בס“ד Parshat Vaera 28 Tevet, 5780/January 25, 2020 Vol. 11 Num. 19 (#440) This issue of Toronto Torah is dedicated by Golda Brown and Harry Krakowsky on his yahrtzeit bo bayom ,יוסף בן משה ז“ל ,for the yahrtzeit of Harry’s father, Joe Krakowsky z”l This issue of Toronto Torah is dedicated by Shoshanna Schapira on her yahrtzeit bo bayom ,הדסה בת אברהם ע“ה ,in memory of her beloved mother, Hadassah Schapira a”h A Lesson in True Power Rabbi Jonathan Ziring Every year, Jews retell the story of the and cares for him as for a child. Many care of the poor and downtrodden, Exodus from Egypt. Discussing in have noted that the Torah seems to without worrying about what the intricate detail the many miracles indicate that the experience of slavery powerful and well-connected may want. utilized over the lengthy process, one was meant to sensitize the Jews to feel And it is this feature of G-d’s becomes convinced of the the pain of those who are less fortunate awesomeness that G-d invokes when commentaries’ contention that these or oppressed. Hence, the Torah invokes describing the responsibility of the punishments were not merely means the memory of Egypt when warning Jewish people in this world, which He to facilitate leaving Egypt; the process Jews to take care of strangers, widows, couples with a reminder of the Jewish itself was important. As is evident and orphans. Rav Hirsch, however, experience in Egypt. throughout, the plagues were meant to adds: the process of the Exodus drives teach many theological lessons such home that G-d Himself cares about Our Sages chose this description of G-d as that there is a G-d (ex. Shemot 7:5, these people. Thus, one can argue, the from Deuteronomy 10, ha-kel ha-gadol, 7:17, 10:2), that G-d is unique (ex. Exodus teaches that caring for them is ha-gibor ve-hanora, to begin the daily Shemot 8:5-6, 9:14-16), and that G-d imitatio dei, imitating G-d, and for Jews, Amidah. Perhaps, by invoking this is aware and involved in the world. (ex. a way of “paying it forward.” characterization of G-d, our Sages Shemot 8:18, 9:29) [For an extensive wanted us to remember what G-d does summary of the issue, see One could take this further. Taking care with that strength, so that we would alhatorah.org at h t t p s : / / of the less fortunate is the ultimate commit to following in His ways. Rabbi bit.ly/2RwdHHZ] expression of G-d’s power. The Torah Joseph B. Soloveitchik writes that writes as follows: “Yet it was to your “Prayer must always be related to The commentaries divide as to whether fathers that the Lord was drawn in His a prayerful life which is consecrated to the lessons were aimed primarily at love for them, so that He chose you, t h e realization o f th e di vi n e the Jews or the Egyptians, so it seems their lineal descendants, from among all imperative and, as such, it is not a that both were part of the intended peoples - as is now the case. Cut away, separate entity, but the sublime audience. As Rabbi Samson Raphael therefore, the thickening about your prologue to Halakhic action.” (Lonely Hirsch (Shemot 32:12) writes, Moshe hearts and stiffen your necks no more. Man of Faith, p. 63) Thus, every day our compellingly argued that G-d should For the Lord your G-d is G-d supreme Sages call on us to reflect on what true reverse His plan to destroy the Jews and Lord supreme, the great, the power is. The many plagues in Egypt after the Eigel, because of what the mighty, and the awesome G-d, who were G-d’s way of convincing the world Egyptians would say. From this, he shows no favor and takes no bribe, but that to be powerful is to be able to help contends, one sees that the purpose of upholds the cause of the fatherless and those who need it without fear of the Exodus was equally the education the widow, and befriends the stranger, repercussions. Each day, we remind of the Egyptians and the Jews, and providing him with food and clothing. ourselves of this quality of G-d, in hopes thus any actions that would You too must befriend the stranger, for that we may learn the lessons of the undermine that goal could shape G-d’s you were strangers in the land of Exodus and follow His path. response. Egypt.” (Devarim 10:15-19, JPS translation) [email protected] Rabbi Hirsch, though, introduces a unique theory as to what G-d was Ramban (ibid 16, second and preferred teaching here. Among other things, he explanation) writes that it is because G- notes that G-d was teaching that G-d d is all-powerful that He need not take cares about even the most oppressed – bribes, and thus can “afford” to take OUR BEIT MIDRASH ROSH BEIT MIDRASH ABBI ORDECHAI ORCZYNER R M T SGAN ROSH BEIT MIDRASH RABBI SAMMY BERGMAN AVREICHIM ZER IENA ABBI LEX ECHT ETANEL LEIN E D , R A H , N K SEDER BOKER DIRECTOR ABBI OSHE ERES R M Y ISRAELI CORRESPONDENTS RABBI ADAM FRIEDMANN, RABBI BARUCH Find our upcoming classes on-line at WEINTRAUB, RABBI JONATHAN ZIRING www.torontotorah.com UNIVERSITY CHAVERIM NAFTI DIENA, NADAV GASNER, ARI KARON, YEHUDA LEVI, COBY LYONS, SHIMMY NAUENBERG, MORDECHAI ROTH, ILAN SHIELDS, NATAN We are grateful to SNOWBELL, URIEL WEISZ, ELI WELTMAN Continental Press 905-660-0311 Journey Through Tanach: Shemuel I, Chapter 12 Rabbi Sammy Bergman Summary requested a king other than G-d! was contingent on their loyalty to G-d. After coronating Shaul as the first king Shemuel explained to the Jews that Shemuel warned the Jewish people that of the Jewish nation, Shemuel rebuked Hashem would only reside with the if they were evil, neither his prayers, the people of Israel for requesting a king and the people if they served Him nor their new king would be able to monarch. Shemuel began his rebuke by and observed the mitzvot. However, if save them. (Metzudat David to 12:25) inquiring from the people whether in all they failed to listen to G-d, the hand of his years as their leader he had abused G-d would plague both the people and Insight his power by using their animals for his their king. Although we can understand Shemuel’s travels, withheld any money owed to To demonstrate to the people that their desire to demonstrate to the Jews that anyone, extorted money from anyone, request for a king had been evil in the their request for a king was or accepted any bribes. [See Rashi, eyes of G-d, Shemuel proclaimed that inappropriate, his methodology of Radak and Malbim to 12:3-4.] The he would pray to G-d for rain even praying to G-d for rain at an people responded that Shemuel had not though it was the harvest season in inopportune time seems arbitrary. committed any of these crimes. To which rain is seen as a curse. (Rashi to Metzudat David (12:16) explains that further affirm his innocence, Shemuel 12:17) Miraculously, G-d immediately when Hashem granted Shemuel’s called G-d and Shaul as witnesses that responded to Shemuel’s prayer by inappropriate request for rain, it he didn’t owe even an object in his bringing a thunderstorm. Fearful of demonstrated that G-d may fulfill possession to anyone else. In response, the consequences of the disrespect requests even if they are inappropriate. a voice emanated from the heavens they had shown to Hashem and to Therefore, G-d’s allowance for a answering: “I am a witness.” (Rashi to Shemuel, the Jews asked Shemuel to monarch should not be seen as an 12:5) pray to G-d to spare their lives. endorsement of the nation’s decision to seek a king. Malbim (12:17) argues that Shemuel continued and detailed how Shemuel assured the Jews that Hashem’s immediate and miraculous throughout Jewish history, despite their despite their request for a king, G-d response to Shemuel’s prayer infidelity to Him, G-d had sent leaders would never abandon His nation. demonstrated that the Jewish nation to redeem the Jewish people from Since they had expressed regret for was under G-d Divine providence, and oppression. From Moshe in Egypt, to their sin, it would be despicable for a king was therefore unnecessary. Gideon, Shimshon, Yiftach, and Shemuel to stop praying for them and Shemuel in Israel, Hashem had always guiding them toward the good and [email protected] provided the Jews with saviors to straight path. (Radak to 12:23) rescue them from their enemies. However, he reiterated to them that Nevertheless, the Jews had still even with their new king, their success Holy Land Halachah: May One Leave Eretz Yisrael? Rabbi Adam Friedmann The Sources seems to be a definite rabbinic prohibition for a Kohen to While not explicitly stated anywhere in the Talmud, many leave, due to impurity. passages indicate that it is forbidden for those who live in Eretz Yisrael to leave, including: Exceptions • The Talmud describes a man whose brother had died, Tosafot (Avodah Zarah 13a lilmod) wonder why the Talmud childless, outside of Israel. The living brother came to would single out a Kohen’s prohibition against leaving Eretz Rabbi Chanina, and asked him if it is permissible to leave Yisrael.