בס“ד Parshat Lech Lecha 11 Cheshvan, 5777/November 12, 2016 Vol. 8 Num. 10 This issue is sponsored by Jeffrey and Rochel Silver in memory of their dear friend, Moe Litwack z”l Faith Within Reason, and Without Adam Friedmann The parshah introduces us to the he began to stray in his thinking (from was never destined to have children. spiritual greatness of Avraham Avinu the idolatry of his surroundings) while However, Ramban (ibid. 15:2) notes that and recounts many of the trials that he was still small and began thinking part of Avraham’s concern stemmed he faced, as well as several day and night… And his heart strayed from his advanced age. Perhaps he interactions that he had with G-d. and understood until he comprehended didn’t merit the miracle required to have Only in the penultimate encounter, the path of truth and understood the a child at that stage. And yet, G-d which describes the brit bein habetarim route of justice using his correct promises that a direct child of Avraham (covenant between the parts) does intellect. And he knew that there is only will inherit him. It is in this moment Avraham speak. Responding to a one G-d and He conducts the spheres that the rational nature of Avraham’s promise from G-d, “I am your and He created everything, and there faith is challenged. In order to maintain protector, your reward is very isn’t any G-d in existence except Him.” his belief in G-d’s promise, Avraham great” (Bereishit 15:1), Avraham It was based on this awareness and the would need to abandon, at least in this expresses concern about his lack of conviction in the truth of his detail, his rational assumptions and progeny: “My Lord G-d, what can you philosophical analyses that Avraham move forward purely on the basis of his give me? I go childless…” (ibid. 15:2). began his early efforts of convincing trust in G-d. And this is precisely what G-d responds by reassuring Avraham others of the truth of G-d. Presumably, he does. Rabbi Samson Raphael Hirsch that his own child, not anyone else, Avraham held fast in this (ibid. 15:6) explains that the term “belief will inherit him. He then takes philosophically based emunah even in G-d” describes a relation which is Avraham outside and invites him to after G-d revealed Himself, and deeper than just the intellectual “belief count the stars, if he can, affirming throughout the early trials we find in of” something and relates to a that his descendants would be just as the parshah. In leaving his homeland relationship of trust. It is this new facet numerous. The sentence following this for Canaan, being forced down to Egypt, of emunah which Avraham discovered. exchange reads, “He believed in G-d and confronting Lot, Avraham displayed and it was considered to him unwavering faith. Indeed, when G-d told In the course of our lives as religious righteousness” (Ibid. 15:6, translated him that his descendants would inherit people, both approaches to emunah according to Rashi). The implication is the land, he did not question, and he seem valid and important. On the one that Avraham fortified himself with responded with joy and sacrifices (ibid. hand, one may seek to intellectualize new emunah at this point, and this 12:7-8, 13:14-18). Why then, in the faith in order to grasp it more tangibly was considered a credit to him. What exchange described above, did Avraham in the mind, and communicate it to exactly was this new facet of emunah suddenly emphasize his current lack of others. On the other hand, certain which Avraham, who by this point had children? moments require us to step outside of already seemingly proven his complete the rational, and to stake our faith on faith, gained? The commentators expend great effort the bonds of love and trust which typify to explain the precise nature of G-d’s relationship with Klal Yisrael. The details of the first 75 years of Avraham’s thought process. One facet is Avraham’s life are famously missing highlighted by several commentators: [email protected] from the Torah. The Rambam (Hilchot Avraham did not think it was Avodah Zarah 1:3) describes reasonable for him to expect to have Avraham’s recognition of G-d in the children. In explaining G-d’s emphasis midst of the pagans of Ur Kasdim as a on counting the stars, Rashi (ibid. 15:5) kind of philosophical awakening: “As cites a midrash that Avraham had soon as this mighty one was weaned concluded, based on astrology, that he 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 EZER DIENA, NADAV GASNER, RYAN JENAH, SHIMMY JESIN, ELISHA KELMAN, BJ KOROBKIN, AVI MENZELEFSKY, RONI PEREZ, YOEL RIABOY, MORDECHAI ROTH, EZRA SCHWARTZ, DAVID SUTTNER, DAVID TOBIS, DAVID ZARKHINE Find our upcoming shiurim on-line at WOMEN’S BEIT MIDRASH RS RA IRING RS LLIEZRA EREZ www.torontotorah.com M . O Z , M . E P CHAVEROT YAKIRA BEGUN, NOA BORDAN, MAYTAL CUPERFAIN, LEORA KARON, RIVKA SAVAGE, KAYLA SHIELDS, ARIELA SNOWBELL, SARAH WAPNER We are grateful to Continental Press 905-660-0311 Book Review: B’Malchut haKedushah (The World of R’ Yaakov Friedman) Yaron Perez B’Malchut haKedushah the general population rather than in framework. The reader recognizes the Bikkur b’Heichalo shel ha’Admor an enclave of Chasidim, and to this blend of Hasidism and Zionism found meiHosiatin: Admor Tzioni b’Tel Aviv day his home functions as a in the Beit Midrash of Ruzhin, and The World of Rabbi Yaakov synagogue in central Tel Aviv. then in the thought of Rabbi Yaakov Friedman: a Chasidic-Zionist Leader Friedman. Along the way, Rabi in Tel Aviv Rabbi Yaakov Friedman produced Brandes also describes the piety of Rabbi Yehudah Brandes Ohalei Yaakov, a book of speeches on Rabbi Friedman, as well as his general Tevunot, 2006 the weekly Torah portion presenting worldview. He provides many citations Ruzhiner Chasidic insights relating to from Ohalei Yaakov to illustrate his The Admor of Hosiatin the parshah, general world affairs, and points. B’Malchut haKedushah offers a look developments in Eretz Yisrael into the life and thought of one of the specifically. Chasidism and Zionism great and unique Admorim (leaders of Few books emphasize the strong chassidic sects) of recent times: Rabbi The Book connection between Chasidism and Yaakov Friedman of Hosiatin. The book In general, books on Chasidism tend to Zionism; indeed, there have been lays out the fundamental philosophy of lay out general Chasidic ideas, or to attempts to conceal this connection in the Admor of Hosiatin, whose base of focus on the biography of a particular recent generations, among the operations was in Tel Aviv in the years Admor. Uniquely, Rabbi Brandes descendants of the Chasidim who lived before the Holocaust, and who lived to blends both elements. He provides in Eretz Yisrael before the see the establishment of the State. structured instruction and deep establishment of the State. Even insight into the Chasidic thought of within segments of Ruzhiner The Admor of Hosiatin blended the old the Admor of Hosiatin via analysis of Chasidim, there are those who wish to with the new, and a commitment to h i s Ohalei Yaakov , w h i l e conceal this connection; a censored Torah and Chasidism with a simultaneously including historical edition of Ohalei Yaakov has been relationship with the State and all that information and biography. produced, eliminating the Admor’s surrounded it. In particular, Rabbi statements supporting Zionism and Yaakov of Hosiatin, as well as his In the opening chapters of the book, the State of Israel. But Zionism did predecessor, Rabbi Yisrael of Hosiatin, Rabbi Brandes introduces the reader exist historically within some of the was a Zionist, and an engaged and to the philosophy of Ruzhiner Chasidic streams, and this book is an active supporter of the Mizrachi Hasidism, to enable the reader to important record of that fact. movement. Rabbi Yisrael of Hosiatin understand how the worldview of had settled in central Tel Aviv, among Rabbi Friedman fits into that [email protected] Israel’s Chief Rabbis: Rabbi Betzalel Zolty, Jerusalem Rabbi Mordechai Torczyner Rabbi Yaakov Betzalel Zolty Public Positions 1920 (Poland) – 1982 (Israel) Rabbi Zolty was known for an uncompromising commitment Chief Rabbi (Ashkenazi) of Jerusalem, 1978-1982 to halachah, and a refusal to cater to political authority. In one example, Rabbi Zolty expressed harsh opposition to Biography Rabbi Goren’s leniency in the highly-publicized Langer Sarah Rachel and Moshe Aryeh Zolty ascended from Vitebsk, affair, a complicated case involving the descendants of a Poland to Israel with their six-year-old son, Yaakov Betzalel, woman who had been married to a man who may or may in 1926. They settled in Jerusalem, where young Yaakov not have converted to Judaism. [For more on this debate, Betzalel attended Yeshivat Eitz Chaim, headed by Rabbi Isser see Rabbi J. David Bleich, Contemporary Halakhic Problems Zalman Meltzer and Rabbi Aryeh Levin, and then Yeshivat Vol. 1.] Chevron. He was recognized from an early age as an outstanding and dedicated student, known for studying for In another community controversy, Rabbi Zolty removed the fifteen hours without interruption. kosher certification of the Jerusalem Hilton, as part of a campaign to enforce Shabbat observance at eighteen of the Rabbi Zolty apprenticed with Rabbi Zvi Pesach Frank and city’s “Jewish” hotels.