בס“ד

Parshat Noach 4 Cheshvan, 5776/October 17, 2015 Vol. 7 Num. 6

This issue of Toronto is dedicated by Jeffrey and Rochel Silver in honour of their parents

The Power of Preparation Yisroel Meir Rosenzweig “A righteous man (ish), perfect in What, however , could be accomplished Yehudah Aryeh Leib Alter, offers a very his generations” – In any place it if one undertook preparing for a mitzvah different understanding. The Sefat Emet says ish, it means someone who is wholeheartedly? In the opening to argues that the preparation for a righteous and a tested expert. Hilchot Rosh HaShanah (Orach Chaim mitzvah can indeed have a deeper, [Noach was called an (ish),] for all 581), the Tur quotes a midrash that can longer lasting impact upon a person 120 years leading up to the flood he help to answer this question. that the actual performance of the planted cedar trees and cut them mitzvah. The mitzvah itself often only down. People asked him, “Why are On Yom HaKippurim, all afflict lasts for a fleeting moment in time; the you doing this?” Noach would themselves - men women and desire and effort put into attaining that respond, “The Master of the world children. The Holy One Blessed is He moment can inspire us for a lifetime. stated that He will bring a flood to says to , “What has passed has the world.” (Bereishit Rabbah 30:7) gone, from now and onward will be While the Sefat Emet describes the the accounting [of sin].” From Yom religious experience of the individual, Noach planted trees and then HaKippurim until Succot all of Israel this midrash does more. It begins by harvested them for their wood, is busy with mitzvot. This one emphasizing each individual’s preparing for the construction of the prepares his sukkah, this one his preparation for Succot without mention ark by stockpiling the lumber. The lulav. On the first day of Yom Tov all of the collective. However, with the most basic goal of the ark was to of Israel stands before The Holy One entrance of Succot, the emphasis shifts provide an escape for Noach and his Blessed is He with their lulavim and to the collective. Perhaps this is the family from the flood that loomed in etrogim for the name of G-d. [G-d] message – that one can impact the the future. The process of building the says to them, “What has passed has community only once one has properly ark was aimed at perhaps a more gone, from now will be the readied himself – and perhaps this is critical goal, to catch the attention of accounting [of sin].” (Vayikra Rabbah why Noach failed. the world and persuade them to 30:7) correct their ways. It is striking that, As we perform mitzvot in our own lives, according to this midrash, while the In his commentary to Shulchan Aruch, we should consider the power of fully ark was certainly the final product of Turei Zahav (OC 581:1), David engaging the process of getting ready to this process, the preparation was the HaLevi Segal struggles to understand perform a mitzvah and committing real focus. this midrash. How is it possible that the wholeheartedly to it. By days between Yom Kippur and Succot i m p a c t i n g ourselves through Had it ended differently, Noach’s story during which we ready ourselves for the preparation, we have an opportunity to would have presented us with an mitzvot of Succot are of greater spiritual breathe new life into others’ example of how our actions can impact standing than the days of Succot performance of mitzvot. the lives of others. Unfortunately, not themselves, when we actually perform only did the building of the ark fail to the mitzvot of the holiday?! The Turei [email protected] convince the world of the impending Zahav suggests that these days are so disaster, it seems that even Noach had filled with preparation that there isn’t his doubts. So steadfast was his any time left in which one could sin. As refusal to truly believe that a flood was such, he rejects the notion that the coming that Noach didn’t enter the ark days between Yom Kippur and Succot until the rising water left him no are of unique, intrinsic spiritual choice. ( to Bereishit 7:7) greatness; they are made great by the Perhaps his own lack of commitment fact that we are too busy to sin. was the source of his failure to influence others. The Sefat Emet (Ha’azinu 5634), Rabbi

OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER

SGAN ROSH BEIT MIDRASH RABBI JONATHAN ZIRING

AVREICHIM RABBI DAVID ELY GRUNDLAND, YISROEL MEIR ROSENZWEIG

CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, AVISHAI GASNER, SHMUEL GIBLON, MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER, ZACK MINCER, JOSH PHILLIP, JACOB POSLUNS, SHAI REEF, ARYEH ROSEN, SHLOMO SABOVICH, ARIEL SHIELDS, DAVID SUTTNER, DAVID TOBIS We are grateful to Continental Press 905-660-0311 Book Review: The Iggeret of Sherira Gaon Rabbi David Ely Grundland

The Iggeret of Rav Sherira Gaon destruction of the Beit Hamikdash and itself, although not necessarily Moznaim (1988) the destruction of Beitar as the expressed explicitly therein. Translated and annotated by turning points at which a single, Rabbi Nosson Dovid Rabinowich united tradition became a multiplicity Beyond proving the halachic of views, all claiming equal authority. significance of the Talmud and the oral Background The relationships between sages are tradition, Rav Sherira also defines the Rav Sherira Gaon was born in 906 CE mentioned, delineating who taught locations and chain of leadership of and died in 1006 CE. He served as the who, and which traditions each house each of the Torah centres during the head of the academy in Pumbedita of study followed. various periods. He records which (close to modern day in central scholars overlapped with whom, the ), and his son Rav served The conditions leading up to the various historical conditions they faced as the Nasi (president) of the academy, redaction of the Mishnah by Rebbe are in their respective periods, the taking over the leadership after Rav clearly stated. as are the details of how upheavals they experienced and the Sherira’s death. it was compiled and how it is different choices that resulted. from the Tosefta. He also describes the Translation and Notes During Rav Sherira’s lifetime, there was beraitot, both those that were studied strong Karaite opposition to the and eventually included in the Talmud The book is written in a combination of authority of the Talmud and those who and those that were dismissed and rich Hebrew and . The lived by it. As such, leaders from the rejected. He discusses the reasoning accompanying translation is very Kairouan community (in Tunisia) sent a for their non-inclusion in the Mishnah helpful in making the often - letter addressed to both Rav Sherira challenging original more and explains why certain beraitot were and Rav Hai asking for help included in the Talmud. approachable for the layperson. The understanding the stages of notes are also a great asset, giving development of the oral tradition, from Rav Sherira also explains how the even greater context to Rav Sherira’s its inception until their day. The Iggeret Talmud was compiled by Ravina and Gaonic masterpiece. is Rav Sherira’s response. , outlining their means of collecting all of the teachings of our Recommendation Content sages and the principles they used in Anyone who is interested in Jewish The Iggeret, while ultimately a ordering the Talmud. history or in gaining greater insight historical document, chronicles not only into the world of Torah and halachah the unbroken chain of the oral A great strength of the Iggeret is not that we have today would be well- tradition, but also where there were only the information and history that served by studing this book. It indeed cracks in that chain and why Rav Sherira makes available, but the enlightens and enlivens the rich certain traditions are given more fact that everything that is stated is history of which we are all a part. credence then others. For example, Rav clearly established using examples and Sherira Gaon specifically identifies the sources found within the text of the [email protected]

613 Mitzvot: #463: Cross-Examination Rabbi Mordechai Torczyner

In the context of the laws of ir hanidachat (to be discussed The second stage of investigation is called bedikot. Bedikot next week, G-d-willing), the Torah warns, “And you shall seek are questions about less significant and relevant aspects of out, and you shall investigate, and you shall inquire the event which was witnessed; Rambam’s examples include well.” (Devarim 13:15) The Talmud (Sanhedrin 40a-b) cites the colour of the clothing worn by the people involved in the this passage as the basis for the Jewish judicial practice of event. Judges have the discretion to ask as many of these cross-examining witnesses; Sefer haChinuch records this as questions as they wish, and asking more of these questions the Torah’s 463rd mitzvah. As Sefer haChinuch writes, is considered praiseworthy. Testimony is valid even if the “Anyone with eyes in his head will look and see that the witnesses are unable to answer bedikot, but a contradiction multiplicity of instructions, and the Torah’s repetition in between the witnesses would disqualify their testimony. different words, are meant to instruct us well in this matter. (Mishneh Torah, Hilchot Edut 1:6, 2:1) This is a matter of great magnitude and a powerful pillar, on which the blood of people’s lives depends.” Sefer haChinuch There is an exception to the process of cross-examination, also connects this mitzvah with the admonition to judges in for cases of loans. Lines of credit are critical for society, but Pirkei Avot (1:1), “Be patient in judgment.” the Torah makes lending unattractive by denying usury. Therefore, the sages attempted to remove legal obstacles Rambam explains that the goal of cross-examination is to which would make lending and collecting more challenging. ferret out falsehood both directly and indirectly. He writes, As part of this effort, the sages minimized the interrogation “We ask about fine details, and we shift them from subject to process for witnesses to loans. (Mishneh Torah, Hilchot subject when questioning them, so that they will be silent or Edut 3:1-2) recant if there is falsehood in their testimony.” (Mishneh Torah, Hilchot Edut 1:4) One might wonder whether the arduous process of interrogation might discourage witnesses from testifying. The first stage of investigation is called chakirot. The basic While the Torah does obligate those who know testimony to set of seven chakirot establishes day, time and place, but the come forward (Sefer haChinuch 122), might the challenge of judges may add unlimited chakirot related to the details of cross-examination prove too intimidating? The answer, the event which was witnessed. The witness must be able to presumably, is that the Torah’s fear of improper respond to all of the questions; a response of “I don’t know” punishment outweighs its fear of a stifled judicial system. to any of these questions is sufficient to disqualify the witness. (Mishneh Torah, Hilchot Edut 1:4, 2:1) [email protected]

2 Visit us at www.torontotorah.com Biography Torah and Translation

Rabbi Critical Thinking in Torah Study

Rabbi Baruch Weintraub Rabbi Shimon Shkop, Shaarei Yosher, Introduction Translated by Rabbi Baruch Weintraub Rabbi Shimon Shkop was born in 1860, It would be appropriate to know and ראוי לידע ולהתבונן לדעתי מה שאמרו ז “ ל in Chistyakovo, Russia. Recognized for understand what our Sages said in בחגיגה דף ט “ ו ע “ ב, ” ורבי מאיר היכי גמר his unique abilities, he was sent, before Chagigah 15b: “How could Rabbi Meir תורה מפומיה דאחר? והא אמר רבה בר בר the age of twelve, to the Mir . Two learn Torah from the mouth of Acher חנה אמר רבי יוחנן מאי דכתיב ’כי שפתי כהן years later he entered the Volozhin Elisha ben Avuyah, the sage who) ישמרו דעת ותורה יבקשו מפיהו, כי מלאך ד ‘ Yeshiva, where he studied under the rebelled against G-d)? Didn’t Rabbah צבקות הוא ‘, אם דומה הרב למלאך ד ‘ Torah giants of the generation, Rabbi bar bar Chanah say in the name of צבקות יבקשו תורה מפיהו, ואם לאו אל Naftali Tzvi Berlin and Rabbi Chaim Soloveitchik (later known as Rav Chaim Rabbi Yochanan: What is the meaning of יבקשו תורה מפיהו, “ ומסיק הש “ ס לא of Brisk). He was chosen for an elite the verse, ‘For the kohen’s lips will קשיא: הא בגדול הא בקטן... group of students who learned closely guard wisdom, and they will seek with Rav Chaim, and during the ensuing knowledge of Torah from his mouth, for six years he absorbed the new analytical he is an angel of G-d (Malachi, 2:7)’? method his mentor had developed. This means that if the Rabbi is similar to an angel of G-d, they should seek Rabbi Eliezer Gordon of Telz, head of Torah from his mouth, but if not, they another renowned yeshiva, arranged for should not seek Torah from his mouth!” the young scholar to marry Leah, his And the talmudic passage concludes niece. Four years later Rabbi Shkop that there is a difference between an old moved to Telz, where he served as Rabbi. and young student… He stayed there for more than fifteen years, creating his own adaption of the When we look carefully we see that וי “ ל דכאשר נדקדק מה שאמר רבי יוחנן “Brisker method”. In contrast to his Rabbi Yochanan said that they will ” יבקשו תורה מפיהו “, ולא אמר ” ילמדו mentor, Rabbi Shkop asked “why” as seek Torah from his mouth”, and did“ ממנו “, דבאמת הלומד מחבירו אינו לומד well as “what” regarding halachic issues, not say, “they will learn from him.” In מפי המלמדו, אלא שומע ושוקל בפלס שכלו, using reasoning to penetrate not only the truth, one who learns from his friend והוא מבין הדבר, וזה אינו לומד מפי המלמדו mechanism of halachah, but also its very does not learn from his teacher’s mouth, רק מ שכל של המלמד. ו “ תורה מפה “ נחשבת .foundations but listens and weighs according to his אם מקבל הדברים כפי ששמע בלי בקורת, .own mind, and comes to understanding ועל ענין זה אמר רבי יוחנן שלקבל תורה The “purists” among Rabbi Chaim’s He is not learning from the teacher’s מפה, אינו ראוי רק אם הרב דומה למלאך ד ‘ students and successors did not favour .mouth but from the teacher’s mind צבקות. Rabbi Shkop’s approach, objecting to both the general method and some of its Torah is considered “Torah from the specific applications. However, many mouth” only if the student accepts the other Torah scholars saw this approach words as heard, without critical as a natural development. A steady flow analysis. Regarding this Rabbi of students came to learn from Rabbi Yochanan said that to learn from Shkop, and he became known as one of someone’s mouth is only appropriate if the greatest minds of his generation. the Rabbi is similar to G-d’s angel.

According to this, Rabbi Yochanan’s ולפי“ז מרומז בדברי רבי יוחנן הבדל בין קטן In 1920, Rabbi Shkop was invited to take wording hinted at the difference between לגדול, דקטן לומד תורה מפה, שאינו ראוי ,the position of in Grodno an experienced and a young student. A לבקר מה לקרב ומה לרחק, וגדול שיש בכוחו Poland. His presence there made the Yeshiva a much sought-after place of young student learns Torah “from the לבקר אינו לומד תורה מפה. study, and hundreds of students came to mouth”, for he is not capable of critical learn under Rabbi Shkop. The students analysis, to determine what to accept included Torah leaders of the next and what not to. An older student can generation, including Rabbi Yechezkel analyze criticically, so he doesn’t learn Sarna, Rosh Yeshiva of Chevron; Rabbi “from the mouth”. Chaim Leib Shmuelevitz, Rosh Yeshiva of In the same way, it would be appropriate וכמו כן ראוי לעורר לכל ההוגה בספרי Mir; Rabbi Shmuel Rozovsky, Rosh to encourage everyone who studies אחרונים, שלא ילמדו תורה מפיהם, שלא Yeshiva of Ponevezh; and Chaim Moshe books written in recent generations, that לעשות יסוד מכל האמור בדבריהם טרם Shapira, a prominent Mirzachi politician they should not learn Torah f”rom their יבקרו היטב את דבריהם... דכל מה שיש and a signatory of Israel’s Declaration of Independence. mouths”, that they should not take בכוחנו להחל מהתחלת התורה, עלינו לעשות anything written in them as a בעצמנו לפי ערך שהורשה לנו לחקור In October 1939, a month after the start foundation before analyzing it well… For ולהתבונן, ולא לסמוך על דברי הגדולים of WWII, Rabbi Shimon Shkop passed whenever it is within our power to learn שקדמונו. away, but his Torah and his reputation are still alive among us. from the beginning, we should do it independently, to the extent that has [email protected] been permitted to us to explore and contemplate, and not to rely on the great scholars who came before us.

Visit us at www.torontotorah.com 3 This Week in Israeli History: 9 Cheshvan 1994 Rabbi Mordechai Torczyner The 1994 Nobel Peace Prize

9 Cheshvan is Thursday and which has opened up opportunities for a new development towards fraternity in the Middle East.” On September 13, 1993, Israeli Prime Minister Yitzchak Rabin and PLO Chairman Yasser Arafat signed the Oslo Moments after the award was announced, Kare Kristiansen Accords at the White House. A little over one year later, on resigned from the Nobel committee. He asked, “What October 14 (9 Cheshvan), 1994, the Norwegian Nobel consequences will result when a terrorist with such a Committee awarded the Nobel Peace Prize to the two men, background is awarded the world’s most prestigious prize?” as well as Israeli Foreign Minister Shimon Peres. Kristiansen said of Arafat, “His past is too tainted with

The committee explained, “For several decades, the conflict violence, terrorism and bloodshed, and his future too between Israel and its neighbour states, and between unpredictable to make him a Nobel Peace Prize winner.” Israelis and Palestinians, has been among the most Kristiansen went on to become an outspoken opponent of Israel’s Disengagement from Gaza; he passed away in 2005. irreconcilable and menacing in international politics. The parties have caused each other great suffering. By Just hours after the Nobel announcement, Israeli commandos concluding the Oslo Accords, and subsequently following from Sayeret Matkal raided a terrorist stronghold where them up, Arafat, Peres and Rabin have made substantial Hamas terrorists were holding Nachshon Waxman hostage. contributions to a historic process through which peace and The raid failed; Nachshon Waxman and Commander Nir Poraz cooperation can replace war and hate… The award of the were killed. The terrorist who murdered Waxman would be Nobel Peace Prize for 1994 to Arafat, Peres and Rabin is released in 2011 in the prisoner exchange for Gilad Shalit. intended by the Norwegian Nobel Committee to honour a political act which called for great courage on both sides, [email protected]

Weekly Highlights: Oct. 17 — Oct. 23 / 4 Cheshvan – 10 Cheshvan

Time Speaker Topic Location Special Notes

Oct. 17 שבת

After hashkamah Yisroel Meir Rosenzweig Seforno on the Parshah Clanton Park After hashkamah R’ David Ely Grundland The Good ‘Ol Days Shaarei Shomayim Before minchah R’ Jonathan Ziring Daf Yomi BAYT

After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT

Sun. Oct. 18

8:45 AM R’ Jonathan Ziring Trei Asar BAYT Hebrew 8:45 AM R’ Josh Gutenberg Contemporary Halachah BAYT 9:15 AM R’ Shalom Krell The Book of Shemuel Associated (North) Hebrew 10:00 AM R’ Aaron Greenberg Gemara Chullin Yeshivat Or Chaim For Chaverim Mon. Oct. 19 Chok haShemitah: 7:30 PM R’ Jonathan Ziring Yeshivat Or Chaim Beit Midrash Night Torah Values, Modern Society

R’ David Ely Grundland Daf Highlight: Holy Haircuts 7:30 PM Shaarei Shomayim Beit Midrash Night R’ Mordechai Torczyner Medical Halachah

Tue. Oct. 20

Jewish History: There is a fee 10:00 AM R’ Mordechai Torczyner Adath Israel Neither Jewish Nor History [email protected] 1:30 PM R’ Mordechai Torczyner Job: Chapter 20 Shaarei Shomayim Wed. Oct. 21

The Ethical Customer Register with 10:00 AM R’ Mordechai Torczyner Beth Emeth Week 2: Returns [email protected]

8:00 PM Yisroel Meir Rosenzweig Human Cloning Shaarei Tefillah

Thu. Oct. 22 1:30 PM R’ Mordechai Torczyner Yehoshua: Menasheh’s Land 49 Michael Ct. For women only Fri. Oct. 23 10:30 AM R’ Mordechai Torczyner Eruvin: Hukaf l’Dirah II Yeshivat Or Chaim Advanced