Parshas Vayakhel 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

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

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

Did You Know...

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

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

Parshas Ki Sissa 5768

Commentary by Rabbi Ephraim Nisenbaum

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

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

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

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

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

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

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

Did You Know...

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

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

Parshas Tetzave 5768

Commentary by Rabbi Ephraim Nisenbaum

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The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.

The Torah explains that the purpose of these garments was 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 across 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 show the importance of both the position and the service. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.

The Talmud explains that 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 repentance, the garments would atone for the nation as a whole. For example, the Me’il atoned for the Lashon Hora, evil slander. The Choshen atoned for improper judgment, the pants for immorality, the hat for pride, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.

“...pure, pressed oil for illumination...” (Exod. 27:20)

The Talmud says that the light of the menorah represents Torah wisdom. Torah study must be pure of outside influences. Rav Leib Malin was once told about a knowledgeable college professor who would lecture on Torah topics, giving the impression that Torah and his other areas of expertise were of equal importance. Rav Malin compared it to a village general store that, unlike the specialty stores in the larger cities, sells everything the villagers need, from clothing to hardware to food. It would seem at first that the villagers have it better since everything can be bought at one store. The reality is, however, that in the general store the pants smell like herring and the shirts have rust stains from the nails. In a person who values other fields of knowledge equally to Torah, the Torah itself becomes tainted. Torah must be pure.

Did You Know...

If a person passed away during Adar in a regular year, there are different opinions when the yahrzeit (anniversary of the death) is observed in a leap year where there are two Adars. Ashkenazic custom is to observe it in the first Adar, although some observe it in both months. If the person passed way in the second Adar, everyone agrees that the yahrzeit is observed in the second Adar.

Interestingly, regarding a birthday the opposite is true. If a person is born during a regular Adar, and the Bar or Bat Mitzvah is in a leap year, it is observed in the second Adar. If, however, the child was born in a leap year during the first Adar, the Bar or Bat Mitzvah would be observed in the first Adar.

Parshas Teruma 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d instructed Moshe about the construction of the Mishkan, the Tabernacle. The Mishkan provided an opportunity for the people to create a dwelling place for G-d’s presence to rest amongst them. The commentaries point out that prior to the sin of the Golden Calf this would not have been necessary, as the people themselves would be a repository for His presence. Only after the sin did they have to build a dwelling place for G-d’s presence.

The voluntary donation of materials for the Mishkan also served as atonement for the donations of gold that were used to build the Golden Calf.

The Mishkan was designed to be easily assembled and disassembled in order for it to remain portable. The Mishkan accompanied the Jews for over five hundred years, from the forty years in the desert until King Solomon built the First Temple in Jerusalem.

Materials were collected for the various vessels needed in the Mishkan. The Ark, or Aron, was made of wood, covered on the outside and inside with gold. It was placed in the Holy of Holies, the innermost section of the Mishkan. The Torah and the tablets of the Ten Commandments were kept in the Ark.

A wooden shulchan, or table, covered with gold, held twelve specially shaped breads. These breads remained on the table throughout the week, and were changed each Shabbos. An elaborate Menorah was carved of pure gold. The Menorah was kindled each night and remained lit until morning. Two mizbeichos, or altars, were also built. One outside the Mishkan was made of wood and covered with copper. This was used to offer sacrifices. Another one, inside the Mishkan, was made of wood and covered with gold, was used to burn incense. A copper basin, the kiyor, was needed for the kohanim to wash their hands and feet before their service.

Each one of these vessels also represented some element of G-d’s relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d’s continued influence.

“…They shall make an Ark of acacia wood... and you shall cover it with pure gold, from within and without…” (Ex. 25:10, 11)

The Ark containing the Torah represents the student of Torah. The Ark is not made of pure gold, but rather of wood and then covered with gold. This teaches us that Torah is not exclusively reserved for those who were born gifted, as long as the student is willing to immerse himself in Torah, both within and without. When Rav Shlomo Wolbe started his yeshiva, he asked the Chazon Ish to recommend good boys to the yeshiva. The Chazon Ish responded that good boys do not need a yeshiva; they can thrive in their studies on their own. The purpose of a yeshiva is to take plain boys and transform them into good boys.

Did You Know...

A synagogue is considered to be a microcosm of the Mishkan, and must be treated with reverence. It is prohibited to talk about mundane matters in the sanctuary. One should not take a shortcut through the synagogue sanctuary, as it shows a lack of respect. If the only way to reach the other side is through the sanctuary it is permitted. If one needs to pass through the sanctuary, he may sit for a moment and recite a couple of Torah passages first. It is also improper to turn one’s back to the Ark when leaving the synagogue. One should first face the Ark, bow slightly, and only then turn to exit. This custom is also prevalent upon leaving the Western Wall in Jerusalem.

Parshas Mishpatim 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 that change according to the whims of time. They originate instead, from an objective, eternal source― the Creator of all mankind. An ethical standard of Divine origin will go beyond what one might expect from a socially accepted standard.

Several examples of this 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. A sheep will not always follow and must often be carried home on one’s shoulders, creating a measure of embarrassment. To compensate for this shame, he is charged a lower fine. Although the thief brought the shame upon himself by stealing, he is still a human being and his disgrace is also 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 of wounding. The reason for this is because 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.

“When you lend money to My people, to the poor person . . .” (Ex. 22:24)

A great rabbi showed Rav Elya Chaim Meisels the Rav of Lodz, his scholarly work. In the time-honored manner, the two began to debate some of the issues discussed in the book. The author was very impressed with the Rav’s keen insights and he urged Rav Elya Chaim to publish his own Torah thoughts, thus bringing glory to the Torah.

Rav Elya Chaim removed a large ledger from his desk. Hundreds, perhaps thousands, of names were recorded on the pages; names of indigent people who had borrowed money from the Rav, and names of people from whom the Rav had borrowed money in order to lend to others. “My time is consumed with writing this book,” he said, “And I think this book brings the greatest glory to G-d and the Torah!”

Did You Know...

A person must be careful not to damage another person’s property. A person is liable for damages, even if it was done accidentally. There is a question among the authorities whether it is permissible to damage someone else’s property in order to save one’s own life, for example to break down a neighbor’s door in order to contact an ambulance. The Shulchan Aruch rules that one may do so, however he is obligated to reimburse the damages. Nonetheless, even if one knows that he does not have the money to be able to reimburse the damages, he may still cause the damage in order to save his life.

Parshas Yisro 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 he also heard about the wonders G-d had performed for the Jewish people when they left Egypt. He appreciated the precision of G-d’s retribution against the Egyptians, 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. Although G-d offered all the nations His Torah, 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 the Ten Commandments to the people. The Rabbis say that only the first two commandments were heard directly from G-d. After the first two, the people were frightened to hear the rest directly from G-d, so 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)

A poor disciple of the Alexander Rebbe was waiting in line to share his pain with the Rebbe, and to receive his blessings. A wealthy man entered and seemed to take forever with the Rebbe. When it was finally the poor man’s turn, he spilled his heart before the Rebbe and the Rebbe warmly offered his blessings.

“That’s all?” the man asked. “Is there favoritism even here? Why did the Rebbe give that rich man so much more time than me?”

The sage smiled and explained: “I try to help people with advice or blessings. As soon as you opened your mouth it was clear how I must help you. When that man entered with all his pomp and splendor, however, he didn’t think he needed any help at all. I had to peel away layer after layer to make him understand how much help he really needs before I could assist him. That’s what took so much time. Believe me, my friend, there’s nothing there you need to be jealous of!”

Did You Know...

It is prohibited to sculpt the image of a human being, as this is comparable to making an idol. Many authorities only prohibit sculpting an entire body, but not merely the face or head of a human being.

Even keeping a sculpture in one’s possession may involve some problems. Most authorities permit one to own dolls, either because they are generally not anatomically correct, or because they are clearly intended for child’s play, and would never be used for worship purposes.

An image that was actually used for worship, such as a totem pole, should not even be viewed for pleasure, as one may not derive any benefit from idolatry.

Parshas Beshalach 5768

Commentary by Rabbi Ephraim Nisenbaum

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Although Pharaoh had chased the Jewish people out of Egypt, his intentions were only that they should leave for three days to offer sacrifices to G-d, and then return to slavery. This, however, was not the intention of G-d. Once three days passed, Pharaoh led his armies in pursuit of the Jewish nation.

G-d was concerned that 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. Although this way presented greater physical danger, the spiritual danger was a greater concern.

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 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.

“This is my G-d and I will adore Him...” (Ex.15:2)

The Talmud expounds on this passage that a person should perform mitzvos in the most beautiful way possible. Although a person may be able to buy a cheaper esrog or mezuzah, it is preferable to buy a nicer one.

A person once asked the Gerrer Rebbe if he had a spare pair of tefillin he could borrow. The Rebbe happily offered him a pair. When the man returned the pair several days later, the Rebbe informed him that these tefillin were very dear to him as they had belonged to his father, the previous Rebbe.

The man was astounded. “Why did the Rebbe give me such precious tefillin?”

The Rebbe responded, “When helping another person, one should do it in the best way. I wanted to lend you the best tefillin I had!”

Another great man was careful to give crisp, new bills for tzedakah. Although crumpled bills might be worth the same, a crisp bill brings a little greater joy.

Did You Know...

On Shabbos, one may feed an animal only if he is responsible for its welfare, such as a pet. One may not feed a wild animal on Shabbos.

There is a custom to feed the birds on Shabbos Shira, to commemorate the crossing of the Sea, when the birds also chirped in song. Some authorities permit feeding the birds by leaving out bread, since they are not being fed directly. Other authorities leave the bread out either before Shabbos or after Shabbos.

One must be careful not to leave bread in a place where it can be stepped on. The Talmud warns that mistreating bread can lead to poverty.

Parshas Bo 5768

Commentary by Rabbi Ephraim Nisenbaum

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The last three of the ten plagues that were inflicted upon the Egyptians were locusts, darkness and the Plague of the Firstborn.

The locusts 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, as he was also a firstborn, 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.

This month shall be for you the beginning of months…. (Exod. 12:2)

The Midrash explains that G-d showed Moshe the new moon and said, “Like this you should sanctify the month”. The Brisker Rav asks why G-d had to show Moshe the moon. What was so difficult about it that Moshe couldn’t understand by himself?

He answers that the Torah is teaching us an important principle. Modern technology allows us to see and study things that could never be seen before, through the medium of tools such as the microscope and telescope. A person might be able to see the new moon with these tools before they are actually visible to the naked eye. But the Torah was not meant to be in the exclusive domain of scientists and great scholars. It must be accessible to anyone. Thus G-d informed Moshe that only when the moon is visible to the naked eye can it be sanctified. The mitzvos must be observed in all situations and times, even without the aid of science.

Did You Know…

Rosh Chodesh is considered a minor holiday, and one should try to eat something special, and dress a little nicer than usual. It is considered a special holiday for women, as reward for their not taking part in the Golden Calf. It is customary for women not to sew or do laundry and ironing on Rosh Chodesh. Even using a washing machine or dryer should be avoided.

On a two-day Rosh Chodesh, some women only have the custom to refrain from these activities on the second day, which is really the first day of the new month. If a woman sews or does laundry for a living, she need not refrain from doing them, as the rabbis never intended for her to suffer a loss.

Parshas Va'eira 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d sent Moshe and Aharon to Pharaoh to ask 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 to G-d that he would not accomplish anything by returning to Pharaoh. G-d, however, assured 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, showing 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 swarming frogs inundated the whole country with their croaking noise. This was followed by a plague of lice, and then by a plague of wild animals that 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 Aharon 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 have heard the groans of the Children of Israel…and I have remembered My covenant…(Exod. 6:5)

The Talmud teaches that both suffering and salt are referred to as a covenant, meaning that just as salt brings out the best flavor in meat, suffering also brings out the best in a person, atoning for his sins. Rav Mendel of Rimanov adds, however, that just as too much salt ruins the meat, too much suffering can break a person and cause him to rebel against G-d. Thus, when the Jews groaned from their suffering, G-d remembered His covenant and began the redemption process.

Judaism teaches moderation in all things. When we practice moderation in our physical lives, G-d responds in kind, and practices moderation in allowing man’s suffering.

Did You Know...

It is prohibited to eat the blood of a mammal or a bird. The blood of a fish is permissible, unless it is gathered by itself making it somewhat distinguishable from other blood. The blood of a human being is prohibited for the same reason. Thus, one may not suck the blood from a wound. There is no problem swallowing blood from a wound in one’s mouth, since that is not noticeable.

If one found a blood spot in an egg, it depends whether or not the egg was fertilized. In America our eggs are generally not fertilized, and only the blood spot need be removed. In other countries it is unclear if that is the case, and the whole egg may not be used.

Parshas Sh'mos 5768

Commentary by Rabbi Ephraim Nisenbaum

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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. Out of respect for Bisyah, this would be the name by which he would be known for all times.

As Moshe grew older he empathized with his brothers’ pain. He saved a Jewish slave from his taskmaster’s beatings by killing the taskmaster, 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 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 member of the British royal family was once on a ship with Rav Shaul Brach. She remarked to the Rav that she admired the People of the Book, but she was curious why the religious families had so many children.

The Rav smiled and said, “If Her Royalty appreciates the People of the Book, I’m sure she must remember the beginning of the Scriptures, when Noah was instructed to build an ark to save all the animals.”

The princess nodded her head in agreement.

“Well, Noah was told to bring two of each kind of animal, but from the clean species he was instructed to bring seven of each kind. Jewish tradition teaches that children are a person’s greatest asset, and that the best way for a person to contribute to the world’s betterment is by raising a large family.”

Did You Know...

The Hebrew name one is given is how the person is identified in Heaven, and should thus be used, when possible, when praying for an individual. If the Hebrew name is unknown, the secular name may be used.

Our tradition teaches that when one a child is named after a person, a certain dimension of that person’s soul is shared with the child. For that reason a child should not be named after a wicked person, or even after a person who suffered from bad fortune. If one wishes to name a child after a family member under such circumstances, it is preferable to add another name too so that the name will not be exactly the same.

Parshas Vayechi 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 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 with the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, tribes, 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 destined for greatness, Ephraim was destined for leadership, as his descendent Joshua would be the successor to Moshe. He was deserving of the greater blessing.

Jacob 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 unfolded.

After Jacob’s death, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph 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. Knowing that their exile in Egypt would last a long time, he, too, wanted to ensure that the Children of Israel not despair of their return to Israel.

“...The time approached for Israel (Jacob) to die, so he called for his son…” (Gen. 47:29)

Rav Leib Broyde said that one’s primary will and testament to his children is his ethical instructions for them. After death one can be assisted only through the children’s mitzvos. Somewhere along time people forgot this, and wills dealt primarily with one’s assets.

A wealthy man left his large library to the Chafetz Chaim’s yeshiva, and his fortune he left to his children. The Chafetz Chaim remarked, “How unfortunate this man confused his priorities. He was concerned about the yeshiva’s spiritual welfare, and his children’s material well being. Those are of little concern, as the children are financially fit and the yeshiva is spiritually strong. He should have been more concerned about his children’s spiritual needs and the yeshiva’s material needs, leaving the books for his family and the money for the yeshiva.”

Did You Know...

Because of the serious nature of taking an oath, as well as the punishment for swearing falsely, a Jew should avoid taking an oath, even regarding something truthful that he is certain about. If the Jewish court requires an oath one must take an oath, although scrupulous individuals would often prefer to pay rather than take an oath. For secular purposes, such as offering testimony in secular court, an affirmation is generally accepted, and is preferred, to taking an oath. It is permitted to take an oath regarding a mitzvah, such as swearing to fulfill a mitzvah.

Parshas Vayigash 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 his brothers’ concern for 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. Thus would begin 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 surrounding 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.

...They told him (Jacob) saying, “Joseph is still alive…” (Gen. 45:26)

The Midrash relates that the sons informed their father about Joseph very gently, so as not to shock him.

Rabbi Yaakov Bender runs a large yeshiva in Far Rockaway, NY. He once said that whenever he must call a parent during school hours he is careful to open the conversation, “Hello, this is Rabbi Bender and everything is fine.” Parents are naturally concerned about their children’s welfare and a call from the school could be alarming, and it is important to first allay their fears. He is also careful never to call parents about their children’s misbehavior on Fridays. Why should the whole Shabbos atmosphere be ruined in the home because of a bad report?

When Rav Elchanan Wasserman traveled abroad, he would always look up his students’ parents to give them regards from their sons.

Did You Know...

One should prepare for prayer in the same manner that he would appear before a distinguished person. Thus a healthy person should not recite the prayers wearing pajamas or a robe. Although one who is sick may pray in bedclothes, if he is able to dress appropriately he should do so. Similarly, one should wear shoes and socks when praying, unless it is customary in the locale to appear without shoes and/or socks in front of an important person.

Wearing dirty work clothes is also prohibited during prayers. One should also remove outerwear such as coats, scarves, gloves, etc. unless, of course, he is cold.

Parshas Miketz (Chanuka) 5768

Commentary by Rabbi Ephraim Nisenbaum

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Thirteen years had passed since Joseph was abducted from his father’s home. During that time he had been sold into slavery, was falsely accused of attacking his master’s wife, and was then imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill Joseph’s dreams of leadership began to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rose to become the viceroy over Egypt.

Pharaoh dreamed two disturbing dreams that his advisors could not interpret satisfactorily. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.

The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted 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. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.

Pharaoh was very impressed with Joseph’s wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.

Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned lest he get hurt on the way. Joseph recognized his brothers, but they did not recognize him.

Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin’s sack to see how his brothers would treat their youngest brother Benjamin when he would fall in their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.

“...Pharaoh sent and summoned Joseph, and they rushed him from the dungeon..” (Gen. 41:14)

The Chafetz Chaim points out that when the time for Joseph’s redemption came, they rushed him from the prison not wasting a moment. Similarly, when the ultimate redemption of the Moshiach will come, he will not tarry for a moment.

Although thousands of years have passed in exile, the Jew anticipates the Moshiach’s coming at any possible moment. Rav Nosson Wachtfogel had a suitcase packed with a new set of clothing in honor of the Moshiach. He didn’t want the Moshiach to have to wait the extra few minutes it would take to pack his suitcase.

Likewise, when a Jew is dressed in shrouds for burial, they are tied with a slipknot. The reason for this is that when the dead will be resurrected, not a moment will be wasted trying to untie the knots; they can just be pulled and undone.

Did You Know...

The prayer for rain, V’sein tal umatar, is recited in the Amidah beginning the evening of the sixtieth day after the autumn equinox. During a regular year this is December 4, and prior to a leap year it is December 5. In Israel they begin praying for rain on the seventh day of Cheshvan.

If one forgets to say V’sein tal umatar, he may still add it into the blessing of Shomeia tefillah. If it was forgotten there, as long as the the Amidah has not been completed, one should return to the blessing of Barech aleinu, and proceed from there. Once the Amidah has been completed, one must say the Amidah over again.

Parshas Vayeshev 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob’s treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.

The brothers eventually conspired to kill Joseph. They first threw him into a pit, but then decided to sell him instead as a slave. They took Joseph’s coat, dipped it in blood, and sent it to their father, implying that he had been attacked by an animal. Jacob could not be consoled. The brothers obviously acted improperly, however, their actions were also part of an orchestrated masterplan from G-d 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 fooled 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 to his actions, accepting full responsibility. Tamar bore to Yehuda twin boys, Zerach and Peretz, who would be the forbearer of the Davidic and Messianic, dynasty.

Meanwhile, Joseph was taken to Egypt where he was a servant in the house of one of Pharaoh’s officers, Potiphar. Joseph was very handsome, and Potiphar’s wife tried to seduce Joseph, but he would not consent, despite all her efforts. As a result, she 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. This virtue would be of great importance when Joseph would later assume a leadership role.

...He commanded us to kindle the lights of Chanukah (Chanukah blessing)

A man approached Rav Yitzchak Zilberstein with a question. He owned a beautiful silver menorah he would light each year for Chanukah. This year, however, his son had won a new menorah at school for his diligence in Torah study. The menorah was obviously not as nice as the one at home, but the son would really appreciate if his father would light the prize menorah. The father inquired if it would be preferable to use the nicer menorah, or the prize menorah.

Rav Zilberstein answered that the menorah is meant to publicize the miracle of the Maccabees’ victory over the Greeks, who wanted to abolish the Torah. What greater victory is there than to publicize a young boy’s diligence in Torah more than 2000 years after the Greeks tried to destroy that same Torah? The father should definitely light the prize menorah.

Did You Know...

One should first light the shamash, the candle used to kindle the other candles, recite all the blessings and then begin kindling the Chanukah candles. If one of the wicks does not catch, or if the flame was extinguished right after lighting, it should be fixed or replaced, but no new blessing is required. There are different customs regarding the singing of Haneiros halalu and the other Chanukah hymns. Some sing them immediately after the first candle has been lit, while kindling the other candles, while others begin singing after all the candles have been lit.

Parshas Vayishlach 5768

Commentary by Rabbi Ephraim Nisenbaum

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On the way home from Laban’s house, Jacob received word that Esau was coming towards him with an army of 400 men. He understood that Esau’s hatred had not yet abated since thirty-four years earlier, when they had last seen each other.

Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.

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 material 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 always be able to flee to safety, thus ensuring Jacob’s survival.

But even after both of these precautions were taken, Jacob realized that salvation was dependent upon the Al-mighty. He therefore prayed for G-d’s protection from the dangers of Esau.

Jacob’s concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob’s thigh. The commentators understand the symbolism of the thigh as a reference to Jacob’s children, thereby threatening Jacob’s survival. Jacob would not let the angel go until he blessed him. This was Esau’s admission and recognition of Jacob’s rights to their father’s blessings. The angel named Jacob “Israel”, meaning that he was victorious in his quest over the angel.

The following day Esau did have a change of heart and let Jacob return home in peace.

Jacob’s challenges were not yet over, though. The prince, Shechem, violated his daughter Dinah, leading to Shimon and Levi’s destroying the entire city. Later, Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel’s tomb remains a special place to pray for our needs until this day.

“Dinah, the daughter of Leah, whom she had borne to Jacob went out to look...”(Gen. 34:1)

The Talmud explains that Dinah acted somewhat immodestly, resulting in her violation at the hands of Shechem. Rav Yerucham Levovitz once observed a group of university students walking to their classes. He noticed the flirtatious behavior between the young men and women. “Look at that,” he exclaimed, “ These people’s behavior has no effect whatsoever on their academic achievements, as many of them will be quite accomplished. Yet, we can see how even one inappropriate glance at something immodest can be extremely destructive to one’s Torah study and prayer. Do we need any other proof to the Divine origin of Torah?”

Did you know...

One should make every effort to light the Chanukah candles at the proper time, and not earlier or later. Most authorities rule that one should light within a half hour after sunset. If one will not be at home all evening, he may light after plag Mincha, which is approximately an hour before sunset during the winter months, however, the candles must be able to burn until a half hour after the proper time for lighting. If one cannot come home at the proper time, he may still light the entire evening, as long as there are passersby on the street. If one will not return until very late, he may still light if there is someone else in the house who can view the candles. One who is inn transit should appoint a messenger to light on his behalf.

Parshas Vayetze 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 that 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 Rachel, Laban’s younger daughter’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 departed from Beer Sheva… (Gen. 28:10)

Rav Itzikel of Brod was pushed out of his position as rabbi of the community. Before he left, the community hosted a farewell reception for the rabbi where they praised him lavishly.

Rav Itzikel responded by citing Rashi’s comment that a righteous person’s departure leaves a mark. It seems that the righteous person’s presence is only felt once he leaves.

Rav Yitzchak Hutner commented similarly that the word “leviyah” which means to connect or accompany is often used to denote a departure, such as a funeral, which is called a levaya, since we accompany the deceased to the final resting place. He explained that unfortunately, one often feels a connection only after the passing of a person. .

Did You Know…

Throughout the week after the wedding it is customary to invite family and friends to special meals with the bride and groom. If there are ten men present, the Sheva Berachos (seven blessings recited at the wedding ceremony) are recited for the couple. It must be the first wedding of either the bride or the groom in order to recite the Sheva Berachos. At least one of those present may not have attended the wedding, as his presence now increases the joy of the bride and groom. On Shabbos the blessings may be recited even if there nobody new present.

Parshas Toldos 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 in 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, whose 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’s. 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 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.

…lest my father feel me and I will be in his eyes like a deceiving person . . . (Gen. 27:12)

A man called Rabbi Nosson Scherman to relay a personal experience. He had wanted to purchase a hat, and he had tried to bargain the storeowner. The owner explained what his profit was on the hat, and that he couldn’t charge him any lower price. The customer understood and paid for the hat.

A couple days later the storeowner called the customer and said that he had just received the bill from his supplier, and he realized that the hat had not cost him as much as he had originally thought. Since he had already told the customer what his profit margin was, he would return the extra profit to the customer.

The man was amazed at the owner’s honesty. Rabbi Scherman replied, “Isn’t it a shame how we get so excited about somebody who merely does the right thing and keeps his word?”

Did You Know...

Many people have the tradition to bless their children Friday night before the meal. Some put both hands on the child’s head, while some only place one hand on the child’s head, so as to differentiate between this blessing and the priestly blessing, where both hands are raised. Although the priestly blessing is generally recited, one may offer other personal blessings too.

Candle lighting time Friday evening is considered a propitious time to pray for one’s children, and many mothers will use that time to pray for their children’s material and spiritual success.

Parshas Chayei Sara 5768

Commentary by Rabbi Ephraim Nisenbaum

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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 faith 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 an exorbitant sum 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. Yet, 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, to find 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 should 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.

...let him give it to me for its full price... (Gen. 23:9)

The Brisker Rav once spent a few days at a hotel after celebrating his son’s wedding. When he was about to leave he asked the owner for the bill. The man was honored to host the Rav and refused to accept payment. The Rav, however, refused to accept the favor and insisted on paying. He later explained to a family member, “One is always going to pay. The most inexpensive form of payment is money!”

Did You Know...

Arranging a match for purposes of marriage is legally comparable to brokering a deal between two parties, and the person arranging the match is thus entitled to collect a fee. If a number of people were involved, the fee is shared between the parties. If the person is a close friend or relative and is arranging the match out of kindness rather than as a profession, no payment is necessary. If one is unsure of the intent, and he is uncomfortable asking, he need not pay anything unless the shadchan (the arranger) asks for compensation.

Parshas Vayera 5768

Commentary by Rabbi Ephraim Nisenbaum

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The Torah describes Abraham’s love of kindness in great detail. Three days after Abraham had circumcised himself at the age of ninety-nine, he sat outside of his tent to see if there were any passersby in need of hospitality. G-d realized that, despite his weakened condition, Abraham was bothered by the lack of visitors, and He sent him three angels disguised as idolatrous nomads. Although these people represented an ideology antithetical to that of his own monotheistic belief, and despite his advanced age and weakened body, Abraham rushed to greet them and helped prepare a full meal for them.

Similarly, when G-d informed Abraham of His intentions to destroy the wicked city of Sodom, Abraham pleaded and bargained with G-d on the city’s behalf, knowing fully well that they represented a lifestyle far different than his own. However, once it became clear that there were not even ten men in the whole metropolis worthy of being saved, Abraham did not even try to save them any more. If G-d did not feel they were deserving of His compassion, Abraham did not feel any differently.

Abraham’s self-control is also seen later, when he was ordered to send away his concubine, Hagar, and her son, Ishmael. Sarah, Abraham’s primary wife, was concerned that Ishmael was exerting a negative influence on her own son, Isaac. She instructed Abraham to send Hagar and Ishmael away from his home. The Torah says that this was a very difficult decision for Abraham, as he loved Ishmael very much. Yet, when G-d concurred with Sarah’s suggestion, Abraham immediately ordered them out of his house with a little food, but no money. Here too, Abraham controlled his natural compassion and love to conform to G-d’s instructions.

This devotion proved itself most when Abraham was commanded to bring his son Isaac as a sacrifice to G-d. Not only did this order contradict his instinctive paternal love for his son, it also contradicted everything Abraham had always professed to the world about G-d. He had always distinguished his G-d from all the idolatrous gods as a G-d of peace who despised human sacrifice. For the loving and compassionate Abraham to cruelly slaughter his own son as a sacrifice to G-d, would undermine his own credibility and that of his G-d’s. Yet, here too, Abraham showed that his devotion to G-d took precedence over his own emotions. Abraham’s good character was not merely a natural inclination, but rather an expression of his total devotion to G-d.

“...He said…please do not pass by your servant...I will bring you food” (Gen. 18:3-5)

Rav Elazar Shach once spoke to a group of students. “I have no doubt that if you were 99 years old, were just circumcised, and saw a few strangers coming in the distance; you would pick yourselves up and invite them in for some refreshment. After all, that’s what our forefather Abraham did! Yet, how is it that healthy young students sit down to eat in the dining room, when a new fellow student walks into the room, and nobody invites him to join them at their table? It’s not enough to read the Torah’s stories superficially. A person must learn to make their application to one’s own circumstances too.”

Did You Know...

Chesed (kindness) has many broad applications, outside of merely offering assistance when needed. Some examples cited by the rabbis include:

The numerals in one’s home address should be illuminated and large enough to be clearly seen by others, even at night. It is a chesed to spare others the bother of uncomfortably pulling into several driveways to check if the house is the right address.

Another example is writing clearly and neatly. Since letters and envelopes are meant for others to read, one should show consideration for the reader and make it easier for him to decipher what he is reading.

Parshas Lech L'cha 5768

Commentary by Rabbi Ephraim Nisenbaum

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In the story of the Jewish people, Abraham is considered to be the first Jew because he recognized G-d on his own accord. Despite being scorned by the rest of society, and at great personal risk to his life, Abraham shared and spread his knowledge with everyone he met. It is for this reason that he was called “Avraham Ha’Ivri” ( “Abraham of the Other Side”). This would become the eternal role of the Jew, to spread the ideals of monotheism and morality throughout the world, despite great opposition.

Abraham and his wife Sarah had to endure ten challenges to prove, and to develop, their faithfulness to G-d. The Torah describes the various challenges at great length.

One of Abraham’s challenges was to uproot his family, leave his homeland, and travel to an unknown land, which would only be revealed to him later. This was meant to develop his complete trust in G-d, and also to allow him to make a total break from his past environments and influences.

Shortly after they reached Canaan, a famine struck the land. Abraham and Sarah were forced to leave and travel to Egypt, where Pharaoh abducted Sarah. Afterwards, Abraham’s nephew, Lot, parted ways with his uncle, choosing to live in Sodom, among people whose ideology was the very antithesis of Abraham’s. Yet when Lot was captured in war, Abraham risked his life to protect his nephew. Despite all these difficulties, Abraham and Sarah did not become disillusioned and maintained their faith.

Abraham and Sarah were childless for many years, despite G-d’s promise to Abraham that he would father a great nation. This was also a challenge to Abraham’s faith. Another one of Abraham’s trials was the mitzvah of circumcision, which was given to him at the age of ninety-nine years old. G-d made a covenant with Abraham that if he walked perfectly in His ways, G-d would bless him with children and give him the land of Canaan for his children. G-d commanded Abraham to seal this covenant on his body through the circumcision.

This mitzvah was given for all future generations too. Every Jewish male must be circumcised, as an eternal sign between G-d and the Jewish people of His covenant with Abraham. Circumcision has remained the hallmark of the Jew, distinguishing him from the rest of the world.

“...and the souls that they made in Charan…” (Gen.12:5)

Rashi cites the Midrash that Avraham and Sarah brought people closer to G-d throughout their travels, thus “making souls.” The Ponovezher Rav loved all Jews, and on his many travels around the world he would encourage estranged Jews to embrace their heritage. He would often say, “Certainly I want Jews to behave 100% Jewishly, but I will not settle for anything less than 100% of the Jews to behave as such, either. Just as no Jew may ever despair of G-d, G-d, too, never despairs of any Jew’s connecting with Him.”

Did You Know...

The Talmud says that children, one’s livelihood, and life are dependant upon good fortune and not on one’s merits. This seems to contradict the very idea of prayer and mitzvos, where requests are made of G-d for these very things. The classic commentators suggest two answers:

1. Although fortune may determine these areas initially, prayer and deeds can change the outcome of the original decree.
   
2. Upon the Jewish people in general, prayer and deeds can determine livelihood, children, and life; but how this affects the individual depends upon one’s good fortune.