Raising Cain Ezer Diena in Describing the Torah’S Laws for Intentions - to Correct Kayin’S Sin, Albeit Rectification of Kayin’S Soul
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בס“ד Parshat Mishpatim/Shekalim 27 Shevat, 5780/February 22, 2020 Vol. 11 Num. 23 (#444) This issue of Toronto Torah is sponsored by Rabbi Dr. Moshe and Esty Yeres on the yahrtzeit of Rabbi Dr. Yeres’ father, Rabbi Yitzchak Yeres zt”l ב ב ס ס This issue of Toronto Torah is sponsored by Nathan Kirsh ב - ב ד ,to commemorate the first yahrzeit (3 Adar I) of his beloved brother Jerry z”l Raising Cain Ezer Diena In describing the Torah’s laws for intentions - to correct Kayin’s sin, albeit rectification of Kayin’s soul. setting aside cities of refuge, Hashem at the wrong time according to Ra’aya tells Moshe, “If he did not do it by Mehemna - it was only considered an These two approaches stand to guide us design, but it came about [inah] by an accidental murder. Therefore, when G-d in our interactions with others who act of G-d, I will assign you [lecha] a presents the laws of accidental murder have wronged us. No one would place to which he can flee in the ensuing verse (“I will assign you practically advise murdering our [shamah].” (Shemot 21:13, JPS 1985 a place”), He refers to Hevel/Moshe enemies, but there are some times when translation) The Ari z”l offers two directly, who was fleeing from Samael, we seek to eradicate them, or at the very remarkable mystical explanations for the blood avenger of the Egyptian/ least, cut them off from our lives. There this verse. (Shaar HaPesukim to Kayin. are times when that may be appropriate Shemot 21) – see, for example, some of the Rabbi Shemuel Vital (glosses to Sha’ar traditional approaches to the Approach 1: Killing Kayin HaPesukim) adds that the letters shin- destruction of Amalek. However, other Commentaries note the switch of mem-hei (shamah), which conclude that times seem to call for another, softer subjects in our verse. The verse opens verse, are the same letters as Moshe’s approach. In many circumstances, the with a focus on the killer (“if he did name, meaning that Moshe should flee better way to repair our relationships not”), but switches to speak to Moshe to the city of refuge. with others is not by backing down, but by stating, “I will assign you a place.” by seeking to bring them closer, as Wouldn’t it be more consistent to Approach 2: Converting Kayin Hevel/Moshe did to Kayin/Yitro. By continue, “and I will assign him [lo] a The Ari z”l also offers another fixing our relationships with others in place”? Kabbalistic interpretation of the same this manner, we will hopefully repair verse. In Shemot 21:13 the word “came our once-broken brotherly bond, leading The Talmud (Makkot 12b) offers one about” [inah] is spelled aleph-nun-hei, to the ultimate redemption, speedily in explanation, but the Ari z”l takes the an acronym for “the soul of the our days. verse in a mystical direction. Based on convert” [et nefesh haGer]. The verse is the Zohar (Ra’aya Mehemna, Parshat telling the story of a convert to Judaism [email protected] Mishpatim), the Ari z”l explains that who was another reincarnation of when our parshah says, “One who Kayin: Yitro, Moshe’s father-in-law. strikes a man [ish], and he dies, will [Zohar Bereishit 286, based on Shoftim be put to death (Shemot 21:12),” it 4:11, makes the Kayin/Yitro refers to Moshe’s killing of the connection.] Egyptian man [ish mitzri]. Had Moshe done it with intent for murder, he After Moshe fled from the blood avenger would have been put to death. of the Egyptian (Pharaoh), who had However, Moshe was a reincarnation of chased him away, he arrived in a place Hevel, and the Egyptian man [ish of refuge: Midian. This verse, rather mitzri] whom he prevented from than referring to Hevel/Moshe killing beating the Jewish man (Shemot 2:11) Kayin, instead discusses how Hevel/ was a reincarnation of Kayin. Since Moshe converted him. In this approach, Hevel/Moshe did this with the correct too, Hevel/Moshe is involved in a OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER SGAN ROSH BEIT MIDRASH RABBI SAMMY BERGMAN AVREICHIM EZER DIENA, RABBI ALEX HECHT, NETANEL KLEIN SEDER BOKER DIRECTOR RABBI MOSHE YERES ISRAELI CORRESPONDENTS RABBI ADAM FRIEDMANN, RABBI BARUCH An affiliate of Torah MiTzion and YU WEINTRAUB, RABBI JONATHAN ZIRING ∞ CHAVEROT ORLY AZIZA, MINDY CHAPMAN, SOFIA FREUDENSTEIN, ATARA GASNER, Find our upcoming classes on-line at TEHILA HELFENBAUM, AILEEN MORRIS, HADAS MOYAL, TIFERET NICKERSON www.torontotorah.com CHAVERIM NADAV GASNER, ARI KARON, YEHUDA LEVI, COBY LYONS, MORDECHAI ROTH, We are grateful to ILAN SHIELDS, NATAN SNOWBELL, DANIEL SUTTNER, URIEL WEISZ, ELI WELTMAN Continental Press 905-660-0311 Journey Through Tanach: Shemuel I, Chapter 16 Rabbi Mordechai Torczyner Summary not instruct David in the ways of However, this implication of Divine Chapter 16 begins as G-d orders the monarchy; instead, Shemuel retreats protection creates a problem. We are prophet Shemuel to move on from King to his home in Ramah. (16:4-13) well aware that King David appears to Shaul, whom G-d has rejected, and to sin in the incident with Uriah and anoint a new king from the sons of At this point, we learn that G-d has Batsheva. (Shemuel II 11-12) Indeed, Yishai of Beit Lechem. Shemuel voices begun to send a “harmful spirit” to the prophet Natan says he has sinned, fear of being punished by Shaul; some frighten and upset Shaul; Don Isaac and David himself declares that he has commentators suggest that this is an Abarbanel associated this with sinned. (ibid.) How could G-d have been excuse to cover for Shemuel’s desire to depression. (Commentary to 16:14) “with David”, while failing to prevent an keep Shaul as king. (Abarbanel to 16:2) Shaul’s servants advise him to seek egregious transgression? However, G-d tells him to go in any the playing of a musician; young David case, under the protective pretense of is brought. David is described as a The Talmud offers two solutions to bringing sacrifices. (16:1-3) skilled musician, as well as a warrior, maintain the principle of G-d being and a person of comprehension and “with David”: After arriving in Beit Lechem and beauty. Further, “G-d is with him.” 1) King David wanted to sin, but G-d beginning his sacrifice, Shemuel Shaul loves David, and makes him his prevented him from breaking the law reviews the sons of Yishai. He is armour bearer, and David’s music is on a technical level. For example, impressed with the stature and beauty effective in soothing Shaul’s spirit. Uriah had already divorced Batsheva, of the eldest, Eliav; this may have (16:14-23) so that there was no adultery. reminded him of Shaul’s own (Shabbat 56a) impressive height and appearance. Insight 2) King David did indeed sin; G-d (Radak to 16:6) But G-d rebukes The phrase “And G-d is with him” is allowed it to happen in order to teach Shemuel for this superficiality, noting used to describe King David here, as future Jews about repentance. When that G-d perceives a person’s heart. The well as further along, in 18:14. It David would repent and be accepted rest of the sons are also rejected, until connotes a level of Divine intimacy, back by G-d, this would demonstrate the one remaining son, the youngest, is and our sages understood it to imply the immense power of repentance. brought from among the sheep. G-d special Divine protection – not only (Avodah Zarah 4b) immediately tells Shemuel to anoint from harm, but even from sin. this one; this is David. Like Shaul in his (Shabbat 56a) This is consistent with Of course, there is more to be said own initiation (Shemuel I 10), David the broad talmudic idea that G-d about that story, when we reach it in our Journey Through Tanach. begins to experience Divine inspiration. protects the righteous, and even their But unlike with Shaul, Shemuel does animals, from sin. (Yevamot 99b) [email protected] Holy Land Halachah: Use of Public Electricity on Shabbat Rabbi Alex Hecht Rabbi Moshe Sternbuch, Teshuvot v’Hanhagot 5: OC 93 status quo may be compared to the permission to eat food that was insulated in a way that is prohibited on Shabbat. Using electrical devices like lights and refrigerators on If the insulation merely maintains the food’s heat, as Shabbat in Israel presents a concern for benefitting from the opposed to adding to it, one may eat this food. (Shulchan Shabbat violations of Jews who work at public energy Aruch, Orach Chaim 257:1) Similarly, one may benefit companies. While significant authorities have permitted this, from the refrigerator’s maintenance of its internal Rabbi Avraham Yeshayah Karelitz prohibited it. (Chazon Ish, temperature. Rabbi Sternbuch acknowledges that this Orach Chaim 38:4) Rabbi Moshe Sternbuch addresses the argument requires substantiation. question of people who follow the stringent opinion to only 2) Rabbi Karelitz prohibited using public electricity due to use electricity from a private generator, yet run refrigerators concern for chillul Hashem (desecration of G-d’s Name), as using the public energy source. doing so may convey the message that Torah-observant Jews are indifferent to violation of Shabbat by other Jews. First, Rabbi Sternbuch notes that many authorities permit However, as opposed to electric lights, which can be seen using public electricity on Shabbat, based on the assumption from the outside, use of a running refrigerator is not that closure of power plants on Shabbat would involve apparent to the public.