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קול תורה Parashat 5 Cheshvan 5781 October 23, 2020 Vol. 30 No. 6

Noach’s Ark and the Ark of the Covenant “VeAsu Li Mikdash VeShachanti BeTocham,” “And make for me a Mikdash and I will dwell in them” ( By Yosef Adler 25:8). Shlomo HaMelech is puzzled as to how HaKadosh Parashat Noach begins with a detailed Baruch Hu can be contained in this world, let alone in a description of the crafting of the Teivah. Its length is to building. However, Chazal state that Hashem engaged be three hundred , its width fifty cubits, and its in the Middah of Tzimtzum, contraction. He contracts to height thirty cubits. The only other structure which the meet mankind. Similarly, Noah’s ark is designed as a describes in such detail is the Mishkan and its meeting place between man and the divine. utensils. The Aron Kodesh was to be two and a half Nevertheless, it is man here who contracts to meet the cubits long, a and a half wide, and a cubit and a divine. half high. An additional comparison exists by the phrase Ideally, it is man who spreads out over the four MiBayit U’MiChutz, from inside and out., which corners of the world and does not limit himself to an describes how these instruments were covered; the Ark. Therefore, Noah’s ark has a door to let people in Teivah with pitch and the Aron Kodesh with gold. Even and out so that this small sample of humanity will soon the word VeChafarta, and you shall cover, is found in populate the entire world. Contrastingly, the Aron both locations. Moreover, both the Teivah and the Aron Kodesh was to house the Luchot, the word of Hashem, Kodesh are covered with unique structures. The Teivah which is to never be removed. had a window or a diamond as a cover (see During these difficult times, we see ourselves BeReishit 6:16 s.v. Tzohar for both possibilities), and the locked up in our own ark. Through our commitment to Aron Kodesh has the two cherubs placed on its cover. Torah and Chesed, we hope that our ark represents not Likewise, both structures are made of Atzei, wood, the ark of Noah but rather the holy ark of the Mishkan. which is a word that is only used to describe the Teivah and the Aron Kodesh. Furthermore, the rain during the MiMaamakim We Must Call out By Ezra Luber (’21) Mabul fell for forty days and nights just as Moshe Rabbeinu remained on the mountain for forty days and One of the most well known commentaries of nights prior to beginning the construction of the Rashi is found on the first Pasuk of this week's Parashah. Mishkan. Thus there is a clear comparison between the The Pasuk states ‘’Eileh Toledot Noach, Noach Ish Tzaddik Teivah and the Aron Kodesh; however, one is left to Tamim Hayah BeDorotav’’, ‘’This is the line of Noah.— wonder how this parallel can be explained. Noah was a righteous man; he was blameless in his age; I would like to share with you an idea developed Noah walked with God’’ (BeReishit 6:9). Rashi asks what by Rav Amnon Bazak, one of Yeshivat Gush Etzion’s it means in stating “Dorotav?” He cites two approaches Tanach “gurus.” He argues that the Teivah and Aron to answer this question: First, he states that due to the Kodesh share the characteristic of being a meeting place fact that Noach's generation was so bad, if he were in between Hashem and man. Avraham's generation he would have been an even The Torah writes on the building of the Mishkan, better individual. However, Rashi presents a second opinion that if Noach had been in a better generation like Avraham's he would have been just an average Kol Torah is a community wide publication that relies on person, and nothing special. generous donations from our friends and family in the community for its continuous existence. To sponsor an issue in Rav Yosef Yozel Horwitz, the Alter of Novardok, memory of a loved one, in honor of a joyous occasion, or for a has a beautiful interpretation of this Rashi. He explains Refu’ah Sheleimah, please contact: [email protected] that what propelled Noach to be great is the fact that he

K saw all of the people in his generation being so The Normal Force weak, so it changed him to be great, but if he By Asher Rauzman (’21) O would have been in Avraham's generation he L would have been satisfied with being average. In this week's Parashah, after the devastating flood, we This can also explain what happens to Noach at the learn of Hashem's promise to Himself and Noach that end of the Parashah. The Pasuk records that Noach He will never again bring a flood like the one He just T had three sons, and they branched out throughout brought: “Ad Kol Yemei HaAretz Zera VeKatzir VeKor the world. ThenNoach built a vineyard, and VeCham VeKayitz VeChoref VeYom VeLaila VeLo Yishbotu” - O became intoxicated. “So long as the earth endures, seedtime and harvest, R People often get drunk in a group setting, cold and heat, summer and winter, day and night shall and if not in a group setting drinking is often an not cease” (BeReishit 8:22). On the surface, this Pasuk A escape from one’s troubles, or of one’s current seems to state that as long as the earth does its , which situation. Perhaps Rav Horwitz’s answer can it previously failed to do, everything shall remain H explain Noach’s actions. Noach became intoxicated normal. Logically, if the only way for the earth to remain after the world branched out from him. It is normal, and have things like the summer and the winter, possible that Noach drank to intoxication because it is only if people do their jobs. Since the flood was P he saw the world around him developing and brought, we can understand that people were not doing A improving, and he thought he was no longer of their jobs. Therefore, this Pasuk seems to imply that, up worth or importance. This sobering thought could until now, the earth was not functioning correctly. R have led him to look for an outlet from this reality, Seforno subscribes to this approach. He writes A planting the vineyard, and leading to his excessive that up until the flood, nature was not “normal”. In fact, drinking. the populated places on the earth had only one season: S Noach was looking for an outlet from the Spring. It was never too cold, nor too hot. He also writes new world in which he lived, and like some, he that age expectancy was entirely different at the time. H looked for that outlet in alcohol, rather than And while Sforno does not address how aging worked, A incorporating Hashem in his life. While there is no he notes that, at the time, someone who died after (only) doubt that Noach followed God, and was a faithful a hundred years was considered an adolescent. Rashi T servant of Hashem, he was not on the level of focuses on a different aspect of this. He writes that Avraham or our other forefathers. Noach lacked during the flood itself, the earth itself was so the ability to go out of his way to find Hashem. overwhelmed with extra water, that it could not operate N When others were committing awful acts (e.g. normally. We learned previously that “VeArubot stealing and Arayot) it was easy for Noach to see HaShamayim Niftachu”- “the floodgates of heaven were O that it was not right, and not to follow them. opened” (BeReishit 7:11). Because of the vast quantities A However when it became less clear what people of water on the planet, Rashi writes that night and day were doing wrong, it became harder for Noach to were indistinguishable. Therefore, according to both C cling to Hashem, and, instead, he looked for other opinions, Hashem did need to specify that if the earth H means of self gratification and activity. and the people in it did what they were supposed to, This could be why Noach is not a nature would function normally. forefather. We must turn to Hashem when we are The Da`at Zekeinim writes that from Hashem's facing difficult situations. Although it is sometimes promise and on, the earth will become more or less easier to turn to alcohol or other bad habits to hide predictable. Single annual seasons will no longer exist, our problems, ultimately the best and most but a gradual change in temperature and weather across rewarding this to do is turn to Hashem and rely on the globe will replace them. Night and day will also be Him, thereby fostering a relationship with Him in known and defined, give or take a few hours. He writes all times and circumstances. that the people of the world before the flood undoubtedly did not recognize their . They did not realize that there could come a day when they would

need to bundle up in coats and scarves, had they been Lechi in a Reshut HaYachid ק alive. The concern is that the eaves create Halachic In late February, if someone would have told me walls through the concept of Pi Tikra Yoreid ו that I would not be able to see anyone's mouth in school, VeSoteim, that the lip of the roof (in our case, the as it would be covered in a light blue mask, or that it eaves) extends to the ground and creates a halachic ל would be significantly more difficult for teachers to wall. If so, the Lechi would then have to penetrate a teach, I would have called them crazy. Never in my life Halachic wall, a situation that is subject to have I had to sit outside while visiting my grandparents. considerable debate. Never in my life have I been unable to shake someone's The Berurah (363:113) cites the ת hand on . This is what Parashat Noach teaches Netivot (Tikkun Eruvin), who invalidates a Tzurat us. It forces us to realize what amazing things we have. HaPetach which is partially encompassed by a Reshut ו It shows us the value in our blessings by how quickly it HaYachid. The Mishnah Berurah accepts his ruling as can all be taken from us, as we have seen from Covid- normative Halachah. ר The Netivot sets forth two possible reasons for .19 But how do we prevent the key message of this this strict ruling. One might argue that the Tzurat ה week's Parashah from escaping our minds? How do we HaPetach is not noticeable (Nikar) if it is situated allow it to leave a lasting imprint on our daily lives? “Od within a Reshut HaYachid (such as a private yard). Kol Yemei HaAretz” is very vague. But maybe it is just as Alternatively, one might claim that the walls or fences simple as telling our families that we love them. Maybe that encompass a Reshut HaYachid are Halachically פ "it's just about saying thank you to Hashem once a day in viewed as extending "all the way to the heavens our Shemoneh Esrei. Maybe it's just about privately (KiMan DeMalya; see Shabbat 7a), so the airspace ר taking a second to appreciate what we have. above a Reshut HaYachid is Halachically impenetrable. For example, a horizontal wire that ש The Lechi Under The Cabin Eaves at Camp passes through a backyard enclosed by a fence would Ramah Darom be invalid according to this reason, as it is By Rabbi Chaim Jachter Halachically blocked by the "upward extension" of ת .the fence The Challenge Other Acharonim disagree with the Netivot’s The challenge was considerable. On the one stringency. The Aruch HaShulchan does not mention hand, Rav Shmuel Khoshkermann of the Atlantic this stringency, and the Teshuvot Chatam Sofer (O.C. נ Kashrut Commission wanted the updated eruv for Camp 91 and 96) and Teshuvot Maharsham (1:207) rule Ramah Darom (CRD) in northern Georgia to be leniently regarding this issue when the Lechi is ח constructed to high standards to satisfy all potential noticeable (Nikar). Teshuvot Chavatzelet HaSharon guests. On the other hand, Camp Ramah Darom is a (1:20) writes that the custom is to be lenient in regard world class facility blessed with extraordinarily beautiful to this issue. He adds that his father, who was scenery, from which we could not detract when creating exceedingly strict concerning most halachic matters, the new Eruv. likewise ruled leniently in this instance. The question became whether we could attach Rav Hershel Schachter (in a lecture at Yeshiva Lechis to CRD’s many cabins. The Lechis would then be University) relates that Rav Mendel Zaks told him situated beneath eaves (see Figure 1), an unacceptable that the custom in Europe was indeed to be lenient. arrangement according to some opinions. If we would The Laws of an Eruv (p. 108) notes that it is apparent have adopted the stringent view, much more from many responsa that the custom in pre-war construction would have become necessary, making a Europe was to be lenient. However, Rav Schachter very challenging project even more difficult. Upon strongly urges communities to be strict in this matter. investigation, it emerged that there was much room to This issue has not yet been resolved, and practices be lenient regarding this issue, even not in a case of great vary from community to community. need, all the while maintaining high Eruv standards. Accordingly, the stringency introduced by the Netivot raises concern regarding the installation of a

Lechi beneath an eave. It should be noted that there are Rav Yaakov Kaminetsky (Emet LeYaakov, O.C. two primary interpretations of the Netivot’s stringency. 361:2) rules strictly even in a case where a Lechi is The issue of placing a Lechi that is noticeable located beneath only one eave. However, with the great underneath an eave only arises according to the stricter respect owed to Rav Yaakov, this seems to constitute an interpretation, which regards Halachic walls (such as excessive stringency. those “created” via the principle of Pi Tikra) the same as Rav Yaakov’s position assumes a quadruple physical walls. However, Rav Yaakov Bloi (Netivot stringency. It assumes that the Halachah is concerned for Shabbat 19:19, f.n. 44) argues that the Netivot’s the stringency of the Netivot, the stricter version of the stringency only applies to actual walls and not to Netivot’s stringency, the Beit Shlomo’s strict application Halachic walls.1 Nevertheless, Teshuvot Beit Shlomo of the strict version of the Netivot, and the lone view of (O.C. 55:4) adopts the strict view regarding this matter. Rashi regarding Pi Tikra (which is not cited in the Rav Aharon Kotler (cited by Rav Moshe Shulchan Aruch as normative Halachah). Such stacking Heinemann in a speech to a convention of Young Israel of stringencies in a case of a Rabbinic law (as previously in the 1990s and in The Laws of an Eruv ad. loc.) noted, Eruvin consisting of Tzurot HaPetach may be adopts the same lenient view as Rav Bloi. Nonetheless, constructed only in an area in which it is forbidden only Rav Moshe Feinstein is cited (ibid.) as adopting the strict on a Rabbinic level) seems unreasonable. view in accordance with the Beit Shlomo. Conclusion We decided to permit the installation of Lechis Even though we made a great effort to create a on the cabins only in situations where the Lechis is very strict eruv at Camp Ramah Darom, we permitted positioned under one eave. We did not install Lechis on Lechis to be attached to cabins where the lechi rests cabin corners, where two perpendicular eaves meet. This beneath only one eave. The Satmar Posek, Rav Shulem approach, as we will explain, satisfies the position of the Weiss (Tikkun Eruvin 4:4) permits such an arrangement Beit Shlomo and Rav Moshe Feinstein. even not in a case of great need, despite the strong Pi Tikra Yoreid VeSoteim inclination of the Satmar community (as communicated The reason for this distinction lies in the scope of to me by Satmar Dayan Rav Mendel Silber in 1992) to the principle of Pi Tikra Yoreid VeSoteim. While Rashi follow the strict rulings of the Beit Shlomo. (Shabbat 94b) believes that we apply Pi Tikra even if Rav Moshe Heinemann (as reported by Rav there is only one Mechitzah (as depicted in Figure 1), Micha Shotkin) and Rav Hershel Schachter (in a personal Tosafot (Shabbat 94b s.v. Bishtei Ruchot) and Rambam communication in 1989) agree with this ruling as well. (Hilchot Eruvin 17:35) argue that Pi Tikra applies only if Rav Feinstein (cited in The Laws of an Eruv ad. loc.) there are at least two adjacent walls. The Rama (O.C. permits the placement of a Lechi only under one eave in 361:2) rules in accordance with Tosafot. The Kaf a case of need. Our situation at CRD qualified as a HaChaim (O.C. 361:31) rules that Sephardic may situation of need, and we therefore followed the view follow this opinion as well. that permits the installation of Lechis under single eaves. Accordingly, since the Halachah follows Tosafot, there is concern for Pi Tikra only when a Lechi is placed Editors-in-Chief: Noam Barenholtz, Harry Meister, beneath two adjoining eaves above two adjacent walls. and Eitan Mermelstein Since the Halachah does not follow Rashi, Pi Tikra does Publishing Managers: Ezra Luber, Daniel Kroopnick, not result in the creation of a Halachic wall when a Lechi and Asher Rauzman is placed under a single eave. We therefore could affix Publication Editors: Kivi Davis, Ezra Lebowitz, and Lechis along the sides of the cabins in such locations. Aidan Samet Rav Yaakov Kaminetsky’s Stringency Business Manager: Ezra Ratner Rabbinic Advisor: Rabbi Chaim Jachter Questions, comments? Contact us at: Kol Torah 1 In addition, one could argue (as noted by Rav Hershel Schachter in his c/o Torah Academy of Bergen County lectures on Hilchot Eruvin delivered to Yeshiva University rabbinical students 1600 Queen Anne Road in both 5749 and 5779) that halachic walls are intended to be applied only in a Teaneck, NJ 07666 lenient direction. For example, the Mishnah Berurah (632:20) rules (based on Phone: (201) 837-7696 Rashi to Sukkah 9b s.v. Mai LeMeimra) that the halachic principle of Lavud is [email protected] not to be applied in a strict direction.