בס“ד
Parshat Vayeshev / Chanukah 26 Kislev, 5781/December 12, 2020 Vol. 12 Num. 14 (#475) This issue of Toronto Torah is dedicated by Robbie and Brian Schwartz in memory of Brian’s parents, Lyla and Frank Schwartz, Ephraim ben Noach z”l and Masha Leah bat Ze’ev z”l
This issue of Toronto Torah is dedicated in loving memory of z”l שיינא איטא בת אברהם z”l and Ida Magence בתשבע בת הערשל צבי Bess Fine by their grandchildren, great-grandchildren and great-great-grandchildren The Danger of Settling Down Rabbi Sammy Bergman Our parshah begins “And Yaakov Yitzchak 30:1) and Rabbi Shmuel and tribulations? settled in the land in which his father Bornsztain (Shem MiShemuel Vayeshev lived, the land of Canaan.” (Bereishit 8) both argue that the key to Perhaps, we could suggest an 37:1). After a long period of wandering understanding Yaakov’s mistake lies in alternative approach based on Yaakov’s distinguished by struggles with his the words of the Satan’s accusation. In progression throughout his life. The brother Esav, his father-in-law Lavan, the eyes of this midrash, Yaakov sought Torah describes Yaakov in his youth as and the abduction of his daughter “what was prepared for him in the next “a simple man who dwelled in Dinah, Yaakov Avinu finally settled world”. Yaakov felt that after enduring tents.” (Bereishit 25:27) Rabbi David down. Given everything he had so many challenges he had completely Kimchi (ibid.) explains that Yaakov was endured, we could easily identify with purified both his body and soul. an honest, sincere person whose sole Yaakov’s desire to live in peace and Therefore, he deserved a life of spiritual desire was to pursue wisdom. However, serenity. However, the Sages criticize bliss akin to the eternal joy the in his encounters with Esav and Lavan, Yaakov strongly for his aspirations: righteous experience in the next world. Yaakov was forced to “leave his tent” However, Yaakov perceived the nature and to learn how to grapple with Rabbi Acha said: When the righteous of the human experience in this world challenging personalities. Yaakov settle in tranquility and desire to settle incorrectly. As the Mishnah says: This cultivated the ability to face any in tranquility in this world, Satan comes world is comparable to an entryway, in opposition and rise above any challenge. and incites. He says, “What is prepared front of the next world. (Avot 4:17) for them in the next world isn’t enough Nevertheless, Yaakov ultimately took a for them, such that they seek to settle in Based on their understanding of his step back. After returning to Israel, tranquility in this world?!” Know that mistake, the Akeidat Yitzchak and the Yaakov decided to “settle” and revert to this is so, for since our father Yaakov Shem MiShemuel view the “trouble of his natural, unassuming self. He sought sought to settle in tranquility in this Yosef” as a message to Yaakov about to return to “the tents” to devote his world, the trouble of Yosef attached the reality of life. Hashem showed time toward the pursuit of wisdom. itself to him. (Bereishit Rabbah 84:3) Yaakov that for as long as he lived, he However, Yaakov’s plan failed because would have to grapple with challenges. he had reached a different stage in his This midrash labels Yaakov’s desire to His very presence in the world meant life. He was the father of twelve sons “settle in tranquility” as a moral error that he had not fully reached his who had bitter rivalries with each other. which subjected Yaakov to the “trouble potential. Yaakov needed to play an active role in of Yosef”. However, the Satan’s making peace between the brothers and indictment of Yaakov seems unfair. The approach of the Shem MiShemuel responding to Yosef’s behaviour. But, Why shouldn’t Yaakov, or “the and Akeidat Yitzchak provides a because he sought to “settle in righteous”, seek a life of equanimity? profound insight about our experience tranquility”, “the trouble of Yosef Certainly, Yaakov had no plans to in this world. However, the assertion attached itself to him.” waste his time in endless relaxation! that Yaakov wanted the experience of Presumably, he wanted to live out his the next world seems unjustified. One We all appreciate peace and tranquility. days in Israel serving Hashem without could interpret Yaakov’s desire to “settle However, we must acknowledge that life distraction. Why was this wish worthy in tranquility” as an appreciation of presents us with challenges which force of punishment? newfound peace after overcoming many us to leave our comfort zones and difficult challenges. Should we fault develop our spiritual personas.
Rabbi Yitzchak Arama (Akeidat Yaakov for not wanting any more trials [email protected]
OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER SGAN ROSH BEIT MIDRASH RABBI SAMMY BERGMAN AVREICHIM RABBI ALEX HECHT, NETANEL KLEIN, RABBI CHAIM METZGER SEDER BOKER DIRECTOR RABBI MOSHE YERES WOMEN’S BEIT MIDRASH MRS. SHIRA METZGER CORRESPONDENTS EZER DIENA, RABBI ADAM FRIEDMANN, RABBI BARUCH An affiliate of Torah MiTzion and YU WEINTRAUB, RABBI JONATHAN ZIRING CHAVERIM NADAV GASNER, SHAUL HARRIS, ARI KARON, YEHUDA LEVI, SHIMMY NAUENBERG, NATAN Find Toronto Torah online at SNOWBELL, AKIVA WEITZ, ELI WELTMAN tiny.cc/torontotorah CHAVEROT ORLY AZIZA, MINDY CHAPMAN, SHULA DIENA, SOFIA FREUDENSTEIN, TEHILLA HELFENBAUM, We are grateful to ARIELLA MARKUS, SYLVIE MOSCOVITZ, HADASSA NAUENBERG, YEJIDE OMOTOSO, KINNERET WITTY Continental Press Journey Through Tanach: Shemuel II, Chapter 14 Rabbi Jonathan Ziring Summary Rabbi Amnon Bazak). Eventually, not deserve forgiveness. Rabbi Bazak After Avshalom is banished for killing David convinces her to be forthright, suggests that David was particularly Amnon, King David becomes and she admits that Yoav sent her to sensitive to physical beauty, and this preoccupied by his feelings of longing encourage David to bring back his son. contributed to his love of Avshalom, for his son. Yoav develops a plan to (14:9-20) and the overlooking of his crime. It was convince David to bring Avshalom back, this attitude that also fueled thereby raising his spirits. Yoav enlists David sends Yoav to bring Avshalom to Avshalom’s entitlement and rebellion. the help of a wise woman from Tekoa to Jerusalem, but not to the palace. For The opening chapter of Melachim notes tell David a fictional story through two years, David refuses to see that Adoniyahu, who was the second of which David will decide to bring Avshalom. Frustrated, Avshalom David’s sons to rebel, was also good- Avshalom back. She tells David that she reaches out to Yoav for help, but Yoav looking, and David never rebuked him. had two sons, one of whom killed the ignores him. Eventually, Avshalom has other during a fight. [It is not clear his servants set Yoav’s field on fire to In both cases, David seems to have whether the killing was intentional or force Yoav to talk to him. He tells Yoav failed to hold his handsome sons unintentional.] At present, the family he wants to see David, even if David accountable, leading them both to feel wants to kill the murderer. The woman, will put him to death. At Yoav’s entitled to the throne, and ultimately to however, tells David that were she to pushing, David agrees to see rebelling. Avshalom rebels against lose her remaining son, her heir, it Avshalom, and he kisses him. (14:21- David directly, and Adoniyahu claims would destroy her. Through a complex 33) the status of David’s heir. Hence, the dialogue, the woman elicits three text’s description of Avshalom’s increasingly explicit statements from An Irrelevant Aside? appearance is relevant to the David that he shall protect her son. The narrative is broken up by several appeasement at the end of the chapter, (14:1-8) verses describing Avshalom’s unique as well as the subsequent chapters that beauty, detailing how heavy his hair record Avshalom’s coup. At this point, the woman asks for would grow annually, and how widely permission to continue speaking. he was admired for his looks. Why [email protected] Seemingly afraid to broach the real does this belong in this story? topic at hand, she launches into a convoluted speech in which it is unclear Rabbi Amnon Bazak suggests that whether she is still relating to her David’s reconciliation with Avshalom fictional story or transitioning to the was misplaced; Avshalom’s killing of issue of Avshalom (on this point, see Amnon was premeditated, and he did
The Israeli Farmer: Ancient Forbidden Dates? Rabbi Chaim Metzger
One of the staples of an ancient Judean’s diet was the date, We can solve the problem of consecration as well: when but the exact species of Judean date palm once renowned seeds from consecrated fruit are planted, the resulting plant throughout the Roman empire for its long shelf life went and produce are not forbidden. (Rambam, Hilchot Me’ilah extinct many centuries ago. Utilizing seeds found in King 5:11) Herod’s storage from Masada dating to the Second Beit HaMikdash, Dr. Elaine Solowey of the Center for Sustainable What if these seeds came from produce that had been Agriculture at the Arava Institute for Environmental Studies designated as a terumah tithe? The Mishnah (Terumot 9) has germinated some of these seeds by placing them in a states that produce grown from terumah seeds is forbidden hormone rich solution and fertilizer. The first successful rabbinically, in order to ensure that people will give their palm tree sprouted in 2005 and is named Methuselah. In the terumah to the kohen and not plant it . (Rambam, Hilchot intervening years other researchers have attempted the Terumot 11:21) [This may even apply if they came from process with seeds found in the Judaen desert by the Dead untithed produce (tevel), because it contains produce that Sea, with successful trees named Adam, Jonah, Uriel, Boaz, would eventually be designated as terumah. Rambam Judith, and Hannah. (Hilchot Maaser 6:6) says we treat such produce as terumah as well.] Based on this, should Methuselah’s fruit be This leads to a fascinating halachic question. Today, most of prohibited? our questions relating to shemitah and tithing are only a matter of rabbinic legislation (at least until a majority of the Fortunately, Methuselah’s fruit is safe for eating, because world’s Jews reside in Israel), but since these date seeds are the rabbinic decree only included the immediate growth from the time of the Second Beit HaMikdash, there is a from the terumah. (ibid.) One may not benefit from the date distinct possibility that they could be from produce which is palms themselves, but their subsequent fruit would be subject to biblical laws of shemitah, tithes, or even permitted. consecration to the Beit HaMikdash. If they were in fact in one of those halachic categories, would we be permitted to In conclusion: no matter what sanctity the seeds may have benefit from Methuselah and its brothers and sisters? once had, we can eagerly look forward to when Methuselah and its brethren bear fruit. We begin by asking whether the seeds themselves retain any sanctity, since they no longer have any flesh on them. [email protected] Regarding Shemitah, seeds which are generally considered inedible are no longer shemitah produce. (Rambam, Hilchot Shemitah v’Yovel 7:15) However, status of tithes and consecration would remain.
2 Visit us at www.torontotorah.com & www.facebook.com/torontotorah Torah and Translation Biography Reminder: A Fast Day is Coming! Rabbi Refael Ben-Shimon
Ezer Diena R’ Refael Ben-Shimon, Nehar Mitzrayim, Hilchot Taanit 1 Translated by Ezer Diena Second, we have heard complaints from זאת שנית שמענו תלונות רבים ושלמים Rabbi Refael Aharon was born to Rachel many complete [Jews], from G-d-fearing מהיראים אשר נכשלו שלא ברצונם ואכלו ,and David Ben-Shimon in Rabat -people who have unintentionally stum ביום י “ ז בתמוז מחסרון ידיעתם ביום Morocco in 1848. At age 6, young Refael moved with his father to Israel, where he bled and eaten on the 17th of Tammuz, התענית באיזה יום חל, כי לרגלי מסחרם ,received a traditional Jewish education from their lack of knowledge as to which עם האומות מונים לחדשי החמה כמספר and learned various languages, including day of the week the fast was on. Since האזרחים והממשלה. ובצדק ילינו על בית French, Italian, Spanish and Arabic. In -they regularly do business with the non דין הצדק שלא הודיעום, והלא זהו טעם 1865 (some say 1860), he married Jews, they follow the solar calendar, in accordance with the counting of the local ההכרזה שפסק מרן כדעת האבודרהם, הוא Rachel Ben-Walid, a descendant of the citizens and government. They have a כדי להודיע לעם יום התענית ולהזכירם well-known rabbinic family of the same ,legitimate grievance against the Beit Din שלא ישכחוהו. אכן, באב -כיפור -פורים .name which did not alert them! Is this not the המפורסמים, ואית לכל חד ענינים אחרים reason for the announcement, which the התלויים בו אשר לא יניחוהו לבוא שכחה After serving as Rosh Yeshiva of the (Shulchan Aruch (Orach Chaim 550:4 אימתי יום קביעותו, לא הוצרכו להכריז. Magen David Yeshiva in Jerusalem at a very young age, Rabbi Ben-Shimon ruled, in accordance with the view of the travelled to collect money for various Abudarham, in order to notify the people (primarily Sephardic) causes for portions of the day of the week on which the fast of 12 years, from 1878 to 1890. During falls, and to remind them not to forget it? this time, he became very well-known, But on the fasts of [the 9th of] Av, [Yom] especially in the Sephardic world, and he Kippur, and Purim [i.e. Taanit Esther], was asked to serve as Chacham Bashi which are well-known, and each one has (Chief Rabbi) of Cairo. He served in that certain matters that are dependent on it role from 1891 to 1921. He managed to which will not allow for forgetting which unite various factions of the Cairo day it falls on, they were not required to Jewish community, maintain close ties announce it. with the Egyptian authorities, fight anti- If so, the entire point of announcing is to ואם כן כל נקודת ההכרזה הוא למנוע רבים Semitism and anti-Zionism in the prevent the people from transgressing. If ממכשול, ואם כן מאיזה טעם הוסר מנהג Egyptian press, and publish various -so, for what reason was this custom re ההכרזה בלי טעם ובלי יסוד ובלי סברא? כי .works of his own ,moved, without reason, without basis על כן אין להשגיח במנהג הזה כלל, וצוינו Following his term in Egypt, he was and without logic?! Therefore, one should לשלוחי צבור להיות מכריזין הש “ ץ יום ,succeeded by his brother and son-in-law not pay attention to the custom [of not הצום כמו שכתוב, ” אחינו בית ישראל Rabbi Messod Chai. He returned to announcing the fasts] at all! We have שמעו יום צום פלוני יהיה יום פלוני. “ וכן Israel, settling in Tel Aviv. He opened a commanded those leading the prayers to צוינו להקבוע על הכרוזים לסבב גם הוא synagogue in his home, and would often announce the day of the fast, as it is writ- ten [in the prayer]: “Our brothers, the ביום השבת ולהודיע בקצרה שיום תענית receive visits from leading rabbis. He house of Israel, hear – a [certain] fast will פלוני יהיה יום פלוני, ולאט לאט יתרגלו passed away just seven years later in take place on a [certain] day.” And we בהכרזת הצומות... .and was buried on Har HaZeitim ,1928 Notably, he was eulogized by Rabbi similarly commanded to establish that Avraham Yitzchak HaKohen Kook, the people should go around the city an- Chief Rabbi of Mandatory Palestine at nouncing this on Shabbat, and to briefly that time. notify that a [certain] fast will take place on a [certain] day. Slowly, the people will Prior to becoming Chief Rabbi of Cairo, become used to announcing the fasts… Rabbi Ben-Shimon founded the Dovev -This is not considered changing a cus ואין זה נקרא שינוי מנהג כיון שלא נודע Siftei Yesheinim organization, which tom, since the basis for establishing it טעם יסודו כלל, ואדרבא ראינו ההפך ממנו published a number of important works was not known at all, and we have seen בתעניות דמנהג של השובבי “ ם, ושום דעת by Moroccan rabbis. He himself wrote a the opposite of it in regards to the fasts of לא תסבול להעדיף זה על זה וכמו שכתבתי number of halachic works, primarily on -Shovavim [i.e. that those fasts were an לעיל. והמערער על זה לא חש לקמחיה ורק the Even Ha’Ezer section of Shulchan nounced], and no one would think that פרי חטאתו ישא להכשיל את הרבים Aruch, and published his own responsa the fasts of Shovavim should be given שיאכלו ביום תענית ציבור שלא ברצונם in 1912. He also researched for and preference over these fasts, as I wrote מבלי דעת. ושלום על ישראל . published various works that related to Egyptian Jewry, including Tuv Mitzrayim, above. One who protests against this a book on the Jewish leaders in Egypt change is not properly paying attention to since the time of Maimonides, and Nehar [what they are doing], and they will only Mitzrayim, a comprehensive work carry the fruit of their sins, of causing the detailing the customs of the Egyptian masses to eat on public fast days against Jewish community (see accompanying their will and without their knowledge. translation). May there be peace upon Israel.
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