New Generation, New Needs

בס“ד Parshat Pinchas 21 Tammuz, 5777/July 15, 2017 Vol. 8 Num. 42 To dedicate an issue of Toronto Torah for $180, please call 416-783-6960 or email [email protected] New Generation, New Needs Adam Friedmann The parshah considers some of the leadership, a discussion about Evidently the Urim veTumim conveys a final affairs which Moshe must set in Yehoshua’s use of the Urim veTumim more definitive account of G-d’s order before his departure from this is of secondary relevance at best. message. Perhaps this is because world. Among them is the transfer of What is it adding to the story? prophecy is, after all, bound up with the power. A new leader must be found to prophet personally; the charismatic guide the nation along the next steps Rabbi Chaim Ibn Attar (Or haChaim to personality of the prophet and the of its journey. The Torah’s description Bamidbar 27:15) answers the first impression he makes on the people is of Moshe’s exchange with G-d about question. He explains that “G-d of the part of his leadership role. The Urim the matter, and G-d’s subsequent spirits” refers to G-d’s knowledge of the veTumim, on the other hand, conveys a command to install Yehoshua as the unique perspectives and motivations of message to the nation without the filter new leader, are intriguing in many each individual. The leader of a of the prophet’s personality. Further, respects. generation is specially situated vis-à-vis communication via the Urim VeTumim is everyone else. Mystically, his soul initiated by the people, whereas Let’s focus on two particular points: stands at the root of the others, and he prophecy is initiated by G-d. • Firstly, Moshe pleads for G-d to is therefore able to tend to the needs of appoint a new leader after he dies. the whole generation. Moshe’s request Perhaps this is why the Urim veTumim The language that Moshe uses to is for G-d, who knows the spirits of all is mentioned here. The generation describe G-d is quite uncommon. He men, to replace him with a leader whose which entered the desert was one which asks: “May Hashem, G-d of the soul stands at the root of this new still possessed the hesitation and spirits of all flesh, appoint a man generation, and who can therefore lead spiritual uncertainty impressed upon it over the assembly.” (Bamidbar it. G-d acquiesces by appointing in Egypt. That generation needed the 27:16) The phrase “G-d of the spirits Yehoshua, “a man in whom there is charismatic leadership of a prophet. The of all flesh” appears only twice in the spirit” (Bamidbar 27:15), who is in personalities of Moshe and Aharon Torah. The other time is in Parshat touch with the generational spirit. became central to guiding Klal Yisrael. Korach. (Bamidbar 17:22) What is But the nation entering the land is the meaning of this phrase, and why Part of Rabbi Ibn Attar’s emphasis is on different. It is confident in its does it appear here? the shifting needs of leadership from relationship with G-d and its own • Secondly, after the Torah describes one generation to the next. Moshe was mission of conquest. For this the ceremony by which Moshe will uniquely suited to lead the people who generation, the direct word of G-d, as transfer power to Yehoshua, we are emerged from Egypt. Now, the nation conveyed through the institution of the told as well about a new element in entering the land requires a new leader Urim veTumim, plays a more central the leadership structure. Unlike whose approach suits its particular role. Moshe, Yehoshua will, at least at worldview and aspirations. What exactly times, not be the direct channel for are these? Perhaps our second point, [email protected] the word of G-d. Instead, that role the inclusion of the Urim veTumim, is will be filled by Elazar, who will use part of that answer. the Urim veTumim to ask for G-d’s guidance, which Yehoshua and the The Talmud (Yoma 73b) notes that even entire nation will follow. (ibid., though a decree pronounced by a 27:21) This shift in governance is prophet can be rescinded, the messages interesting in its own right, but we communicated by the Urim veTumim may also ask about its placement can never be. This is learned from our here. In the midst of a discussion parshah, which describes the messages about how Moshe will transfer the of the Urim veTumim as mishpat – law. OUR BEIT MIDRASH ROSH BEIT MIDRASH ABBI ORDECHAI ORCZYNER R M T SGAN ROSH BEIT MIDRASH RABBI JONATHAN ZIRING AVREICHIM DAM RIEDMANN ARON EREZ A F , Y P CHAVERIM MICHAEL IHILCHIK, SHIMMY JESIN, BJ KOROBKIN, ZACK MINCER, KOBI NAUENBERG, MERON NEMIROV, JOSH PHILLIP, MORDECHAI ROTH Find our upcoming shiurim on-line at WOMEN’S BEIT MIDRASH MRS. ORA ZIRING, MRS. ELLIEZRA PEREZ www.torontotorah.com CHAVEROT YAKIRA BEGUN, NOA BORDAN, MAYTAL CUPERFAIN, MARA FINKELSTEIN, MIRA GOLDSTEIN, KAYLA HALBERSTADT, LEORA KARON, RIVKA SAVAGE, KAYLA We are grateful to SHIELDS, ARIELA SNOWBELL, SARAH WAPNER, MIRIAM WEISS Continental Press 905-660-0311 Book Review: Feminism and Judaism Rabbi Baruch Weintraub Feminism and Judaism genders. He quotes Rabbi Samson law, and analyzes their meaning in Rabbi Dr. Avraham Weinroth Raphael Hirsch and Rabbi Yosef Dov relation to the general question of Yedioth Publishers, Hebrew, 2001 Soloveitchik to develop the idea that women’s status in Halachah. the first chapter of Bereishit describes Who is the author? the desired reality of equality between Is this the last word on the subject? Born in 1963, Rabbi Dr. Avraham the sexes, while the second describes While the book has many advantages, Weinroth is today a Professor of Law at what was supposed to be a temporary it falls far short of settling all the Tel Aviv university and a lawyer in his stage. According to Dr. Weinroth, the issues. Two shortcomings can be own firm. He identifies as Chareidi, and sin in the Garden of Eden caused – pointed out: in his youth he studied and was and proved the need for – a separation • While the author invests much effort ordained in Chareidi Yeshivot, such as between the genders, and therefore a in the realm of Halachah, he does Ateret Yisrael in Jerusalem. His position long lasting inequality. These not wrestle with the more structural at the junction between a conservative deviations will be erased as the world and moral questions raised by upbringing and the progressive world in will return to its ideal state. Thus, the feminists. which he works inspired him to write – author establishes a moral explanation • More importantly, despite his own with a very skillful pen – some very for some of the laws brought in the warning in the book’s introduction interesting works. following chapters, which may be regarding the variety of opinions deemed offensive by modern among our Sages, the book itself What is the scope of the book? sensitivities. presents Halachah as a monolithic The book begins with a challenge put to system. Thus, much of its richness to Dr. Weinroth by one of his students: The next chapters deal with specific is lost. “Do women have any standing in subjects: Torah study, the role of Judaism?” The book attempts to answer women in court (as judges and In conclusion, the book is clear in form this question by surveying the many witnesses), women in the public and broad in scope, and can serve as topics that relate to this question, from sphere, women’s status in marriage, an excellent introductory work to these a bird’s eye view. and more. sensitive questions. The first two chapters introduce the The writing is accessible, and each [email protected] author’s outlook on the Torah’s chapter presents the talmudic perspective on the difference between background along with the practical Israel’s Chief Rabbis: Rabbi Haim Amsalem Yaron Perez Rabbi Haim (Emile) Amsalem favours service from the Charedi community, as well as a Born Yom Kippur, 1959 track to train avreichim for employment after leaving Kollel. Chief Rabbi of Moshav Sharsheret, 1982-1988 Rabbi Amsalem’s best-known book on conversion, Zera Biography Yisrael, absorbed strong criticism by Rabbi Yosef Shalom Rabbi Amsalem was born in Algeria; upon his birth, his Elyashiv and Rabbi Ovadia Yosef. The rabbis who initially parents moved to France. In 1970, when Rabbi Amsalem was gave their haskamah (letter of approval) for the book later eleven years old, his family moved to Israel; he learned in recanted. Rabbi Amsalem’s controversial claim is that non- Yeshivat Kisse Rahamim in Bnei Brak, and was ordained for Jews with Jewish fathers are “the seed of Israel”, and the rabbinate there. should be assigned a unique path to conversion if they see themselves as part of the Jewish nation. According to Rabbi In 1982, after marrying his wife Chanah, Rabbi Amsalem Amsalem, we should actively pursue their conversion, and became the Rabbi of Moshav Sharsheret, in the Negev; he military service in the IDF should be seen as partial served there for seven years. He then moved to Netivot, where evidence of their commitment to mitzvah observance. he held various positions, before establishing a kollel, Shirei David, in Har Nof, Jerusalem. In 2003, Rabbi Amsalem This proposed policy is largely meant to deal with the moved to Geneva to lead the Sephardic community there, situation of many Russian non-Jews who have come to before returning to Israel.

Load more