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בס“ד Parshat Yitro 24 Shevat, 5781/February 6, 2021 Vol. 12 Num. 22 (#483) This issue is dedicated by Helen & David Wm. Brown & Family, and Golda Brown & Harry Krakowsky & Family, ד ב “ for the yahrtzeit of David and Golda’s father, Al G. Brown This issue is dedicated by Ralph and Paulette Frisch in memory of Ralph’s father Zeev ben Raphael Frischwasser z”l, and his grandfather Avraham ben Tzvi HaLevi Levitan z”l Divine Retribution Rabbi Sammy Bergman When Yitro, Moshe’s father-in-law, and threw male Jewish infants into the Don Isaac Abarbanel (Shemot ad loc.) joined Bnei Yisrael in the desert, sea. Therefore, Hashem led the explains that in return for attempting to Moshe informed him of numerous Egyptians to their destruction. Yitro drown Jewish children in the Nile, miracles Hashem had performed for praised Hashem’s ability to detect the Hashem brought the Red Sea upon the the Jewish nation. (Shemot 18:8, evil plans in the hearts of the Egyptians Egyptians. Rabbi Levi Yitzchak of Rashi ad loc.) Understandably, Yitro and punish them accordingly. Berditchev (Kedushat Levi ibid.) adds rejoiced upon hearing about the ten that the Egyptians worshipped and plagues, the splitting of the sea, and Rabbi Nissim ben Reuven (“Ran”, drew its spiritual strength from the Nile the victory against Amalek. However, Derashot HaRan 11) adopts a similar River. Therefore, it was doubly as expressed in Shemot 18:11, Yitro position, but adds another dimension to impressive that Hashem harnessed the proclaimed his appreciation of Hashem’s precision in punishing Egypt. power of water to vanquish them. Hashem’s greatness in a peculiar and Ran notes that instead of simply cryptic way. Yitro declared that he coercing Pharaoh to free the Jewish Other commentaries expand the knew: “Hashem is greater than all the people, Hashem waited until Pharaoh concept of middah k’neged middah gods” because “badavar asher zadu consented to let the Jews leave. beyond the limited scope of punishment aleihem”, loosely translated: “with the Furthermore, by ordering Moshe to tell by water. Malbim (Shemot ad loc.) notes matter they had schemed upon them”. Pharaoh that the Jews only wanted to that all ten plagues corresponded to the Yitro’s statement raises two exegetical leave for three days to serve Hashem in various forms of suffering the Egyptians difficulties. First, simply translating the desert (Shemot 3:18), Hashem inflicted upon the Jewish people. [See the second half of the verse requires incited Pharaoh to pursue the nation of Shemot Rabbah 9:10.] Rabbi Naftali Zvi creativity. Second, what specifically Israel even after he had freed them. Yehudah Berlin (Birkat haNetziv to impressed Yitro, which caused him to Rabbi Nissim suggests that Hashem Mechilta Beshalach 6) uses this idea to realize Hashem’s greatness? wanted to punish the Egyptians for the explain a perplexing passage in the devious plot they had deliberately Haggadah which describes numerous One approach to Yitro’s exclamation executed against Israel. Therefore, He plagues the Egyptians suffered at the focuses on Hashem’s insight into the caused them to willfully run into the Red Sea. He explains that Hashem Egyptians’ evil machinations. water and drown themselves. Yitro personalized the punishment of each Ramban (ad loc.) interprets the verse understood the brilliance of Hashem’s Egyptian. They each felt the same as follows: “through the matter in execution of justice and therefore anguish to which they had subjected which the Egyptians willfully schemed proclaimed: “Now I know Hashem is their Jewish slaves. against Israel, I know that Hashem is greater than all the gods.” (18:11) greater than all the gods.” Ramban While we normally focus on Hashem’s explains that since Hashem had A second approach to understanding mercy, Yitro recognized that we can also decreed that the nation of Israel would Yitro’s cryptic statement concentrates learn by paying attention to Hashem’s suffer through slavery and oppression on the idea that Hashem punishes justice. Hashem’s precise, multifaceted (Bereishit 15:13), if the Egyptians had middah k’neged middah or “measure retaliation against the Egyptians merely subjugated the Jewish people, for measure”. A midrash (Shemot demonstrated His omniscience and Hashem would not have punished Rabbah 22) explains our verse: “With omnipotence. May we internalize the them so severely. However, the the same thing they attempted [to use lessons of Divine justice without ever Egyptians went much further. They to eradicate] Israel, with that thing the having to experience it ourselves. Omnipresent punished them.” plotted to wipe out Israel altogether, [email protected] OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER SGAN ROSH BEIT MIDRASH RABBI SAMMY BERGMAN AVREICHIM RABBI ALEX HECHT, NETANEL KLEIN, RABBI CHAIM METZGER SEDER BOKER DIRECTOR RABBI MOSHE YERES WOMEN’S BEIT MIDRASH MRS. SHIRA METZGER CORRESPONDENTS EZER DIENA, RABBI ADAM FRIEDMANN, RABBI BARUCH An affiliate of Torah MiTzion and YU WEINTRAUB, RABBI JONATHAN ZIRING CHAVERIM NADAV GASNER, SHAUL HARRIS, ARI KARON, YEHUDA LEVI, SHIMMY NAUENBERG, NATAN Find Toronto Torah online at SNOWBELL, AKIVA WEITZ, ELI WELTMAN tiny.cc/torontotorah CHAVEROT ORLY AZIZA, MINDY CHAPMAN, SHULA DIENA, SOFIA FREUDENSTEIN, TEHILLA HELFENBAUM, We are grateful to ARIELLA MARKUS, SYLVIE MOSCOVITZ, HADASSA NAUENBERG, YEJIDE OMOTOSO, KINNERET WITTY Continental Press Journey Through Tanach: Shemuel II, Chapter 22 Rabbi Jonathan Ziring Summary authors of Sefer Shemuel (Shemuel, been saved. However, the song is This chapter records the song that Gad, and Natan according to Bava only recorded at the end of his life David sings “on the day that G-d saved Batra 14b-15a) wrote down this because David would sing this song him from the hand of all his enemies version, while David wrote down the whenever he was saved, similar to and the hand of Shaul.” (22:1) version in Tehillim himself. (Summary the way all of Tehillim can be used of chapter in Daat Mikra edition of as prayers in a myriad of The song is divided into thanking G-d Shemuel) circumstances, regardless of the for saving David from the travails he exact historical reason David wrote faced before he was king (2-20) and Professor Kil (ibid.) concisely them originally. those he faced after he became king (33 summarizes the views as to when this 3. Rabbi Ezra Tzion Melamed argues -51), and reflections about the nature of song was written. that David wrote this in the middle Divine providence in general (21-32). 1. Rashi and Radak contend that of his reign, close to when he David wrote this toward the end of requested from G-d that he be David highlights how G-d saved him his life, after he had been saved allowed to build the Beit when he prayed (4-7), helped him in his from all of the enemies he faced HaMikdash. He notes that this is wars (33-43), and enabled him to during his lifetime. The fact that the only time in David’s life where establish his kingdom (44-46). He Shaul is mentioned as separate the prophet records that David had further records that G-d saved him as from David’s general “enemies” peace (Shemuel II 7:1), and thus he reward for keeping the Torah (21-25), indicates that Shaul remained could plausibly say that G-d had while punishing those who do not (27). David’s primary foe, despite all saved him from “all his enemies.” David also reflects on G-d’s justice more that David faced in his later years. Like Abarbanel, he writes that generally, noting that G-d consistently (Rashi, Daat Mikra possibility 1 in David continued to invoke this treats people according to what they 22:1) Alternatively, the enmity song and update it throughout his deserve (28-33). David then concludes with Shaul caused many of life. by praising G-d (47-49) and committing David’s later troubles, and thus to sing G-d’s praises because of all that Shaul and all he represented [email protected] G-d has done for him (51-52). continued to be relevant to David throughout his life. (Daat Mikra When Was it Written? possibility 2) A similar song, with some minor 2. Abarbanel, however, argues that changes, is included in Tehillim 18. David wrote this song when he Professor Yehuda Kil suggests that that was young, and Shaul was in fact the song was originally oral, and the the enemy from whom he had The Israeli Farmer: Raising Sheep in Israel Rabbi Baruch Weintraub Rabbi Eliezer Melamed, Peninei Halakha Contemporary authorities have debated this issue: Kashrut 1, 13:15 • Rabbi Avraham Yitzchak Kook (Igrot haRa”ayah 1:32), and Rabbi Ovadia Yosef (Yabia Omer III, Choshen A mishnah forbids raising small [domesticated] cattle (e.g. Mishpat 3) prohibit raising small cattle in Israel today. goats) in Eretz Yisrael, but permits raising them in Syria or in • Rabbi Yitzchak HaLevi Herzog (Teshuvot u’P’sakim, the wildernesses of Eretz Yisrael. (Bava Kama 7:7) Is this Choshen Mishpat 104), Rabbi Shaul Yisraeli (Amud prohibition applicable in modern Israel? HaYemini 23), and Rabbi Eliezer Waldenberg (Tzitz Eliezer, 7:24-25) are lenient. Early authorities provide two reasons for this prohibition – either for the sake of settling the Holy Land, as the animals Rabbi Melamed mentions a few reasons for permitting: severely impact grasslands (Rashi, Bava Kama 79b), or 1) According to the Shulchan Aruch, the main reason for because of the severe damage these animals may cause when the prohibition is to avert potential damage. Today, invading the property of other Jews. (Rambam, Laws of landowners are willing to accept the risk as long as they Damages 5:2) [Of course, one may not invade anyone’s will be paid for any damage that does happen.
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