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The Eruvin in Brooklyn

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The Eruvin in Brooklyn 9 LETTERS TO THE EDITOR פה ונתפגשנו אחר ושוחחנו בד"ת והי' The Eruvin in Brooklyn שם נוכח גם אחד מחשובי וגדולי הרבנים דעדה הספרדית בפלעדבוש -RABBI ADAM MINTZ’S im ושאל אותו אודות העירוב בפלעטבוש portant historical review of the מה דעתו ועכ"פ לנשים וקטנים והשיב eruvin in Brooklyn omits men- 1 לו שלא זאת נשים וקטנים מותרים tion of the eruv established by לטלטל על סמך עירוב אלא אפילו the Sephardic Rabbinical Coun- הוא בעצמו מותר לטלטל והרב הנ "ל " בקש ממנו שיתן לו הדבר בכתב cil. This eruv has since obtained והשיב לו שמפחד מליכנס בדבר מפני the public endorsement of Rav החולקין (ואוי לנו שכך עלתה בימינו -Ovadia Yosef and other Sephar שגדולי הדור מפחדים מלהגיד דעתם dic gedolei Torah, copies of אבל המציאות הוא מציאות) ובעזה "י which are now to be found on ראינו ושמע הדברים ד' רבנים the Sephardic Erub web site חשובים וגדולי התורה שהיו שם .www. erub.org וכלנו חיים תהלה לא - ל ואין החי However, in 1983 it was not מכחיש את החי וא"כ יש להם לעדה הספרדית הקדושה בפלעטבוש פסק clear if Rav Menashe Klein’s ברור מגדול הפוסקים שלהם וכדאי heter was appropriate only for הוא לסמוך עליו אפילו שלא בשעת -Ashkenazim, or whether Se הדחק. phardim too might rely on it. I therefore wrote to Rav Klein asking him for clarification. His Please be good enough to see response, dated the 4th night of my Mishane Halakhot, vol. 8, Hanukka 5744 (1983), follows siman 103. Brooklyn is sur- with my free translation. Inter rounded by man-made alia, it reflects the acrimonious mehiz ot , and in such a situa- debate surrounding the eruv tion all agree to the possibil- which Rabbi Mintz mentioned. ity of establishing an eruv. But our Sephardic brethren do not have to rely on my הנה ימחול נא לעיין בספרי משנה -psak. A few weeks ago I visit הלכות ח"ח סי' ק"ב דברוקלין מוקף ed HaRav HaGaon Ovadia מחיצות עשוי בידי אדם וכה"ג כ "ע " מודים ועיין עוד שם סי' קמ "א ועוד " Yosef, Shalit”a, the former בכמה מקומות האמנם לעדה הקדושה Rishon leTzion, and was able של אחינו בני ישראל הספרדים בכאן באמת שאין צריכין לסמוך על פסקי -Unclear in original. Perhaps in 1 שלי כי לפני כמה שבועות בקרתי פה .ed ,רק read ,זאת stead of אצל הרב הגאון עובדיה יוסף שליט "א " (מלפנים הרב הראשון לציון) ושהה Ḥ akirah 15 © 2013 10 : Hakirah,̣ The Flatbush Journal of Jewish Law and Thought to exchange divrei Torah with various chronologies of the Exo- him. Present there too was dus (Hakirah 14). However, he one of the important rabbis does not give sufficient weight to of the Flatbush Sephardic the possibility that Yosef’s rise community who asked his to power coincided with Hyksos opinion regarding the Flat- rule, rather than preceded it. bush eruv: Could at least Here the internal evidence of the women and small children re- Torah is conclusive, in my opin- ly on it? He responded that ion. No fewer than six passages not only could women and of the Yosef story are best or children rely on it, but he too solely explained by reference to could. When the rabbi asked Hyksos rule: him to put it in writing, he replied that he feared getting 1) “Yosef was taken down to involved in the fighting re- Egypt, and Potiphar, minister of garding the eruv. (Woe to us executions, an Egyptian, pur- that we have reached a point chased him” (Bereishit 39:1). One where gedolei haDor fear to would hardly need to identify a say publicly their position, high official in Egypt as “an but such is the case.) With Egyptian”—what else would he God’s help, four important be?—were it not that, under rabbis and gedolei hora’a were Hyksos rule, a native-born min- there and heard this and, ister was an anomaly. We choose thank God, we are all alive, to translate sar ha-tabahim as and what was said cannot be “minister of executions” rather contradicted. Therefore, the than chief cook, because the Holy Sephardic Community prison system was within his in Flatbush has a definitive purview (40:3-4, 41:10). Why, psak from one of its major then, appoint an Egyptian as poskim, and it can be relied chief executioner? So that the upon even in non-emergency hatred of the people be focused situations. on him rather than on his Hyk- sos overlords. Much the same Joel B. Wolowelsky consideration prompted Polish Brooklyn, NY landowners to appoint Jews as tax collectors. Dating the Exodus 2) “He gave him Asnat the JUDAH LANDA HAS provided us daughter of Poti Phera, priest of with an erudite discussion of the On, as a wife” (41:45). The Letters to the Editor : 11 Egyptians could not even eat themselves and their allies. together with the Hebrews “be- cause it was an abomination to 6) “A new king arose in Egypt the Egyptians” (43:32), so how who knew not Yosef” (Shemot could they marry them? Rather, 1:8). A new, Egyptian dynasty Asnat was not an Egyptian but a arose that threw out the Hyksos. daughter of the Hyksos ruling Following standard practice, it class, which had no taboos blotted out all memory of the against foreigners. previous rulers and administra- tion. 3) “Yosef recognized his broth- ers, but they did not recognize Much of the above, particu- him” (42:8). Were Yosef a for- larly 1) and 6), has already been eigner in an otherwise Egyptian remarked upon by modern court, the brothers would have commentators. We will intro- made a special effort to note just duce, however, an additional who was this official with singu- hypothesis: Potifar, Yosef’s mas- larly Semitic features. As it was, ter, was an Egyptian, but his wife as a minister in a quasi-Semitic was a Hyksos.2 Perhaps, as with Hyksos government his origins Yosef and Asnat, the practice attracted no attention. was to give new ministers a wife from the ruling circles—if only 4) “The news reached Pharaoh’s to keep watch over them.3 house that Yosef’s brothers had This explains the astonishing come, and it was welcomed by latitude Potifar’s wife gave her- Pharaoh and his servants” self in speaking about, and to, (45:16). The non-Egyptian rulers her husband. “She called the men welcomed the arrival of more of her house (anshei beitah4) and Semites, as reinforcements. 2 5) “So that you dwell in the land This casts her infatuation with of Goshen, for all shepherds are Yosef in a new light, both being non-Egyptian. an abomination to the Egyp- 3 Another possibility is that he tians” (46:34). Goshen was “the married her as a means of gaining best part of the country” (47:6), access to the ruling circles. In either and why would the Egyptians case, Potifar ignored his own peo- give it to those they abominated? ple’s taboos. Rather, the Hyksos, themselves 4 Not to be confused with anshei shepherds, ruled the country, ha-bayit, “men of the house” (serv- and they took the best parts for ants) in v. 11, and see my Hibah 12 : Hakirah,̣ The Flatbush Journal of Jewish Law and Thought told them, ‘See, he brought us a (40:4). But as a lone Egyptian in Hebrew (ish ivri) to ridicule us’” a Hyksos court, his hands were (Bereishit 39:14). When Potifar tied. He could not free Yosef returned, “She spoke to him in without further incurring the the same way: ‘The Hebrew wrath of his wife’s family, who slave you brought us came to were closer to the center of ridicule [or: have relations with] power than he was. Yosef knew me.’” It is remarkable for a high this and so did not ask the chief official’s wife to express such cup-bearer to intercede with disdain for her husband, let Potifar on his behalf, but only alone to her servants, and incon- with Pharaoh (40:14). ceivable that she class herself to- The wider significance of the gether with the latter, “he Hyksos connection is that it re- brought us....” Rather, “men of veals the intrinsic fragility of her house” means men of her Israel’s foothold in Egypt: the family. She called in her Hyksos Hyksos were a foreign graft in relatives to complain to them Egypt destined to be rejected, about her Egyptian husband. and with their overthrow, the This is the sting in her accusa- reaction against Israel was only a tion: “He brought us an ish ivri matter of time. The rise to pow- to ridicule us.” Ivri means one er of Yosef under a Hyksos re- who came from over (me-eiver) gime contained within it the the Euphrates River, and can seeds of Israel’s enslavement. refer to any Semite. Potifar, the Egyptian, had made a point of Rabbi Yehudah Henkin buying a Semitic slave in order Jerusalem to ridicule and denigrate the part-Semitic Hyksos in whose I WOULD LIKE to commend you government he served! for publishing Judah Landa’s Potifar was furious, but not article on the dating of the Exo- at Yosef. Had he entertained the dus. I have also written an article possibility that his wife was tell- on this topic (The Date of the Ex- ing the truth, he would have ex- odus: A Guide to the Orthodox ecuted Yosef, and certainly not Perplexed). I use largely the same have placed him in the highest- sources, but come to a different quality prison (39:20) and con- conclusion.
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