בס“ד Toronto Beit Midrash Zichron Dov

Parshat Vayetze 10 Kislev 5773/November 24, 2012 Vol.4 Num. 10 This issue of Toronto Torah is sponsored by Allan and Malka Rutman and Family in memory of Allan's mother, Leah bat Rav Chaim Dovid z"l The Power of the Dudaim Hillel Horovitz Thirteen children are born to Yaakov, actions as a proactive attempt to with the births of the first twelve In last week's parshah, we read about improve her status in the family, Leah's recorded in a single unit in our Esav's sale of his birthright to Yaakov, prayer was expressed in the exchange of parshah. This unit is interrupted in exchange for lentil soup (ibid. 25:29): the dudaim. Hashem saw that unlike twice, first to describe a conversation "And Yaakov prepared stew, and Esav Rachel, who tells Yaakov that he must between Yaakov and Rachel (Bereishit came from the field, and he was tired." act for her (ibid. 30:1), Leah grasps her 30:1-3) and second for the incident The parallel between the two sales and future with both hands and brings with Reuven and the dudaim (ibid. the biblical choice of words demands Yaakov to her tent. Hashem saw the 30:14-16). [Dudaim are normally analysis; the similar expressions lead resemblance between Leah's purchase translated as mandrakes, a plant with us to search for other parallels. Yaakov of her husband and Yaakov's purchase mystical properties. Reuven brought acquires the birthright in order to of the birthright, both cases of people them to his mother Leah, and Rachel improve his position in the family; Leah identifying that which was significant to purchased them, as described below.] "acquires" Yaakov because she is them and taking steps to acquire them. unhappy with her place in the family. The first interlude explains why Rachel Both Rachel and Esav receive Let us truly understand the magnitude gives Bilhah to Yaakov, leading to the something which appears to be worth of Leah's accomplishment, in gaining birth of the children of the former far less than that which they are the ear of G-d. The Torah (ibid. 29:35) maids, and its inclusion is logical. trading. [As Rashi wrote (ibid. 30:16), says of Leah that she "ceased to However, why does the second story, "Because Rachel degraded lying with produce children," but between those recording that Reuven brought dudaim the righteous one, she did not merit to children born before this time and those to his mother, and that Rachel traded be buried with him."] Taking this born afterward, she produced seven to Leah the right to be with Yaakov in parallel a step further, we find that children in seven years. The gap exchange for those dudaim, belong in a despite the midrashic statement between each child could not have been narrative describing the birth of (Tanchuma Vayetze 12) that Leah had that great! We must conclude that the Yaakov's children? Our sages teach been destined for Esav, Leah embraced cessation was not a phenomenon that all of these children were born the role of Yaakov and acquired that observed over time; rather, the Torah is over a seven-year span; why choose to which was important, where Rachel describing a Divine decision that Leah detail this event, out of all of the acted in the mold of Esav. This is the would not produce more children. If so, events which occurred in that time? lesson of the Torah's description of then Leah's act with the dudaim Yaakov as "coming from the field." demonstrated her strong desire to We may ask a second question, as connect to Yaakov, and this was the well. After the agreement between Let us now return to our initial question prayer which Hashem answered, Rachel and Leah, Yaakov returns of why the Torah recorded the incident opening her womb. home. The Torah describes (ibid. with the dudaim. After the story of the 30:16), "And Yaakov came from the dudaim, the Torah says (Bereishit So it is that a midrash (Bereishit field, in the evening, and Leah went 30:17), "And G-d listened to Leah, and Rabbah 72:5) observes, "Come and see out to greet him." Why does the Torah she conceived and birthed a fifth son to how great was the force of the dudaim mention that Yaakov had been in the Yaakov." To what prayer did G-d listen? before the Creator of the Universe. Via field? Based on our explanation of Leah's the dudaim, two great tribes – Yissachar and Zevulun – arose. Yissachar sat and involved himself in Torah, and Zevulun ADOPT A SOLDIER OR A RESIDENT OF ISRAEL’S SOUTH traveled the seas and fed Yissachar, and so Torah grew in Israel." This midrash DAVEN, LEARN AND DO MITZVOT IN THEIR NAME informs us that the dudaim engineered WWW.SHMIRAPROJECT.COM all of this; who knows whether Leah would have merited these two children, without her deed with the dudaim?

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We are grateful to Continental Press 905-660-0311 Evil Spirits and Hand Washing R’ Ezra Goldschmiedt Hitoriri: Jewish Spirituality In one of its opening comments to concern for the Zohar's statement. Shulchan Aruch, the Berurah Similarly, Rabbi Avigdor Nebenzahl Seeing G-d in the Present

(1:2) notes that one must be exceedingly (notes to Mishnah Berurah 1:2) quotes Yair Manas careful to wash his hands immediately the Vilna Gaon as saying that after the upon waking, within four amot martyrdom of Graf Potocki (the famed (approximately two meters) of the place “Ger Tzedek of Vilna”) in 1749, ruach In the recent and upcoming Torah where he slept. One reason cited for ra'ah was no longer powerful enough portions, we read how our forefathers washing immediately is to remove ruach to mandate washing immediately upon reached out to G-d during different ra'ah (lit. an evil spirit) that comes upon rising. [Of course, this latter times of the day. Avraham called out to one's hands overnight. explanation would not address the G-d in the morning (Bereishit 19:27), Shulchan Aruch's much earlier Yitzchak called out to G-d in the While the existence of ruach ra'ah in omission of the requirement for afternoon (Bereishit 24:63), and Yaakov theory and practice is debatable (see for immediate washing.] called out to G-d in the evening example, Lechem Mishnah to Hilchot (Bereishit 28:11). Our sages linked the Shevitat Asor, 3:2), the Shulchan From a more technical perspective, prayers of our forefathers with the three Aruch, in other contexts, maintains Shevut Yaakov (3:1) notes that this prayers of the day: Avraham is linked to that ruach ra'ah is of real concern. ruling is nowhere to be found in the shacharit in the morning, Yitzchak is . In fact, we have indications Leaving ruach ra'ah on one's hands, linked to minchah in the afternoon, and Shulchan Aruch claims, can cause one that immediate washing was not a Yaakov is linked to maariv in the to forget their learning and be more concern: In discussing a proper evening (Berachot 26b). susceptible to sin (Orach Chaim 4:18). morning routine, the (Berachot 15a) mentions that one is to Tolaat Yaakov (Sod Netilat Yadayim An idea suggested by multiple relieve himself in the morning and only Shacharit), quoting the Zohar, claims commentators is that these times for then wash his hands. For virtually all that one who does not take care to prayer are not haphazard; each prayer individuals, proper facilities were a remove this ruach ra'ah upon waking in occurs at a specific time for a particular long distance away (see, for example the morning is subject to death at the goal. We recite shacharit in the Shabbat 25b), making it likely that hands of Heaven! However one morning, because we want to start off this Zohar was not followed. understands those words, the Zohar our day praising G-d. We recite maariv seems to be giving a very stern warning Perhaps most importantly, Birkei Yosef in the evening because we want to end about this practice; is there any notes that our standard editions of the our day praising G-d. Minchah is justification to disregard it? Indeed, Zohar make no mention of this perhaps the most challenging prayer, Shulchan Aruch makes no mention of warning at all. Although some versions because it occurs in the middle of the this requirement to wash immediately. including the relevant passages have day, a time when we are extremely Bach (Orach Chaim 4:1) suggests that been found, our editions could give busy. This is precisely why minchah the omission was to prevent intentional one reason to doubt this law's veracity. was established in the afternoon - so violation, as the law would likely not be At the very least, this would explain that we might remember to take a break kept in any event. In light of the Zohar's Shulchan Aruch's omission. to acknowledge all that G-d has given strong language, however, others are us. Thus the prayers are all deliberately In any event, it should be noted that in less comfortable with this suggestion placed at various points during the day. much of the halachic literature, ruach and provide reasons for why one need ra'ah is of general concern. While one not be concerned about this law at all. Another suggestion is that each of the might not need to make great efforts in prayers correspond to an Damesek Eliezer (page 326) suggests removing it immediately, there are a acknowledgment of G-d. Shacharit is in that, like a number of other mystical number of other halachot for which the morning, when we are looking out matters that are not applied in today's mindfulness of ruach ra'ah's presence to the future, as if to say that we world, ruach ra'ah is not a problem is important. See Shulchan Aruch, recognize that G-d is in the future. regarding washing; one need not hurry Orach Chaim 4 for more. Maariv is at the end of the day, when to wash or keep water close by out of [email protected] we look back and see G-d in the past. Minchah, in the middle of the day, sees 613 Mitzvot: #225-227 G-d in the present, which is more challenging than seeing G-d in the past Honesty or in the future. In describing Rabbi Mordechai Torczyner Yitzchak’s prayer, the Torah teaches us how to see G-d in the present. The verse We are warned not to make false list, so that one who lies is in violation of starts by saying that Yitzchak went out, claims in financial matters. This an additional commandment, over and as if to say that we must actively look includes three separate prohibitions: above these prohibitions. for G-d. The verse then uses the word Not to deny our possession of others’ lasuach, which may come from the root money, as in the case of a loan or an It may seem odd to present so many word sichah, or dialogue. This teaches object given to me for safekeeping prohibitions regarding dishonesty, but us that if we will seek a dialogue with (225); not to swear falsely in denying human commerce depends upon our G-d, then we will surely come to see that we possess others’ property ability to rely upon each others’ words. If Him in the present. (226); and not to swear falsely in we wish to create a stable, thriving general (227). society, then we must make sure that our [email protected] words are always trustworthy. The Smag (Aseh 107) adds a separate commandment of "Distance yourself [email protected] from falsehood" (Shemot 23:7) to our

2 Visit us at www.torontotorah.com Biography: Rabbi Yitzchak Arama Adam Frieberg This Week in Israeli History Rabbi Yitzchak Arama was born in Kislev 14, 1949 Spain in 1420. After serving as head of a Torah in Translation rabbinical academy in Zamora, Spain, The Capital

True Corruption he became a community teacher in R’ Baruch Weintraub Tarragona. Later he served as the Rabbi Yitzchak Arama community rabbi in Calatayud until he Wednesday is the 14th of Kislev was expelled with the rest of Spanish Akeidat Yitzchak, Bereishit 20 Jewry in 1492. He then settled in In the fifth chapter of Shemuel II, Translated by Adam Frieberg Naples, Italy, where he died in 1494. we learn that King David conquered Jerusalem and made it into his Like many Spanish scholars of his time, capital. Jerusalem continued to Rabbi Arama was a Talmudist; he serve as the capital of Judea for [Introductory note: Rabbi Arama compares considered the study of Talmud to be centuries; even after its destruction, the wickedness of Sdom (Bereishit 19) and extremely important. He was Jews continued to see it as the story of Pilegesh b’Givah (Shoftim 19), despondent when the community in embodying their aspirations to attempting to figure out why Sdom was Tarragona was unable to financially return to Zion. Thus, it is little destroyed and Givah was not.] support his students, forcing him to wonder that not long after the move on and leave those students modern state of Israel stabilized, on I am very surprised; is favoritism shown in behind. the fourteenth of Kislev 5710 this matter? How were the men of Givah (December 5 1949), Jerusalem was (Shoftim 19) different from the men of Sdom, In addition to his focus on the Talmud, declared as Israel's capital. This that the latter were punished with harsh and Rabbi Arama was well versed in both declaration preceded, by five days, a tough justice and the former were not Jewish and secular philosophy. This UN decision to make Jerusalem an punished – and the Jews were even punished was especially important in medieval international city. because of them! Spain, where no community leader would be respected without this David Ben Gurion, the first Israeli The Ramban z"l argued on behalf of Givah knowledge. He was well-versed in prime minster, explained Israel's with many claims, to save them from [being Maimonidian philosophy, although he position in his speech: accused of] wickedness, but the simple did not always agree with all of its "We see it as our duty to announce meaning of the texts equates the two groups positions. His thought was largely that the Jewish Jerusalem is an entirely. If the people of Sdom vanished from influenced by the Zohar and Rabbi organic and inseparable part of the marketplace [and didn’t invite the two Yehuda HaLevi, and this is evident in Israel, as it is an inseparable part of guests into their homes], also in Givah it is his work. Jewish history, Jewish belief and written, "no one brought them home to our nation's soul… We cannot even lodge". In Sdom no one gathered them in, Rabbi Arama wrote a prominent think that the UN will try to uproot except for a foreign man who had come to commentary to the Torah, Akeidat Jerusalem from Israel, or to limit sojourn there, and in Givah it says, "Behold, Yitzchak. His works were so influential Israeli sovereignty over it. a man came from his work at evening, and that the famous Chida wrote of him, the man was from the mountain of Ephraim, some 250 years later, “All of the writings "Twice in our history we were and he sojourned in Givah… And he lifted up of the orators drink from his faithful uprooted from Jerusalem – only his eyes, etc."… waters.” after losing in cruel wars to stronger and superior forces. Our bond to In Sdom it says, "Where are the men who [email protected] Jerusalem is as deep as in the days came to you tonight? Bring them out to us, of Nebuchadnezzar and Titus and let us be intimate with them." And in Flavius. When Jerusalem was Givah it says, "Bring out the man, so that we attacked, our youths risked their may be intimate with him."… And not only lives for the sake of our holy capital decrees in place of laws and good that, but the men of Sdom did not actually no less than our forefathers did in statutes, and establishing them with succeed in committing the sin and the men the days of the first or second fines and penalties lest they ever be of Givah sinned and were wicked, as they temple…" violated. In essence, they identified their had desired to be. entire goal as guarding their property Immediately after the declaration, with the height of protection. They chose In truth, the sin of the daughter of my people the Knesset and other government the trait of "What's mine is mine and [Givah] is greater than the sin of Sdom, for institutions were moved to what's yours is yours"… not as a trait the people of Sdom were the first to sin, and Jerusalem. The UN plan for but as law, such that one who violated it the people of Givah saw their corruption Jerusalem was never realized, and would die. This included, anyone who recorded in the Torah and did not internalize eighteen years later Israel benefited others, even one who did not this lesson… conquered, and later annexed, the lose by benefiting others… Establishing eastern part of the city. this as law obligated them to go to the In truth this was the [greater] sin of Sdom greatest extreme in wickedness and and her daughters: They did not sin due to violent theft. desire alone, like a city that has laws and [email protected] good statutes but the people do not follow them. Also, they were not a lawless city, lacking any wall of law and proper conduct. Rather, they were ruined in the extreme from the start, creating bad and repugnant

Visit us at www.torontotorah.com 3 Our Haftorah: Hosheia 12:13 - 14:10 Rabbi Baruch Weintraub

Who is the prophet of our haftorah? grievous sin of ignoring Hashem. our parshah. As part of the historical After the time of King Solomon, the Hosheia describes vividly how G-d gave kindness that Hashem showed towards Jewish nation split into two kingdoms; Israel everything they have, and yet the us, Hosheia mentions that Yaakov was the southern kingdom was Yehudah, nation is immersed in idol worship, as impoverished and forced to flee his and the northern kingdom was Yisrael. though the idols could benefit them. home and then to work in order to Hosheia was active during the last marry Rachel, and Hashem helped him decades of Yisrael. These were days of The idols are of various types: religious through. Despite this kindness, unstable independence for the idols, as in the Baal, and human idols, Yaakov's descendants do not remember kingdom, as kings succeeded each as in the king and his ministers, upon and respect Hashem. other quickly through rebellion and whom the people rely. They do not even murder, and the shadow of the empire understand, Hosheia cries, that this In addition, there may be another level of Assyria began to appear. very king was given to them by G-d as of connection between the parshah and an act of anger and distance. Further, the haftorah. Right after mentioning The Talmud (Pesachim 87a) criticizes this king will be removed by an even Yaakov's work, the haftorah cites Hosheia for not pleading to Hashem on greater Divine anger, for he is Hashem’s kindness in taking the Jewish behalf of the nation. As a lesson, corrupting the people into believing that nation out of Egypt and tending to Hashem commands him to marry a he can help them. them. There is a similarity between the woman who he knows will not be phrasing in the two passages; the faithful to him, and to conceive The haftorah ends with a note of prophet seems to hint that Yaakov’s children with her. Then G-d commands teshuvah that addresses the work for Rachel may be compared to the him to divorce her, and Hosheia pleads fundamental problem of national work of Hashem's messenger to the for his children's sake. Through this, distance from Gd, with a call to "Return Jewish people. "Israel laboured for a Hashem teaches him that a to HaShem" (Hosheia 14:2). The answer wife, and for a wife he tended. Through relationship has power and endurance, to the stupefaction in which the people a prophet Hashem brought up Israel even when one of the sides misbehaves. are gripped is a pain that will break from Egypt, and through a prophet it through and wake them. After was tended." (ibid. 13:13-14) The Talmud concludes that Hosheia stumbling, they will remember G-d and accepted the rebuke and repented. return. Perhaps Hosheia hides a small Indeed, Hosheia is the source of one of consolation in the middle of a harsh the most famous prophecies regarding What connects the haftorah with our rebuke. Yaakov worked for Rachel, and teshuvah,'Shuva Yisrael', which we parshah? when he was betrayed he worked read on Shabbat Shuvah. As with many other haftarot, the further. So, too, Hashem, even when connection to the parshah can be seen betrayed - G-d forbid - by us, will not What is the message of our haftorah? on two levels. On one level, the haftorah neglect us. Our haftorah deals mainly with the makes explicit mention of an event from [email protected] Highlights for November 24-30 / 10 Kislev - 16 Kislev Shabbat, November 24 8 PM R’ Ezra Goldschmiedt, Mesilat Yesharim, Bnai Torah, 7:45 AM R’ Baruch Weintraub, Reasons for mitzvot and high school students the parshah, Or Chaim not this week 9 PM Hillel Horovitz, Writings of Rav Kook: Ein Ayah, Bnai 9:30 AM Yair Manas, The special act of our mother Torah Rachel, Shaarei Shomayim 8-10 PM Monday night Beit Midrash at Clanton Park 10:00 AM Hillel Horovitz, Rachel and Chana, Bnai Torah Tuesday, November 27 10:20 AM R’ Baruch Weintraub, Parshah, Clanton Park 1:30 PM R’ Mordechai Torczyner, Malachi 2: The Kohanim, 3:35 PM R’ Mordechai Torczyner, Daf Yomi, BAYT Shaarei Shomayim, Mekorot After minchah R’ Mordechai Torczyner, Gemara Avodah 7:30 PM Hillel Horovitz, Shemuel Bet: King David’s Period of Zarah: Non-Jewish Doctors, BAYT Glory, KST 6:30 PM Parent-Child Learning: Visiting the Sick, 8 PM Yair Manas, Chaburah: Sanhedrin, 33 Meadowbrook Shaarei Shomayim 8:30 PM R’ Baruch Weintraub, Rambam’s Laws of Kings: Sunday, November 25 Pilegesh, Shomrai Shabbos, men 8:45 AM R’ Mordechai Torczyner, When Esav Met 8:45 PM R’ Ezra Goldschmiedt, Jewish Clothing Yaakov, Thornhill Community Shul with breakfast Controversies, Week 5, BAYT 9:15 AM Hillel Horovitz, Parshah, Zichron Yisroel, Wednesday, November 28 Hebrew (Shacharit 8:30 AM) 10 AM R’ Mordechai Torczyner, Supernatural/Superstition, 9:45 AM Adam Frieberg, “Why Change Now? V’Ten tal Week 7: The Soul and Satan, BEBY, Melton umatar”, Bnai Torah 8 PM Roving Beit Midrash R’ Mordechai Torczyner, The After maariv R’ Baruch Weintraub, Contemporary Religious Zionism of Menachem Begin, Shaarei Shomayim Halachah in Israel, Hebrew, Clanton Park, men 8:30 PM R’ Baruch Weintraub, Contemporary Halachah Thursday, November 29 in Israel, Hebrew, 4 Tillingham Keep, mixed 8:30 PM R’ Baruch Weintraub, Sotah, Clanton Park

Monday, November 26 Friday-Shabbat, November 30 - December 1 8-10 PM Monday night Beit Midrash at Bnai Torah Shabbaton at Thornhill Community Shul 8 PM Hillel Horovitz, Shemuel II : Avshalom’s Rebellion, ATHENS AND JERUSALEM Bnai Torah

4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com