בס“ד

Parshat Chayei Sarah 22 Cheshvan, 5778/November 11, 2017 Vol. 9 Num. 10 This week’s Toronto Torah is dedicated by Rabbi Jonathan and Ora Ziring

in memory of Rabbi Yisrael Rosen z”l, founder of Machon Zomet, who passed away this past week.

The articles in this issue focus on Rabbi Rosen’s thought. Clinging to the Land Adam Friedmann In our parshah, Avraham sends his sacrifice during the Akeidah The second issue he raises is the servant to find a wife for his beloved transformed him into a “complete negative cultural ideology which son, Yitzchak. The servant is offering.” Avraham understood that emerges from consistent trips outside of instructed to travel to Avraham’s this spiritual perfection could not be Eretz Yisrael. Citing Rabbi Shaul homeland and search for a suitable maintained outside of the Land. Yisraeli, he notes that the constant match there. When the servant asks • Rabbi Elazar suggests a second excitement about chutz la’aretz and its what to do if a prospective wife refuses possibility, noting that the wording, wonders constitutes a “debasement of to return to Canaan with him, “Guard yourself, lest…” is interpreted the gift of G-d which is the Chosen Avraham responds forcefully, “Guard throughout the Torah as reference to Land.” Avraham was sensitive to the yourself, lest you return my son a prohibition. Avraham felt that G-d’s fact that the Land ought to be a there.” (Bereishit 24:6) This refusal to exhortation to leave Charan and cherished place, if only because G-d allow Yitzchak to leave the country is travel to Canaan amounted to a had requested that he live there. Given repeated two verses later. Avraham commandment for him and his this, infatuation and overexcitement even seems willing to forgo finding a descendants. Moving out of Canaan about any other land becomes non-Canaanite wife for his son, if the would abrogate that commandment, inappropriate. Avraham sought to instill alternative would be Yitzchak leaving or at least violate its underlying this attitude in his son Yitzchak, and it the land. (ibid. 24:8) What was the purpose. [It is interesting to note that was meant to guide his descendants for basis for this ban? while the first reason given allows all times. room for Yaakov’s ultimate exit from Another question arises from the land, the second reason does not.] Having considered this midrash and Avraham’s language. He warns the Rabbi Rosen’s words, we can now servant against “return[ing]” Yitzchak In an article considering whether answer our second question about the to Mesopotamia, when, in fact, residents of Eretz Yisrael may leave the use of the word “return.” Avraham’s Yitzchak had never been there; country, Rabbi Yisrael Rosen raises two lifelong struggle was to pursue spiritual Yitzchak was born in Canaan. Many possible concerns which shed light on perfection, and, perhaps beyond this, a commentators note this problem. the answers of this midrash. He deep relationship with G-d. He intended Some explain that Yitzchak’s interprets the prohibition against to pass these gains on to this spiritual departure from Canaan could be leaving the country “to wander in the heir, Yitzchak. Had Yitzchak left termed “returning” since he would be world and see it” (see Rashi to Moed Canaan, he would have himself traveling with the servant, who himself Katan 14a) as a warning against open- regressed to a more primitive spiritual had originated from outside the ended trips whose purpose is immersion reality, and more a distant relationship country. (Hadar Zekenim 24:8) in foreign cultures. Taking straight aim with G-d. In this sense, the notion of Alternatively, this would be a “return” at a very common practice amongst “return” applied to him as well. to Avraham’s place of origin. (Rashbam Israeli young adults, Rabbi Rosen 24:8) Perhaps we can suggest an seems to argue that the danger of these Rabbi Rosen understood the importance alternative answer, which will answer trips is spiritual. Like Yitzchak, of G-d’s gift of the land. This is why he the first question as well. residents of Eretz Yisrael are afforded strove to make religious life in Israel one an enhanced opportunity for spiritual which highlights the land’s ability to A midrash (Bereishit Rabbah 24:6) perfection. Leaving the country to spend sanctify, and bring one into contact cites two reasons why Avraham would time under strong outside influences is with the Divine presence. not allow Yitzchak to leave Canaan: very likely to undermine one’s spiritual • One approach relates to Yitzchak’s state. [email protected] spiritual state. Yitzchak’s near-

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Israeli Landmarks: Machon Zomet Yaron Perez

Machon Zomet was established in 1976 Over the years, Machon Zomet has For 33 years, Machon Zomet also in Alon Shevut, by Rabbi Yisrael Rosen also become a central address for produced Shabbat b’Shabbato, a weekly z”l. The word Zomet, which means anyone involved with the state’s publication available in synagogues all “junction”, is also an acronym for necessary operations on Shabbat. The over Israel. Recently, Machon Zomet Tzivtei Madda uTorah – Faculties of institute provides Shabbat telephones ceased this publication with its 1678th Science and Torah. Rabbi Rosen for the Prime Minister’s Office, issue, due to budget issues. pursued two great goals in his life’s solutions for prisons, and devices for work with Machon Zomet: the IDF and police. In commercial Rabbi Yisrael Rosen z”l was also establishment of “a modern society arenas as well, the institute helps involved with conversion; in 1995 he governed by Torah” and “establishment hotels provide full services on established a division of Machon Zomet of a halachic Jewish state.” Under these Shabbat, and aids farmers in for this purpose, at the request of banners, Machon Zomet operates observance of Shemitah. Rishon l’Zion Rabbi Eliyahu Bakshi- primarily in the realm of halachah and Doron. The division came under the technology, an arena which pushes the In 1980, Machon Zomet began control of the Chief Rabbinate in 2000, boundaries of halachah. publishing Techumin, an annual with Rabbi Rosen remaining as a judge journal addressing halachah and the on its rabbinical court until his Machon Zomet houses research and modern world. It was an outgrowth of retirement in 2011. Machon Zomet development units working in the fields the Torah va’Avodah periodical continues to operate special rabbinical of electronics, computers and published by Rabbi Shaul Yisraeli z”l, courts for conversation of non-Israeli technology. The institute’s engineers a leading halachic authority for non-Jews who are married to Israelis. work to enable use of medical devices Machon Zomet in its early years. on Shabbat and Yom Tov in hospitals Techumin means “boundaries”, “The Zomet Experience” is the Visitors’ and facilities for the disabled and the suggesting the cutting-edge topics Centre at Machon Zomet; the purpose elderly, and they seek halachic addressed in the journal, but it is also is to teach visitors about the activities solutions for the needs of Israel’s an acronym for Torah, Chevra of the institute, bringing them in on the security apparatus. Machon Zomet also uMedinah – Torah, Society and State. real-world problems being addressed certifies appliances for home use, [For more on Techumin, see the Book via the vision of Rabbi Rosen zt”l. For including refrigerators, hot plates and Review in Toronto Torah for Balak example, visitors can study the laws of ovens. 5776 at http://www.yutorah.org/ Shabbat with cutting-edge applications lectures/lecture.cfm/860273.] via advanced media. [email protected]

The Zionist Idea: Shabbat in the Jewish State Rabbi Jonathan Ziring

“It seems that the question of keeping Shabbat in the Jewish responsa) claim a full solution need not be found until the State was, and still is, the touchstone for the possibility of majority of the state keeps Shabbat, as the reality is that the sustainability of a current Jewish state.” Rabbi Yisrael non-Shomer Shabbat Jews will take care of necessary Rosen (“HaShabbat B’Medinah Yehudit Atzmait”, activities regardless of what the rabbis say. Others, such as B’Chatzotzrot Beit Hashem, pg. 105) Rabbi Shaul Yisraeli (and Rabbi Herzog in later pieces), contend that halachists have to develop theories that can Central to is the belief that it is possible for work even in a fully halachically committed state. a Jewish state to survive while keeping to the strictures of halachah. One of the challenges that halachic authorities Authorities such as Rabbi Shlomo Goren suggest that the have to contend with is how a Jewish state keeps Shabbat. category of pikuach nefesh, the permissibility of violating As individuals living in a non-Jewish country it is easy for Shabbat to save lives, should be radically reconceived in the Jews to have a day of rest, secure in the knowledge that vital context of a state to allow the inclusion of many activities activities will be taken care of by the non-Jewish society. As a not permitted for the individual based on pikuach nefesh. nation of Jews in our own country, that possibility does not exist. How could a country continue to run its hospitals, While Rabbi Yisrael Rosen grappled with these theoretical army, police, and utilities while keeping Shabbat? In the issues, he also took a pragmatic approach, based in Rabbi above-cited article, Rabbi Yisrael Rosen outlined multiple Yisraeli’s ideology. He established Machon Zomet, an approaches to this question, before laying out his own organization devoted to inventing tools to be used by position. security and medical facilities, to enable performing vital functions either without violating Shabbat, or violating only Some authorities, such as Rabbi Moshe Tzvi Neriah, feel it is rabbinic, rather than biblical law. As he explained, part of legitimate to delegate certain activities to non-Jews, using being a Religious Zionist is finding ways to use technological “Shabbat goyim”. Others, such as Yeshayahu Leibowitz, and halachic creativity to help enable the viability of a state argue that this is an admission that halachah cannot deal devoted to halachah, that can still provide necessary with statehood, an abdication of responsibility by halachists services for its citizens. May his commitment inspire us all. to explain how the Torah could sustain a state. Yehi Zichro Baruch.

Some authorities (Rabbi Isaac HaLevi Herzog in some early [email protected]

2 Visit us at www.torontotorah.com & www.facebook.com/torontotorah Biography Torah and Translation

Rabbi Yisrael Rosen Teaching Faith in the Age of Technology

Rabbi Baruch Weintraub Rabbi Yisrael Rosen, B’Chatzotzrot Beit Hashem Translated by Rabbi Baruch Weintraub Rabbi Yisrael Rosen was born in 1941, in Much has been written regarding the הרבה נכתב על הנושא ’ דת ומדע ‘. בדרך ,Tel Aviv. He studied in Kerem b’ Yavneh subject of “Religion and Science”. Usually כלל מתכוונים בנושא זה לעימות הקיים the first to implement the this refers to describe the conflict which לכאורה בין האמונה לבין מדעי הטבע. .” arrangement with the IDF“ seems to exist between faith and the לעומת זאת, לא זכתה הטכנולוגיה לדיונים Rabbi Rosen served as a combatant in natural sciences. In contrast, very little מקיפים בהקשר לאמונה. דומה שדווקא the Six Day War, participating in the has been written regarding technology הטכנולוגיה היא המאפיינת את עולמו של conquest of Gaza, and during the Yom and faith. It seems to me that technology האדם המודרני, יותר מאשר מדעי הטבע .Kippur War in the Sinai campaign characterizes the world of the modern בלבושם האקדמי... בעיות ’ דת ומדע ‘ שהיו man more than do the academic natural נחשבות קלאסיות מעוגנות בסוגיות עיוניות Rabbi Rosen stayed in Kerem b’Yavneh for 11 years and was one of the founders sciences… Classic problems of “religion והשקפתיות, כגון: גיל העולם, אבולוציה, of its now-famous kollel; he was and science” are anchored in theoretical בריאת יש מאין, בחירה חופשית, שכר ordained by his , Rabbi and conceptual discussions, such as: the age of the world, evolution, creation ex ועונש, חוקיות ונס וכיוצא באלו... מאידך, Chaim Yaakov Goldvicht. During his ,nihilo, free will, reward and punishment הטכנולוגיה משפיעה על האדם דווקא years in the Yeshiva he met and married ...natural law and miracles and so on במישור האמוציונאלי, התת-הכרתי, ולפיכך Shlomit, and together they had five Technology, however, affects man in the גם ההתייחסות החינוכית צריכה להיות .children emotional and subconscious plane, and רגשית, מפעימה וחווייתית... Rabbi Rosen was very interested in therefore the educational approach to it must be on the emotional level, thrilling לכאורה ’ אמונה ‘ ו ‘ טכנולוגיה ‘ הם מושגים putting the quickly-advancing technology …and exciting מנוגדים; בתחום האמונה היחיד הוא .at the service of a modern Jewish state במרכז, הוא הלב והנשמה. מאידך גיסא, In his vision, these advances were not Prima facie, “faith” and “technology” are מנקודת מבטה של הטכנולוגיה, halachic problems awaiting solution, but two contradictory terms. In the field of ה ‘מודולאריות‘ היא השלטת, הסטנדרטיות rather an exciting opportunity to faith the individual is at the centre, he is והיבלעותו של היחיד כבורג במכונה. enhance the observance of Torah, from Shabbat to Kashrut, and from Shemitah the heart and soul. From the view point האמונה עוסקת במהות, באמת ובפנימיות, to treatment of animals. To realize this ,of technology, on the other hand ולעומתה הטכנולוגיה משתדלת לחקות, vision, he enrolled in Machon Lev, where modularity and standardization reign, and the individual is swallowed up as a לזייף, ליצור תחליפים מלאכותיים לאוכל .he received an engineering degree cog in a machine. Faith deals with the ולמשקה, למוסיקה ולאמנות, להדר הטבע internal] essence, the true and the] )’ מדשאות ‘ מפלסטיק( ולמאור השמש. In 1976, Rabbi Rosen – helped by Moshe innermost, while technology tries to המאמין חי בטבע ורואה בו אלוקות... Moshkovitz and supported by Rabbi mimic, fake, and create false alternatives ומנגד, האדם הטכנולוגי אינו מכיר בזריחה Yehuda Amital – established Machon to food and drink, music and art, the ובשקיעה, חקלאותו מתועשת ופרחיו Zomet, an institute for applying glory of nature (plastic “grass”) and the מלאכותיים. גורדי שחקים מחשיכים בעדו technology in the service of halachah. In ,sun’s light. The believer lives in nature את השמים, ו ‘ כוכבים ‘ הם לדידו שחקני its forty years of existence, the and sees the Divine within it… The קולנוע ואלופי ספורט... institution has introduced dozens of special machines and instruments, for technological man, in contrast, is not aware of sunset and sunrise, his תשובתה של האמונה היהודית איננה נסיגה all areas of modern life, aimed at limiting agriculture is mechanized and his flowers מן הקידמה הטכנולוגית; איננה בעיטה the deviation from halachah when necessary, and improving its observance artificial. Skyscrapers darkening his בחברת השפע בסגנון ’ היפי ‘; איננה בריחה when possible. So, for example, Rabbi skies, and “stars”, for him, are movie למדבר כאיסיים בשעתם; איננה סגפנות Rosen and his employees were actors and champion athletes… והתנזרות או ניהול אורח חיים -responsible for creation of the “Shabba The response of Jewish faith is not אנאכרוניסטי... עלינו לראות בהתפתחות et”, a Shabbat pen loaded with special withdrawal from technological progress; it הטכנולוגיה, במרכיביה ובאביזריה, נקודות ,ink which disappears after 24 hours is not a lashing out against the society of אור לחיזוק האמונה. עלינו לנצל התפתחות enabling those who must write on affluence, “Hippie” style; it is not a flight זו הן במישור העיוני -אמוני והן במישור Shabbat, in the army or in hospitals, to to the desert like the Essenes in their המעשי, להקל עלינו חיי תורה ומצוות... reduce the level of desecration from day; it is not asceticism and abstinence פלאי הטכנולוגיה המודרנית וניצול גילויים ,biblical to rabbinic. In another example or living in anachronism… We must see חדישים הם הם התגשמותה של ברכת they created a motorized wheelchair the development of technology, its devices ” וכבשוה “ והוצאתו לפועל של הציווי which enables impaired people to travel ,and gadgets, as a point of light ” וכבשוה “. מנקודת מבט זו עלינו לראות .to shul on Shabbat strengthening our belief. These advances בכל חידוש טכנולוגי נדבך נוסף בחומת Rabbi Rosen was also active in should be used both in the theoretical- האמונה, ותרומה נוספת של האנושות conversion and in politics, always ,speculative plain and in the practical one לקידום אחד מתפקידיה – ”וכבשוה“. representing an approach that was to make Torah and its commandments highly idealistic, but entirely realistic at easier to live… The wonders of modern the same time. To our great misfortune, technology and the utilization of new discoveries are indeed the realization of the Rabbi Rosen was called back to Heaven blessing, “And you shall conquer it (Bereishit 1:28),” and the fulfilment of the ten days ago, on Thursday, the 13th of commandment, “And you shall conquer it.” From this point of view, we should see Cheshvan. in any technological innovation an additional tier in the wall of faith, and an additional contribution of humanity towards advancing one of its roles: “And you [email protected] shall conquer it.”

Call our office at: 416-783-6960 3 The 613 Mitzvot: #611 - Emulate G-d, Part 1 Rabbi Mordechai Torczyner Most of the Torah’s mitzvot present direct, detailed Per Rambam, the application of “walking in G-d’s ways” is as instructions, but a few of them leave the specifics to us, as explained in the Talmud (Sotah 14a, and see Shabbat 133b): in “You shall be holy” (Vayikra 19:2) and “You shall do that To emulate the “good activities and important attributes” which is just and good” (Devarim 6:18). Normally, these which are attributed to G-d. For example, G-d is depicted in general commands are not codified in the list of 613 mitzvot the Torah as generous and merciful, clothing people and in Rambam’s Sefer haMizvot or Sefer haChinuch. An looking after the ill and comforting the bereaved, and so we exception is Devarim 28:9, “And you shall walk in G-d’s should emulate this conduct. Even though human language ways”; Rambam counts this as the Torah’s 8th can never capture the essence of G-d, we can still extrapolate commandment, and Sefer haChinuch lists it as #611. lessons from the way G-d is described. To be continued...

Weekly Highlights: Nov. 11 — Nov. 17 / 22 Cheshvan — 28 Cheshvan

Time Speaker Topic Location Special Notes

Nov. 10-11 שבת

After hashkamah Adam Friedmann Parshah Analysis Clanton Park

Before minchah R’ Jonathan Ziring Daf Yomi BAYT Rabbi’s Classroom

After minchah R’ Mordechai Torczyner Gem. Avodah Zarah BAYT Simcha Suite

Sun. Nov. 12 8:45 AM R’ Jonathan Ziring Responsa BAYT Hebrew Mon. Nov. 13 7:00 PM Adam Friedmann Great Jewish Thinkers Terraces of Baycrest Open to all Legal Ethics: Jewish With CPD credit 7:30 PM R’ Mordechai Torczyner Shaarei Shomayim Citizens in Civil Courts Laypeople welcome! A Connected World 4: 8:30 PM R’ Jonathan Ziring Shomrai Shabbos For men The 9/11 Agunot

Tue. Nov. 14

1:30 PM R’ Mordechai Torczyner Nechemiah 1: The Prayer Shaarei Shomayim

8:00 PM Entire Beit Midrash How to Write a Dvar Torah BAYT Week 1 of 4

Wed. Nov. 15

Mental Health in To register: 10:00 AM R’ Mordechai Torczyner Beth Emeth Week 3: OCD torontotorah.com/mh

The Ethical Challenge 1: Zeifmans LLP Lunch provided 12:30 PM R’ Mordechai Torczyner Confidentiality 201 Bridgeland Ave RSVP [email protected]

2:30 PM R’ Jonathan Ziring Exploring Bamidbar 32 Timberlane Ave. For women

8:00 PM Adam Friedmann Why do we do that? Shaarei Tefillah

Shaarei Shomayim In Easy Hebrew הפרשה ואני PM Yaron Perez 8:00 Thu. Nov. 16

1:30 PM R’ Mordechai Torczyner Shoftim: Enter Michah 49 Michael Ct. For women

Fri. Nov. 17 10:30 AM R’ Jonathan Ziring Melachot of Shabbat Yeshivat Or Chaim Advanced For University Men, at Yeshivat Or Chaim 11 AM Sunday, Rabbi Mordechai Torczyner, Genetic Engineering 8:30 AM Monday, Rabbi Jonathan Ziring, Nefesh haChaim 8:30 AM Friday, Rabbi Mordechai Torczyner, The Book of Yeshayah

For University Women, at Ulpanat Orot 9:30-11:30 AM Monday, Mrs. Elliezra Perez, From Rachel Imeinu to Racheli Frenkel 9:30-11:30 AM Tuesday, Mrs. Ora Ziring, Shabbat 9:30-11:30 AM Wednesday, Mrs. Ora Ziring, Contemporary Halachah 9:30-11:30 AM Thursday, Mrs. Elliezra Perez, Parshah in the Eyes of Chassidut