בס“ד

Parshat Mishpatim 27 Shevat, 5779/February 2, 2019 Vol. 10 Num. 22 (#400) Welcome to Issue 400! Toronto Torah was the brainchild of Naomi and Itamar Zolberg, one of our original avreich couples. Now back home in Israel, the Zolbergs send divrei berachah for this milestone:

לפני כעשור התכנסה חבורה קטנה של אברכים בהנהגת הרב מרדכי טורטשינר והרב עזריה ברזון בבית המדרש של ק ‘‘ ק קלנטון פארק על מנת ללמוד וללמד. היה בנו הרצון שהתורה שאנו לומדים תגיע לכמה שיותר קהילות בעיר ובכל ה GTA. כך נולד הרעיון של ’ טורונטו תורה ‘. במהלך השנים בית המדרש ’זכרון דב‘ הפך לשם דבר בעיר והטורנטו תורה הגיע לתפוצה גדולה יותר. הייתה לנו הזכות להיות חלק ביוזמה המבורכת של בית המדרש ושל ’טורונטו תורה‘. זכות גדולה עוד יותר לראות כיצד אותה יוזמה קטנה מלפני שנים המשיכה והגיעה ל 044 גליונות! מאחל לכל יהודי טורונטו להמשיך להנות מתורתו של בית המדרש ומ ’ טורונטו תורה ‘ עוד שנים רבות בהנהגתו של הרב טורטשינר ושנזכה לראות את הגאולה הקרובה בביאת משיח צדקנו, במהרה בימינו, אכי‘‘ר. משפחת זולבג, שדרות About a decade ago, a small group of avreichim, led by Rabbi Mordechai Torczyner and Rabbi Azarya Berzon, gathered in the beit midrash of Clanton Park Synagogue to learn and teach. We desired that the Torah we learned should reach as many Toronto and GTA congregations as possible. Thus was born the idea for “Toronto Torah”. Over the years, Beit Midrash Zichron Dov has gained a name in the city, and Toronto Torah has achieved great circulation. We had the merit to be part of the blessed initiative of the Beit Midrash and of Toronto Torah. It is an even greater merit to see how a small initiative, years ago, has continued and reached 400 issues! We wish for all of Jewish Toronto to continue to enjoy the Torah of the Beit Midrash and “Toronto Torah” for many more years, under the leadership of Rabbi Torczyner, and may we merit to see the imminent redemption with the arrival of Mashiach, quickly in our days. Amen, kein yehi ratzon. Mishpachat Zolberg, Sderot This issue of Toronto Torah is dedicated by:

Mazal Tov on this special occasion of the 400th issue of Yasher Koach and Mazal Tov Toronto Torah and in recognition of Rabbi Torczyner on this special 400th edition of the Toronto Torah Congregation Ayin l’Tzion Miriam and Moshe Kesten

David and Nina Bernstein and family in memory of David and Chani Klein and family for a refuah sheleimah for Zvi Hersh ben Ita Faiga ב ב ב ד ב “ ד ב ב “

Golda Brown and Harry Krakowsky Congratulations on getting from Aleph (#1) to Tav (#400) in honour of their grandchildren and enhancing Shabbat for all of us, week after week. Shirley, Alexandra and Jones Wishing you continued success in all your endeavours. May you go from Strength to Strength! Ruth and Irwin Diamond Judy Laxer and Jeff Lipsitz in loving memory of Ruth’s parents, Mazal tov on publishing Issue #400! Jack and Helen Honigsberg z”l, Chaya Tzirel bat May Hashem help you continue for many years to come. Reb Dovid z”l and Tzvi Yaakov ben Reb Hillel HaLevi z”l The Reines Family

The Goldman and Hoffman Family Mimi and Byron Shore in recognition of Rabbi Torczyner in memory of their grandmother, Mrs. Irene Hoffmann, and all the avreichim past and present th ד ב “ ב “ “ ב “ on publication of the 400 edition of the Toronto Torah, Rabbi Yechezkel and Lori Grysman and Family and in memory of their sister Devorah Rut bat Naftali z”l

Mazel tov on this momentous occasion of the 400th issue “ ב “ ב “ דב ב “

Esther and Craig Guttmann and Family of Toronto Torah. Toronto Torah is an important contribution of Jewish learning, history and ideas to the ב ד ב “ for the yahrtzeit of Clara Berglas entire Toronto Jewish community. Nathan Kirsh in recognition of Jeffrey Silver the 400th ( ) edition of Toronto Torah. Anonymously in honour of all the sponsors of !to all current and past contributors ד ב Toronto Torah since its inception. Tizku L’Mitzvot!

OUR BEIT MIDRASH

ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER SGAN ROSH BEIT MIDRASH RABBI ELIHU ABBE AVREICHIM EZER DIENA, RABBI ALEX HECHT ADULT SEDER BOKER DIRECTOR RABBI MOSHE YERES WOMEN’S BEIT MIDRASH MRS. ELIANA ABBE ISRAELI CORRESPONDENTS RABBI ADAM FRIEDMANN, RABBI BARUCH Find our upcoming classes on-line at WEINTRAUB, RABBI JONATHAN ZIRING www.torontotorah.com UNIVERSITY CHAVERIM ISAAC BUSHEWSKY, NAFTI DIENA, COREY KAMEN, ARI and KARON, JAY KARON, YEHUDA LEVI, COBY LYONS, JACOB POSLUNS, MORDECHAI ROTH, www.facebook.com/torontotorah ARI RUBIN, DANIEL SAFRAN, DAVID TOBIS, URIEL WEISZ, ELI WELTMAN, BARUCH WISE Pages 2, 3 and 4 present regular features of Toronto Torah with Parshah, Journey Through Tanach, Law of the Land, and Torah and Translation.

Turn to Page 5 for our retrospective on Toronto Torah Through the Years! Freedom for an Eye, Freedom for a Tooth? Rabbi Mordechai Torczyner The Torah’s version of slavery stands deal, willfully exchanging his freedom because the Jewish slave is assigned in stark contrast to the model for economic security. so many benefits, the Talmud even practiced for centuries in North observes that acquiring a Jewish America; biblical laws and rabbinic In a philosophical approach, 16th slave is like acquiring a master. explanations prevent involuntary century Rabbi Ephraim Luntschitz (Kiddushin 20a) slavery and protect certain rights of argued that human beings pursue slaves, whether Jewish or non-Jewish. satisfaction of their material needs, as Now we may understand why the non- Extra privileges are afforded to Jewish expressed by the tooth, and their Jewish slave is freed, and the Jewish slaves, including priority access to appetites, as expressed by the eye. Due slave remains in servitude. Being household resources and special gifts to age, though, the teeth and eyes may wounded does not mean that a slave at the end of their service. In one way, cease working at some point, freeing the has paid some debt; rather, the slave’s though, non-Jewish slaves seem to human being from “enslavement” to freedom is a penalty for the master, as have a benefit which is denied to these imperatives. Since the slave would punishment and deterrent for Jewish slaves. normally accept this “freedom” with the carelessness. This protection is logical senescence of his teeth and eyes, losing for the non-Jewish slave, since the As recorded in our parshah, if the them prematurely is also reason for his master is the beneficiary and he must owner of a non-Jewish slave wounds freedom from slavery to other people. be held accountable. However, the his slave, such as by knocking out his The Jewish slave, though, has added master of the Jewish slave is viewed as tooth or eye, the slave goes free. “enslavement” to Torah, which is not his benefactor, rescuing him from (Shemot 21:27) However, the same subject to the demands of teeth and starvation when his community and would not be true for a Jewish slave; eyes. (Kli Yakar ad loc.) family have failed him. He provides food as our parshah also says, a Jewish and and board, agrees not to assign the slave does not go free as other slaves A third idea slave demeaning or painful work, and do. (ibid. 21:7) This seems odd; as We might suggest a third approach, sends him off with gifts and a fresh noted by Tosafot (Kiddushin 20a reflecting a deeper appreciation of the economic start after six years. The she’eino), the general rules seem to Torah’s institution of slavery: Torah does not wish to penalize such a favour Jewish slaves, so why doesn’t a • A non-Jewish slave is acquired person; even should he wound the Jewish slave go free with the loss of a commercially or in battle, as a worker slave, it would be understood as an tooth or eye? who will perform the tasks that the error, and not a sign of a broader master is unwilling or unable to problem. Thus the master must pay for Two approaches perform. He may not be coerced into damages including pain and shame, Writing in the 18th century, Rabbi slavery, but the beneficiary of the but the Jewish slave is not freed. Chaim ibn Attar suggested that the arrangement is clearly the Jewish Jewish slave actually receives the master. [See Shulchan Aruch Yoreh Clearly, the idea of purchasing a better end of the deal. The master is Deah 267:3-4 regarding coercion.] human being’s freedom is anathema to obligated to pay for his damages, an • In contrast, Jewish slavery is us today. However, if Western society assessment which includes physical presented as a form of tzedakah, a has moved past this harsh aspect of pain, shame, medical costs and safety net for people who are unable slavery, we must still ask ourselves a depreciation. (Ohr haChaim ad loc.) to support themselves. While the question: What have we done to replace While this exchange of money for Torah demands of the slave’s relatives its benevolent aspect? What is our freedom may seem crass to us, we that they marshal funds to redeem safety net for the needy? should recall that the Jew who enters him, it never condemns the Jewish slavery engages in precisely such a master. [See Vayikra 25:39-55.] And [email protected]

Upcoming Events in February!

Sunday February 10, 10:00 AM Midreshet Yom Rishon at Aish Thornhill: Drawing Closer to Hashem (women only)

Monday February 11, 7:30 PM Medical Ethics at Shaarei Shomayim: Mental Health and Mitzvot, with CME credit

Monday February 18, 9:15 AM Yarchei Kallah Breakfast at Yeshivat Or Chaim: A Prenuptial Agreement Like No Other

Shabbat February 23 Shabbaton at Aish Thornhill: The Golden Heresy

Monday February 25 8:30 PM New Mini-Series at Shomrai Shabbos: HaRav Asher Weiss on Weddings (men only)

We are grateful to Continental Press for their help and patience for the past 400 issues!

2 Did you know? We offer accredited Continuing Education classes in medical, legal and financial fields! Journey Through Tanach: Yehoshua, Chapter 20 Ezer Diena Outline these cities is that all accidental there were no witnesses present. In Minchat Shai notes that unlike every murderers are released from the city of such a case, G-d arranges that the other conversation between Hashem refuge when the Kohen Gadol dies. unintentional murderer falls off a and Yehoshua in Sefer Yehoshua, this (Yehoshua 20:6, Bamidbar 35:25) Why ladder onto the intentional murderer short chapter opens with the Hebrew might this be? in front of witnesses, so each man Vayedaber, instead of the normal • Rashi to Bamidbar 35:25, citing receives his appropriate punishment. Vayomer. Both words mean “And he Makkot 11a, explains that this is Based on this, Seforno, Hak’tav spoke,” but Vayidaber is understood to because the Kohen Gadol should Vehakabbalah and others (ibid.) be a stronger form of the verb. The have prayed for peace in the understand this law regarding the Talmud (Makkot 11a) explains that this country, and then these murders Kohen Gadol’s death as having the chapter begins with Vayidaber because might never have happened. same effect. Hashem will make sure it presents an imperative: fulfillment of • Rashi (ibid., based on Sifri Bamidbar that an individual who deserves a the Torah commandment to establish 160:9) also suggests that this is longer sentence murders long before arei miklat (cities of refuge), and because the Kohen Gadol causes the the Kohen Gadol’s death, whereas therefore it deserves extra emphasis. Shechinah to dwell in the Jewish one who deserves a lesser sentence To begin, Hashem tells Yehoshua that nation. Since the murderer causes it will end up murdering a short time he would like the Jewish people to to depart, he may not be released before he dies. assign the cities of refuge, as He had into society alongside his antithesis. • Rambam (Moreh Nevuchim 3:40) instructed Moshe. (20:1-2) Hashem • Bechor Shor (ibid.) explains that it is explains that it is easier for one to continues with a short summary of the a method of estimating how long the come to terms with a misfortune rules of the exile of accidental victim would have lived, which is the when a similar loss befalls others. murderers, as given to Moshe in appropriate length of punishment Therefore, when the Kohen Gadol Shemot 21:13 (this week’s parshah), as time for the killer. dies, a tremendous tragedy for the well as Bamidbar 35 and Devarim 4. • Chizkuni (ibid.) understands that it entire nation, it is easier for the (20:3-6) Finally, the nation sets aside is for the protection of the Kohen family of the victim to forgive the Kedesh, Shechem, and Kiryat Arba Gadol – if murderers would be murderer, who can now safely be (Chevron) as cities of refuge on the west released in his lifetime, the general released back into society. side of the Jordan, and Betzer, Ramot, population would be be upset with and Golan (the 3 cities designated in him as a leader, so we only release [email protected] Devarim 4:43), on the east side of the them after his death. Jordan. (20:7-9) • The Talmud (Makkot 10b) explains that intentional and unintentional Insight: Death of a Kohen Gadol murderers may sometimes escape One of the interesting rules governing without punishment, such as if

Law of the Land: Rabbi Herzog’s Unique Vision Rabbi Jonathan Ziring

During the nearly two millennia that the Jewish people did that daughters should inherit, and that non-religious Jews not hold sovereignty, those halachot that related to the or non-Jews be accepted as witnesses in courts of law, creation or running of a polity, such as many economic and things that from the vantage point of strict halachah are not judicial laws, were not practically relevant. However, with the the case. His solution was to propose takkanot, decrees that miraculous creation of the modern State of Israel, the Jewish would allow halachah to adapt. To that end, he gathered people were faced with the challenge of building a society in many Torah scholars to develop a system of such decrees to its totality. For Religious Zionist poskim, who believed that prove that it could be done, hoping, though not expecting, the return of Jewish sovereignty had religious value, it was that they would be accepted as the law of the State of Israel. critical to explain how a State could function from a religious These proposals were collected and published in a three- perspective. volume book, Techukah L’Yisrael al Pi Torah - A Constitution for Israel According to the Torah. While some poskim, such as Rabbi Shlomo Goren, were more comfortable relegating these responsibilities to the secular Dr. Alex Kaye devoted his dissertation to the novel approach authorities by granting them the status of a malchut of Rabbi Herzog (https://bit.ly/2FOdHzw). The basic (monarchy), and others sought to find ways of integrating the philosophy that undergirded it became the majority position spirit of the Jewish law into the state, though not the letter among Religious Zionist thinkers, as it was specifically they (as in Mishpat Ivri), Rabbi Yitzchak HaLevi Herzog, the first who had hoped that the State could represent the Torah as Ashkenazi Chief Rabbi of the State of Israel, had another part of its fulfillment of the beginnings of the redemption. approach. He believed that given the chance, halachah could Rabbi Herzog summarized his idea succinctly: develop an entire economic system, though he did not seek to The aspiration of all of religious Judaism in Israel and impose a halachic criminal law. Theologically, he thought it the Diaspora should be that the Constitution include a was heretical to embrace a secular court system with its own basic clause that the law of the land is based on the standards of economic law, especially one which was merely foundations of the Torah. (tr. from Kaye) a hodgepodge of British and Ottoman law. That was an implicit statement that the word of G-d was incapable of The takkanot were his way of trying to get Israelis who did speaking to the modern world. not necessarily embrace the Torah, to accept this vision, by finding a way to express halachah and democracy. However, Rabbi Herzog understood that for thousands of years, these laws had not been developed in ways that they [email protected] could function in the modern state. There were expectations

Did you know? We have held more than 50 Sunday Midreshet Yom Rishon programs for women since 2013! 3 Torah and Translation Biography Peace of Mind Rabbi Chaim Friedlander R’ C. Friedlander, Siftei Chaim, Middot v’Avodat Hashem Rabbi Elihu Abbe Translated by Rabbi Elihu Abbe

The substance of peace of mind is when a הצורה של מנוחת הנפש היא כאשר אדם חי The story is told that shortly before person lives with a feeling, and not just בהרגשה, ולא רק בהכרה שכלית, לנצל כל Rabbi Chaim Friedlander’s passing, he was told by his doctors that he would not an intellectual realization, [that it is im- רגע מתוך ריכוז מלא של המחשבה וכל live more than two weeks. He portant] to utilize each moment and fully הכוחות אך ורק לתפקיד שמוטל עליו ברגע approached the great Rosh Yeshiva of concentrate all of his thought and all זה. הרי אדם אינו יכול לעשות הרבה דברים Ponovezh, Rabbi Schach, to inquire other] strengths solely on the duty that] בבת אחת, וגם אם יש לו כישורים רבים toward which aspect of serving G-d he is upon him at this moment. A person is not capable of doing many tasks at the ושונים, הוא משתמש בזמן מסוים בכשרון should direct his focus for his remaining same time. Even if he has many different המתאים לפעולה המסויימת שעושה, ואל לו two weeks of life. Rabbi Schach told him skills, at any given time he uses the skill לערב את המחשבות על העבר ועל העתיד that he should put his efforts into that is most appropriate for the specific במעשי ההווה. //:improving his character traits. (https yated.com/two-weeks-go-plan-change/) task that he is doing. He should not mix thoughts about the past and the future There is much to learn from this story into his actions of the present… and from Rabbi Schach’s answer. What We can understand this based on what אפשר להבין זאת על פי מה שאמר מו״ר bears recognition is the strength of my Rabbi and teacher, Rabbi Eliyahu הגרא״א דסלר זצ״ל בשם הגר״א שעל character that Rabbi Friedlander demonstrated in asking the question. He Dessler zt”l, explained in the name of the האדם לחשוב שיש רק אדם אחד בעולם - was not overcome by panic about what Vilna Gaon, that a person is to think that הוא עצמו, ויש לו רק שעה אחת לחיות - lay in store for his future. He was not there is only one person in the world - השעה העכשוית, ויש רק דף אחד גמ׳ - הדף .consumed by memories of his past himself, and that there is only one hour שמונח לפניו, ואם יחיה בתחושה כזו ויתרכז Instead, his question was, “What is my to live - the present hour, and that there - [is only one page of Talmud [to study לגמרי בהווה אז יצליח... current duty? Where should I direct my energies in the present?” When reading the page that is placed before him. If one the selection from Siftei Chaim lives with this feeling, and concentrates accompanying this biography, it is entirely on the present, then he will be important to recognize that “the words successful… are fitting for the one who said them.” :Such is the substance of peace of mind כך היא הצורה של מנוחת הנפש, לנצל כל to make use of each hour for the duty שעה לתפקיד המיוחד לאותו זמן, לדעת Rabbi Chaim Friedlander was born in that is designated for that time, to know שמהות החיים האמיתית היא ניצול כל רגע Germany in 1923. He made aliyah right that the essence of true life is in the לתפקידו בהווה, והמחשבות שאדם חושב before World War II, and became one of the first students at the Ponovezh preservation of each moment for the pre- בהווה על חיי העבר או על חלומות העתיד הן Yeshiva. Rabbi Friedlander became a sent duty, and that thoughts that one אינן חיים אלא בזבוז החיים. כפי מאמר close student of Rabbi Eliyahu Dessler, has in the present that relate to past life החכם: ” העבר - אין “ שכבר נסתלק לגמרי, who served as the Mashgiach of the ,experience, or dreams about the future ” והעתיד עדיין “ לא נמצא, ” וההווה כהרף yeshiva at that time, a position which are not “life”, but rather a waste of [the time of] life. As the wise one said: “The עין“. מציאות ההוה שהיא כהרף עין היא כל Rabbi Friedlander himself would later past is no longer” in that it has entirely מציאות החיים, ויש לנצל את ההוה ניצול ,assume. He married Sarah Marzbach passed, “the future has not yet begun” in מלא ולא לתת לו לחלוף באפס מעשה... the daughter of a Rosh Yeshiva of Yeshivat Kol Torah in Jerusalem. Rabbi that it does not [yet] exist, “and the pre- Friedlander founded Torat Emet, a sent is like the blink of an eye.” The pre- school for children, and served as an sent existence, which is [as fleeting] as administrator there for many years. the blink of an eye, is the entire actuality Later, he served as a Mashgiach at a of life, and one should preserve the pre- yeshiva in Netivot, and in 1981 he was sent in totality, and not allow it to pass appointed as Mashgiach of the Ponovezh without accomplishing… Yeshiva. He passed away in the summer of 1986. -Even one whose thoughts are not wan גם מי שמחשבותיו אינן משוטטות בעבר dering in the distant past or envisioning הרחוק או חוזות את העתיד, יתכן שתהיה In addition to working together with the future, it is possible that they will be חסרה לו מנוחת הנפש ויהיה שרוי בבלבול Rabbi Aryeh Carmell in putting out lacking peace of mind and enveloped by confusion, because his thoughts are on הדעת, כי מחשבתו נתונה בעבר ובעתיד Rabbi Dessler’s book, Michtav -the recent past and the immediate fu הקרובים... Mei’Eliyahu (Strive For Truth), he also authored a series of books called Siftei ture. Chaim, which discuss areas of personal and religious growth.

[email protected]

4 Did you know? Dozens of university student “Chaverim” have learned with us in our Beit Midrash!

We hope you enjoy this retrospective,

with articles representing our columns from years past!

Title Column Author Page

Who Knows G-d? Shiur in Review, 5770 Rabbi Meir Lipschitz 6

Ashdod Ha’Aretz, 5771 Russell Levy 6

Kochav HaShachar Ha’Aretz, 5772 Rabbi Yair Manas 6

Rabbi Ephraim Greenblatt Biography, 5772 Rabbi Ezra Goldschmiedt 7

Missing Minchah for Work Torah and Translation, 5772 Rabbi Ezra Goldschmiedt 7

Parshat Mishpatim Parshah Answers, 5772 Rabbi Dovid Zirkind 8

The Altar’s Corners Hitoriri: Jewish Spirituality, 5773 Hillel Horovitz 8

Yirmiyahu 34-35 Haftorah, 5774 Rabbi Mordechai Torczyner 9

Israel Defeats USSR This Week in Israeli History, 5775 Rabbi Yisroel M. Rosenzweig 9

Nes Kibbutz Galuyot Book Review, 5776 Rabbi Baruch Weintraub 10

Rabbi Tzefaniah Drori Israel’s Chief Rabbis, 5777 Yaron Perez 10

Beit Shemesh Israeli Landmarks, 5778 Rabbi Adam Friedmann 11

Shabbat in the Jewish State The Zionist Idea, 5778 Rabbi Jonathan Ziring 11

The Writers of Toronto Torah

Rabbi Elihu Abbe Rabbi Alex Hecht Rabbi Yisroel Meir Rosenzweig Rabbi Azarya Berzon Hillel Horovitz Rabbi David Teller Ezer Diena Rabbi Netanel Javasky Rabbi Mordechai Torczyner Rabbi Adam Frieberg Russell Levy Rabbi Baruch Weintraub Rabbi Adam Friedmann Rabbi Meir Lipschitz Rabbi Jonathan Ziring Rabbi Ezra Goldschmiedt Rabbi Yair Manas Rabbi Dovid Zirkind Rabbi David Ely Grundland Yaron Perez Itamar Zolberg Rabbi Josh Gutenberg

The Columns of Toronto Torah

Biography, Torah and Translation (5770-5779) Law of the Land (5779) Book Review (5775-5777) Parshah (5770-5779) Calendar (5770-5771) Parshah Q & A (5770-5771) Ha’Aretz (5770-5772) Random (5772-5773) Haftorah (5773-5774) Shiur in Review (5770) Hitoriri: Jewish Spirituality (5772-5773) The 613 Mitzvot (5770-5779) Israel’s Chief Rabbis (5777) The Zionist Idea (5778) Israeli Landmark (5778) This Week in Israeli History (5773-5776) Journey Through Tanach (5779) Torah for Your Table (5773)

Did you know? We engage in our own learning until 12:30 PM daily; this year we are learning Kiddushin. 5 Shiur in Review: Who Knows G-d? (5770) Rabbi Meir Lipschitz In the first chapter of his work Derech not undermine his description of of any lacking, is the very definition of Hashem, Rabbi Moshe Chaim Luzzatto Divine infinitude; rather, the two perfection. Knowing that G-d is perfect (Ramchal) introduces several statements are part of the same idea. is not a discrete belief, separate from fundamental - and apparently To be infinite entails, by definition, the belief in Divine infinitude; it is a logical contradictory - descriptions of Hashem. absence of any lack or deficiency, a necessity of His being infinite. To say Ramchal begins by stating that Hashem state so completely beyond the nature that we know nothing about Hashem is the first, primal, infinite existence, of finitude as to defy any since He is infinite, and to say that we who created and sustains all creation. comprehension. Therefore, Ramchal is know He is perfect, are actually the (The arguments supporting this simply making the same point twice same statement phrased differently. assertion are beyond the scope of this when he says that Hashem is infinite article.) However, in his next statement and that He cannot be understood. It Alternatively, we may solve this second Ramchal tells us that we cannot know is tautological rather than problem of describing G-d — assigning or understand anything about G-d. His contradictory: G-d is infinite; we labels limiting his infinite nature, and second statement entirely undermines cannot understand G-d. We attempt to thereby contradicting His the descriptions of G-d in his first describe G-d by describing this incomprehensibility — by re-defining statement! unknowable infinity. the act of labeling. We cannot know what G-d is, but we certainly know Further along, Rabbi Luzzatto tells us We take a similar step in using the what G-d does. Our labels describe how that G-d is perfect in every possible term ‘kadosh’ to describe G-d. Ramban we perceive Him based on our way. But if Ramchal is correct in saying (Vayikra 19:2) suggests that kadosh experience of what He does. When we that G-d is infinite, then how may we refers to that which is set apart, and look at the good that exists in the world use these descriptions? Describing G-d this is what we apply to G-d when we and our lives, remembering that G-d is as wise, good, or anything else, limits say that He is kadosh. G-d, by virtue the creator and sustainer of all, we G-d to specific traits and activities, and of His infinity, is set apart and distinct know that what He does is good. an infinite Being knows no limits! in every possible way – and so G-d’s Examining the sophistication of Torah infinity implies His kedushah. and the intricacies of the natural world We need to redefine certain key words yields evidence of Divine wisdom. This and phrases in order to resolve The same concept of describing G-d by brings us to observe that G-d is good Ramchal’s seemingly contradictory describing infinity may also resolve our and wise, not as a real description of ideas of unknowability and description, second problem, explaining how we the nature of G-d, but as a description infinity and finite definition. may “limit” G-d by describing Him as of how we perceive G-d. perfect: This description of Divine First, Ramchal’s assertion that we perfection actually stems from G-d’s [email protected] cannot know anything about G-d does infinite nature. Infinitude, the absence

Ha’Aretz: Ashdod (Russell Levy, 5771), Kochav HaShachar (R’ Yair Manas, 5772)

Ashdod, a southern coastal city, is located between Ashkelon has grown to about three-hundred and fifty families, and Tel Aviv and is the fifth largest city in Israel. In Tanach, totaling about 2700 people. Many of the residents work in the city is described as one of the centres of the Plishtim, the Yishuv as carpenters, plumbers and electricians, as well with them building a temple there for one of their gods. In as in education, business, medicine and agriculture. Grapes Shemuel I (5:1-7) we are told that Ashdod was the location grown in Kochav HaShachar are sold to the Carmel Mizrachi which the Plishtim used to house the aron, while it was Winery. captured and in their hands. About ten percent of the residents are native English speakers, and there is a mix of Ashkenazi and Sephardi Archaeological evidence suggests that the ancient city of Jews. The Rennert Synagogue complex, incorporating both Ashdod was a few miles inland, while the modern city is Sephardi and Ashkenazi synagogues, is located in the directly on the coast. The modern city of Ashdod was founded centre of town. in 1956, with the first 22 families, immigrants from Morocco, settling immediately. The Yishuv hosts visiting groups for many Shabbatot. The community is very hospitable, and visitors are housed and With the building of the port of Ashdod in 1961 - today fed at different residents’ homes. On a visit to the Yishuv in Israel’s largest port, handling over 60 percent of all port cargo 2004, I ate lunch at a vegetarian family; when a different - the city’s population exploded, boasting 30,000 residents by family discovered this, they invited me for a post-lunch 1969. In the ‘90’s many immigrants from the Former Soviet chulent! During this visit, I resided with fifteen other Union chose to settle in this city, where immigrants make up yeshiva students in a house whose owners generously a significant minority of the population. The city grew by over permitted visitors to stay there while they were away. 100,000 people. The Yesh Din Association has charged that Kochav

HaShachar may not mine stone from a quarry on its [email protected] premises, arguing that this exploits the natural resources of

Kochav HaShachar is a community located about 18 miles an “occupied territory”. On December 26, 2011, the Israeli north of Jerusalem, in the eastern edge of the Judea-Samaria Supreme Court denied this petition, permitting the mining Mountain Range. On a clear day, one can see Jericho, which to continue. is located to the southeast. The Yishuv (community) identifies [email protected] itself as Dati Leumi Torani – religious, nationalist and Torah- oriented.

The community was founded by nine couples in 1979 and

6 Did you know? We offer more than 20 public and private classes weekly, around Toronto! Torah and Translation (5771) Biography (5771) Missing Minchah for Business Rabbi Ephraim Greenblatt Rabbi Ephraim Greenblatt, Rivivot Ephraim 1:166 Rabbi Ezra Goldschmiedt Translated by Rabbi Ezra Goldschmiedt

I was asked by a certain individual: He נשאלתי מבעל הבית אחד שהיה כל היום Rabbi Ephraim Greenblatt was born in worked in trade all day, selling his עוסק במסחר למכור דברים. ובעת מנחה Jerusalem c. 1930. He displayed ,wares. At the time to pray minchah שראה שכבר מאוחר דבר עם קונה גדול potential to become one of the gedolei when he saw that it was getting late, he ולא היה יכול להפסיק כי יפסיד ממון Torah of Israel at a young age, learning in the Mirrer Yeshiva and then Yeshivat was speaking with a major buyer and ושכח לגמרי שלא התפלל מנחה ורצונו HaDarom under the likes of Rabbi was unable to stop, lest he lose money. לדעת מה יעשה באופן כזה. Chaim Shmuelevitz, Rabbi Elazar [After finishing his conversation he Menachem (Man) Schach and Rabbi realized that] he had forgotten entirely ולכאורה הא מבואר בסי׳ ק“ח ס“ח דהפסד ,Isser Zalman Meltzer. His time in Israel that he had not prayed minchah. He ממון נחשב כאונס וא“כ יתפלל ערבית ב‘. however, was cut short at the young age wants to know what he should do in ובמניעת הרוח מסתברא דג “ כ הדין כך, of 18 – due to the financial needs of his .such a situation ולא רק בהפסד ממון, והוא ממ “ ש החיי parents and nine younger siblings, he It would seem that this is explained in אדם שהובא במ“ב בענין למכור סחורתו . journeyed to America to earn a salary with which to support them. Shulchan Aruch (Orach Chaim 108:8), אמנם, כאן השאלה שיש לו זמן כל אחרי Hardly speaking a word of English, he where it states that monetary losses are considered an unavoidable הצהרים להתפלל ולא התפלל ובא הזמן ונתעסק, א “ כ הו “ ל כאונס ביום אחרון, lived with his grandfather, himself a respected rabbi, in New York’s Lower circumstance [oneis], and therefore he may pray Maariv twice. [The ability to ובזה יש לדון איך הדין בתפלה, הא היה לו זמן עד כה. East Side. There, he found a modest position in the rabbinate while also make up for a missed tefillah only exists learning under Rabbi Moshe Feinstein. for tefillot missed by accident, and not those missed on purpose or due to ולכאורה זה מרומז בדברי המג “ א Rabbi Feinstein took Rabbi Greenblatt gross negligence.] Concerning a loss of בסקי “ א ומבואר דבריו במחצית השקל. under his wing like a son, and profit, it would seem that the ruling וא “ כ נראה היות שיש לו זמן רק להתפלל eventually approached him with the should be the same; it should not be ולא התפלל זה לא עושהו לפושע וברגעים charge to strengthen the Jewish .limited to situations of financial loss האחרונים נתעסק בהפסד ממון א “ כ יש לו community in Memphis, Tennessee. Rav This is seen from Chayei Adam, cited in דין אונס ומתפלל ערבית ב‘. Greenblatt went there and found himself overwhelmed – the large Jewish Mishneh Berurah, concerning the .matter of selling one’s wares ולכן מכאן ולהלן הצעתי לו שיתפלל מנחה community had all of two shomer גדולה ובזה אם יתעסק במסחר אח “ כ אין shabbat Jews. Returning to New York However, the question here [is לו מה לחוש. אבל בשכח משום מסחר dejected, Rav Greenblatt told Rabbi somewhat different as] he had time דמתפלל ערבית ב׳ ... Feinstein that Memphis was “an ir hanidachat” beyond his ability to throughout the afternoon to pray, he develop, to which Rabbi Feinstein didn’t pray, and when the time came he responded that he knew exactly what he was busy. That being the case, he is like was getting Rabbi Greenblatt into. This “someone who experienced an was a place starving for Torah and unavoidable circumstance on the last growth. day” [a term taken from the laws of conditional sales]. Concerning such a With words of encouragement from case, the law for prayer is debatable, for Rabbi Feinstein, Rabbi Greenblatt he had time until that point. returned to Memphis, where he served as a rav for 58 years. During that time, Seemingly, this is alluded to in the he turned Memphis into a thriving words of Magen Avraham (108:11) [who Jewish community; he was responsible says that forgetting is equivalent to for the religious revival of thousands of oneis], as explained by Machatzit now-observant Jews. Continuing his HaShekel. It seems that since he had growth in learning, Rabbi Greenblatt much time to pray, and he did not pray, went on to become one of North this does not render him negligent. At America’s greatest talmidei chachamim. the last moments he was involved with A visitor to Memphis once asked Rabbi financial loss – therefore, he has the Greenblatt the million-dollar question: status of oneis and he may pray maariv “You could have been a gadol in Bnei twice. Brak, why are you here in Memphis?” Rabbi Greenblatt responded, “Memphis As a result of this, I advised that produces gedolim!” henceforth he pray at mincha gedolah [the earliest time one may pray The author of the 7-volume responsa minchah] so that if he were to become Rivivot Ephraim, Rabbi Greenblatt involved in trade afterward, he would returned to Israel in 2009, and he have no need to worry. Nonetheless, one continued teaching there. He passed who forgot as a result of trade would nd away on the 2 of Shevat, 5774. pray maariv twice… [email protected]

Did you know? We hold 7-10 themed Shabbatonim each year, at synagogues around the GTA! 7 Parshah Answers (5772) Rabbi Dovid Zirkind What can be learned from the Did Hashem give Moshe more than that with each prohibitive iteration expression in Shemot 21:1, “which ten commandments at Har Sinai? the Torah added an exception: The you shall place before them”? • When telling Moshe that he would laws of milk and meat do NOT apply • Rashi suggests that this phrase receive the luchot on Har Sinai, biblically to wild animals, birds and taught Moshe how he should convey Hashem added that that he would non-kosher animals. the mitzvot of our parshah. He was also receive “HaTorah v’haMitzvah”. For children: Why is the penalty for told not to simply teach the laws two (Shemot 24:12) Rashi suggests that stealing an ox different from the or three times, and have that suffice. Hashem gave Moshe everything. The penalty for stealing a sheep? Rather, Moshe was to expound upon Aseret Hadibrot, are only ten Rashi quotes two explanations: Rabban the mitzvot with reasons and commandments at face value, but Yochanan Zakkai suggests that one who explanations, so that they should be they contain references to all 613 steals a sheep has to carry it out on his placed completely, like a “set table”, mitzvot. shoulders. Although it was his choice to before his students. • Seforno, based on the same verse, steal the animal, the Torah is lenient for • Seforno suggests that the Torah’s laws explains that initially Hashem indeed him because of the disgrace he went fall into two distinct categories. Some intended to present Moshe with the through. Therefore he only pays four mitzvot have absolute applicability; if entire Torah when he ascended Har times the value, not five. Rabbi Meir you are commanded to perform that Sinai. However, when the people sees this halachah from the owner’s mitzvah then you must carry it out to sinned in Moshe’s absence he was perspective. When one’s ox is stolen he the best of your ability. However, our only given the luchot to break, and doesn’t only lose the ox; he loses the parshah contains many mitzvot which then he would be required to write profits of working the animal as well. A are merely instructions on how to act the Torah himself. sheep does not work for its owner, and in specific situations. If one does not • In addition, the Yerushalmi learns a so no labour is lost. Therefore, the thief own animals, or if one’s animals never fundamental halachah from this pays more for stealing the ox. cause damage, these mitzvot are not verse. The juxtaposition of Torah and

relevant. As such, these mitzvot that Mitzvah teaches us that just as we [email protected] are not expected of us are rather are to recite a berachah before we placed before us, in the event that study Torah, so we should recite a they should become necessary. berachah before we perform each • Although in some areas of halachah mitzvah. men and women are treated differently, the Talmud (Kiddushin Why does the Torah repeat the verse 35a) rules that regarding monetary “You shall not boil a kid in its law, men and women are subject to mother’s milk” three times? the same rules and regulations. This • Rashi cites one opinion of the halachah is derived from our verse, Talmud (Chullin 113a) which that the laws should be “placed before explains that we are thus prohibited them,” meaning both men and from eating, deriving benefit from, or women. cooking a combination of milk and meat.

• Also in Chullin, Rabbi Akiva suggests

Hitoriri: Jewish Spirituality: The Altar’s Corners (5773) Hillel Horovitz התורה בפרשת משפטים מלמדת אותנו, כי רוצח במזיד אשר רק על כהן ולא על ” זר “. יואב הרג את שני שרי הצבא בין השאר בורח מעונשו ונאחז בקרנות המזבח, מצווים אנו למצות עימו את כהגנה על מעמד שלו וכנקמה על מות אחיו )שמואל ב ‘, ב ‘(. בכך הדין ולהורגו: ”וכי יזד איש על רעהו להרגו בערמה – מעם מזבחי הכניס יואב מחשבה ” זרה “ לתוך עבודת הכהן. יואב היה כ ” זר “ תקחנו למות“. בעבודתו, ולכן המזבח אינו מגן עליו.

בסוף ימיו דוד מצווה את שלמה בנו להרוג את יואב, שר צבא סכנה זו תלויה ועומדת בפנינו גם בימינו אנו. פעמים רבות אנו דוד: ”וגם אתה ידעת את אשר עשה לי יואב בן צרויה, אשר עשה מתרצים את מעשינו בעשייה לשם הציבור או לשם שמיים. מלמדת לשני שרי צבאות ישראל לאבנר בן נר ולעמשא בן יתר ויהרגם... “. אותנו הגמרא כי יואב, שעליו נאמר כי ” כל ישראל צריכים יואב אשר מקווה לברוח מעונשו הולך ונאחז בקרנות המזבח לו“ )מכות י“א.( ”נפל“ בכך שתרץ את מעשיו בעשייה לשם שמיים, בכדי שלא יהרגוהו. יואב טוען כי הרג את אבנר ועמשא משום ונענש על כך. התורה אומרת לנו כי על האדם לשאול את עצמו שמרדו במלכות )סנהדרין מ “ ט.( ועל כן המזבח צריך להגין עליו, תמיד, האם אני עושה לשם שמיים או לשם עצמי?! יהי רצון שכן הוא פעל בציוויו של דוד. שנעשה הכל תמיד לשם שמיים ויקויים בנו מהרה: ” קל ד ‘ ויאר לנו אסרו חג בעבתים עד קרנות המזבח.“

הגמרא )מכות י “ ב.( אומרת כי יואב שהיה תלמיד חכם הכיר את [email protected] הדין של רוצח הבורח למזבח וידע כי המזבח יכול להגן על האדם במקרים שונים, אולם, רב יהודה ואביי אומרים כי היו מספר טענות הלכתיות בהם טעה יואב, אחת מהן היא: ” טעה – שאינו קולט אלא כהן ועבודה בידו, והוא זר היה. “ המזבח מגן על הכהן העוסק בעבודתו ולא על כל אדם הבורח מפני החוק.

מה ניסה יואב לטעון? יואב ניסה לומר לשלמה כי בהורגו את אבנר ועמשא היה כ ” כהן “ בעבודתו, הוא ביצע את שליחותו של דוד והקב“ה בכך שהגן על עם ישראל, כיצד ניתן להענישו על דבר שעשה לרווחת עם ישראל?! על כך עונה אביי ואומר שהמזבח מגן

8 Did you know? We teach in the broader community, including Beth Emeth, Adath Israel & Limmud! Haftorah: Yirmiyahu 34:8-22, 35:25-26 (5774) Rabbi Mordechai Torczyner Who is the prophet of our haftorah? eventual return to the land. (1:32) participants walk between the parts of Yirmiyahu was the last major prophet of a split calf. This may have been normal the first Beit haMikdash, and his According to the Talmud (Bava Batra practice for a covenant, and it may have experience may well have been the most 15a), Yirmiyahu authored his own been a deliberate invocation of bitter of any prophet in Tanach. He book, the book of Melachim, and the Avraham’s “split pieces” covenant with lived in the 6th century BCE, and his book of Eichah. G-d in Bereishit 15. task was to warn the Jews of his day What is the message of our that time was short and destruction Rabbi Meir Leibush (Malbim) saw a haftorah? more strategic motivation in this was coming. The nation did not heed The prophets indicted the Jews of Yirmiyahu’s words; instead, they beat liberation of the slaves. He contended Yirmiyahu’s day for various sins, but that the slaves were indigent and him and imprisoned him (Yirmiyahu 20 principally for abuse of each other and and 37), threw him into a cistern (ibid. downtrodden, and that King Tzidkiyahu failure to honour G-d. Ultimately, after feared that they would betray the Jews 38) and threatened to kill him. (ibid.) generations of warnings, these sins led to the Babylonians during the enemy’s Rembrandt’s Jeremiah Weeping Over the to Divine support for Babylon’s siege of Jerusalem. The act of freeing Destruction of Jerusalem is hauntingly invasion of Yehudah (Judea). Just them was an attempt to win their evocative of the mood of Yirmiyahu’s before the start of our haftorah, with loyalty. book; the image of the despairing Yerushalayim under Babylonian siege, prophet of G-d, leaning upon his book Yirmiyahu informs Tzidkiyahu, King of Regardless of King Tzidkyahu’s of warnings, backlit by flame and Yehudah, that Yerushalayim will be motivation, the emancipation was devastation, has captured the burned by the Babylonians. reversed when the Babylonian siege imagination of millions over the past (Yirmiyahu 34:1-7) was lifted. (ibid. 34:11) In response, Yirmiyahu warned the Jews that there four centuries. Indeed, the word At the start of our haftorah, we learn “jeremiad” was coined to refer to a are two dimensions to liberation from a that King Tzidkiyahu responded to master: (1) Freedom from domination, prophecy of doom and gloom. Yirmiyahu’s warning by declaring Throughout his misery, though, and (2) Loss of protection. The Jews freedom for all slaves. (ibid. 34:8-9) had offered the positive freedom and Yirmiyahu carried with him a Divine This may have been a belated attempt promise, “I am with you, to save then retracted it; therefore, G-d would to honour the Divine command, fulfill with them the negative freedom, you.” (ibid. 1:8) recorded in our parshah, to free slaves the loss of Divine protection. At times, Yirmiyahu was instructed to after six years of service, as well as the Our haftorah concludes by moving to act out scenes in order to convey a command recorded later in the Torah an earlier passage in Yirmiyahu, and a message to the nation. These ranged (Vayikra 25) to free them during the promise that despite the nation’s from wearing a yoke upon his neck to year of yovel (Jubilee). It was also a failures and despite the impending demonstrate the enslavement of the step toward mitigating the nation’s punishment, G-d will never sever His Jews by the Babylonians (ibid. 1:27), to general abuse of the needy and covenant with the Jewish people. smashing a jug to demonstrate the vulnerable. Based on our haftorah smashing of Judea (1:19), to (Yirmiyahu 34:18), it seems that purchasing a field and preserving the Tzidkiyahu attempted to make this a [email protected] deed in order to demonstrate our great ceremony, having the

This Week in Israeli History: Israel Defeats USSR (5775) R’ Yisroel M. Rosenzweig

29 Shevat 1977 hands of Maccabee Tel Aviv was symbolic of the defeat of the 29 Shevat is Monday USSR at the hands of democracy. The victory was a power- ful unifier amongst Israelis, and Maccabee Tel Aviv, the Upon Israel’s declaration of independence in 1948, the USSR ‘killers of the bear,’ received a hero’s welcome upon their was one of the first countries to recognize the status of the return to Israel. The impact of the game was perhaps best fledgling Jewish state. However, this positive reaction was expressed by an American member of Maccabee Tel Aviv, short-lived. With the onset of the Cold War, the USSR boy- Tal Brody: “We are on the map! And we are staying on the cotted Israel and typically referred to it as a “terrorist re- map – not only in sports, but in everything.” gime.” It was in this political atmosphere that the 1977 Euro- pean Cup basketball championship was held. For more, see pg. 410-418: http://web.macam.ac.il/~galiliy/ JSH05.pdf During the tournament, one of the two competing teams [email protected] would host each match. When it came time for Israel’s Mac- cabee Tel Aviv and the USSR’s CSKA Moscow, an official mili- tary team, to compete on the 29th of Shevat (February 17), there was a significant problem. Israel was billed to host, but the USSR refused to go to Israel. Further, they denied the Israelis entry into the USSR. As such, the game was hosted by neutral Belgium.

The game was viewed as a showdown between David and Goliath, and so it is no surprise that Maccabee Tel Aviv’s de- cisive 91-79 victory over CSKA Moscow was an enormous upset. In the eyes of the Israeli public, the victory was not limited to the basketball court. CSKA Moscow’s defeat at the

Did you know? We hold a Women’s Beit Midrash in the mornings for adults and university students! 9 Book Review: Nes Kibbutz Galuyot (5776) Rabbi Baruch Weintraub Rabbi Yoel Bin Nun reader agrees with all of their content. harbor for Jews escaping antisemitism; Nes Kibbutz Galuyot (The Miracle of Russia has served, at certain times, as the Gathering of the Exiles) What is the purpose of the book? an incubator for Jewish culture; Spain Yediot Acharonot, 2011, Hebrew As explained in the introduction, the has served as fertile ground for Jewish author wanted to begin paving the way Philosophy to develop. However, Who is the author? toward a ‘Haggadah’ for Yom nowhere on earth, apart from Israel, “I am a believing Zionist in my Ha’Atzmaut (Israeli Independence could all the Jews gather back into a perspective; an Israeli Jew in my Day), to be studied and discussed nation, bringing with them the special identity.” With these opening words, during the festive meal. As such, it gifts and skills they gained during the Rabbi Bin Nun (b. 1946) tries to define includes long paragraphs from long years of exile. his essence, but his rich biography different sources to be recited. attests to a more complicated Rabbi Bin Nun – a great believer in the personality. He was a student of Rabbi While the attempt is interesting, it importance of this reunion - analyzes Zvi Yehudah Kook; one of the seems to this writer to be premature. throughout his book not only biblical paratroopers who liberated Jerusalem; For this writer, the real importance of and talmudic texts, but also the an ally of the late political activist the book lies with Rabbi Bin Nun’s writings of secular Jews such as Bialik Hanan Porat; a founder of the own articles, scattered through the and Berner, suggesting interpretations settlement movement; and one of the book. Each one is a gem in which the of the Declaration of Independence and founders of Yeshivat Har Etzion. He is a author shares his approach to the familiarizing us with the ancient texts revered teacher of Tanach, and has modern state of Israel in general, and and traditions of Ethiopian Jews. Thus, been one of the leading figures in the to Yom ha’Atzmaut in particular. while the division between the holy and effort to advance Tanach study. He secular is maintained, the author lets founded Gush Emunim, a right-wing What are the main themes us glimpse, if even for a short while, political entity, in his home in 1974, yet presented in the book? how everything fits into a giant puzzle: he has repeatedly called for moderation As its name suggests, the book one seen clearly only by the One who and reconciliation between the religious emphasizes the gathering of the exiles sits above, planning for two thousand and secular communities. as the central miracle for which we are years, so that our nation could return to thank G-d on Yom Ha’Atzmaut, and to its land ready for the great mission of In almost everything in which he has beyond that, as the main achievement establishing a priestly kingdom and a been involved, Rabbi Bin Nun has of the Jewish state. The other benefits holy nation. become a leader and an innovator. His of Israel could have been attained books are always a source of elsewhere: America could serve, at [email protected] inspiration, regardless of how much the least in certain periods, as a safe

Israel’s Chief Rabbis: Rabbi Tzefaniah Drori (5777) Yaron Perez

Rabbi Tzefaniah Drori conversion courts in the north, and he participated in the b. 1937, Israel commission to establish the new Conversion Law in Israel. Chief Rabbi, Kiryat Shemonah 1977-present He was among the founders of the Agudah l’Hitnadvut (the first agency for national service for women), he was among Life the founders of the Tzohar rabbinical organization, and he Rabbi Tzefaniah Drori was born in Israel in 1937; he was was among the founders of the Takanah Forum for address- raised in the Sdeh Yaakov yishuv in the Galil. He attended ing sexual abuse by community leaders. yeshiva high school in Kfar haRoeh, and he was among the students who established Yeshivat Kerem b’Yavneh. After Rabbi Drori’s educational philosophy, absorbed from Rabbi some time he went to Yeshivat Mercaz haRav, where he was Zvi Yehudah Kook, is to blend the holy and the mundane in among the close students of Rabbi Zvi Yehudah Kook. He daily life. He was one of the founders of Yeshiva laTze’irim in was ordained by Rabbi Yitzchak Arieli, Mashgiach of Yeshivat Jerusalem; the school blends high-level Jewish studies with Mercaz haRav, and Sephardic Chief Rabbi Yitzchak Nisim. the national Bagrut curriculum. In 2014, Rabbi Drori pub- lished Hegyon Libi Lefanecha, a commentary to Rabbi Av- In 1968, Rabbi Drori was sent by Rabbi Kook to live in Kiryat raham Yitzchak Kook’s philosophical Orot haTorah. Shemonah, in Israel’s north, to help strengthen Judaism in the region. In 1977 he was appointed Chief Rabbi of Kiryat Regarding the long-standing Religious Zionist debate about Shemonah. Simultaneously, he established a local Yeshivat mixing of genders, Rabbi Drori has published his view that Hesder together with Rabbi Haim Onzi z”l. He remains Rosh there is an advantage to having mixed groups despite all of Yeshiva today, with Rabbi Yisrael Kirshtein. the challenges involved, and that this should be done. He

Legacy especially opposes separation in family settings.

Rabbi Drori has become a communal leader for the overall Rabbi Drori ascends Har haBayit (the Temple Mount) with population of the north, especially among the non-observant his students annually. In 2014, he declared, “Ascending to kibbutzim in the area, and in this capacity he has seen his Har haBayit is a biblical mitzvah. Over the years after the role expand beyond establishing classes for study. He is care- destruction of the Temple, great rabbis, including Rambam ful to serve as a role model for the broad community in all of and Ramban, went to the mountain. When we are there, we his activities, and the pleasantness of his ways. He has re- are close to the site of the Temple, and even after the de- mained in the city during its toughest times, including peri- struction of the Temple the site remains sacred. This has ods of rocket fire from Lebanon, and he has harnessed the not changed in thousands of years, and it is no different student body of the yeshiva to aid local residents. today. There is a mitzvah to ascend Har HaBayit.” (http://

Rabbi Drori is considered one of the leaders of the Religious www.kipa.co.il/now/59444.html) Zionist community in Israel. For many years, he headed the [email protected]

01 Did you know? We offer daily chaburot and special classes at Bnei Akiva Schools! והורשתם את הארץ וישבתם בה )במדבר לג( Marking the State of Israel’s 70th Year! Israeli Landmarks: Beit Shemesh (5778) Rabbi Adam Friedmann The history of the city of Beit Shemesh Egyptian army during the War of Beit Shemesh neighborhoods. Prior to captures the story of the Land of Israel, Independence in 1948. The ruins of 1948, the site of Ramat Beit Shemesh from biblical conquest and settlement the ancient city can still be seen today had been the Arab village Beit Natif. through the intense, and sometimes at the Tel Beit Shemesh archaeological This village was itself built on remnants heated, reality of contemporary Israeli site. of an ancient Judean town dating to the society. period of the Hasmonean kings and The modern city of Beit Shemesh earlier. Beit Shemesh (literally meaning “house began in earnest in 1952 with the of the sun”) is likely named after the construction of the first permanent The city reached a population of sun-goddess, Shemesh, whom the housing. It was set up as an 109,000 in 2016 and is expanding Canaanites worshipped in antiquity. Its immigrant city, housing new olim from steadily with the neighborhoods of first biblical mention is in the book of Iraq, Romania, Iran, and Morocco. The Ramat Beit Shemesh Gimel and Dalet Yehoshua (21:16), where it is identified population in 1955 stood at just under construction. The collection of as part of the territory apportioned to 3,000. In the 1990’s the city diverse demographic groups in the city the tribe of Judah. This city later experienced a growth spurt, with new has made Beit Shemesh a microcosm of becomes one of the cities given to the olim arriving from Russia, Ethiopia, Israeli society. The various Kohanim to settle. The city is and many English-speaking countries. denominations in the city literally mentioned in the book of Samuel (chap. Around this time, the city also intersect, and one can find secular, 6) as the place where the Ark, which attracted an influx of Hareidi citizens, Dati Leumi, and Haredi communities had been captured by the Philistines, who would build up several large living a stone’s throw away from one was returned to Jewish hands. neighborhoods. Hareidi communities another. This closeness has been the represented in Beit Shemesh include source of considerable tension, which Beit Shemesh was likely sacked by the Ger, Belz, Toldos Avrohom Yitzchok, has even erupted into violence. Assyrian army of Sennacherib, and Satmar and Neturei Karta. There are Hopefully, these tensions will be ultimately destroyed by the also strong Dati Leumi and Falash resolved, and Beit Shemesh will become Babylonians. Aside from a monastery Mura groups. an exemplar for harmonious and light agricultural use, the area coexistence. remained desolate until its role as a The 1990’s also saw the expansion of battleground between the IDF and the the city in the building of the Ramat [email protected]

The Zionist Idea: Keeping Shabbat in the Jewish State (5778) Rabbi Jonathan Ziring

“It seems that the question of keeping Shabbat in the Jewish Jews who are not shomer shabbat will take care of State was, and still is, the touchstone for the possibility of necessary activities regardless of what the rabbis say. the sustainability of a current Jewish state.” Rabbi Yisrael Others, such as Rabbi Shaul Yisraeli (and Rabbi Herzog in Rosen (“HaShabbat B’Medinah Yehudit Atzmait”, later pieces), contend that halachists have to develop B’Chatzotzrot Beit Hashem, pg. 105) theories that can work even in a fully halachically committed state. Central to Religious Zionism is the belief that it is possible for a Jewish state to survive while keeping to the strictures of Authorities such as Rabbi Shlomo Goren suggest that the halachah. One of the challenges that halachic authorities category of pikuach nefesh, the permissibility of violating have to contend with is how a Jewish state keeps Shabbat. Shabbat to save lives, should be radically reconceived in the As individuals living in a non-Jewish country it is easy for context of a state to allow the inclusion of many activities Jews to have a day of rest, secure in the knowledge that vital not permitted for the individual based on pikuach nefesh. activities will be taken care of by the non-Jewish society. As a nation of Jews in our own country, that possibility does not While Rabbi Yisrael Rosen grappled with these theoretical exist. How could a country continue to run its hospitals, issues, he also took a pragmatic approach, based in Rabbi army, police, and utilities while keeping Shabbat? In the Yisraeli’s ideology. He established Machon Zomet, an above-cited article, Rabbi Yisrael Rosen outlined multiple organization devoted to inventing tools to be used by approaches to this question, before laying out his own security and medical facilities, to enable performing vital position. functions either without violating Shabbat, or violating only rabbinic, rather than biblical law. As he explained, part of Some authorities, such as Rabbi Moshe Tzvi Neriah, feel it is being a Religious Zionist is finding ways to use technological legitimate to delegate certain activities to non-Jews, using and halachic creativity to help enable the viability of a state “Shabbat goyim”. Others, such as Yeshayahu Leibowitz, devoted to halachah, that can still provide necessary argue that this is an admission that halachah cannot deal services for its citizens. May his commitment inspire us all. with statehood, an abdication of responsibility by halachists Yehi Zichro Baruch. to explain how the Torah could sustain a state. [email protected] Some authorities (Rabbi Isaac HaLevi Herzog in some early responsa) claim a full solution need not be found until the majority of the state keeps Shabbat, as the reality is that

Did you know? We produce Israel-themed video series, available at www.youtube.com/torontotorah! 00 The Mission of YU Torah MiTzion Beit Midrash Zichron Dov The mission of Beit Midrash Zichron Dov is to engage, inspire and educate the Jewish community of the Greater Toronto Area. We apply our Torah heritage to the daily lives of modern Jews, through classes, discussions and chavrutot in our home Beit Midrash and in the synagogues, campuses and workplaces of the GTA.

In any given week, we offer 20+ classes and programs for a broad variety of audiences in a range of venues, with some 1500- 2000 participants. In particular, we focus on: * Students – The high school years are the beginning of a student’s active formation of Jewish identity. When our students return home from Israel and embark on university careers, their need for Torah-based role models and resources increases. We provide a welcoming home and special learning opportunities for high school and university students in our Beit Midrash. * Women’s Programming – We believe strongly in providing sophisticated Torah study opportunities for women. Most of our classes are open to women, but we also hold a daily Women’s Beit Midrash, weekly Women’s classes, and our special monthly Midreshet Yom Rishon. * Professionals’ Programming – With the number of hours spent by medical, legal and financial services professionals on their work, we believe it is crucial that Torah perspectives be integrated into those careers. Toward that end, we offer Continuing Education-accredited classes in the intersection between Torah and their professions. * Israel – Our Jewish community is staunchly Zionist, with many organizations providing programming that emphasizes the centrality of Israel. Our role is to provide education supporting this message, videos and publications.

Come learn with us! Please email [email protected] to sign up for our weekly email listing upcoming opportunities. Weekly Highlights: Feb. 2 — Feb. 8 / 27 Shevat — 3 Adar I Time Speaker Topic Location Special Notes

Feb. 1-2 ב

8:30 AM CST Ezer Diena Doing & Listening Sherith Israel, Nashville Pre-Shacharit 10:30 AM R’ Alex Hecht Post-Hashkamah Parshah Clanton Park Before minchah R’ Mordechai Torczyner Daf Yomi BAYT After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT Simcha Suite 6:45 PM R’ Elihu Abbe Parent-Child Learning Shaarei Shomayim Mon. Feb. 4

8:40 PM R’ Mordechai Torczyner Monday Night Learning Bnai Torah Bnei Akiva Tue. Feb. 5 Rosh Chodesh Adar I 1:30 PM R’ Mordechai Torczyner Yeshayah: Chapter 10 Shaarei Shomayim 7:30 PM R’ Mordechai Torczyner Yehoshua: Chapters 20-21 129 Theodore Pl. Men Wed. Feb. 6 Rosh Chodesh Adar I

7:30 PM R’ Alex Hecht 20th Century Controversies Shaarei Tefillah 7:30 PM Ezer Diena Ripped from the Headlines BAYT Thu. Feb. 7 1:30 PM R’ Mordechai Torczyner Shemuel: Chapter 8 49 Michael Ct. Women

8:30 PM Ezer Diena Gemara Beitzah [email protected] Men, Advanced Fri. Feb. 8 10:30 AM R’ Elihu Abbe Kiddushin Yeshivat Or Chaim Advanced

For University Men, at Yeshivat Or Chaim 10:00 AM Sunday, Rabbi Aaron Greenberg, Gemara Shabbat 11:00 AM Sunday, Contemporary Halachah: Rabbi Mordechai Torczyner: Halachot of Emunah? 8:30 AM Tuesday, Ezer Diena, Stories and She’eilot 8:30 AM Friday, R’ Mordechai Torczyner, Parshah

For University and Adult Women, at Ulpanat Orot 9:30 AM Tuesdays, Mrs. Eliana Abbe: Sefer Devarim

9:30 AM Thursdays, Mrs. Eliana Abbe: Tefillah

Seder Boker for Adult Men 10:00 AM to Noon, Mon./Wed. - R’ Torczyner Masechet Megilah, R’ Abbe Eim haBanim Semeichah

10:00 AM to Noon, Tues./Thurs. - Ezer Diena Parshanut on Parshah, R’ Hecht Pninei Halachah

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