בס“ד Toronto Yeshiva University Torah MiTzion Beit Zichron Dov

Parshat 29 Nisan, 5775/April 18, 2015 Vol. 6 Num. 28 This issue of Toronto Torah is sponsored by Esther and Craig Guttmann and Family מנחם מנדל בן שמואל ז“ל in honour of the yahrtzeit of Max Guttmann Kashrut: Of Labels Permanent and Transient Rabbi Mordechai Torczyner Twenty years ago, a student asked me, Iyov complained to G-d, “If You wished and there is evil which is eternally so, “If G-d made a cow, and G-d made a [to make it so], I would not sin; but and some labels never change. pig, then why am I allowed to eat a none can save from Your Hand.” (Iyov cow, but not a pig?” The student was 10:7) The sage Rava expands, “Iyov However, the permanent labels of the not asking about kashrut as a whole; sought to exempt the entire world from animal kingdom are alien to human he wanted to know how our Torah judgment. He said before G-d: Master of beings; it is an offense to G-d and Man portion could identify particular the Universe! You created the ox with to typecast any human being for life. As creations of G-d as permanently split hooves and You created the donkey the interprets the response of impure and off-limits, while marking with sealed hooves! You created Gan Iyov’s visitor Eliphaz, “You would nullify other Divine creations as pure and Eden and You created Gehennom! You reverence and reduce the study of Torah permitted. It’s a very old question, and created righteous people and You [sichah] before G-d!” (Iyov 15:4) Yes, its answer may provide insight into a created wicked people! Who can stop human beings exhibit natural deep message regarding human You?” (Bava Batra 16a) In other words, weakness, but G-d has provided the nature. Iyov claimed that Man is like the beast, influence of Torah to rescue the human lacking the freedom to choose between being from any depth to which she may One classic answer is that G-d created the paths of good and evil. Just as a sink. Our labels are as transient as we certain animals for a purpose other wish them to be. donkey’s sealed hooves mark it as non- than consumption; eating them would kosher for life, so certain people are actually harm us. (Yoma 39a, Moreh We might add that the transient label created as wicked, and they cannot shift even exists in the world of kashrut, haNevuchim 3:48) The danger may be their steps from the road to Gehennom. physical, or metaphysical; we might when the human hand intervenes. All We enter this world bearing the label animals are non-kosher, until they even absorb moral character from the under which we depart. permitted and prohibited beasts. undergo the shechitah rite of kosher slaughter. Then again, one can (Horeb 454) Each prohibited creature With his mention of the ox and the harbours an intrinsic threat. transform kosher meat to non-kosher donkey, Iyov identified a critical lesson by combining it with milk. Humanity is Another traditional approach suggests of the Torah’s division of animals empowered to alter certain labels. that the creatures G-d formed are between kosher and non-kosher: the neither toxic nor beneficial. legitimacy of permanent labels. As our This may answer the question I was Nonetheless, G-d provided detailed Torah portion states in summing up asked twenty years ago. The laws of dietary rules in order to improve our this division, “You are to distinguish kashrut teach that there are permanent discipline. (Bereishit Rabbah 44:1; between impure and pure, between the labels and judgments in our world. Moreh haNevuchim 3:26) Among the beast which may be consumed and the However, these laws also demonstrate benefits of this discipline may be to beast which may not be that labels of the descendants of Adam perpetually recall Divine Truth consumed.” ( 11:47) Every time and Chavah are transient; it is possible (Ramban to 22:6) or to draw she decides what to eat, the Jew is for a human being, via Torah, to change closer to G-d. (Maharal, Tiferet Yisrael warned that there are permanent labels her own label from non-kosher to 7) Each instruction further envelops in this world. G-d created the good, and kosher and back. Determining which the Jew in an all-encompassing life of G-d created the malignant, and you are labels should be transient, and how to law. tasked – not only in eating but in life – alter them, is challenging, but may this with identifying the malignant and moral lesson, which the Talmud sees in We might suggest a third idea, based steering clear of its influence. Do not Iyov’s dialogue with Eliphaz, inspire us on the Torah’s emphasis on permit shifting cultural mores and to examine, and alter where distinguishing between kosher and claims of progress to sway your good appropriate, the labels in our lives. non-kosher creatures (Vayikra 11:47), judgment; among animals and among [email protected] and the Talmud’s explanation of two ideas, there is good which is timeless, verses in the book of Iyov.

OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER

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

COMMUNITY MAGGIDEI SHIUR RABBI ELAN MAZER, RABBI BARUCH WEINTRAUB

CHAVERIM DAR BARUCHIM, DANIEL GEMARA, SHMUEL GIBLON, YOSEF HERZIG, BJ KOROBKIN, RYAN JENAH, JOEL JESIN, SHIMMY JESIN, YISHAI KURTZ, ZACK MINCER, MITCHELL PERLMUTTER, JACOB POSLUNS, ARYEH ROSEN, DANIEL SAFRAN, KOBY We are grateful to SPIEGEL, EFRON STURMWIND, DAVID SUTTNER, DAVID TOBIS, EYTAN WEISZ Continental Press 905-660-0311 Book Review: Yesodei Yeshurun Rabbi Josh Gutenberg

Yesodei Yeshurun of the sale of chametz he discusses the he ate on Shabbat were for the Rabbi Gedalia Felder earliest origins of selling chametz and purpose of the mitzvah. Therefore, he Privately published 1954-1970 how it has developed throughout the fulfills the obligation of eating all three MBH Publications 2006 centuries. Similarly, before explaining meals on Shabbat only during the the details of the custom not to eat third meal and so it is called “Shalosh About the Book kitniyot he discusses the earliest Seudot”. Yesodei Yeshurun is a six-volume work sources and reasons for the custom. on matters of Jewish Law. Volumes I-II About the Author deal with issues related to prayer, As he writes in the short heading to Rabbi Gedalia Felder (1921-1991) was including tzitzit, tefillin, and Torah the Shabbat and Pesach volumes, one born in Galicia and came to Canada in reading. Volumes III-V deal extensively of his goals is to address the 1937. After receiving rabbinic with the laws of Shabbat. They discuss contemporary questions due to the ordination from Rabbi Avraham Price the commandments and prohibitions, innovations of his time. He discusses in 1940 he served as the rabbi in as well as many issues related to many issues related to electricity, several smaller communities in building an eruv. Volume VI discusses including whether it’s permitted to use Ontario such as Sarnia, Belleville and the laws of Pesach, and includes a telephone or ride an elevator, Brantford. In 1949, he became the sections on kashering utensils, selling escalator or train on Shabbat. He also rabbi of Shomrai Shabbos in Toronto, chametz, and avoiding kitniyot. Rabbi addresses whether and how newer where he served for the remainder of Felder’s breadth of knowledge is evident materials, like Teflon, can be kashered his life. Rabbi Felder was also as he consistently quotes teachings and for Pesach. instrumental in founding the Kashruth rulings from many obscure and lesser Council of Canada (COR), and he known works. Yesodei Yeshurun was However, these volumes also include served as vice-president for close to well received in rabbinic circles, and pieces that are not strictly matters of forty years. Rabbi Felder’s rulings are quoted by law and custom. For example, in one Other Books by this Author: many popular texts, such as Shemirat section Rabbi Felder explains why the Rabbi Felder wrote a two-volume work Shabbat kiHilchatah written by Rabbi third meal on Shabbat is often called titled Nachalat Tzvi which deals with Yehoshua Neuwirth. “Shalosh Seudot”, three meals, when in fact it should be called “Seudah conversion, adoption and divorce in In addition to detailing and discussing Shlishit”, the third meal. He quotes Jewish Law. He also published a small the practical laws related to each from Divrei Emet that a person usually collection of responsa titled She’elat situation, Rabbi Felder also provides eats two meals per day. When he eats Yeshurun, a commentary on Pirkei context and the historical background the third meal on Shabbat, which he Avot, a Siddur, and many articles on of the issue at hand. For example, in only does for the purpose of the matters of Jewish Law. the beginning of his lengthy discussion mitzvah, he shows that all the meals [email protected] 613 Mitzvot: #432: Fear and Reverence for G-d Rabbi Mordechai Torczyner

As the prepare to enter the Land of Israel, Moshe  The approach of Rambam is particularly problematic, as commands them, “You shall feel yirah for G-d.” (Devarim in his own Mishneh Torah (Hilchot Yesodei haTorah 2:1 10:20) -2) Rambam writes that one attains yirah “by

contemplating G-d’s awe-inspiring, mighty deeds and The word yirah admits two very different interpretations: creations, perceiving His inestimable and unlimited 1. Fear, as in Adam’s explanation, “I heard Your voice in wisdom… jolting himself backward and causing him to the garden, and I was afraid because I was not clothed, fear and know that he is but a small, low, benighted and so I hid.” (Bereishit 3:10) creature, of light and little wisdom, before the perfect 2. Reverence, as in the mitzvah of, “One should revere his intellect.” This does not sound like fear of punishment; mother and father.” (Vayikra 19:3) it sounds like reverence for the greatness of G-d!

Regarding this mitzvah, Rambam (Sefer haMitzvot, Aseh 4) Perhaps Rambam and Sefer haChinuch view the instruction and Sefer haChinuch (Mitzvah 432) explain that the focus of Devarim 10:20 as a minimal obligation which applies to here is on fear, as in fear of punishment. Rambam writes, all Jews, regardless of their spiritual level. The Torah “We should not be as deniers who walk about without a care, recognizes the challenge of revering an invisible G-d whose but we should fear the arrival of His punishment at any actions in our world are veiled. The basic obligation is to time.” Similarly, Sefer haChinuch says, “The greatest develop faith in Divine reward and punishment. However, in protection from sin is fear of its punishment.” our path of spiritual growth we are indeed meant to transcend this, as Rambam prescribes in Mishneh Torah, The approach of Rambam and Sefer haChinuch here is and to come to an appreciation of, and reverence for, the difficult to accept, though; does the Torah truly wish to base greatness of G-d. [See, too, Megilah 25a and Rav Kook’s our relationship with G-d on fear of harm? Orot haTeshuvah 14:14.]

 In dealing with reward, doesn’t Pirkei Avot (1:3) instruct This mitzvah of yirah is separate from the mitzvah of loving us not to fulfill G-d’s Will out of desire for prizes? G-d, which Sefer haChinuch recorded as Mitzvah 418. [See  The Talmud (Sotah 31a) states that serving G-d out of Toronto Torah 6:16, Vayechi 5775.] It is worth noting that love is greater than serving G-d out of yirah, and Torah regarding loving G-d, the mitzvah included spreading that Temimah (Devarim 7:9) explains that in that context love to other people. There is no parallel presented within “love” must mean “love of G-d” and yirah must mean the mitzvah of yirah for G-d; this mitzvah is interpreted as reverence for G-d, since “the text would never praise” uniquely personal.

love of reward and fear of punishment! [email protected]

2 Visit us at www.torontotorah.com Torah and Translation Biography The Importance of a Teacher and Friend Don Isaac Abarbanel Don Isaac Abarbanel, Nachlat Avot to Avot 1:6 Yisroel Meir Rosenzweig Translated by Yisroel Meir Rosenzweig

The Sages have already provided וכבר נתנו החכמים טעמים גדולים להכרח significant rationale for the necessity of הרב המלמד , לפי שהאדם לא יוכל לדעת Don Isaac Abarbanel was born in 1437 in , . The Abarbanel having a teacher - a person won’t be הדברים כולם בחקירתו אם לא יסתייע ויעזר family had lived on the Iberian Peninsula able to know all things based solely במה שחקר ועיין רבו ולמדו אליו. והענין בזה since the destruction of the Second upon his own explorations without the help and assistance of his teacher’s שווה למעשה הלחם כי אם עובד האדמה Temple. There, they became an knowledge and experience. This is יצטרך לחרוש ולזרוע ולקצור ולטחון וללוש influential family in the Jewish comparable to the process of making ולאפות הפת לעשות כל שאר המלאכות community and amongst the Portuguese ,bread. If the farmer would need to plow הצריכות ללחם , תכבד העבודה עליו . ולכן ,monarchy. Don Isaac Abarbanel’s father sow, reap, grind, knead, and bake the יצטרך לעוזרים , כל אחר במלאכתו שיעזור Yehudah, was a treasurer to King Alfonso V, a position that Don Isaac bread, to do all of the other necessary זה את זה. וכן ענין הרב שיעזור לתלמיד במה Abarbanel himself filled after his father’s work, it would be an enormous שידע. ומי שלא ישמע את רבו ולא יקבל ממנו passing. He also became a close council undertaking. Therefore, he needs helpers; each person helps the other יפול בפח הסכלות , כאשר קרה ליפתח עם to King Alfonso V; he wrote that the King relied upon his judgment. through his work. So too, a teacher פנחס בנדר שנדר כדאיתא במדרש תנחומא. Don Isaac Abarbanel’s good fortune helps a student through his knowledge. changed with the passing of King Alfonso One who doesn’t listen to his teacher V and the ascension of his son, John II, and doesn’t accept his knowledge will to the throne. Don Isaac Abarbanel was fall into the trap of foolishness, much as accused of taking part in a plot to usurp happened to Yiftach with Pinchas the new King’s throne and had to flee regarding Yiftach’s oath as taught in Midrash Tanchuma. Portugal for his life. He went to Toledo, where he remained until 1492, the Our Sages (Berachot 8a) state, “As long אמרו חכמינו זכרונם לברכה ) ברכות ח ע “ א ( year of the Expulsion of Jews from Spain as Shimi ben Geira was alive, Shlomo ” כל זמן ששמעי בן גרא היה חי ] נ “ א קיים [ by order of King Ferdinand and Queen didn’t marry Bat Paroh.” In the Talmud לא נשא שלמה את בת פרעה “ ובתלמוד Isabella. He went to great lengths in his of the West (Yerushalmi Shabbat 19:1) המערב ) ירושלמי שבת פרק יט ה “ א ( אמרו diplomatic and financial attempts to prevent the Expulsion. However, he was they state that any Torah that doesn’t have a [tradition from a] ‘father’ isn’t על זה כל תורה שאין לה אב אינה תורה . ultimately unsuccessful. The rest of Don Torah. Furthermore, a midrash teaches ובמדרש אמרו ” אינו דומה לומד תורה מפי ,Isaac Abarbanel’s life is defined by exile that one who learns Torah independntly עצמו “ ללומדה מפי אחרים . הלומד מפי .moving from location to location isn’t comparable to one who learns אחרים - תלמודו עומד , הסתום מתגלה , Eventually, his travels led him around the coastline of , ending in , Torah from others. One who learns from others - his learning stands, the והוא מסולק מן הספקות. הלומד מפי עצמו - .where he passed away in 1508 indecipherable is made clear and he is אין תלמודו עומד , לבו נוקפו , ומשתכח , resolved of any uncertainties. One who והספקות עולים עליו. ורצו ב “ תלמודו עומד “ After fleeing from Portugal, Don Isaac Abarbanel began writing his , learns solely from himself - his learning doesn’t stand, his heart is unsettled, he שיתקיים בידו למודו לפי שיבטח שהוא commentaries to Tanach. His style of forgets, and uncertainties arise. By האמת בעבור שכן קבל מרבו . אבל הלומד .writing is unique in a number of ways saying “his learning stands”, they meant מעצמו אינו בטוח בדעתו , ולכן תלמודו בלתי Unlike many other , “the Abarbanel”, as he is generally known, that his learning endures in his hand. קיים ומשתכח. ,did not write in a terse manner He trusts that it is the truth, as this is preferring instead to explain his ideas at what he received from his teacher. length. Many of his works are organized However, when a person learns from in a very specific, clear manner: At the himself he doesn’t trust his own beginning of many of his works, the knowledge and, therefore, his learning Abarbanel lists questions and difficulties isn’t lasting and it will be forgotten. that he has with the text at hand. These questions guide his commentary ,So too, a friend is a necessary element גם ענין החבר הכרחי אין המלט ממנו ! לפי throughout. Whenever he has answered there is no escaping it! For a person is שהאדם בוש מלישא וליתן עם רבו בכל ,a question he makes note of this embarrassed to debate with his teacher הפרטים שישמע מפיו , וישאר עם הרבה allowing the reader to maintain context and clarity. regarding every detail that he has heard from him and, as a result, many ספיקות ומבוכות , ובהיות לו חבר ישא ויתן The Abarbanel sought a balance between . uncertainties will remain with him. עמו ויתחדדו שניהם אמרו ) תענית כג . , ועי ‘ clarifying the literal intent of the source However, having a friend will provide the ב“ב טז:( או חברותא או מיתותא... material and tapping into the deeper opportunity to debate and sharpen their lessons contained within. In a number of intellects. They [the Sages] stated places, most notably his comments on (Taanit 23a, and see Bava Batra 16b), the Passover Haggadah, one can find his “Either a companion or death!”… life experiences woven into his comments.

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Visit us at www.torontotorah.com 3 This Week in Israeli History: 1 Iyar, 1948 Rabbi David Ely Grundland Liberation of Tzefat 1 Iyar is Monday primarily the elderly or Torah scholars, and they were far Tzefat, known to many as a mystical city, was the centre of outnumbered by their Arab neighbours. Further, the British Torah learning in northern Israel for many centuries. It was placed the Arabs in charge of strategic high points in the city the 16th century home of groundbreaking kabbalist Rabbi as they left. Yitzchak Luria (the Ari z”l), as well as Rabbi Yosef Karo, On May 10th, 1948, after weeks of fighting, the Jews attacked author of the Shulchan Aruch and mystic. Arab police stations and the fortified citadel on the During Ottoman rule, Tzefat’s population was mixed mountaintop. They succeeded, due to at least two tactics: between a majority of Arabs, a minority of Jews and a  Haganah attacks caused fires in fuel pumps, which smaller Druze community. However, due to plagues and exploded. The Arab defenders fled Tzefat, reducing Arab earthquakes, population expansion was minimal. The Jews morale in the region. also regularly faced persecution. In the 18th century, the  The Haganah brought in an old and loud Czech artillery Jewish population grew with an influx of Russian and piece, since renamed the Davidka. At night, old Jewish and Lithuanian immigrants. Arab women would call each other names across ‘no man’s land’ and the Arab women asked what the weapon was. The In the 1929 Palestinian Arab Riots, Tzefat experienced major Jewish response was “an atom bomb”. An unexpected confrontations between Jews and Arabs. Until then, rainfall was interpreted as nuclear fallout, from which the however, there had been relatively good relations between Arabs fled. the two groups, who shopped together in a common market. During Israel’s War of Independence, Tzefat, located atop a On May 11th, 1948 (1 Iyar), Tzefat was liberated, and it high mountain and overlooking Israel’s northern borders, became a focal point for Jewish defense in the region.

was a strategic point. At the time, its Jewish residents were [email protected] Weekly Highlights: Apr. 18 — Apr. 24 / 29 Nisan – 5 Iyar Time Speaker Topic Location Special Notes

Apr. 17-18 שבת

After hashkamah R’ David Ely Grundland Torah Temimah Shaarei Shomayim 10:30 AM Yisroel Meir Rosenzweig Meshech Chochmah Clanton Park Before Pirkei Avot R’ Josh Gutenberg Daf Yomi BAYT Rabbi’s Classroom Gemara Avodah Zarah: After minchah R’ Mordechai Torczyner BAYT West Wing Library Benefit from an Idol?

Sun. Apr. 19 Rosh Chodesh Iyar 8:45 AM R’ Josh Gutenberg Contemporary Halachah BAYT Third floor 9:15 AM R’ Shalom Krell Kuzari Zichron Yisroel with light breakfast 8:30 PM R’ David Ely Grundland Gemara: Mind, Body, Soul Shaarei Shomayim Tues. Apr. 21 10:00 AM R’ Mordechai Torczyner The Zionist Dream? Adath Israel Book of Job: 1:30 PM R’ Mordechai Torczyner Shaarei Shomayim Eliphaz Strikes Back Wed. Apr. 22 Yom haZikaron Mizrachi Yom haZikaron Commemoration / Yom ha’Atzmaut Celebration 7:00 PM at BAYT Guests of Honour: Rav Doron Perez, Arnold Roth

Thu. Apr. 23 Yom ha’Atzmaut The Book of Yehoshua: 49 Michael Ct. 1:30 PM R’ Mordechai Torczyner For Women Only The Levites and the Land Thornhill Fri. Apr. 24 Advanced Shemitah: 10:30 AM R’ Mordechai Torczyner Yeshivat Or Chaim Hydroponics

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