a hearing aid in a public domain on Shabbos, as it may be considered carrying. Most authorities are stringent, distinguishing between it and eyeglasses which are considered like clothing. Within an eiruv, where carrying is permitted, it is clearly permissible.
There is also a question whether one may fulfill his obligation listening to the shofar on Rosh Hashana, or the Megillah on Purim, with a hearing aid, since he is not hearing the original sound but rather an echo of the sound. Preferably one should be stringent and remove it, if possible.
When Jacob and his sons first came to Egypt they were respected as the family of the viceroy, Joseph. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember Joseph’s great accomplishments. He saw the proliferation of the Jewish people throughout Egypt as a threat, and was concerned they would try to overthrow the government. The exile of the Jews now began in earnest.
Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people’s freedom was severely limited and they became enslaved to Pharaoh. The Egyptians began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to follow his orders, he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of these decrees, the people continued to multiply and populate the land.
In this setting, a baby boy was born to a couple from the tribe of Levi. The man’s name was Amram and his wife’s name was Yocheved. The child’s mother was afraid the Egyptian authorities would find him, so she put him in a lined basket and set it in the reeds by the river. Pharaoh’s daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him to the king’s palace. The child’s sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child’s own mother was brought to help raise the child. Bisyah called the child’s name Moshe, because he was drawn ("mishisihu") from the water. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings, and as a result he had to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.
When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to lead the Jewish nation out of slavery. Moshe did not feel himself worthy of this task. He argued that he was not an orator. He was also concerned that the people would not believe him. G-d insisted that Moshe go, and said that his brother Aharon would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
…the Jewish people were fruitful and multiplied… (Exod. 1:6)
A Chassidic couple with their large family were waiting to meet a guest in the airport. A middle-aged woman with a decidedly German accent passed them and clucked to the parents, “You should be ashamed of yourselves, having such a large family when so many people in Africa are starving.” The husband replied, “Don’t worry, when we reach six million we’ll stop!”
The Chazon Ish once remarked that he could think of no greater pleasure than returning home at the end of a long day, finding the front door blocked by his children’s toys and briefcases. What a shame it is that society cannot appreciate the great wealth of a large family.
Did You Know...
One may use a hearing aid on Shabbos, as long as it was turned on before Shabbos. There is difference of opinion among the authorities whether one may wear a hearing aid in a public domain on Shabbos, as it may be considered carrying. Most authorities are stringent, distinguishing between it and eyeglasses which are considered like clothing. Within an eiruv, where carrying is permitted, it is clearly permissible.
There is also a question whether one may fulfill his obligation listening to the shofar on Rosh Hashana, or the Megillah on Purim, with a hearing aid, since he is not hearing the original sound but rather an echo of the sound. Preferably one should be stringent and remove it, if possible.
January 12, 2006
Parshas Vayechi 5766
Commentary by Rabbi Ephraim Nisenbaum
In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.
When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave of Machpelah, alongside his wife Leah, his parents, and his grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.
Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob also blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History would unfold.
After Jacob died, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph again reassured his brothers that he held nothing against them. Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan.
...Shimon and Levi are brothers…Cursed be their anger... . (Gen. 49:5-7)
Rav Elya Lopian worked very hard to maintain a calm demeanor and not to lose his temper. Even when his children would misbehave and he had to punish them, he would first wait several days in order to ensure that he was not disciplining them out of anger, but rather out of the need to educate them.
He used to say that the mere fact one has not gotten angry in a while does not mean he has conquered this trait, as he may be embarrassed to react in front of others he tries to impress. That is like a thief in prison who has not stolen while incarcerated. Ther is no proof he has been rehabilitated, since the opportunity to steal has not arisen. The litmus test to see if one has conquered his anger is how he interacts with his family, when he doesn’t feel the need to impress anyone there, and he may drop his guard.
Did You Know...
There is an obligation to bury a Jewish corpse. Cremation is prohibited, as it shows finality to the deceased, and the Jewish tradition believes in the eternity of the soul. Even if a person leaves over a will to be cremated, his wishes are not obeyed, since Torah law does not recognize mastery over one’s own body.
Preferably, A Jew should be buried amongst other Jews.
If financially possible, there are advantages for a Jew to be buried in the Land of Israel, since the body will suffer less at the time of the Resurrection, in the Messianic Era. However, many great leaders preferred to be buried in their hometown, for the convenience of their families to visit the grave.
In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.
When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave of Machpelah, alongside his wife Leah, his parents, and his grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.
Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was also destined for greatness, Ephraim was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob also blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History would unfold.
After Jacob died, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph again reassured his brothers that he held nothing against them. Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan.
...Shimon and Levi are brothers…Cursed be their anger... . (Gen. 49:5-7)
Rav Elya Lopian worked very hard to maintain a calm demeanor and not to lose his temper. Even when his children would misbehave and he had to punish them, he would first wait several days in order to ensure that he was not disciplining them out of anger, but rather out of the need to educate them.
He used to say that the mere fact one has not gotten angry in a while does not mean he has conquered this trait, as he may be embarrassed to react in front of others he tries to impress. That is like a thief in prison who has not stolen while incarcerated. Ther is no proof he has been rehabilitated, since the opportunity to steal has not arisen. The litmus test to see if one has conquered his anger is how he interacts with his family, when he doesn’t feel the need to impress anyone there, and he may drop his guard.
Did You Know...
There is an obligation to bury a Jewish corpse. Cremation is prohibited, as it shows finality to the deceased, and the Jewish tradition believes in the eternity of the soul. Even if a person leaves over a will to be cremated, his wishes are not obeyed, since Torah law does not recognize mastery over one’s own body.
Preferably, A Jew should be buried amongst other Jews.
If financially possible, there are advantages for a Jew to be buried in the Land of Israel, since the body will suffer less at the time of the Resurrection, in the Messianic Era. However, many great leaders preferred to be buried in their hometown, for the convenience of their families to visit the grave.
January 6, 2006
Parshas Vayigash 5766
Commentary by Rabbi Ephraim Nisenbaum
Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.
When Joseph saw how his brothers were concerned about Benjamin and Jacob, he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...Joseph sustained his father and his brothers…according to the children (Gen. 47:12)
Joseph did not take advantage of his position, but used the same criterion in distributing to his brothers as he did to everyone else. He did not even send for his father until authorized by Pharaoh.
When the Ponovezher Rav’s wife passed away, he ate his meals in the Ponovhez yeshiva with the students. He insisted, however, on subtracting the cost of his meals from his salary, not wanting to take advantage of his position.
Similarly, when Rav Chaim Schmelczer would rent a car on fundraising trips for his yeshiva, he would rent a compact-sized car, despite being of a rather large build, so as not to spend more of the yeshiva’s money than necessary.
Did You Know...
The tenth of Teves is a fast day, commemorating a few events:
Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt, as a slave to Pharaoh. Yehuda stood before Joseph and begged him to have mercy on their elderly father who could not bear the loss of another son. He spoke to him respectfully yet firmly, offering to serve the viceroy in Benjamin’s place.
When Joseph saw how his brothers were concerned about Benjamin and Jacob, he realized they had repented since the days when they had tormented him without regard for their father’s feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them, telling them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he would die.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians’ land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...Joseph sustained his father and his brothers…according to the children (Gen. 47:12)
Joseph did not take advantage of his position, but used the same criterion in distributing to his brothers as he did to everyone else. He did not even send for his father until authorized by Pharaoh.
When the Ponovezher Rav’s wife passed away, he ate his meals in the Ponovhez yeshiva with the students. He insisted, however, on subtracting the cost of his meals from his salary, not wanting to take advantage of his position.
Similarly, when Rav Chaim Schmelczer would rent a car on fundraising trips for his yeshiva, he would rent a compact-sized car, despite being of a rather large build, so as not to spend more of the yeshiva’s money than necessary.
Did You Know...
The tenth of Teves is a fast day, commemorating a few events:
- the siege on Jerusalem during the first Temple,
- the passing of Ezra and Nechemia, the leaders who built the second Temple, and
- the Egyptian King Ptolemy forcing the rabbis to translate the Torah into Greek (Septuagint), during the second Temple period. This was tragic since the other nations would now misinterpret the Torah, as they did not have the Oral tradition.
December 29, 2005
Parshas Miketz 5766
Commentary by Rabbi Ephraim Nisenbaum
This week’s portion begins with a sudden turnaround from the previous week’s portion. Joseph’s predicament had seemed totally hopeless. After spending nine years in prison as a result of Potiphar’s wife’s spurious charges against him, he attempted to gain the assistance of Pharaoh’s butler, who owed him a favor. It seemed, however, that the butler had forgotten him for two years.
Yet, G-d’s salvation comes in the blink of an eye. Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. The butler suddenly remembered how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up, and brought before Pharaoh. Joseph first clarified that he did not have the ability to interpret dreams; rather G-d sometimes shared the interpretation with him. He then proceeded to explain Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. Joseph suggested that Pharaoh appoint somebody to prepare for the years of famine.
Pharaoh was impressed with Joseph’s wisdom and integrity. He decided right then and there to appoint Joseph as the viceroy of all Egypt. It would be his responsibility to prepare the nation for the years of famine. Thus, in a matter of minutes, Joseph was raised from being a lowly prisoner to being a ruler over the whole land.
Once the famine began, Joseph took charge of the food and sold it to the Egyptian citizens. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Joseph recognized his brothers, but they did not recognize him. Joseph decided not to reveal himself to his family, though, until he could be sure that his brothers truly regretted the way they had treated him.
Joseph created a situation where he accused his brothers of being spies and thieves, in order to test them to see if they were remorseful for their earlier actions. He had his brothers return home to bring Benjamin, his youngest brother, back with them. The brothers had a difficult time convincing Jacob to let Benjamin go with them. When they finally brought him before Joseph, he had Benjamin accused of stealing his silver goblet. Joseph ordered the brothers to leave Benjamin behind as a slave, in order to see if they would defend him, in contrast to the way they had treated him.
“These candles that we kindle, for the miracles and the salvation…” (Chanukah liturgy)
A disciple asked his Rebbe how one candle could dispel so much darkness.
The Rebbe told him to take a broom and sweep it away. The disciple tried, but to no avail, and he returned to the Rebbe. The Rebbe told him to take a stick and beat the darkness. Again the disciple tried, but could not succeed. Finally the Rebbe explained that the only way to dispel darkness is by igniting a light.
In the Chanukah story, the Maccabees fought valiantly to prevent the Greeks from spreading their influence upon the Jews and the Temple. But it is the miracle of a single flask of oil lasting eight days that marks the holiday observance. Even after the fighting, it is only light that can dispel the darkness. The eternal Chanukah message is that it is our Torah study and good deeds which will illuminate the world and dispel the darkness.
Did You Know...
Rosh Chodesh (beginning of the new month) Teves always falls during Chanukah, commemorating the Greek decree to abolish Rosh Chodesh. When Rosh Chodesh falls on Shabbos, the weekly portion is divided into six aliyos instead of seven, and the seventh aliyah is read from the Rosh Chodesh section. Maftir is read from the Chanukah section.
The reason the Rosh Chodesh reading precedes that of the Chanukah reading is in line with the principle that the more common mitzvah is always performed first. Similarly, if Rosh Chodesh falls during the week, the first three aliyos are from the Rosh Chodesh section and the fourth is from the Chanukah section.
This week’s portion begins with a sudden turnaround from the previous week’s portion. Joseph’s predicament had seemed totally hopeless. After spending nine years in prison as a result of Potiphar’s wife’s spurious charges against him, he attempted to gain the assistance of Pharaoh’s butler, who owed him a favor. It seemed, however, that the butler had forgotten him for two years.
Yet, G-d’s salvation comes in the blink of an eye. Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. The butler suddenly remembered how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up, and brought before Pharaoh. Joseph first clarified that he did not have the ability to interpret dreams; rather G-d sometimes shared the interpretation with him. He then proceeded to explain Pharaoh’s dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. Joseph suggested that Pharaoh appoint somebody to prepare for the years of famine.
Pharaoh was impressed with Joseph’s wisdom and integrity. He decided right then and there to appoint Joseph as the viceroy of all Egypt. It would be his responsibility to prepare the nation for the years of famine. Thus, in a matter of minutes, Joseph was raised from being a lowly prisoner to being a ruler over the whole land.
Once the famine began, Joseph took charge of the food and sold it to the Egyptian citizens. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Joseph recognized his brothers, but they did not recognize him. Joseph decided not to reveal himself to his family, though, until he could be sure that his brothers truly regretted the way they had treated him.
Joseph created a situation where he accused his brothers of being spies and thieves, in order to test them to see if they were remorseful for their earlier actions. He had his brothers return home to bring Benjamin, his youngest brother, back with them. The brothers had a difficult time convincing Jacob to let Benjamin go with them. When they finally brought him before Joseph, he had Benjamin accused of stealing his silver goblet. Joseph ordered the brothers to leave Benjamin behind as a slave, in order to see if they would defend him, in contrast to the way they had treated him.
“These candles that we kindle, for the miracles and the salvation…” (Chanukah liturgy)
A disciple asked his Rebbe how one candle could dispel so much darkness.
The Rebbe told him to take a broom and sweep it away. The disciple tried, but to no avail, and he returned to the Rebbe. The Rebbe told him to take a stick and beat the darkness. Again the disciple tried, but could not succeed. Finally the Rebbe explained that the only way to dispel darkness is by igniting a light.
In the Chanukah story, the Maccabees fought valiantly to prevent the Greeks from spreading their influence upon the Jews and the Temple. But it is the miracle of a single flask of oil lasting eight days that marks the holiday observance. Even after the fighting, it is only light that can dispel the darkness. The eternal Chanukah message is that it is our Torah study and good deeds which will illuminate the world and dispel the darkness.
Did You Know...
Rosh Chodesh (beginning of the new month) Teves always falls during Chanukah, commemorating the Greek decree to abolish Rosh Chodesh. When Rosh Chodesh falls on Shabbos, the weekly portion is divided into six aliyos instead of seven, and the seventh aliyah is read from the Rosh Chodesh section. Maftir is read from the Chanukah section.
The reason the Rosh Chodesh reading precedes that of the Chanukah reading is in line with the principle that the more common mitzvah is always performed first. Similarly, if Rosh Chodesh falls during the week, the first three aliyos are from the Rosh Chodesh section and the fourth is from the Chanukah section.
December 23, 2005
December 22, 2005
Parshas Vayeshev 5766
Commentary by Rabbi Ephraim Nisenbaum
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a beautiful garment. This incurred the jealousy of his brothers. This was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault in Jacob’s treatment of his sons, Jacob’s intentions were to prepare Joseph for the challenges he knew Joseph would have to endure before assuming leadership.
The brothers’ jealousy and hatred led them to conspire against Joseph. They wanted to kill him, but then decided to sell him instead as a slave. Joseph was sold to a caravan and was eventually sold again to Potiphar, Pharaoh’s minister, in Egypt. The brothers took Joseph’s coat, dipped it in blood, and sent it to their father, implying that an animal had attacked him. Jacob could not be consoled. The brothers obviously acted improperly, but their actions are also seen as part of G-d’s orchestrated master plan to set the stage in Egypt for the family’s eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph’s dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father’s home. However, Tamar desired to have children through Yehuda’s family, and in a strange turn of events she tricked Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted his actions, accepting full responsibility. Tamar bore twin boys, one of whom, Peretz, would be the forebearer of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph gained his master’s trust, and was put in charge of all Potiphar’s affairs. Joseph was very handsome, and Potiphar’s wife tried to seduce him, but Joseph refused all her advances, retaining the holiness he had absorbed in his upbringing. As a result, Potiphar’s wife slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob’s efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition and was not influenced by his surroundings. This virtue would be of great importance when Joseph would later assume a leadership role.
Yehuda said, “She is more righteous than I am” (Gen. 38:26)
Yehuda was willing to admit to the truth, regardless of the consequences and shame it would cause him. In the yeshiva of Slutzk, the students would often discuss Torah topics with the Rav, the great Ridvaz. Once a young student suggested an interpretation to the Ridvaz, but he refused to accept it, arguing that it did answer the question well. The following morning, at 5:00, an urgent knock was heard at the boys’ lodging, calling for the student to appear before the Rav. The students were frightened. What could the Rav want so early in the morning? When the young man came to the Rav, the Ridvaz said, “Although yesterday I did not agree with you, I thought about your interpretation the whole night and concluded you were right after all.”
Did You Know...
Each person is obligated to light Chanukah candles in his home. If a person will not be at home, he may have somebody in the house light candles for him. If one will be sleeping in a different home, he may either kindle at the place he will be sleeping, or else chip in with the host, and fulfill his obligation with the host’s lighting. If one is merely eating at a friend’s home, he cannot fulfill his obligation there; rather he should light at home. Even if one will not return home until late, he may still kindle at home, as long as there is at least one other person present to witness the lighting.
December 15, 2005
Parshas Vayishlach 5766
Commentary by Rabbi Ephraim Nisenbaum
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
On the way home from Laban, Jacob received word that Esau had come to meet him with an army of four hundred men. Jacob understood that Esau’s hatred had not abated over the past thirty-six years, the last time they had seen each other.
The Torah describes Jacob’s preparations for his fateful meeting with Esau. He first prepared a large a gift for Esau. He prayed to G-d, and he mobilized his camps for war. The gift was meant to appease Esau’s enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother’s blessing for his own gain.
Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would be able to flee to safety, thereby insuring its survival.
But even after both of these precautionary measures were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the influences and dangers of Esau. The Midrash comments that before dealing with foreign governments, the Rabbis would take their cue from the portion and prepare these three methods too.
Before meeting with Esau, Jacob was accosted by an angel, whom he wrestled throughout the night. The Rabbis explain that the angel was actually the spiritual power behind Esau. The angel could not beat Jacob, but he was able to kick his thigh, dislocating Jacob’s bone. Before letting the angel go, Jacob asked him for a blessing. The angel informed Jacob that he would now be called “Israel”, because he vanquished an officer ("sar") of G-d.
Jacob’s actions accomplished their goal, and Esau let Jacob go in peace. The rest of the trip, however, did not proceed very smoothly. Jacob’s daughter, Dinah, was abducted and violated by the prince of Shechem. Jacob’s family was outraged by this atrocity. Two of Jacob’s sons, Simon and Levi, wiped out every male in the entire city of Shechem.
Jacob’s mother, Rebecca, died while he was still enroute on the way home. Thus, she never merited to see any of her daughters-in-law or grandchildren. The tragedy was compounded even further by the sudden death of Jacob’s wife, Rachel, in childbirth. Rachel was buried in Bethlehem.
Despite all these challenges, Jacob remained firm in his faith as he returned to Canaan and was reunited with his father.
“Jacob remained silent until (his sons) returned...” (Gen. 34:5)
Although his daughter had been abducted, Jacob did not respond impetuously, but rather waited until he first spoke the matter over with his sons.
The Tzemach Tzedek, the second Lubavitcher Rebbe, once explained how he controlled his anger. Even in trying situations, he would remind himself that anger is so destructive, one must not become angry without a valid reason. He would then check Torah sources to see if the situation warranted getting angry. Understandably, by that time there would be little cause for anger.
Did You Know...
When visiting a cemetery, if one has not been there in thirty days, he recites the blessing “Asher yatzar eschem badin”. The blessing expresses an acceptance of G-d’s will, as well as belief in the resurrection of the dead.
It is also customary to place a pebble or a piece of grass upon the grave that one visits. The reason cited for this is to honor the deceased, as it shows that others have visited and remembered the deceased.
It is customary not to visit the same grave twice in one day. One should not visit a grave on Shabbos or other Jewish holidays.
December 8, 2005
Parshas Vayetze 5766
Commentary by Rabbi Ephraim Nisenbaum
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
Jacob left his parents’ home to escape from his brother Esau’s wrath, and to find a wife from his mother’s family as well.
On his way to Charan, Jacob stopped to sleep at the mountain of Moriah, the same spot where Abraham had brought Isaac as a sacrifice. He dreamed about a ladder reaching from earth up to the heavens. G-d spoke to him from above the ladder, and promised Jacob that He would accompany him throughout his exile, and that eventually he would return to the Land of Canaan with his children. The ladder represented Jacob’s mission of bridging the spiritual world he had enjoyed until this point, and the physical world he would encounter in the house of his uncle, the deceptive Laban.
In Laban’s house, Jacob had to overcome many difficult challenges. He offered to work seven years for Laban’s younger daughter Rachel’s hand in marriage. Laban tricked Jacob into marrying his older daughter, Leah. Jacob had to work another seven years in order to marry Rachel. Although Jacob loved Leah, he did harbor some resentment towards her because of her involvement in this deception.
G-d saw Leah’s pain and allowed her to bear children, immediately, unlike any of the other three Matriarchs. This endeared her to Jacob. She bore him a total of six sons, Reuben, Simon, Levi, Judah; and then later, Yissachar and Zevulun. She also bore Jacob a daughter, Dinah.
Rachel saw that she could not yet bear children, so she gave her maidservant Bilhah to Jacob as a concubine. Bilhah bore Jacob two more sons, Gad and Asher. Leah also gave her maidservant Zilpah as a concubine to Jacob. She too bore him two sons, Dan and Naftali. Finally, Rachel conceived, and she bore Jacob a son, Joseph. Later, on the road back to Canaan, she bore him another son, Benjamin, but she died during childbirth.
Laban tried to cheat Jacob out of his hard earned wages. Jacob had to make numerous deals with Laban in order to receive his fair pay. Even then, only through miraculous intervention could Jacob stop Laban from cheating him.
After twenty years in the house of Laban, Jacob spoke to his wives, and decided to return to his parents’ home in Canaan. He tried to leave secretly, but Laban learned of the escape and caught up with Jacob’s camp. Eventually, the two made peace with one another, and Jacob left peacefully. The peace was short-lived, however, as Jacob received word that Esau was awaiting his return with an army of four hundred men.
All these circumstances helped prepare Jacob with the fortitude he needed to be able to build the Jewish nation.
Jacob said to them, "My brothers, where do you come from? The day is still long and it is not yet time to gather in the flocks." (Gen. 29:4)
Jacob felt the need to admonish an injustice when he saw one, but in a soft manner.
The Chafetz Chaim once heard that a student of his had strayed from observance and smoked on Shabbos. He called the young man to his room and spoke to him for a few minutes. The boy emerged a changed person. Many years later, the fellow related that the Chafetz Chaim hadn’t scolded him at all. He had merely taken the boy’s hand in his own and stroked it. With tears in his eyes he murmured, “Shabbos! Shabbos!”
The man said, “I remember how one tear from the Chafetz Chaim rolled onto my hand, and I can still fell the burn from that tear fifty years later!”
Did You Know...
It is customary to arrange a party on the first Friday night following the birth of a boy, even if the baby has not yet come home. This is called the Shalom Zachor, and it dates back to Talmudic times. Different explanations are offered for the Shalom Zachor:
- Since birth is dangerous, we make a party of thanksgiving for a safe birth. A kiddush is similarly made for the birth of a girl.
- The Talmud teaches that a child studies Torah in the womb, and then forgets it at birth. The party is to offer comfort for this loss, and to bless the child that he should study and regain the loss.
- A third reason suggested is to offer good wishes for a timely circumcision, as the child must first experience the sanctity of Shabbos before being circumcised.
December 1, 2005
Parshas Tol'dos 5766
Commentary by Rabbi Ephraim Nisenbaum
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
Of the three forefathers, Isaac is discussed the least in the Torah. His nature seems to have been more reserved and introverted. His contribution to the Jewish nation was his self-sacrifice to G-d and self-discipline rather than in his relationship to his fellow man. This was symbolized by one of Isaac’s few activities mentioned in the Torah, his digging and re-digging of wells, implying an internal analysis of his own character, rather than reaching out to others.
Isaac was somewhat removed from his relationship with his children. In the Torah’s description of the two sons, Jacob, the younger twin, is portrayed as the more righteous one. His days were spent in the tent, in spiritual pursuit. Esau, on the other hand, is seen as a more hedonistic person, spending his time in the fields and pursuing physical pleasures. This would eventually lead him to turn his back on all that he had seen in his father’s house and live a life of wickedness.
Yet, despite their disparate natures, Isaac seemed to value Esau’s character and potential for greatness more than he did that of Jacob. Esau was able to mislead his father by asking him various questions about Jewish Law. Rebecca, however, saw through the facade and recognized the true nature of her sons. She oversaw her sons’ interaction to ensure that Jacob would not be taken advantage of by Esau’s wiliness.
Even as a young man, Esau proved his scorn for the spiritual world by selling his birthright to Jacob in exchange for a pot of beans. Isaac was not aware of this sale. Many years later, Isaac wanted to give his blessings to Esau. He asked Esau to prepare a good meal for him, to be able to be in the proper frame of mind to offer his blessings.
Rebecca overheard Isaac’s plans and realized that Jacob deserved these blessings, not Esau. Even before her sons had been born, she had received the word of G-d that her younger son would more deserving of G-d’s blessings. In practice, Esau had forfeited the blessings long before by his behavior and by selling his birthright to Jacob. She encouraged Jacob to disguise himself, covering his arms and neck with goatskins to appear hairier than he really was, and pose as Esau, to receive the blessings from his father. Jacob reluctantly followed his mother’s orders. Rebecca prepared a meal for her husband and gave it to Jacob to serve Isaac.
Isaac, did not recognize Jacob, and blessed him. When Esau discovered that Jacob had deceived Isaac to receive his blessings, he vowed to take revenge. However, when Isaac learned about the circumstances leading to Jacob’s deceit, he realized his mistake and agreed that the blessings would remain with Jacob.
Jacob was forced to flee from Esau’s wrath, and would not return home for another thirty-six years.
...Isaac prayed opposite his wife . . . (Gen. 25:21)
A parent’s prayers are an integral part of the children’s success. The Chafetz Chaim once found his mother’s tear-stained Tehillim (book of Psalms). He kissed it fondly saying, “Do you know how many tears my mother shed in this Tehillim, praying that I would grow to be a good, faithful Jew?”
The Steipler Rav once said that success in raising a child requires some effort, but mostly prayer. He mentioned that he prayed every day for his son’s success, even after his son was already a grandfather and an accomplished Torah scholar!
Did You Know...
There is a tradition that when one marries, all his sins are forgiven. It is for this reason that the bride and groom fast on the wedding day, and they recite the Yom Kippur confession during their prayers before the wedding. For the same reason, the groom wears a kittel, the white robe worn on Yom Kippur. (Among Sefardic Jews, the bride does not fast, and the groom does not wear a kittel.)
The commentators explain that the sins are not totally forgiven; rather they are put on hold. If the groom and bride begin their life together righteously, the sins are forgotten. If, however, they revert to the same behavior, they remain accountable for their previous actions, too.
November 24, 2005
Parshas Chayei Sara 5766
Commentary by Rabbi Ephraim Nisenbaum
Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain discipline and dignity in the face of tragedy.
Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for a tremendous amount of money.
Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. But because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, with the task of finding a wife from his own family in Aram Naharayim.
Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he be successful in fulfilling his mission.
Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.
The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.
..do not take a wife for my son from the daughters of Canaan... (Gen. 23:3)
The commentators explain that the Canaanites had bad character, something detrimental to marriage.
A young man with an elderly widowed mother set a precondition for marriage—his wife must agree for his mother to live with them, as there was nobody else to care for her. Unfortunately, he could not find any such woman. Friends spoke to Rav Shlomo Zalmen Auerbach to convince the fellow to put his mother in a nursing home, but Rav Shlomo Zalmen refused. “I agree with the young man. Good character traits are necessary in a wife, and a wife who wouldn’t want to assist her mother-in-law lacks character.”
Eventually, the young man found a wonderful woman and they got engaged. Rav Shlomo Zalmen spoke to the fellow, and recommended he put his mother in a facility. “Now that your fiancée has proven her good character, you should know that having your mother live with you at the beginning of your marriage could cause unnecessary stress, and is not advisable.”
Did You Know...
The earliest one may pray Mincha, the afternoon prayer, is a half hour after noon. (In Halacha, "noon" means halfway through the daytime hours.) According to most opinions, it may be prayed until sunset, or a bit afterwards. In the winter, this can often prove difficult. The Rabbis teach that the reward for Mincha is thus greater than that of praying the morning and evening prayers. If one forgot to pray Mincha, after the evening prayer he may recite the Amidah a second time as compensation. Any additions inserted for the evening prayer, such as the prayer for the New Moon, should be recited in the second Amidah, too.
Sarah died at 127 years old. Her death proved to be an additional challenge for Abraham. After all he had gone through to prove his allegiance and love for G-d, he now had to maintain discipline and dignity in the face of tragedy.
Although G-d had promised the land of Canaan to Abraham, it was not yet his. Abraham had to deal with the Hittites to purchase a burial spot for his wife in the Cave of Machpelah in Hebron. Although the Hittites offered him the cave as a gift, he insisted on buying it. He did not want to remain beholden to them. Later, they sold him the land for a tremendous amount of money.
Shortly after Sarah’s passing, Abraham occupied himself with finding a wife for his son Isaac. This was necessary to set the scene for the next stage in the development of the Jewish people. Abraham would not allow his son to marry the daughters of Canaan, because of the bad character traits that seemed to be prevalent among them, and he was afraid these traits would be passed on to his descendants. But because Isaac had been sanctified earlier, when G-d had commanded Abraham to bring him as a sacrifice, he was not allowed to leave the Land of Canaan. Like an animal sacrifice, he could not be removed from Jerusalem. Abraham therefore entrusted his servant, Eliezer, with the task of finding a wife from his own family in Aram Naharayim.
Eliezer searched for a woman of exemplary character to complement his master’s son. He decided on a test to tell if a woman was truly a kindhearted person. He would ask her to draw him some water to drink from the well. If she would draw for him and also offer to water his camels, it would prove she was truly a compassionate person and deserving of marrying Isaac. Eliezer then prayed to G-d that he be successful in fulfilling his mission.
Rebecca fulfilled Eliezer’s request and offered to water his camels and find lodging for them to sleep. Eliezer was overjoyed and presented gifts to Rebecca before even asking her father’s permission that she return with him. The wonder of finding such a generous and sensitive woman so soon after he had prayed, encouraged his faith that G-d had answered his prayers.
The Torah says that after Isaac married Rebecca and brought her to his tent, he was comforted from the loss of his mother. The Talmud explains that as long as Sarah had lived, her candles remained lit from one Shabbos to the next. There was also a blessing in her dough, and an aura of holiness hovering over her tent. When Sarah died, these symbols ceased. With Rebecca’s appearance they returned once again. Rebecca had proven to be a worthy successor to Sarah.
..do not take a wife for my son from the daughters of Canaan... (Gen. 23:3)
The commentators explain that the Canaanites had bad character, something detrimental to marriage.
A young man with an elderly widowed mother set a precondition for marriage—his wife must agree for his mother to live with them, as there was nobody else to care for her. Unfortunately, he could not find any such woman. Friends spoke to Rav Shlomo Zalmen Auerbach to convince the fellow to put his mother in a nursing home, but Rav Shlomo Zalmen refused. “I agree with the young man. Good character traits are necessary in a wife, and a wife who wouldn’t want to assist her mother-in-law lacks character.”
Eventually, the young man found a wonderful woman and they got engaged. Rav Shlomo Zalmen spoke to the fellow, and recommended he put his mother in a facility. “Now that your fiancée has proven her good character, you should know that having your mother live with you at the beginning of your marriage could cause unnecessary stress, and is not advisable.”
Did You Know...
The earliest one may pray Mincha, the afternoon prayer, is a half hour after noon. (In Halacha, "noon" means halfway through the daytime hours.) According to most opinions, it may be prayed until sunset, or a bit afterwards. In the winter, this can often prove difficult. The Rabbis teach that the reward for Mincha is thus greater than that of praying the morning and evening prayers. If one forgot to pray Mincha, after the evening prayer he may recite the Amidah a second time as compensation. Any additions inserted for the evening prayer, such as the prayer for the New Moon, should be recited in the second Amidah, too.
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