Special Edition in honour of Chief Ephraim Mirvis Noach 5777 ▪ November 2016

Empowering Leadership

Rabbi Elan Mazer National Director, Mizrachi Canada

t is with immense honour and humility Noach, and the words that the Torah us that not only would Noach’s person- Ithat Mizrachi Canada welcomes Chief uses to introduce him places him under ality not have been right for later gen- Rabbi Ephraim Mirvis. immediate scrutiny by all the mefarshim: erations, but for his generation Noach Over the past week we have spoken to “Noach was righteous and upright in his was the ideal Tzaddik! After mankind dis- the communities and students of Toronto, generation”. Why did the Torah feel the obeyed the word of God and ate from Montreal, and Ottawa; held instrumental need to emphasize “in his generation”? Eitz HaDa’at, Hashem took a step back meetings with the Vaad HaRabanim and The Gemara (Sanhedrin 108) brings a and left humanity to their own devices. community leaders in each city; and met famous argument between critics dis- Society took morality into their own with some of Canada’s elected officials. cussing whether Noach would have also hands by deciding for themselves what is As we welcome the on been considered “great” in a future or dif- right and what is wrong, but disregarding this momentous , I believe that it ferent generation, or whether he would all authority ultimately plunged the world is fitting to examine the role of leadership not have been considered anyone im- into the depths of immorality. Noach, on in our time. We live in a generation when portant at all. An argument of this nature the other hand, was the polar opposite people feel a very strong sense of self, can never be settled. My students can of the society he lived in: while every- and independence and individualism are argue for hours on end whether or not one around him acted defiantly and in- two of the most cherished values to our Jordan or Gretzky would have been as dependently, “Noach walked with God”. society. Autonomy is so important to us great – or greater – today, and historians Throughout the story of the flood, that often the term “follower” has a nega- often deliberate over how world leaders Noach is the most obedient of servants. tive connotation. In a culture where fol- may have acted in situations that took He does not talk throughout the entire lowers are looked down upon, what then place much later. story, he only acts on the words of God. is the role of a leader? These intellectual debates raise many Every step of the way Noach does exact- The beginning of Sefer Bereishit de- important and educational points, how- ly what God asks, and doesn’t make a scribes different types of leaderships, and ever the simplest answer has no less to move without first receiving a command. we will begin our analysis there. offer. With the additional emphasis on It is only after the flood subsides that The main character in our parsha is Noach’s generation, the Torah is telling Noach starts acting of his own volition.▶ ▶ This stance of obedience was the ex- his obedience, he did not wait for a Godly required: the leadership of empower- act counter-culture that was needed, and command to follow. Avraham looked out ment. Often I speak to my students about while Noach could not save the people of in the world and decided what was need- the importance of a “purpose based his time, he did save the world. ed and he acted. He did not merely ac- ”, to see the Torah not only as a Ten generations later, and at the end cept what he saw, but rather challenged book of rules that must be followed, but of this week’s parsha, we are introduced rather as a system that empowers us to to Avraham Avinu. We meet him as he change the world. Whenever I say that leaves the land of his birth and goes to- every creation of Hashem has a purpose, wards Eretz Yisrael, which Hashem on- Avraham looked out in the the most common retort is “how am I ly instructs him to do after he has al- world and decided what was supposed to know my purpose?” ready started. The Torah describes how needed and he acted. The answer, of course, changes. Your Avraham is told to “walk before [God].” He did not merely accept purpose will depend on your personality, The Ramban asks a famous question: what he saw, but rather your strengths and qualities, as well as the while the Torah tells us that Hashem challenged societal norms environment in which you find yourself. reached out to Avraham and told him and constructs. In Noach’s time obedience was required to go to the land that He shall show him to fulfill his purpose, while in Avraham’s (even though Avraham was already on his time his purpose was revealed when he way) the Torah never explains why God was proactive. There is much to learn chose Avraham as the recipient of this societal norms and constructs. from both leaders, but ultimately we look command. The Sfat Emet gives an explan- Avraham’s leadership was not about at Avraham as our forefather, not Noach, ation that changes our way of thinking what “I should do” (following orders), rath- and today we take Avraham’s leadership about Avraham’s being the “chosen one”. er “I shall do what is needed” (searching one step further: not only going out and In his book, he explains that God did not out what needs to be done). observing what needs to be done, but choose Avraham specifically, but rath- The beginning of the Torah offers two empowering others to be leaders as well, er every day, at every moment, Hashem paradigms of leadership–the obedient working together to fulfill our ultimate is calling out “Lech Lecha; Go for your- Noach, and the proactive Avraham–and destiny. Our purpose is right in front of self” – and Avraham was the first to lis- each one has its place in history. Today, us, and will be revealed when we go forth ten. What made Avraham special was not there is an additional level of leadership and change the reality around us.

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2 Noach 5777 Our “generations” are not only our descendants Chief Rabbi Ephraim Mirvis Chief Rabbi of the United Hebrew Congregations of the Commonwealth

he commencement of this week’s come. we touch and the minds we mould. As a TSidra does not appear to make Not all people have the good fortune result, not only are we the physical des- much sense. We open with the words, to raise families. Nonetheless, it is with- cendants of Noach today, but we are al- “These are the generations of Noach.” in the grasp of every single one of us to so the heirs to his legacy of good deeds, After other similar openings in the have “generations” through the hearts which will live on forever. Torah, the names of descendants follow immediately. But not here. Instead, the Torah goes on to tell us, “Noach was a righteous man, he was perfect in his generations. Noach walked with Hashem”. Only after that, the narrative continues on from the opening statement about subsequent generations: “And Noach begot three sons, Shem, Ham and Japhet”. As can be expected, Rashi shares our About the Chief Rabbi dilemma and he gives two possible ex- Chief Rabbi Ephraim Mirvis is only the 11th Chief Rabbi of the United He- planations. The first is “Zecher Tzaddik Livracha” – when we mention the name brew Congregations of the Commonwealth since the office was introduced in of a righteous person, we extol the vir- 1704. Chief Rabbi Mirvis succeeds Lord Sacks. Born in 1956 into a Rabbinical tues of his or her character. As such, family in South Africa, Chief Rabbi Mirvis studied at Herzlia High School, the praises of Noach are given in par- (1968 – 73), Yeshivat Kerem BeYavne (1973 – 76) and Yeshivat enthesis here, between details of his Har Etzion (1976 – 78). He received his Rabbinic ordination from Machon generations. Ariel, (1978 – 80) and gained a BA in Education and Classical He- One of the rules of Rashi’s commen- brew from the University of South Africa. He also received certification from tary on the Torah is that he leaves his the Yaacov Herzog Teachers College as a high school teacher in Israel. preferred explanation for last and it is Chief Rabbi Mirvis has held educational and community positions in Isra- easy to understand why he provides an el, and the UK. His first position was Rabbi of the Dublin Hebrew alternative commentary here. While it makes sense for the praises of Noach Congregation (1982 – 84). He was the Chief Rabbi of Ireland (1984 – 92), a to follow the mentioning of his name, position previously held by Lord Jakobovits, and Rabbi of the Western Marble the Torah, however, does not do this for Arch Synagogue in (1992 – 96), a position previously held by Lord other great Biblical characters. Sacks. Chief Rabbi Mirvis was appointed Senior Rabbi at Finchley United Syn- In his second explanation, Rashi indi- agogue (known as Kinloss) in 1996, a position which he held until becoming cates that the term “toldot” – genera- Chief Rabbi in 2013. tions, can also refer to “good deeds” His wife, Valerie, is a local authority senior social worker who has carried out that one has performed. The lesson is Frontline Child Protection for many years and now works in adoption. Chief abundantly clear: In the same way that Rabbi and Mrs Mirvis’s eldest child, Liora Graham, passed away in 2011, fol- one can give birth to physical genera- lowing a long battle with cancer. They have four sons, Hillel, Daniel, Noam and tions, so, too, through our deeds, one Eitan, a son-in-law, Jonathan, two daughters-in-law, Melanie and Althea, and can make an indelible mark on the lives of others which, in turn, will be trans- seven grandchildren. mitted through to the generations to

Kolot Hamizrach 3

The responsibility to inspire We each have the potential to both shine our light on others around us, and to reveal God’s light to others, and with this potential comes immense responsibility. By Leora Mayer n the beginning of this weeks parsha, specify of all things must the ark have a win- community around him. This latter person- IGod tells Noach of His plans to destroy dow? Why is the word tzohar used? Tzohar ality views the needs of others as his own. the earth, and commands him to construct means “something that shines”. Some me- Noach lived in a generation of sinners, yet an ark: “Make for yourself an ark of gopher farshim translate this as a skylight on the he did not make any active attempts to wood…” (6:14). Noach listens to God’s ark, while others explain Tzohar as some sort positively impact them or rebuke them. command and begins to build an ark. of precious stone that emits light. A win- Building the ark for 120 years could cause Rashi teaches us that Noach worked on dow brings external light. By commanding some sinners to question Noach’s acts, the ark for 120 years, “so that the people Noach to build an ark with a window, God but the proper mindset is not to build and of the generation of the Flood should see is showing Noach that it is his responsibility sit around and wait for opportunities to him busy with the ark for 120 years and to reveal Hashem’s light into the world. It is present themselves to you. It is our job to might ask him, “What use is this to you”? Noach’s job to bring Hashem’s light into a go out and grab opportunities for ourselves. and so he might answer them, “In the time of darkness. However, if we go with Contrasting this behaviour of Noach, we future the Holy One, is going to bring a the opinion stating a tzohar is a precious have Moshe Rabbeinu. Moshe began his flood upon the world” – thus, through the stone that emits light, we learn another life in Pharaoh’s palace on a spiritual low, construction of the ark, they might repent”. valuable message. Not only do we have to but he stood up for his people at the risk of Noach understood that building the ark bring Hashem’s light out of the conceal- himself. He gave up personal pursuits, a life was not only to reach an end goal, rather ment into this world, but we need to shine in the palace, wealth and power, to stand the process of building of the ark was our light that already exists from within our- up for his people. This is when someone is independently significant. This teaches us selves, like the light existing in this precious truly meriting the name “man of God”. God an important message, that the correct stone. We each have the potential to both gives the people who dedicate their lives attitude to approaching mitzvot is to shine our light on others around us, and to to the community at large a higher spiritual find happiness and meaning in the actual reveal God’s light to others, and with this crediting. performance of the deed itself and not potential comes immense responsibility. In Sefer Yeshayahu the flood is referred only with the end result. The Meshech Chochma raises an in- to as “the waters of Noach”, seemingly Yet, Noach did not succeed in help- sightful question. In the first pasuk of our holding Noach responsible for the entire ing his generation repent. The Gemara parsha, Noach is called a “righteous man”, flood and destruction of the world. Noach in Sanhedrin tells us that the state of the but at the end of our parsha Noach engages may have been righteous but he failed to world at the time of Noach was one im- in inappropriate behaviour and is down- step outside of his personal pursuits, and mersed in violence, fraud, deceit, jealousy graded to be called a “man of the earth”. actively impact the community around him. and greed. The world was on an extremely In contrast, Moshe Rabbeinu is referred to It is not enough to elevate yourself spiritu- low level, but “Noach was a righteous man, as an “Egyptian man” in the beginning of ally, we all carry the tremendous respons- perfect in his generations”. In Judaism we parshat Shemot, and at the end of his life ibility to help others around us: “Kol Yisrael have an emphasis on being a positive influ- in parshat Vezot Habracha he is called “the areivim zeh bazeh”, all of Israel are respon- ence unto the world, and helping all people man of God”. Moshe seems to be elevated sible for one another. reach their true potential. Noach may have in his names, and Noach seems to take a May we all merit to not only be elevat- been a “righteous man” in a generation that tremendous fall. What did they each do or ed spiritually, but to shine God’s light and was extremely corrupt and lowly, but the not do which led to these opposite results? positively impact our own communities true test is not to merely withstand difficult The Meshech Chochma answers by and the world at large. environments and remain righteous, but to saying that there are two different paths in Leora Mayer is a graduate of Ulpanat Orot, and impact and elevate others from their lowly serving God. You can be someone who is currently studies at Stern College in New York. state as well. righteous, yet lock yourself in a room and This Dvar Torah is dedicated in memory of her When God gives Noach the instructions focus only on personal pursuits of spirit- Grandpa Gene, Dr. Eugene Jurkowitz, whose to build the ark, He specifies, “A window uality. Or, you can be someone who sac- Yahrtzeit is on the fifth of Cheshvan. May his (tzohar) shall you make for the ark”. Why rifices his own personal time to help the neshama have an .

6 Noach 5777 Rav Kook: The colourful refinement of light עין איה, ברכות חלק ב – From Ein Aya on Brachot, part 2

המבול היה על הארץ לרגלי ההתמוטטות המוסרית היותר רעה, The flood came to the world as a result of the moral collapse [of ועיקר הרעה היא הרעה המעשית. .society], this evil expressed itself mainly as deeds הרעה המעשית היא נכונה להתפרץ תמיד, אם לא תהיה לה הגנה Immoral acts are bound to occur if the proper precautions are נאותה, .not set in place As long as clear and pure intellectual ideals are not translated כל זמן שיהיו מושגי השכל הטהור בלתי מיוחסים כלל אל ההישרה into upright human actions, or purity of emotions, there is no safe המעשית האנושית וטהרת רגשי הלב, standing for man’s inclination to keep its balance. Reason for de- אין מעמד בטוח ליצר לב האדם שלא ימעדו אשוריו כ"כ, stroying the earth once again would not be far off. עד שיהי' עוד הפעם ראוי להמחות חלילה מן הארץ.

אמנם ביצירה אנושית חזקה ורבת אונים, When man was created, in all his strength and might, it may יש שיהי' השכל הטהור לבדו מספיק להנחות את האדם בדרך have [theoretically] been enough to solely use pure intellect to אורה. .guide him towards the proper path השגת האמת גם בלא תלבושת של הרחבת הרגש והגעגועים ,It might have been possible for a man of great inner strength המוסריים, -with the pursuit of truth alone, without clothing it with emotion תוכל לנהל באורח ישרה איש גדול כח לב. .al or moral concern, to live an honest lifestyle ונראה שזאת היתה תעודת האדם קודם המבול, It would seem that this was the approach of man before the שהיה אמיץ מאד, וכגופו כן נפשו וכחות שכלו, היו כבירי כח. .flood, in all their physical and spiritual might However when they perverted their ways, there was a need אמנם כיון שהשחית דרכו, כבר הי' צריך מאד שיהיה לו מערכה to create a system that connects lofty intellectual truths with a מקשרת את הדעה הגבוהה ומושגי האמת הטהורה אל ההנהגה .permanents honest way of life הקבועה בדרך ישרה לכל דרכי החיים. Therefore there was a need for the covenant of the rainbow, to וע"ז הי' הצורך בברית הקשת, להזריח האור בענין, ונראתה הקשת shine the light through the clouds - “for the rainbow was seen in בענן והיה לאות ברית. ”.the clouds as a sign of the covenant

umans tend to believe that as long as our minds are the flood, Hashem gave the first mitzvot, the seven Noachide H“in the right place,” and we strive to be honest and Laws. These laws not only explained on an intellectual level upright, then we will become good people. Throughout what is moral and what is not, but created a system by which history, many great thinkers have put forth various ethical to live on a practical level. systems that describe the philosophical ideal of human po- This is the symbol of the rainbow. A grand light is hard to tential, however seldom do we see societies that actually grasp, but when light shines through a prism it breaks down succeed in realizing these ideals. into separate and distinct colours. The intellectual truths of the Between the sin of Adam in Gan Eden and the story of world before the flood were not enough to change humanity, Noach and the flood, there were no set rules in the world; rather a system that broke up these truths into clear, distinct, God did not command anything of humankind. Left to their and concrete laws was vital to human success. own devices, humanity then fell to the pits of immorality. After

Kolot Hamizrach 7 Scholar-in-Residence Weekend with Chief Rabbi Ephraim Mirvis Chief Rabbi of the United Hebrew Congregations of the Commonwealth Shabbat Parshat Noach 5777 BAYT, Thornhill, Ontario

Friday November 4, 2016

D’var Torah in the Main Shul following Kabbalat Shabbat

Seudat Shabbat sponsored by susan jurkowitz in memory of dr. eugene jurkowitz 6:45 pm Rebbetzin Judy Taub Hall By reservation only

Oneg Shabbat 8:45 pm Rebbetzin Judy Taub Hall “The ultimate 21st century community leader and rabbi – leadership in the era of individuality”

Shabbat, November 5, 2016

Drasha in the Main Shul following Mussaf sponsored by paul and annie forman , mark forman, and joyce sherman to commemorate the 50th yahrtzeit of paul and mark’s father, albert forman (avraham ben michoal asher) “The Tower of Babel vs the Mishkan: How to create and maintain successful 21st century Jewish communities”

Congregational Kiddush sponsored by susan and jack kahn in memory of their parents, joseph & tova weinstock and barney & ina kahn

D’var Torah at Seudah Shlishit 6:00 pm Rebbetzin Judy Taub Hall “Seven Biblical strategies to achieve peace”

Men and women are welcome to all events We thank Mercedes Benz Brampton for their support