בס“ד Toronto Torah Yeshiva University Torah MiTzion Beit Zichron Dov

Parshat Toldot 29 Cheshvan, 5775/November 22, 2014 Vol. 6 Num. 10

This issue of Toronto Torah is sponsored by Esther and Craig Guttmann and Family שמעון אריה בן חיים ז“ל in honour of the yahrtzeit of Shimon Berglas Naming Opportunities Yisroel Meir Rosenzweig Water is quite important for life, but is occurred. We find this practice “mezuzah” does not truly refer to the naming one’s water source critical to throughout the Torah, and it is often a parchment mounted on our doorways, partaking of that sustenance? Why means of creating a reminder for the but rather to the doorpost itself – which does our parshah included a detailed miracle. A miracle didn’t necessarily is not being affixed! catalogue of the names of wells? occur at each well, but the common theme of drawing attention to the To answer this question, Classic commentators, like wonders that G-d performs is clearly Mecklenburg reframes the word contemporary readers, question the applicable every time water is drawn. “mezuzah”. Don’t take it to mean significance of this description, as well “doorpost”, but rather to mean as other apparently unnecessary lists Teaching people about the truth of G-d “movement”, as in lazuz, “to move”. and records. Indeed, this problem and the falsehood of idols was one of Rabbi Mecklenburg contends that leads Ramban to formulate one of the Avraham’s defining roles. Needless to mounting a mezuzah is meant to affix most noted approaches to biblical say, communicating this idea was no and stabilize all of our movement, all of history, explaining that all of the life small task, as it required swimming our actions, within the context of events of the Patriarchs and against the stream of society in which knowledge of G-d. At its core, a Matriarchs are symbolic of the course he lived. In order to ingrain the mezuzah is a trigger akin to those that that history will follow for their knowledge of G-d in the hearts and Avraham and Yitzchak developed when descendants. As such, the Torah could minds of the society in which he lived, naming wells. be viewed as a guidebook to Jewish Avraham would have to develop an history. Ramban’s idea is difficult to artful strategy. The wells were the Like many of the most worthwhile apply on a practical level, though; how perfect opportunity to do just that. He pursuits in life, building and do I know if an event later in Jewish took a seemingly mundane location, maintaining an awareness of G-d in our history truly corresponds with the lives that was a fixture of daily life, and everyday lives is quite challenging. One of our ancestor? And how might I act superimposed on it a name that might think that approaching this task on that information? directed one’s attention to G-d. Instead head-on would be the most obvious of being a potential outlet for idolatry, path to take. However, Rabbi I n h i s 19 th century biblical everyone would state, “I am going down Mecklenburg’s explanation of Avraham commentary, HaK’tav V’HaKabbalah, to draw water from the Hashem, G-d of and Yitzchak’s decision to name their Rabbi Yaakov Tzvi Mecklenburg takes the World Well.” In essence, Avraham wells, and the similar concept regarding a different approach. Instead of formulated a trigger in the minds of the mitzvah of mezuzah, suggest an viewing these events as symbolic of the people. Now, when people thought of alternative approach. It may be worth future, his words allow us to the life-giving waters that they needed asking ourselves, “Do we take full extrapolate lessons meant to enrich for their very survival, they would be advantage of the naming opportunities our lives. In explaining this passage, triggered to think of G-d. in our lives that mirror Avraham’s well- he asks two fundamental questions: naming tactic?” 1. Why did Avraham bother with Rabbi Mecklenburg also invokes the names at all? concept of a trigger regarding the [email protected] 2. Why did Yitzchak put so much mitzvah of mezuzah. When we mount a emphasis on returning these mezuzah on a doorpost we say a names to use after they had been berachah ending with “likbo’a lost? mezuzah”. One might translate this as “affixing a parchment”. However, Rabbi Rabbi Mecklenburg suggests that Mecklenburg is puzzled as to why this naming wells is akin to naming should be the wording of the berachah, locations where a miracle has given that, strictly speaking, the word

OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER

AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI JOSH GUTENBERG, YISROEL MEIR ROSENZWEIG

COMMUNITY MAGGIDEI SHIUR RABBI ELAN MAZER, RABBI BARUCH WEINTRAUB

CHAVERIM MEIR GRUNWALD, BJ KOROBKIN, RYAN JENAH, JOEL JESIN, SHIMMY JESIN, AVI KANNER, YISHAI KURTZ, EITAN MARKUS, MITCHELL PERLMUTTER, ARYEH ROSEN, AVI SABAN, DANIEL SAFRAN, JESSE SHKEDY, KOBY SPIEGEL, EFRON We are grateful to STURMWIND Continental Press 905-660-0311 Book Review: Magen Avot Rabbi David Ely Grundland

Magen Avot including many students of the The book Rabbi Menachem Ben Shlomo HaMeiri recently deceased Ramban Magen Avot is composed of a lengthy Provence, France (Nachmanides). These students, led introduction, and 24 articles in which Available on-line at: largely by Rashba (Rabbi Shlomo ibn Meiri delves into some of the http://www.daat.ac.il/daat/vl/ Aderet), arrived in Provence, where challenges to the traditions of his tohen.asp?id=95 they encountered many practices that community. He analyzes both sides of differed from their own. They the various disagreements and, when About the Author attributed this to a local he feels it necessary and/or Rabbi Menachem ben Shlomo HaMeiri misunderstanding of Jewish law, and appropriate, he pursues a compromise (a.k.a. “Meiri”) lived in thirteenth they worked to change the practices between local tradition and the century Provence, in the southern and traditions of the community in tradition of the new arrivals. provinces of France. He was a great Provence, to match their own. scholar, a halachic authority and a Topics covered include the blessings rabbinical leader. While his works are Meiri, as a rabbinic leader in Provence, said under the wedding canopy, the peripherally mentioned by a number of took great offense at what he perceived way in which a shofar is blown on his contemporaries (Riv’van, Or Zarua, as interference in community matters. Rosh HaShanah, the timing of the Fast Rid, Ra’ah, Shitah Mekubetzet, Nimukei Magen Avot is Meiri’s response to the of Esther when Purim falls on Yosef), he was mostly unknown until challenges posed by the Rashba and Shabbat, the time one must wait manuscripts of his works were his followers. In it, he explains that between eating chicken and cheese, discovered in modern times. His within the halachic system, as taught how maariv is prayed in a community magnum opus, Beit HaBechirah, is a and experienced by our sages from the where the days are long, and whether commentary on and , times of the Talmud through (his) or not we should observe the laws of taking into consideration the opinions present day, two proper halachic shemitah nowadays. of many early authorities as well as authorities may, through similar, Meiri’s own halachic opinions. He wrote grounded reasoning, arrive at Why should I read this book? many more works, including a divergent opinions. Neither of those Magen Avot offers a unique glimpse commentary on Mishnah Avot, Kiryat opinions is necessarily deficient. He into a period of our collective history, Sefer on laws of writing Torah scrolls explained that the community in aside from exploring the depth and and mezuzot, and Magen Avot. Provence had a tradition of rabbinic breadth of Meiri’s Torah knowledge. authority through which they had The halachic discourses in the book The History of Magen Avot arrived at their local customs – a become more than a traditional Torah In the late thirteen and early fourteenth tradition which required no lesson regarding living a Torah life; century there was tremendous anti- interference. Meiri took it upon himself they provide a powerful portrayal of Semitism in the Spanish provinces, to defend the opinions of the halachic the importance of each community, leading to many Jews taking refuge “fathers” of the community in and the traditions that we carry elsewhere. The flight included many of Provence. forward. the Torah leaders at that time, [email protected]

613 Mitzvot: #410, 413, 520: Cities of Refuge Rabbi Mordechai Torczyner

As the Jews are about to enter Israel, they are taught the Three of the cities are located on the eastern side of the details of the ir miklat [City of Refuge]. When the Jewish Jordan River, and were designated by Moshe. These are, nation resides in their land, the nation as a whole is going south to north, Betzer, Ramot and Golan. (Devarim 4) instructed to designate six cities as refuges for accidental Three more are located on the western side of the Jordan murderers. (Mitzvah 520) Then, the courts are commanded to River; those are, south to north, Kadesh, Chevron and send accidental murderers to live in these cities, and the Shechem. (Yehoshua 20) The cities are supposed to have the murderers themselves are required to remain there. (Mitzvah same distance between the northern border and the 410) There is a particular prohibition against accepting a northernmost ir miklat, between each ir miklat and the next, bribe from the murderer, to permit him to live outside of the and between the southernmost ir miklat and the southern ir miklat. (Mitzvah 413) border. (Devarim 19:3) Through this design, we maximize the opportunity for the accidental murderer to reach an ir is a remarkably plastic mitzvah, serving a range of Ir miklat miklat. Our sages have understood that the measurements purposes. Sefer haChinuch (410) suggests three purposes: involved were precise, so that some have used the known  Punishment: “Because the guilt of murder is very severe, locations of some of these ancient cities to calculate the involving destruction of the world, to the point where the northern and southern borders of Israel. (See Mishneh sages said: One who kills intentionally will never be saved Torah, Hilchot Rotzeiach 8:7 and Kovetz Beit Aharon from justice, even if he performs every mitzvah… Therefore, v’Yisrael 10:2 (56) pg. 105) it is appropriate that one who kills, even accidentally… should be pained by exile, which is almost as painful as As we noted in discussing the lives of the Levites (Mitzvah death, as one is separated from his friends and the land of 342 and Mitzvah 408), each ir miklat is also one of the cities his birth, and he lives out his life among strangers.” designated for the residence of the Levites. Sefer haChinuch  Protection: “This mitzvah also improves the world, as the (408) suggests that the goal of placing the murderers within text clarifies, for [the murderer] will thus be saved from the the cities of the Levites is that “perhaps the sacred land of redeemer of the blood [of the victim], lest he kill him…” the Levites will atone for them.” Additionally, it will protect  Sensitivity: “There is another benefit, in that the relatives the murderers: “Because the Levites are thoughtful people, of the victim will not need to see the murderer before their versed in the levels of character and honoured wisdom, it is eyes perpetually, in the place where the evil was done. All known that they will not reject this murderer who will take of the ways of the Torah are pleasant.” refuge there, and they will not harm him.” [email protected]

2 Visit us at www.torontotorah.com Biography Torah and Translation Rabbi Yitzchak Isaac The Soul of Yaakov, the Body of Esav Chaver Rabbi Yitzchak Isaac Chaver Rabbi Baruch Weintraub Leket Peirushei Rabbi Yitzchak Aizik Chaver, Toldot Translated by Rabbi Baruch Weintraub The voice is Yaakov’s voice and the“ ” הקל קול יעקב והידיים ידי עשו “ . זה ,Born in 5549 (1789) in Hurodna hands are Esav’s hands.” (Bereishit שנתברך יעקב בקול ועשו בידים — שכלל Belarus, Rabbi Yitzchak Isaac Chaver Yaakov was blessed with the (27:22 הבריאה היה בב׳ דברים, בדיבור ובמעשה. merited to learn from Rabbi Menachem Mendel of Shklov, a prominent student voice and Esav with the hands, for the of the (“Gra”), for five years. collective Creation consisted of two elements, speech and deed. Rabbi Yizchak soon became a known The meaning here is that every creature והכוונה בזה שבכל נברא יש גוף ונפש , והגוף scholar, teaching and spreading the has both body and soul. The body was נברא במעשה כמו שכתוב ״ויעש אלקים את teachings of the Gaon. He was so highly [created by deed, as [Bereishit 1:25 חית הארץ למינה ואת הבהמה למינה ואת כל identified with the Gaon’s teachings, that states, “And G-d made the beasts of the רמש האדמה למינהו״ , שבזה נבראו כל ”he became to be called “another mouth of the Gra. His scholarship extended earth according to their kind and the הגופים וכל הכלים שלהם , ובדיבור פיו .from halachah to homiletics to kabbalah cattle according to their kind, and all יתברך נתן בהם נשמה וחיות שיוכלו לפעול He told one of his students, Rabbi the creeping things of the ground according to their kind.” Through this פעולתם. Yitzchak Cahana, that he had spent more than thirty years studying the all of the bodies and their physical words of the Ari z”l and the Gra. In means were created. And with His addition to these two great masters, speech, may He be blessed, He gave Rabbi Chaver had an interest in the them soul and life so that they would be teachings of Rabbi Moshe Chaim able to perform their actions. Luzzato, one of his books was an attempt And that is why Yaakov was blessed ולכן נתברך יעקב בקול ואמר ״הקול קול .to combine the ideas of all three with the voice, and [Yitzchak] said, “The יעקב״ , וכפל בדבריו ורמז בזה שהבריאה However, Rabbi Chaver always saw the voice is Yaakov’s voice,” and he doubled השייכה לבחינת קול ודיבור , זה נתן ליעקב Gra as his main teacher, and many of his writings are, in fact, commentaries [the word “voice”] and hinted that he שהוא הנשמה שבכולם . אבל בחינת הידים .on the Gra’s teachings was giving the creation aspect of voice נתנו לעשו שאין לו אחיזה רק בגוף לבד ולכן and speech to Yaakov, who is the soul of them all. But the aspect of hands was מצד עצמו אין לו חיים. Rabbi Chaver was engaged in the Jewish world of his time, and defended given to Esav, who has no grip other vigorously the authenticity of the Zoahar than in the body alone, and that is why and other Jewish mystical writings. One from his side he has no life. of his books, Magen VeTzina [protection Only, in our great sins, when Israel רק בעוונותינו הרבים כשישראל משליכים .and shield], is devoted to this effort ,throws Torah teachings to the ground דברי תורה לארץ אז ניתן כח הדיבור לעשו then the power of speech is given to והוא הנחש , שבלשונו נושך האדם וממיתו Rabbi Chaver was a prolific writer in all areas of the Torah, producing more than Esav, and he is the snake, who with his וגורם פגם בכל הנבראים . והוא העומד books. Some of his comments on the 14 tongue bites man and kills him, and ומקטרג, וגם מפתה אותו ... והוא הלשון הרע Talmud were printed in the Vilna edition damages all of the creatures. And he של הנחש שהוא בהיפוכא דתורה , שכמו of the Talmud, a testimony to the stands and accuses, and also tempts שזכות התורה גדול מכל המצות כמו כן להפך appreciation Rabbi Chaver enjoyed. him… And that is the evil speech of the ,snake, which stands opposite the Torah עוון לשון הרע שקול וגדול יותר מכל for as the merit of the Torah is above all העוונות. Apart from his writing, Rabbi Chaver also served as Rabbi in different cities, commandments, so, too, on the opposite including the big Jewish community of extreme, the sin of evil speech is equal Tiktin. He passed away at the age of 64, to and even greater than all other sins. in the year 5613 (1853). In his will, he And this is the meaning of raising hands וזהו ענין פרישת כפים בעת התפילה... שצריך asked – “not to mention in the eulogy the during prayer… for one must join body לכלול הגוף עם הנפש בעת התפילה ולחבר descriptive ‘genius’ or ‘great’. I know in with soul in a time of prayer, and join הנשמה עם הגוף, כמו שנאמר ”נשא לבבנו אל ,myself that I did not reach this measure not even some of it… only mention soul with body, as [Eichah 3:41] states, כפים “ שהם הדיבור והמעשה ביחד ... ולכן mussar [ethical instruction], as this is ,”Let us lift up our hearts to our hands“ כשעשה משה רבינו עליו השלום מלחמה the end of all man…” for these are speech and deed together… ,And that is why when Moshe Rabbeinu בעמלק כתיב ” ויהי ידיו אמונה “ וכו ‘ , והיה may peace be upon him, went to war כאשר ירים משה ידו וכו‘. Rabbi Yitzchak Isaac Chaver’s yahrzeit is this Shabbat, 29 Cheshvan. against Amalek, [Shemot 17:11] states, “His hands were faithful… And it was, [email protected] when Moshe raised his hand, etc.”

Visit us at www.torontotorah.com 3 This Week in Israeli History: 3 Kislev, 1947 Rabbi Mordechai Torczyner Kadima is Caught, but Aliya succeeds 3 Kislev is Tuesday The passengers were largely from Poland and Hungary. There In the years between 1934 and 1948, Jews escaped Europe were more than 100 children on board, as well as 70 refugees and made aliyah to then-Palestine in two groups. Aliyah from the Exodus, which the British had infamously sent back Aleph refers to the Jews who arrived within the British to Germany in July. On the same day, the ship Aliya left quotas. Aliyah Bet refers to the Jews who tried to avoid the France, with 182 Jewish refugees on board. The two groups British authorities and their harsh limits on immigration. In planned to meet at sea and transfer all of the passengers to the period after World War II ended, Aliyah Bet was aided, the Kadima, but radio problems prevented this; the two ships sometimes passively and sometimes actively, by American, sailed to then-Palestine independently. French and Italian officials, and even by UN personnel running the Displaced Persons camps. The British intercepted Kadima and brought it to Haifa on rd November 16, the 3 of Kislev. There was no resistance, due More than 100,000 refugees attempted Aliyah Bet; the to the ship’s poor condition and due to the nmber of children British caught and imprisoned the majority of them in on board. The passengers were imprisoned on Cyprus. detention camps in then-Palestine, Cyprus and Mauritius. However, the Aliya was successful in evading the British; the For remarkable details on these camps, see Professor Ulvi ship landed off the coast of Nahariya, and the passengers Keser’s Jewish Survivors and Detention Camps in Cyprus successfully dispersed into the nearby communities. After the Second World War, Journal of Modern Turkish History Studies (Spring 2013), at http://bit.ly/1zweJTY. When the British Mandate ended, Kadima joined the Israeli Merchant Marine. On November 5, 1947, the ship Kadima left the Italian island of Palestrina, carrying nearly 800 Jewish refugees. [email protected]

Weekly Highlights: November 21 — 28 / 28 Cheshvan – 6 Kislev Time Speaker Topic Location Special Notes

Friday Nov. 21 4:15 PM R’ Josh Gutenberg Parshah and Kugel BAYT Shabbat Nov. 22 10:15 AM Yisroel Meir Rosenzweig Meshech Chochmah Clanton Park not this week

After 4hashkamah We wouldR’ David like to Ely thank Grundland koshertube .com forTorah filming Temimah our shiurim ! Shaarei Shomayim Visit us at www.torontotorah .com Before minchah R’ Mordechai Torczyner Daf Yomi BAYT Gemara Avodah Zarah: After minchah R’ Mordechai Torczyner BAYT Broken Idols 6:30 PM R’ David Ely Grundland Parent-Child Learning Shaarei Shomayim

Sun. Nov. 23 Rosh Chodesh Kislev Contemporary Halachah: 8:45 AM R’ Josh Gutenberg BAYT The Kosherswitch 9:15 AM R’ Shalom Krell Kuzari Zichron Yisroel With light breakfast 8:30 PM R’ David Ely Grundland Gemara: Mind, Body, Soul Shaarei Shomayim In the beit midrash Tues. Nov. 25

1:30 PM R’ Mordechai Torczyner The Book of Iyov (Job) Shaarei Shomayim Wed. Nov. 26 The Jew at War, Week 6 10:00 AM R’ Mordechai Torczyner Beth Emeth War and Rabbi Kook

Fighting a Jewish War, Week 5 8:45 PM R’ Josh Gutenberg BAYT Collateral Damage Thu. Nov. 27 The Book of Yehoshua: 49 Michael Ct. 1:30 PM R’ Mordechai Torczyner For women Ai Destroyed Thornhill Fri. Nov. 28 Advanced Shemitah: 10:30 AM R’ Mordechai Torczyner Yeshivat Or Chaim Opening Up the Fields

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