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Parshat Miketz 27 Kislev 5774/November 30, 2013 Vol. 5 Num. 12

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Yosef’s Rise to Prominence Josh Gutenberg Yosef's rise from prisoner to viceroy of seen in his dream, and he knew that Pharaoh and his servants are pleased Egypt occurs very quickly. The butler Yosef must be correct. with Yosef, Pharaoh asks his servants, informs Pharaoh that Yosef "Is there to be found one like this, a successfully interpreted his dream, Abarbanel suggests that Yosef's man in whom the spirit of G-d and Pharaoh immediately sends interpretation stood in contrast to the rests?" (Bereishit 41:38) Pharaoh messengers to bring Yosef to the other interpretations, because the changes Yosef's suggestion of a palace. The messengers rush to get others tried to explain Pharaoh's "discerning and wise man" to "a man in Yosef prepared. They remove Yosef dreams as two separate dreams, each whom the spirit of G-d rests." Further, from prison, groom him, dress him in independent of the other. However, Pharaoh states, "Since G-d has fancy clothes and send him to Pharaoh Pharaoh was convinced that the two informed you [Yosef] of all this, there is to interpret his dreams. Pharaoh episodes were all part of one dream. no one discerning or wise like relates his dreams, Yosef offers a Since Yosef incorporated both dreams you." (Bereishit 41:39) suitable interpretation, and Pharaoh into one interpretation, Pharaoh trusted appoints Yosef as viceroy. Pharaoh him and favoured his interpretation. Pharaoh is searching for an gives Yosef special robes, golden Nechama Leibowitz proves this from the interpretation that resonates with him. jewelry and his signet ring, parades language used in the Torah: on several Disappointed with the other Yosef through the city proclaiming his occasions, Pharaoh refers to his dream, interpretations, he is struck by Yosef's newfound greatness, and even gives in the singular (see Bereishit 41:15, 17, words and impressed with G-d, whom Yosef a new name. 22). However, the Torah describes Yosef represents. Yosef's ability to Pharaoh's servants' inability to interpret present G-d's word in a genuine manner Pharaoh's sudden appointment of them, in the plural. appeals to Pharaoh; he no longer wants Yosef is quite surprising. Don Isaac to appoint a "discerning and wise man", Abarbanel notes that Pharaoh doesn't A careful look at the language used by but rather, he wants someone of Yosef's even wait to see if Yosef's Yosef and Pharaoh might provide caliber, "a man in whom the spirit of interpretation comes true; rather, he another insight as to why Pharaoh is so G-d rests." immediately gives him power, trusting quick to accept Yosef's interpretation. the interpretation without seeing it As mentioned in this column last week This is all the more impressive come to fruition. Furthermore, a ("Bringing G-d into the Conversation" by considering the relationship between midrash (Bereishit Rabbah 89:6) Adam Frieberg), Yosef constantly the Egyptians and the Hebrews. Yosef explains that many of Pharaoh's recognizes G-d as the reason for his comes from a society that is loathed by servants offered explanations to successes. In the short dialogue the Egyptians; the Egyptians refuse to Pharaoh's dreams, and Pharaoh between Yosef and Pharaoh, Yosef eat any food touched by a 'Hebrew', rejected those in favour of Yosef's mentions G-d's Name four times. He because they are impure. Ramban interpretation. Why is Pharaoh certain ensures that Pharaoh knows that his (Bereishit 41:38) notes the possible that Yosef's interpretation is correct? interpretation is a direct message from resentment of appointing Yosef, a G-d. Pharaoh's response to Yosef Hebrew, to such a high position in One midrash (Sechel Tov, Miketz indicates that he is pleased to know society. Nevertheless, both Pharaoh and 41:37) suggests that Pharaoh dreamt that Yosef is relaying G-d's word. his servants are willing to overlook of the interpretation along with his Yosef's ethnicity, since he is infused dreams, but forgot it. Therefore, he The same point is seen when Yosef with G-d's spirit. Yosef's embodiment of rejected the interpretations of his advises Pharaoh how to best prepare for G-d's spirit prompts Pharaoh to accept servants because they didn't seem the seven years of famine. "And now his word and immediately declare him familiar to him. However, once he Pharaoh shall seek out a discerning and viceroy of Egypt. heard Yosef's interpretation he recalled wise man and place him over the land of it as the same interpretation he had Egypt." (Bereishit 41:33). However, after [email protected]

OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER

SGAN ROSH BEIT MIDRASH RABBI BARUCH WEINTRAUB

AVREICHIM ADAM FRIEBERG, JOSH GUTENBERG, RABBI YAIR MANAS

CHAVEIRIM EITAN AZIZA, HILLEL BIERBRIER, ELI GELERNTER, DANIEL GEMARA, ALEX HUBERMAN, JOEL JESIN, SHIMMY JESIN, YISHAI KURTZ, YOSEPH LEVI, AKIVA MARESKY, MITCHELL PERLMUTTER, KOBY SPIEGEL, GRAHAM TUGETMAN, MENDY We are grateful to WEISBROD, YOSSI WELTMAN, SHALOM WISE Continental Press 905-660-0311 Haftorah: Zecharyah 2:14-4:7 Rabbi Mordechai Torczyner

Who is the prophet of our haftorah? as well. (2:14-16) The passage righteousness in battling Zecharyah (“G-d has remembered”) was continues with a vision of Yehoshua, Hellenization. They are given clean a popular name in the generation that the Kohen Gadol, wearing dirty clothes, clothing when their monarchy returned to Israel to build the second facing an angel and a being identified ends. Beit haMikdash. Our prophet, as a "satan". G-d orders the dirty Toward the end of the haftorah (4:1-7), Zecharyah, lived in that first generation, clothing replaced with clean clothing. Zecharyah envisions a menorah; this and taught the nation alongside another (3:1-5) menorah is the simplest reason for us prophet, Chaggai. Some suggest that he Commentators differ in explaining this: to read this haftorah on Chanukah. was a kohen, based on Nechemiah  According to Rashi, Yehoshua is 12:16. Unlike the menorah in the Beit on trial for the guilt of his children, haMikdash, this menorah receives its who intermarried; his dirty Zecharyah's audience was among the oil via channels which stem from two clothing proclaims theiir sin. The who returned from Bavel. A small olive trees. Commentators differ in "satan" prosecutes; G-d supports population, indigent and unlearned, their understanding of how many Yehoshua. The clothing is replaced they were discouraged by the difficulties channels led to the branches; Ibn Ezra because Yehoshua's children of building the Beit haMikdash and saw 7, Abarbanel understood there to ultimately separate from their non- establishing their community. be 14, and Rashi calculated 49. Zecharyah exhorted the kohanim and Jewish wives. (Ezra 10) Zecharyah asks what the menorah is political leaders to work in tandem for  According to Ibn Ezra and Radak, meant to represent, but our haftorah the national good. Much of his early Yehoshua represents the Jews who ends before he receives an answer. message is presented through dramatic are trying to build the Beit After the conclusion of our haftorah, an visions of horses, flying women, and haMikdash, and the dirty clothes angel explains the vision of the angels; some take his unusual and represent their poverty. The menorah (4:11-14). Commentators opaque visions as an indication that his "satan" represents the earthly disagree regarding the meaning of the prophecy was on a lower level than that forces attempting to prevent the explanation, but Rashi, Ibn Ezra and of earlier prophets (Ibn Ezra to construction, and G-d enables the Abarbanel agree that the two olive Zecharyah 1:1; Moreh haNevuchim builders to succeed. The new, trees, and their associated channels, 2:44; Radak to Zecharyah 5:3). Others clean clothing represents the end represent the separate roles of priestly argue that these visions were a function of that generation's poverty. of the depth and distance of the future authority and political authority. The he was perceiving. (Abarbanel)  Per Abarbanel, Yehoshua vision of the two trees fueling the represents his descendants, the menorah conveys that in the future At the end of his book, Zecharyah Chashmonaim, who are guilty of there will be peace between these two predicts a great battle, Mashiach’s taking the throne inappropriately; branches of government, as they unite arrival, and an expanded . kohanim are not supposed to rule in the service of G-d.

as kings. Their clothing is dirty [email protected] The message of our haftorah because they wear royal garb Our haftorah begins with the pledge inappropriately. The "satan" that G-d will return to live among the accuses them of guilt, and G-d Jews, and that the nations will join us defends them for their

613 Mitzvot: #324 Rabbi Mordechai Torczyner Four Species, Six Explanations

Biblically, we are instructed to pick up arba minim, four  These plant species represent the harvest which brings us species, on the first day of Succot: lulav, etrog, hadasim and great joy, and we take them in order to heighten the joy of aravot. (Vayikra 23:40) In the Beit haMikdash, this is done our celebration. (Moreh haNevuchim 3:43; Sefer every day of Succot; during the current absence of a Beit haChinuch 324) haMikdash, we emulate this practice everywhere.  Each of the arba minim represents one of the four realms

The sages have instructed us not to perform the mitzvah of in which a human being operates: Self, Family, Society the arba minim on , even on the first day of Succot. and Heaven. We take the arba minim in order to turn our Regarding the ability of the sages to instruct us to refrain interactions, in all of these realms, toward G-d. (Rabbi Moshe Isserles, Torat ha'Olah 3:63) from performing a biblical mitzvah, see Yevamot 89a-90b.  The arba minim are linked to three categories of Divine The mitzvah of taking the arba minim has many layers of gift: (1) items which are naturally available for our use; symbolism, including: (2) items we manipulate in order to make them useful;  Using these species in tandem for our prayers corresponds and (3) items furnished to us as raw material, which we to gathering Jews of different approaches to observance, in engineer into utility. We acknowledge that G-d has given service of G-d. Some of the species bear fruit and others do us all of these diverse Divine gifts. (Rabbi Samson not, and all must be drawn together for this mitzvah. Raphael Hirsch, Horeb 31) (Menachot 27a, expanded in Vayikra Rabbah 30:12)  Rabbi Yonatan Eibeschutz (Nefesh Yehonatan, Parshat  Each of the four species parallels a different part of the Emor) cites a midrash contending that the mitzvah of human body. We hold them together in performing this taking the arba minim atones for the sin of Adam and mitzvah, demonstrating that the entire body serves G-d. Chavah in eating from the fruit in the Garden of Eden. (Vayikra Rabbah 30:14) [email protected]

2 Visit us at www.torontotorah.com Biography Torah and Translation Rabbi Shmuel Bornzstain Adam Frieberg Cancelling Chanukah? Rabbi Shmuel Bornzstain Rabbi Shmuel Bornsztain, the second of the Sochatchov chassidic Shem miShmuel Chanukah, 5th Night dynasty, was born on the fourth of Translated by Adam Frieberg Cheshvan, 5616 (October 16, 1855). The son of Rabbi Avraham Bornsztain, the (The (Rosh HaShanah 18b בש " ס ר " ה ) י " ח ב ( "] אפי ' למ " ד בטלה first Sochatchover Rebbe, he was states, "[Even according to the position מגילת תענית [ אמר רב יוסף שאני חנוכה brought up by his parents in his that the holidays described in Megillat דאיכא מצוה . א " ל אביי : ותיבטיל איהי maternal grandfather’s home. This Taanit have been abrogated,] Rabbi ותיבטל מצותה ! אלא א " ר יוסף , שאני ,grandfather, the famous Kotzker Rebbe Yosef said: Chanukah is different in that חנוכה דמיפרסם ניסא." supported the family, while Rabbi Avraham spent his days in his studies. there is a mitzvah associated with it. Abbaye replied: [The mitzvah of lighting ונראה לפרש דהנה תורה היא נצחית ואין Rabbi Shmuel and his father, Rabbi the menorah is merely an accessory to בה ביטול לעולם , כי הביטול הוא מצד Avraham had an extremely close the festival itself,] so let Chanukah be הטבע שאין בו קיום , ותמיד הוא פושט relationship, and Rabbi Avraham was abrogated and let its mitzvah be abrogated as well! Rather, Rabbi Yosef צורה ולובש צורה , אבל תורה , שכל עצמו Rabbi Shmuel’s primary Torah teacher said: Chanukah is different because its של הטבע ומציאותו הוא מן התורה , throughout his life. When Rabbi ".function is to publicize the miracle כאמרם ז"ל )ב"ר פ' א'( " הביט בתורה וברא ,Avraham became Rabbi in a new town את העולם " , על כרחך אי אפשר שיהי ' Rabbi Shmuel uprooted his family to It appears correct to explain that Torah הטבע מתנגד לה ומבטל אותה. follow his father, in order to continue to learn with him on a daily basis. When is eternal, and it can never become nullified, as nullification is an aspect of וכמו בכלל כן בפרט , האדם שהוא עולם Rabbi Avraham died in 1910, Rabbi the natural world, which does not קטן, שגשמיות האברים אינם יכולים לבטל Shmuel was crowned the Rebbe of endure; it constantly removes forms את מצות התורה ולשכחה , כמ " ש ) דברים Sochatchov and was immediately accepted by all of his father’s students. and takes on new forms. Torah, לא( "כי לא תשכח מפי זרעו " , וברש " י " הרי After his father’s death, Rabbi Shmuel however, is the essence and original זו הבטחה לישראל שאין תורה משתכחת spent many hours compiling and then source of the natural world's existence, ,as our Rabbis taught (Bereishit Rabbah מזרעם לגמרי ." אבל תקנות ומנהגים אינם publishing his father’s manuscripts. This chapter 1), "[G-d] looked into the Torah במדרגה זו, ויכול להיות להם ביטול והסרה work, which Rabbi Shmuel named Avnei and created the universe." This being באחד הזמנים , וכמו כן האברים הגשמיים Nezer, is a seven volume set of responsa the case, it is impossible that nature שבאדם הם ביכולתם לשכח אותם. covering all four sections of the Shulchan Aruch. When not writing, could work against and nullify the .Torah וזהו שהקשו " ותיבטל איהי " , שכמו שיש Rabbi Shmuel made his living from a wine store run by an associate of his. מציאות הביטול לגוף התקנה , כן נמי Just as this is true as a general rule, so למצותה , " אלא א " ר יוסף שאני חנוכה Rabbi Shmuel is best known for his nine it also applies to the specific case of דמיפרסם ניסא " , והיינו כמו שמיפרסם volume Shem MiShmuel. This collection man, who is a microcosm of the ניסא לחומר העולם בכלל , כן הוא באדם of homiletic teachings on the weekly universe. The physicality of his עצמו שחומר האדם מרגיש ומפרסם הנס ,Torah portion, as well as the holidays was written between 1910 and 1926, and extremities are not able to nullify the mitzvot of the Torah or cause them to be ומתפעל, ע"כ אין טבעו משכח ונשאר לעולם רושם באדם , ע " כ לא נכון לבטלו . ואולי יש it includes many of his father's teachings. Shem MiShmuel has become forgotten, as it is written (Devarim for it will not be forgotten from" ,(31:21 להעמיס זה בדברי רש"י ז"ל עיי"ש: an extremely important and widely studied chassidic work, unique in its the mouth of their offspring". Rashi combination of the Chassidut of explains, "This is a promise to Israel Pshischa and Kotzk. This blend would that the Torah will never be entirely become Sochatchover Chassidut. forgotten from their offspring." However, decrees and customs are not at this The outbreak of World War I affected level, and it is entirely possible that they Rabbi Shmuel greatly. He was in will be nullified and removed at some Germany when the war began, and he point in time, and so the physical limbs was arrested as a Russian citizen. He of man are able to cause them to be eventually made his way back to Poland, forgotten. but he could not return to Sochatchov due to persecution by the Czarist The challenge [that Abaye presented to Rabbi Yosef, saying], "So let Chaunkah be government. He resettled in Lodz with abrogated," was saying that just as the concept of nullification can apply to the his family, and there he acted as a guide decree itself, so, too, it should apply to the mitzvah that comes from the decree. and rebbe to his own chassidim and well However, "Rabbi Yosef said: Chanukah is different because its function is to as many other chassidim and non- publicize the miracle." This means that just as the miracle is publicized to the chassidim who sought guidance and material world in general, so too is it regarding the person, that his physical body strength at that difficult time. As his is moved to feel and publicizes the miracle. Therefore, his nature is not to forget it, health deteriorated, Rabbi Shmuel it leaves an everlasting impression on him, and it would be incorrect to nullify it moved to the countryside, where he [Chanukah]. And perhaps we can incorporate this into the words of Rashi; see his th passed away on the 24 of Tevet, 5686 words there. (January 10, 1926). [email protected]

Visit us at www.torontotorah.com 3 This Week in Israeli History: Tevet 1 - Eid al-Banat Rabbi Baruch Weintraub

The beginning of the month has long been seen as a Gadol's daughter; the account has two versions: feminine holiday; the Shulchan Aruch approves of a custom  A woman named Yehudit was supposed to be given to the in which women refrain from work on this day. (Orach Greek general on the first night of her marriage. Yehudit Chaim 417:1) However, for many Jewish communities in the came to his barracks with cheese, wine, and a hidden Islamic world, Rosh Chodesh Tevet is known as a special sword. The officer, after eating and drinking, fell asleep, and 'Women's Holiday' – Eid al-Banat. Yehudit severed his head and brought it to the Jewish camp. (Mishneh Berurah 670:10) The origins of this holiday are not clear. Some tie it to Ezra's  The Kohen Gadol's daughter, at her wedding, tore her initiative, on the first of Tevet, to separate Jewish men from clothes in grief. When her brothers rebuked her for their non-Jewish wives. (Ezra 10:16) Within this view, disgracing the family, she challenged them, asking if being Jewish women celebrate a victory over their rivals on this given to the Greek general would be less offending to their day. Others trace the holiday to the four annual days of honour. This was the opening note for the rebellion of the crying held for the daughter of Yiftach, per Shoftim 11:40. Chashmonaim. (Otzar HaMidrashim 177) Rabbi David Abudraham identified these days as the first days of Tevet. (Abudraham, Shaar Hatkufot) Understood either way, Eid Al Banat celebrates the wisdom, purity and courage of the Jewish woman. However, the source usually given for 'Eid Al Banat' is connected to Chanukah. This is the story of the Kohen [email protected] Highlights for November 30 – December 6 / 27 Kislev - 3 Tevet Time Speaker Topic Location Special Notes

SHABBAT NOV. 30 10:20 AM R’ Baruch Weintraub Parshah Clanton Park

Before minchah Adam Frieberg Parshah Shaarei Tefillah

Before minchah R’ Mordechai Torczyner Daf Yomi BAYT

After minchah R’ Mordechai Torczyner To Repeal a Rabbinic Decree BAYT

6:30 PM Adam Frieberg Parent-Child Learning Shaarei Shomayim

SUNDAY DEC. 1

9:15 AM R’ Baruch Weintraub Parshah Revisited Zichron Yisroel Hebrew

10:00 AM - Rebbetzin Devorah Vale Inspiring the Spark Inside Midreshet Yom Rishon Shaarei Shomayim 11:20 AM Rabbi Yechezkel Grysman Situational Spirituality for Women

4:00 PM R’ Baruch Weintraub Greek Wisdom: Humanism Clanton Park Hebrew

8:00 PM R’ Baruch Weintraub Chanukah 4 Tillingham Keep Hebrew

MONDAY DEC. 2

8:00 PM Rav Shlomo Gemara The Prophets of Israel Bnai Torah

8:00 PM R’ Baruch Weintraub Parshah Community 8:00 PM R’ Mordechai Torczyner Medical Ethics Shaarei Shomayim Beit Midrash Night

9:30 PM R’ Baruch Weintraub Principles of Faith Maariv at 8:45 PM

TUESDAY DEC. 3

12:30 PM R’ Mordechai Torczyner Living Midrash Shaarei Shomayim with Mekorot

Maccabees: For 8:00 PM R’ Baruch Weintraub 99 Palm Dr. Martyrs or Marines? bogrei Bnei Akiva

8:45 PM Adam Frieberg Exploring Laws of Shabbat Shaarei Tefillah

WED. DEC. 4

And on the wars: Instead of 8:00 PM R’ Baruch Weintraub Yeshivat Or Chaim What are we fighting for? Beit Midrash Night

Let it Rain: The Date for 8:00 PM R’ Mordechai Torczyner BAYT v’ten tal umatar

THU. DEC. 5

8:40 AM R’ Mordechai Torczyner Learning and Latte Ulpanat Orot 4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com 8:30 PM R’ Baruch Weintraub Chabura: Sotah Clanton Park