בס“ד

Parshat Noach 4 Cheshvan, 5777/November 5, 2016 Vol. 8 Num. 9 This issue is sponsored by Mervyn and Joyce Fried and family

מתתיהו בן אברהם הכהן ז“ל ,in memory of Joyce’s father A Lesson in Life, on a Lifeboat Baruch Weintraub A Twelve Month Semester The Curriculum putting someone in his place. On his The Torah tells us that Noach entered We find virtually nothing in the Torah return he said to the other, ‘Leave your the ark on the seventeenth day of the itself about life in the Ark, but position.’ But [Noach] was reluctant to second month (Bereishit 7:11), and midrashim fill this gap. A quick survey exit, saying, ‘Am I to go out and beget exited a full solar year later, on the yields a recurring theme: while Noach children for a curse?’ Until G-d swore to twenty-seventh day of the next year’s was helped by G-d, such as by him that He would not bring another second month (ibid. 8:14; compare protecting him from the snakes flood upon the world.” (Bereishit Rashi and Radak there). A midrash (Midrash Shochar Tov 91) and giving Rabbah 34:6) tells us that Noach asked frequently to him a miraculous glowing stone to light be released earlier, but G-d’s answer the ark (Yalkut Shimoni Bereishit 53), As this midrash implies, inside the Ark was, “It was decreed before Me that all actual care for the animals had to be Noach served as G-d’s agent, taking your twelve months must be done by Noach and his family. care of all of His creatures. Feeding completed, and as long as they have each one of the world’s animals not been completed, you are not going A description of the hardships involved according to its unique needs, a task out.” (Tanchuma, Noach 17) What was in this enterprise is found in the generally performed by G-d alone the purpose of Noach’s staying in the Talmud. (Sanhedrin 108b) It tells us (Tehillim 145:15-16), was now handed ark for a full year? that Eliezer (Abraham’s servant) asked to a human being. The result was a Shem (Noach’s son) how they had change in Noach’s attitude; while he In a mishnah (Eduyot 2:10), Rabbi handled all the different animals during was initially willing to enter the Ark and Akiva demonstrates that the trope of the flood. Shem replied, “[In truth], we let the world be destroyed, he now “twelve months” appears in other had much trouble in the ark. The protested; his new responsibility turned places as well. For example, Iyov’s animals which are usually fed by day him from a mere observer into an active suffering lasted twelve months, and so we fed by day; and those normally fed agent. did the plagues in Egypt, as does the by night we fed by night.” He continued punishment of the wicked in to recount the difficulties they had in The sin which brought about the flood Gehennom. These examples represent finding the right food for each animal. was theft – the idea that each person two classes: punishment of the wicked Another midrash, quoted by Rashi serves himself, without any thought [Egypt, Gehennom]; and suffering (Bereishit 7:23), tells us that Noach was about the ramifications for others. Even which is not a punishment, but a test punished by the lion for not giving him Noach the righteous was an and a lesson [Iyov]. In the same food on time. In general, we are told, individualistic tzaddik. The year in the manner, it may be argued, the twelve Noach was “coughing blood” from the ark taught him – and us – that in order months of the flood served a dual role: effort to serve the animals. Why did to keep the world afloat, we must a time of punishment for the wicked Noach and his family have to suffer so assume responsibility. outside of the ark, but also a time of much, for so long? trial for those within it. Indeed, [email protected] Bereishit Rabbah (34:8) says: “[The Lesson Learned verse] ‘Hashem tests the righteous’ Perhaps the answer to this question is applies to Noach, who stayed in the hinted at in yet another midrash, Ark until G-d said to him, ‘Go forth regarding G-d’s instruction, “Leave the from the Ark.’” Ark.” This midrash says, “[G-d] may be compared to an administrator who departed for a certain destination,

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Uvikashtem Misham search through its permutations in the makes the book somewhat more user- Rabbi Joseph B. Soloveitchik history of Western philosophy, friendly in terms of references and World Zionist Organization (1991) particularly the various theological grasping the structure of the work. proofs for the existence of G-d. Background of the Book: Ultimately, he concludes, this attempt The style of Uvikashtem is also Many people are familiar with Rabbi fails. The only way for Man to meet G- markedly different from that of Joseph B. Soloveitchik’s popular work, d is for Him to reveal Himself. This is Halakhic Man. Both essays begin with Halakhic Man, which considers the the second type of encounter, the a discussion of dialectics. But while religious experience of the typological revelational consciousness. Halakhic Man launches straight into a “Halakhic Man”. The companion of that discussion of various intellectual essay has achieved markedly less Rabbi Soloveitchik goes on to consider personality types and their respective renown. Uvikashtem Misham, or And the interplay between these types of cognitive goals, Uvikashtem opens with From There You Shall Seek, as its encounters. He describes the tension a staggeringly beautiful depiction of English translation is titled, was drafted experienced between the intense the lovers from Song of Songs chasing in the 1940’s. It remained an longing and yearning for G-d that man each other in a seemingly endless unpublished and mysterious experiences in his search through dance. [This first section is a manuscript until 1978 when it was nature, and the terror and recoil that worthwhile read in its own right, printed in Hadarom, the Hebrew occur when G-d reveals Himself. In the especially in the original Hebrew.] The language journal of the Rabbinical course of the discussion Rabbi emphasis on homiletic presentation, Council of America. The English Soloveitchik considers how this which nicely suits the subject matter, translation was published in 2009. tension plays out in the classical is maintained throughout the book. modes of Jewish religious expression Content of the Book including love, fear, awe, and deveikut. Conclusion Uvikashtem Misham paints, in broad The result is a rich and strikingly The “Halakhic Man” is not a universal strokes, the movements of human insightful exposition of the core personality. Not everyone is a halachist consciousness as it searches for G-d. experiences that fuel religious life. who can come to see the world Rabbi Soloveitchik describes two ways through his eyes. But every religious in which Man encounters G-d. The first Format and Style person seeks G-d and wants to make is through natural means. Man Whereas Halakhic Man is broken into sense of the host of complex searches for G-d by observing the world two broad parts, Uvikashtem Misham experiences involved in religious life. around him, and using his intellectual contains 15 chapters, each dealing For this reason, Uvikashtem Misham is faculties. Rabbi Soloveitchik traces this with nuances within the essay. This a very worthwhile read. [email protected] Israel’s Chief : Rabbi Tzvi Pesach Frank, Yaron Perez

Rabbi Tzvi Pesach Frank Shabbat by communal institutions, as well as 1873 Lithuania – 1960 Jerusalem archaeological work in ancient graves. At the same time, he (Ashkenazi) of Jerusalem, 1936-1960 opposed establishment of separate, insular religious communities, seeing this as abandonment of the broader Rabbi Tzvi Pesach Frank was born in Kovno, Lithuania, and community. He opposed sectarianism; for example, he he studied in the yeshivot of Slobodka and Telz. At the age of refused to approve establishment of unique Ashkenazi 20 he ascended to Israel, and he became a student of kosher certification for different communities, insisting Yeshivat Eitz Chaim in Jerusalem. instead on establishment of a single certification.

In 1897, Rabbi Frank became the attendant of Rabbi Rabbi Frank espoused the view, “The strength of those who Shemuel Salant, who was the Rosh as well as the permit is greater,” and he used his broad shoulders to issue Chief Ashkenazi Rabbi of Jerusalem. Five years later, he significant halachic rulings. Rabbi Frank dealt in particular moved to Jaffa to focus on Torah study; while there, he with halachic solutions for post-Holocaust instances of became close with Rabbi Avraham Yitzchak Kook. agunah. As a matter of communal policy, he did not accept new stringencies which could reflect poorly on earlier Rabbi Frank served as a halachic authority in various generations. He contended that each community should communities, and in 1908 he published his first halachic maintain the traditions of previous generations; he opposed work. At the age of 34, he was appointed to the Ashkenazi establishment of a unified siddur, as well as unification of beit din (rabbinical court) of Jerusalem. At the conclusion of shechitah under Ashkenazi authority. World War I, Rabbi Frank pressed for the establishment of a Chief Rabbinate for Jerusalem; he also pressed for the Rabbi Frank was among the first halachic authorities to appointment of Rabbi Kook as the . permit powdered milk which was not chalav yisrael, based In 1935, after Rabbi Kook passed away, Rabbi Frank was on the argument that it had not been included in the named Chief Ashkenazi Rabbi of Jerusalem. original rabbinic decree regarding chalav yisrael. He also permitted gelatin from non-kosher animals, in principle. Rabbi Frank was a paradigmatic halachic authority, and the halachic works he published address all areas of life. He saw Rabbi Frank was known for his generosity; his home was himself as a guardian of halachah; despite his approach of open for all to enter, and even to sleep there. Sometimes, drawing close every Jew, he did not compromise on halachah when he would determine that a pauper’s chicken was not and he never agreed to alteration of his mentors’ practices. kosher despite a possible argument for leniency, he would He fought energetically against the drafting of women to the pay for the chicken personally. military and Sherut Leumi (national service). He also opposed drafting of yeshiva students. He acted to prevent violation of [email protected]

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Don Isaac Abarbanel A Not-So-Brave New World

Rabbi Yisroel M. Rosenzweig Don Isaac Abarbanel to Bereishit 9:1 Translated by Rabbi Mordechai Torczyner Don Isaac Abarbanel was born in 1437 Without a doubt, as Noach and his אין ספק שנח ובניו בצאתם מן התיבה היו in Lisbon, Portugal. The Abarbanel ,children left the boat they were desolate משתוממים ומתאבלים על העבר, יראים family had lived on the Iberian Peninsula ,grieving for the past, and fearful ופוחדים מהעתיד, וזה מהדברים ד ‘: הא ‘ since the destruction of the Second frightened of the future. This was for four שהיו מתאבלים על מיתת קרוביהם Temple. There, they became an :reasons ואוהביהם כל אנשי סודם... והב ‘ שהיו influential family in the Jewish They mourned the death of their .1 יראים ופוחדים מן החיות הטורפות community and amongst the Portuguese relatives and friends, all of their שבהיותם בקבוץ מדיני כבראשונה כי תבא ,monarchy. Don Isaac Abarbanel’s father …intimates חיה כמו ארב יהיו מתקבצים אנשים רבים Yehudah, was a treasurer to King They were fearful, frightened of the .2 להרגה... והג ‘ שיהיו מתבהלים באמרם מה Alfonso V, a position that Don Isaac predatory beasts. When they had been in נאכל כי אין לנו פרי עץ שנתן למאכל לאדם Abarbanel himself filled after his father’s a political body before, then when a beast הראשון וגם לא פרי האדמה לאכול ממנו... passing. He also became a close council to King Alfonso V; he wrote that the King came, as in an ambush, many people …gathered to kill it והד‘ שהיו יראים פן יפול קטטה ומדנים בין .relied upon his judgment They were anxious, saying, “What .3 אחים ויהרגו זה את זה כמו שעשה קין shall we eat? We lack the tree fruit which להבל... Don Isaac Abarbanel’s good fortune changed with the passing of King Alfonso were given as food for Adam, and we lack V and the ascension of his son, John II, fruit of the land from which to eat… to the throne. Don Isaac Abarbanel was 4. They feared lest strife and quarrels accused of taking part in a plot to usurp befall brothers, and lest they kill each the new King’s throne and had to flee other as Kayin had killed Hevel… Portugal for his life. He went to Toledo, And when G-d saw that they were וכאשר ראה ית ‘ שהיו משתוממים לעבר, Spain where he remained until 1492, the desolate for the past and anxious for the נבהלים לעתיד, על פי הד ‘ דברים האלה year of the Expulsion of Jews from Spain future, He addressed their hearts דבר על לבם וברך אותם בדברים מיוחסים by order of King Ferdinand and Queen regarding each of these four matters, and לכל אחד מהמחשבות אשר היו בלבותם. Isabella. He went to great lengths in his diplomatic and financial attempts to He blessed them in ways that matched prevent the Expulsion. However, he was each of the thoughts in their hearts [in ultimately unsuccessful. The rest of Don Bereishit 9:1-7]. Isaac Abarbanel’s life is defined by exile, For the first [thought], the lack of וכ נ גד הא ‘ שהוא מהעדר הקרובים moving from location to location. relatives and friends who had died in the והאוהבים שמתו להם במבול אמר להם Eventually, his travels led him around flood, He told them, “Bear fruit and ” פרו ורבו ומלאו את הארץ, “ כלומר אתם the coastline of Italy, ending in Venice, multiply and fill the land.” Meaning: You תעשו קרובים ואוהבים מהיוצאים where he passed away in 1508. shall generate relatives and friends from מחלציכם, שהם יהיו יותר נאמנים באהבה your progeny, and they will be more מהאנשים הזרים, וכאלו אמר ” אני אתן After fleeing from Portugal, Don Isaac lovingly loyal than strangers. It is as לכם כח רב בפריה ורביה באופן שתמלא Abarbanel began writing his though He had said, “I will give you great הארץ מזרעכם מהרה.“ commentaries to Tanach. His style of writing is unique in a number of ways. procreative capacity, so that the land will Unlike many other Rishonim, “the quickly fill up with your children.” Abarbanel”, as he is generally known, For the second thought, their fear of וכנגד המחשבה הב ‘ מפחדם מהחיות did not write in a terse manner, predatory beasts, He said, “And your fear הטורפות אמר ” ומוראכם וחתכם יהיה על preferring instead to explain his ideas at and terror will be upon all of the beasts of כל חית הארץ ועל כל עוף השמים, “ כי length. Many of his works are organized the land, and all of the birds of the הצורה האנושית יש לה בטבע ממשלה in a very specific, clear manner: At the heavens.” For the human form has a ושולטנות על כל מיני החיים... ואמר beginning of many of his works, the natural domination and authority over all ” בידכם נתנו “ להגיד שכבר קנו מן התיבה Abarbanel lists questions and difficulties living creatures… “In your hand they קנין ההכנעה והכבוש לפניהם ויתמידו that he has with the text at hand. These have been placed,” meaning to say that תמיד עליה. questions guide his commentary [the animals] had acquired humility and throughout. Whenever he has answered domestication before human beings on a question he makes note of this, the boat, and this would remain. allowing the reader to maintain context For the third thought, the lack of food, He וכנגד המחשבה הג ‘ מהעדר המזונות אמר .and clarity said, “All crawling creatures that live are ” כל רמש אשר הוא חי לכם יהיה לאכלה “, The Abarbanel sought a balance between for you to eat,” as if to say, “If you lack כאומר אם אין לכם פרי לאכול קחו clarifying the literal intent of the source fruit to eat, take your food from the מהבעלי חיים למזונותיכם... material and tapping into the deeper living.”… lessons contained within. In a number of places, most notably his comments on And for the fourth thought, their fear of וכנגד המחשבה הד ‘ שהיו יראים מעצמם the Haggadah, one can find his themselves lest they kill each other, He אם יהרגו אלו לאלו אמר ” ואך את דמכם life experiences woven into his said, “But only, your blood for your lives I לנפשותיכם אדרוש.“ .comments will demand.” [email protected]

Call our office at: 416-783-6960 3 The 613 Mitzvot: #244, 245, 548, 549, 550: Mixed Species Rabbi Mordechai Torczyner Kilayim is the Torah’s term for mixed or joined species, Sefer haChinuch lists these as the Torah’s 548th, 549th and whether from the animal kingdom or plant kingdom. 550th mitzvot. [We expect to discuss another mitzvah involving According to Ramban (Vayikra 19:19), that G-d implanted mixed species, that of wearing shaatnez, in the next column.] various forces in the world’s plant and animal kingdoms at Creation, and mixing those forces would be dangerous. As explained in Shulchan Aruch Yoreh Deah 295-297, the Therefore, the Torah prohibits creating or using certain prohibitions involving animal species apply both in Israel and kilayim mixtures. Ultimately, though, these are laws for beyond, as do the prohibitions against grafting tree species. which we have been given no rational explanation. The prohibition against planting certain combinations of species in a vineyard applies biblically in Israel, and As part of the kilayim laws, Vayikra 19:19 prohibits rabbinically outside of Israel. The prohibition against planting crossbreeding animal species, planting seeds of different seeds of different species close together applies only in Israel. species too close together, and grafting a branch of one species to a tree of a different species. Sefer haChinuch One complication regarding planting kilayim is the question of counts these as the Torah’s 244th and 245th mitzvot. In how to define “species” – is it based on the plant’s family, its addition, Devarim 22:9-10 prohibits planting certain structure, or its appearance? Chazon Ish discusses this issue combinations of species within a vineyard, using the results in Kilayim 3:4-8.

of such planting, and plowing with an ox-donkey tandem. [email protected]

Weekly Highlights: Nov 5 — 11 / 5 Cheshvan — 11 Cheshvan Time Speaker Topic Location Special Notes

Nov. 5 שבת

After hashkamah Adam Friedmann Parshah Analysis Clanton Park After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT Not this week Sun. Nov. 6 Medical Halachah: BAYT CME Accredited; 8:45 AM R’ Mordechai Torczyner Vaccination [Simcha Suite] Open to laypeople 8:45 AM R’ Jonathan Ziring Responsa BAYT Hebrew 9:15 AM R’ Shalom Krell Book of Shemuel Associated North Hebrew

Mon. Nov. 7

9:30 AM-Noon Mrs. Elliezra Perez Tefillah: Connecting to G-d Ulpanat Orot University Women 7:45 PM Adam Friedmann Gemara: Arvei Pesachim Clanton Park Avodah Zarah 1 of 6: 8:30 PM R’ Mordechai Torczyner Shomrai Shabbos Third floor, Men Learning Idolatry? Tue. Nov. 8 9:30 AM-Noon Mrs. Ora Ziring Chullin / Hilchot Kashrut Ulpanat Orot University Women Giving Tzedakah to Miller Bernstein 12:30 PM R’ Jonathan Ziring Lunch served; RSVP to One Who Could Work 1801-5000 Yonge St. [email protected] 1:30 PM R’ Mordechai Torczyner Book of Ezra: Introduction Shaarei Shomayim

Wed. Nov. 9 9:30 AM-Noon Mrs. Ora Ziring Tanach Ulpanat Orot University Women Arguing with G-d 1 of 6: 10:00 AM R’ Jonathan Ziring Beth Emeth There is a fee; see Abraham’s Challenge torontotorah.com/arguing May a Jew profit from Zeifmans LLP Lunch served; RSVP 12:30 PM R’ Jonathan Ziring selling non-kosher food? 201 Bridgeland Ave to [email protected] Why do we do that? 8:00 PM Adam Friedmann Shaarei Tefillah New series! Origins of Everyday Practice Thu. Nov. 10 9:30 AM-Noon Mrs. Elliezra Perez Netivot Shalom on Parshah Ulpanat Orot University Women 1:30 PM R’ Mordechai Torczyner Shoftim: Gidon’s Revolt 49 Michael Ct. Women Fri. Nov. 11 10:30 AM R’ Mordechai Torczyner Laws of Onaah Yeshivat Or Chaim Advanced