A Lesson in True Power Rabbi Jonathan Ziring Every Year, Jews Retell the Story of the and Cares for Him As for a Child

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Parshat Vaera 28 Tevet, 5780/January 25, 2020 Vol. 11 Num. 19 (#440) This issue of Toronto Torah is dedicated by Golda Brown and Harry Krakowsky on his yahrtzeit bo bayom ,יוסף בן משה ז“ל ,for the yahrtzeit of Harry’s father, Joe Krakowsky z”l

This issue of Toronto Torah is dedicated by Shoshanna Schapira on her yahrtzeit bo bayom ,הדסה בת אברהם ע“ה ,in memory of her beloved mother, Hadassah Schapira a”h A Lesson in True Power Rabbi Jonathan Ziring Every year, Jews retell the story of the and cares for him as for a child. Many care of the poor and downtrodden, Exodus from Egypt. Discussing in have noted that the Torah seems to without worrying about what the intricate detail the many miracles indicate that the experience of slavery powerful and well-connected may want. utilized over the lengthy process, one was meant to sensitize the Jews to feel And it is this feature of G-d’s becomes convinced of the the pain of those who are less fortunate awesomeness that G-d invokes when commentaries’ contention that these or oppressed. Hence, the Torah invokes describing the responsibility of the punishments were not merely means the memory of Egypt when warning Jewish people in this world, which He to facilitate leaving Egypt; the process Jews to take care of strangers, widows, couples with a reminder of the Jewish itself was important. As is evident and orphans. Rav Hirsch, however, experience in Egypt. throughout, the plagues were meant to adds: the process of the Exodus drives teach many theological lessons such home that G-d Himself cares about Our Sages chose this description of G-d as that there is a G-d (ex. Shemot 7:5, these people. Thus, one can argue, the from Deuteronomy 10, ha-kel ha-gadol, 7:17, 10:2), that G-d is unique (ex. Exodus teaches that caring for them is ha-gibor ve-hanora, to begin the daily Shemot 8:5-6, 9:14-16), and that G-d imitatio dei, imitating G-d, and for Jews, Amidah. Perhaps, by invoking this is aware and involved in the world. (ex. a way of “paying it forward.” characterization of G-d, our Sages Shemot 8:18, 9:29) [For an extensive wanted us to remember what G-d does summary of the issue, see One could take this further. Taking care with that strength, so that we would alhatorah.org at h t t p s : / / of the less fortunate is the ultimate commit to following in His ways. Rabbi bit.ly/2RwdHHZ] expression of G-d’s power. The Torah Joseph B. Soloveitchik writes that writes as follows: “Yet it was to your “Prayer must always be related to The commentaries divide as to whether fathers that the Lord was drawn in His a prayerful life which is consecrated to the lessons were aimed primarily at love for them, so that He chose you, t h e realization o f th e di vi n e the Jews or the Egyptians, so it seems their lineal descendants, from among all imperative and, as such, it is not a that both were part of the intended peoples - as is now the case. Cut away, separate entity, but the sublime audience. As Rabbi Samson Raphael therefore, the thickening about your prologue to Halakhic action.” (Lonely Hirsch (Shemot 32:12) writes, Moshe hearts and stiffen your necks no more. Man of Faith, p. 63) Thus, every day our compellingly argued that G-d should For the Lord your G-d is G-d supreme Sages call on us to reflect on what true reverse His plan to destroy the Jews and Lord supreme, the great, the power is. The many plagues in Egypt after the Eigel, because of what the mighty, and the awesome G-d, who were G-d’s way of convincing the world Egyptians would say. From this, he shows no favor and takes no bribe, but that to be powerful is to be able to help contends, one sees that the purpose of upholds the cause of the fatherless and those who need it without fear of the Exodus was equally the education the widow, and befriends the stranger, repercussions. Each day, we remind of the Egyptians and the Jews, and providing him with food and clothing. ourselves of this quality of G-d, in hopes thus any actions that would You too must befriend the stranger, for that we may learn the lessons of the undermine that goal could shape G-d’s you were strangers in the land of Exodus and follow His path. response. Egypt.” (Devarim 10:15-19, JPS translation) [email protected] Rabbi Hirsch, though, introduces a unique theory as to what G-d was Ramban (ibid 16, second and preferred teaching here. Among other things, he explanation) writes that it is because G- notes that G-d was teaching that G-d d is all-powerful that He need not take cares about even the most oppressed – bribes, and thus can “afford” to take

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UNIVERSITY CHAVERIM NAFTI DIENA, NADAV GASNER, ARI KARON, YEHUDA LEVI, COBY LYONS, SHIMMY NAUENBERG, MORDECHAI ROTH, ILAN SHIELDS, NATAN We are grateful to SNOWBELL, URIEL WEISZ, ELI WELTMAN Continental Press 905-660-0311 Journey Through Tanach: Shemuel I, Chapter 12 Rabbi Sammy Bergman Summary requested a king other than G-d! was contingent on their loyalty to G-d. After coronating Shaul as the first king Shemuel explained to the Jews that Shemuel warned the Jewish people that of the Jewish nation, Shemuel rebuked Hashem would only reside with the if they were evil, neither his prayers, the people of Israel for requesting a king and the people if they served Him nor their new king would be able to monarch. Shemuel began his rebuke by and observed the mitzvot. However, if save them. (Metzudat David to 12:25) inquiring from the people whether in all they failed to listen to G-d, the hand of his years as their leader he had abused G-d would plague both the people and Insight his power by using their animals for his their king. Although we can understand Shemuel’s travels, withheld any money owed to To demonstrate to the people that their desire to demonstrate to the Jews that anyone, extorted money from anyone, request for a king had been evil in the their request for a king was or accepted any bribes. [See Rashi, eyes of G-d, Shemuel proclaimed that inappropriate, his methodology of Radak and Malbim to 12:3-4.] The he would pray to G-d for rain even praying to G-d for rain at an people responded that Shemuel had not though it was the harvest season in inopportune time seems arbitrary. committed any of these crimes. To which rain is seen as a curse. (Rashi to Metzudat David (12:16) explains that further affirm his innocence, Shemuel 12:17) Miraculously, G-d immediately when Hashem granted Shemuel’s called G-d and Shaul as witnesses that responded to Shemuel’s prayer by inappropriate request for rain, it he didn’t owe even an object in his bringing a thunderstorm. Fearful of demonstrated that G-d may fulfill possession to anyone else. In response, the consequences of the disrespect requests even if they are inappropriate. a voice emanated from the heavens they had shown to Hashem and to Therefore, G-d’s allowance for a answering: “I am a witness.” (Rashi to Shemuel, the Jews asked Shemuel to monarch should not be seen as an 12:5) pray to G-d to spare their lives. endorsement of the nation’s decision to seek a king. Malbim (12:17) argues that Shemuel continued and detailed how Shemuel assured the Jews that Hashem’s immediate and miraculous throughout Jewish history, despite their despite their request for a king, G-d response to Shemuel’s prayer infidelity to Him, G-d had sent leaders would never abandon His nation. demonstrated that the Jewish nation to redeem the Jewish people from Since they had expressed regret for was under G-d Divine providence, and oppression. From Moshe in Egypt, to their sin, it would be despicable for a king was therefore unnecessary. Gideon, Shimshon, Yiftach, and Shemuel to stop praying for them and Shemuel in Israel, Hashem had always guiding them toward the good and [email protected] provided the Jews with saviors to straight path. (Radak to 12:23) rescue them from their enemies. However, he reiterated to them that Nevertheless, the Jews had still even with their new king, their success

Holy Land Halachah: May One Leave Eretz Yisrael? Rabbi Adam Friedmann

The Sources seems to be a definite rabbinic prohibition for a Kohen to While not explicitly stated anywhere in the Talmud, many leave, due to impurity. passages indicate that it is forbidden for those who live in Eretz Yisrael to leave, including: Exceptions • The Talmud describes a man whose brother had died, Tosafot (Avodah Zarah 13a lilmod) wonder why the Talmud childless, outside of Israel. The living brother came to would single out a Kohen’s prohibition against leaving Eretz Rabbi Chanina, and asked him if it is permissible to leave Yisrael. Isn’t everyone prohibited from leaving? The the country in order to fulfill the mitzvah of yibbum, resolution is that non-Kohanim are prohibited from leaving marrying his sister-in-law. Rabbi Chanina, responding only on a permanent basis. Only a Kohen needs extra with exceptional sharpness, forbade the trip. (Ketuvot justification when leaving for a short trip. 111a) • Another talmudic passage states that a Kohen is prohibited However, the contemporary halachic discussion tends from leaving Eretz Yisrael, due to rabbinic impurity toward the Rambam’s formulation. (Mishneh Torah, Hilchot imposed outside of Israel. He is permitted to leave in Melachim 5:9) He writes that all are forbidden to leave Israel certain circumstances: to marry, learn Torah, or challenge permanently, and that even short trips require justification. someone in court. (Avodah Zarah 13a) [This latter point is debated - See Responsa Eretz Hemdah • In a third source, the Talmud explains that Rabbi 1:10.] These justifications include marriage, learning Torah, Yehudah’s ruling that a man who arrives in Eretz Yisrael resolving monetary disputes, and, most importantly, non- from a trip abroad during Chol Hamoed may not shave, is critical business needs. contrary to a mishnah. The halachah depends on whether the trip was justified. If the person left lashut (to roam), The scope of the exceptions is debated; some hold that other then he was not justified and may not shave. If he left to important mitzvot also justify leaving. In this vein, Rabbi find food, he was certainly justified. If he left for non- Avraham Gombiner (Magen Avraham 531:7) argues that critical business needs, there is a debate. (Moed Katan seeing a friend is sufficient justification. Other authorities 14a) base leniencies on the allowance to go out for non-critical business, which is a non-essential need. Rabbi Aharon Nature of the Prohibition Lichtenstein (https://www.etzion.org.il/en/prohibition- These sources give rise to the majority view among halachic leaving-eretz-yisrael) argues that if one may leave Eretz authorities that there is a general prohibition against leaving Yisrael for monetary profit, then a fortiori, leaving for an Eretz Yisrael. The root of this prohibition is never spelled out. enriching cultural experience unavailable in Israel is a This may be a rabbinic prohibition which was never formally sufficient need. Other authorities allow leaving for any articulated. Alternatively, leaving is an abrogation of the significant need. [See Responsa Eretz Hemdah, ibid.] Torah commandment to settle the land. In either case, there [email protected]

2 Visit us at www.torontotorah.com & www.facebook.com/torontotorah Biography Torah and Translation Rabbi Pinchas Kehati Acceptance of the Rav Kook Prize (1967) Rabbi Baruch Weintraub Rabbi Pinchas Kehati, Sefer Zikaron pg. 314 Translated by Rabbi Baruch Weintraub Pinchas Guchtman was born in 1910 in I believe that I have fulfilled a heavenly דומני מלאתי שליחות עליונה, כדי לחבב על Volhynia, Poland, to Kehat and Esther Guchtman. After learning in a local mission, to bring our generation to love דורנו את לימוד המשניות, שהן ” המסתורין the learning of mishnayot, which are “the של ישראל “. ואולי יש לראות גם בזה Cheder and Yeshiva, he continued to the .(mysteries of Israel” (Tanchuma Vayera 6 מסימני הגאולה, שכה רבים הם בימינו Warsaw rabbinical seminary Maybe this should also be seen as one of אלה, כמו שדרשו חז “ ל על הכתוב בהושע Tachkemoni, which belonged to the the signs of redemption, of which there ח ‘: ”גם כי יתנו בגוים עתה אקבצם “ – אין Mizrachi movement (in which he was a lifelong active member). are so many in our days. As the Sages expounded Hoshea 8:10: “Even when כל הגלויות מתכנסות אלא בזכות they will be given (yitnu, which can also המשניות. In 1935, as European skies were darkening, Rabbi Pinchas moved to be translated as ‘learn mishnah’) among Jerusalem, and began studying the nations I will now gather them” - the mathematics, physics, religious exiles will not be gathered but for the philosophy and kabbalah at The Hebrew merit of mishnayot. University. However, he was unable to Indeed, we are standing in days which ואמנם, עומדים אנחנו בסימן של ימים pay his tuition, and dropped out after [are marked by greatness, days of [G-d’s גדולים, ימים של הארת פנים, שהשמחה only a year. Following some odd jobs, he revealed face, when happiness and fear והחרדה משמשים בהם ביחד. מדברים eventually settled as an employee of the coexist. We speak of strengthening our אצלנו על התעצמות צבאית, כדי לעמוד נגד .Mizrachi Bank military, in order to stand against our מזימות האויבים. אך יחד עם זה יש לדאוג enemies’ plots. But alongside this, we להתעצמות רוחנית, ואין התעצמות רוחנית Rabbi Pinchas (now called Kehati, after -must care for strengthening our spiritual ללא החדרת לימוד התורה בעם. ואף זו his deceased father) held a great belief in -ity, and there is no spiritual empower נקראת בפי חז “ ל מלחמה: מלחמתה של the need to introduce Torah learning to as many people as possible. An ment without injecting Torah study into the nation. This is also called ‘war’ by the תורה. במשלי נאמר )כד,ו( ” כי בתחבולות ,opportunity presented itself in 1953 Sages: “the War of Torah”. In Mishlei תעשה לך מלחמה ותשועה ברוב יועץ “. when Rabbi Kehati became the head of it says: “For with strategies you will (24:6) פסוק זה אקטואלי מאד לפי פשוטו. אך the HaPoel HaMizrachi youth make your war, and salvation will come חכמים דורשים אותו על מלחמתה של department. In this capacity, he from many consultations.” This verse is תורה: ” במי אתה מוצא מלחמתה של instituted a nationwide learning initiative -very relevant according to its plain mean תורה? במי שיש בידו חבילות של משניות “. of two mishnayot per day. But a problem -ing, but the Sages expounded it as refer ומפרש רש “ י: ” מלחמתה של תורה לעמוד arose – there was no simple commentary ring to the War of Torah: “Whom will you על בוריה ועל עיקרה, לא כאדם המפולפל for the Mishnah which would enable find waging the war of Torah? He who ומחודד ובעל סברא, ולא למד משניות people who lacked talmudic background ”.holds stacks of mishnayot in his hand וברייתות הרבה, כי מהיכן יתגלה הסוד? to fully grasp and understand it. After And Rashi explains: “The war of Torah is אלא בבעל משניות הרבה, שאם יצטרך לו several attempts to recruit someone else ,to understand it clearly and essentially טעם בכאן, ילמדנו מתוך משנה אחרת, או for the job, Rabbi Kehati decided to -not as someone who is sharp and a crea אם יקשה לו דבר על דבר, יבין מתוך tackle it himself. First in daily, and later -tive thinker but did not learn many mish משניות הרבה שבידו. “ אם יש איפוא in weekly installments, he printed an original running commentary in modern, nayot and baraitot, for from where will the secrets be revealed? Rather, he who בביאורי תרומה למלחמתה של תורה, כדי .concise Hebrew has learned many mishnayot, if he needs להחדיר בעם חבילות של משניות, הרי זה a logical argument, can deduce it from בשבילי הזכות הגדולה ביותר... After eight months of printing the commentary with his own funds, Rabbi another mishnah, or if he finds a contra- Kehati was unable to continue to diction, he can resolve it from the many underwrite the project, and he mishnayot [he holds] in his hand.” If, suspended it. Fortunately, during those then, my commentary contributes even eight months, his work had accumulated somewhat to the War of Torah, to inject thousands of subscribers and much stacks of mishnayot into the nation, that praise, moving some donors to step in would be the greatest merit for me… and help him finish his venture. Rabbi ,I remember that the Lubavitcher Rebbe זכרוני כי האדמו “ ר ר ‘ יוסף יצחק מלובביץ Kehati was able to take unpaid leave -Rabbi Yosef Yitzchak zt”l asked his chasi זצ “ ל פנה לחסידיו שישננו משניות בעל פה from the bank, and he concluded his dim to memorize mishnayot by heart in כדי לטהר את האויר. כדאי איפוא שכולנו work on the Mishnah in 1964. Rabbi Kehati reprinted the booklets again as order to purify the air. It is appropriate that all of us should heed this request, to ניענה לפניה זו, כדי לטהר את האוירה ,books, and for this monumental work purify the atmosphere in our state which במדינתנו המחכה לפעמי משיח, ובזכות which made the Mishnah accessible to ,waits for the footsteps of the Mashiach יגיעתנו בתורה שבעל פה וזיכוך מוחנו ולבנו any Hebrew speaking Jew, he received and in the merit of our effort in learning נזכה לקירוב לבבות, לקיבוץ כל הגלויות the Rav Kook Prize in 1967. Despite the Oral Torah and the purification of our ולגאולה השלמה במהרה בימינו אמן. becoming an acclaimed and prized scholar, Rabbi Kehati modestly returned mind and heart, we shall merit a close- to his position in the bank. He passed ness of hearts, to the gathering of all ex- away on Rosh Chodesh Tevet, 5737 iles, and the complete redemption soon in (1976). our days, Amen. [email protected]

Call our office at: 416-630-6772 ext 243 3 613 Mitzvot: #42-45, 344-348: Slavery, Part 2 Rabbi Mordechai Torczyner As noted previously, Jewish women could only enter master was not permitted to sell his maid to another party. servitude as minors; this generally happened if families were And if a maid of any age became capable of buying out the unable to provide for their daughters, and so they sought a remainder of her contract early, her master was required to home in which their daughters would be nurtured until they accept her buyout. (Mishneh Torah, Hilchot Avadim 4) reached maturity. Once the maid reached maturity, she (to be continued) could marry the master or the master’s son, or go free. The Weekly Highlights: Jan. 25 — Jan. 31 / 28 Tevet — 5 Shevat Time Speaker Topic Location Special Notes

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8:40 AM Ezer Diena Pharaoh at the Nile BAYT TFBM 10:30 AM R’ Alex Hecht Parshah Analysis Clanton Park After Hashkamah Before minchah Ezer Diena Daf Yomi BAYT Rabbi’s Classroom After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT Simcha Suite Melaveh Malkah: RSVP to ahecht@ 7:30 PM R’ Alex Hecht 21 Marwill Drafting Yeshiva Students torontotorah.com Sun. Jan. 26

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Women; there is a fee 10:00 AM R’ Mordechai Torczyner Alcohol, Marijuana & Jews Adath Israel [email protected] 1:30 PM R’ Mordechai Torczyner Yeshayah Chap. 29 Shaarei Shomayim 7:30 PM R’ Mordechai Torczyner Shoftim Chap. 9 129 Theodore Pl. Men Wed. Jan. 29 6:00 AM Ezer Diena Gemara Succah BAYT WW Room 2, Men 7:00 PM R’ Alex Hecht Stories from the Talmud Shaarei Tefillah Ancient Texts, 7:30 PM R’ Sammy Bergman Shaarei Shomayim Modern Dilemmas 7:30 PM Ezer Diena Learn to Read Esther #7 BAYT Boardroom 12-part series Thu. Jan. 30 1:30 PM R’ Mordechai Torczyner Shemuel, Chap. 15 49 Michael Ct. Women 4:15 PM R’ Alex Hecht Junior Beit Midrash Netivot haTorah

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8:30 AM Wednesday, Ezer Diena, Mishlei 8:30 AM Friday, R’ Mordechai Torczyner, Parshah For University Women 7:00-9:00 PM at BAYT, Open Beit Midrash 8:30 PM Thursday at Shaarei Shomayim, R’ Sammy Bergman, In-Depth Gemara: Laws of Shabbat Seder Boker for Men with Rabbi Moshe Yeres, at Yeshivat Or Chaim 10:00 AM to Noon, Mon/Wed Masechet Taanit, Orot haTeshuvah of Rav Kook, Pninei Halachah

10:00 AM to Noon, Tue/Thu Parshanut on the Parshah, Sefer Shoftim, Pninei Halachah