Toronto Torah

Beit Midrash Zichron Dov

Parshat Vaera Rosh Chodesh Shevat 5773/January 13, 2013
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Vol.4 Num. 17

Learning from the Frogs

Within the book of Daniel we learn about Chananiah, Mishael and Azariah, who threw themselves into a fiery furnace. This happened after Nevuchadnezzar, king of Babylon, told them to bow down to a statue he had made. The Talmud (Pesachim 53b) brings the words of Todos: "What did Chananiah, Mishael and Azariah see, that caused them to deliver themselves to the fiery furnace for the sanctification of the [Divine] Name? They deduced logically for themselves: Regarding frogs, which are not commanded concerning the sanctification of the [Divine] Name, it is written, 'And they shall ascend and enter your house . . . and into the ovens, and into your kneading troughs.' (Shemot 7:28) When are the kneading troughs to be found near the oven? When the oven is hot [and yet the frogs go]. We, who are commanded concerning the sanctification of the Name, how much the more so?!" If frogs were willing to jump into a hot oven to sanctify the name of G-d, it is clear, that we, human beings, should do so as well. Rashi explains that what Chananiah, Mishael and Azariah learned from the frogs is that one should die in order to sanctify the name of G-d. Tosafot strongly disagrees with Rashi, saying that it was already well known from the Torah that we are obligated to die rather than perform certain sins, including idol worship. Therefore, it is not clear what Chananiah, Mishael and Azariah learned from the frogs! Tosafot answers that the statue before which Chananiah, Mishael and Azariah were commanded to bow was not an idol, but a regular statue of the king. Therefore, it was not "classic" idolatry, such that one would be obligated to surrender his life rather than bow before it. However, according to Tosafot, what did Chananiah, Mishael and Azariah learn from the frogs? How will we explain the words of Todos? We can try to answer this question through the words of the Rambam (Mishneh Torah, Hilchot Yesodei HaTorah 5:4): "If anyone for whom it is said, 'Transgress and do not sacrifice your life,' sacrifices his life and does not transgress, he is held accountable for his life. If anyone about whom it is said, 'Sacrifice your life and do not transgress,' sacrifices his life and does not transgress, he sanctifies [G-d's] Name. If he does so in the presence of ten Jews, he sanctifies [G-d's] name in public, like Daniel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues." The Rambam seems to give us three categories: One who is not

Hillel Horovitz
allowed to sacrifice his life; One who is allowed to do so; One who is in front of ten Jews. It is clear that Chananiah, Mishael and Azariah are counted in the third group. The Rambam sheds more light on this subject in his Book of Mitzvot (Mitzvah 9): "[This is] similar to the actions of Chananiah, Mishael and Azariah in the days of the wicked Nevuchadnezzar, who forced people to bow down to a statue, and everyone including Jews bowed down. Nobody there sanctified G-d's Name, and this was a tremendous shame for the Jewish people. Everyone did not fulfill this mitzvah, there was nobody to fulfill it; everyone was afraid." There are times when it is not obligatory to sanctify the name of G-d, but when no one does so then that, itself, is a disgrace for G-d's Name. Chananiah, Mishael and Azariah understood that even though it is not obligatory, everyone was watching; all of the Jews were looking on to see what they would do. That is when these men learned from the frogs. Within this understanding of the midrash, they understood that when it came to the frogs, each frog said, "Why should I be the one going in to the o v e n ?! " H o we ve r , ce r ta i n fr og s understood that if they wouldn't do it, no one would sanctify the name of G-d. It was up to them. From Chananiah, Mishael and Azariah we can learn that each and every one of us has the obligation to sanctify G-d's name, but from them we can also learn about the ability to draw lessons from anyone, even from frogs. hhorovitz@torontotorah.com

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Looking at a Nation
Th e beginning of our par shah stimulated our sages to draw a very interesting comparison between Moshe and the patriarchs. As Rashi (6:3) explained it, G-d blamed Moshe here for not living up to the standards of our forefathers. When G-d promised the fathers that they would inherit the land, they neither questioned nor doubted the promise. Moshe Rabbeinu, on the other hand, asked at the end of last week's parshah, "Why have You harmed these people, why have You sent me?" (Shemot 5:22) This raises a question, though. In a well kn own midr a sh ( Nedarim 32a ), Shemuel argues that the reason for the enslavement in Egypt was Avraham's question, "How will I know that I will inherit it?" (Bereishit 15:8) If so, the whole exile in Egypt is a consequence of Avraham's making a comment which was very similar to the one made by Moshe here. Why, then, does G-d criticize Moshe? As a matter of fact, when looking closely at the verse cited by Shemuel, we see an even more acute question. Just two verses earlier the Torah tells us that Avraham had faith in Hashem, and that this was accounted for him as righteousness. Can it be that in so short a time, right after the Torah itself attested to his level of faith, Avraham would show the slightest doubt in G-d's promise? What, then, was the difference between Avraham and Moshe, and what did Hashem want Moshe to learn from Avraham's ways? It seems that the focal point is the change from Individual to Nation, a change achieved by the slavery in Egypt - the "iron crucible" (Devarim 4:20). The

Rabbi Baruch Weintraub

d i f fe r e n c e b e t we e n t h e s e t w o existences is in the range of one's perspective. The Individual is bounded by his own limits in time, signaled by his death, in space, signaled by his physical presence, and primarily in understanding, signaled by his limited capacity to experience and analyze. From that perspective, Avraham's question was right and justified how could he, as a bounded individual, inherit the land? And so Avraham's question was acceptable. The answer that Avraham received, with its prediction of the Egypt experience, was a promise that they would become a nation. However, when dealing with a process that involves a Nation, as Moshe was, we must adapt our time frames. As was predicted regarding the Emorite nation in Bereishit 15:16, historical processes can take generations to ripen. This answer, already realized in the time of Moshe, should have been enough to prevent Moshe from being impatient with the redemption of the Hebrew people from Egypt. Avraham understood that a nation is different in nature from the individual an understanding that Moshe lacked right now. This moved G-d to declare, "Woe for Avraham, who is with us no longer!" This understanding, that national process are different in duration, volume and magnitude than individual ones is critical, as Rashi teaches us, in order to remain in good faith with the G-d of history. May this be accounted for us as righteousness. bweintraub@torontotorah.com

Hitoriri: Jewish Spirituality

Reach for the Moon

Adam Frieberg
The scientific process behind nursing an infant is complex, but it seems to be generally accepted that the food a woman eats directly affects the quality of her milk. For that reason, many women avoid certain foods while nursing, as they deduce which foods upset their infants. Our rabbis understood this concept as well, and addressed it directly when discussing the laws related to using wet nurses. The laws of kashrut state that should a mother need to find a wet nurse, she may technically find any woman, even one who worships idols. However, Rabbi Moshe Isserles wrote that one should avoid having their child nurse from an idolater; while their milk is technically kosher, it will clog the infants spiritual pathways. (Yoreh Deah 81:7) The Vilna Gaon, quoting the Rashba, comments that the source for this praiseworthy practice is a midrash on Parshat Shemot. While the Torah states concisely that Pharaohs daughter happily accepted Miriams offer to find a Jewish wet nurse, a midrash explains that this only happened after baby Moshe refused to nurse from any Egyptian woman. Out of desperation to calm the screaming baby, Pharaohs daughter agreed to have a Jewish woman nurse him. The midrash explains that despite being only a few months old, Moshe refused to nurse from an idolater, as it would be inappropriate for the same mouth which would eventually speak face to face with G-d to nurse from an idolater. If Moshe is the source for the praiseworthy practice of avoiding nursing from an idolater, asks Rabbi Yaakov Kamenetsky, why should all Jews need to avoid this practice? Are all of our children going to speak face to face with G-d? His answer should cause us to reflect. Rabbi Kamenetsky s u c c i n c t l y e xp l a i n s th a t wh e n contemplating our childrens education - and, for that matter, our own - we must be wary of imposing false limitations. There is no reason to sell ourselves short, and settle for less than the standards of Moshe. Let us reach for the moon; even if we miss, well land among the stars. afrieberg@torontotorah.com

613 Mitzvot: #238

Hatred
Rabbi Mordechai Torczyner
The Torah's instruction, You shall not hate your brother in your heart (Vayikra 19:17), is the foundation of a broad mitzvah prohibiting hatred. This is one of a class of mitzvot which relate to the emotions and the inner workings of ones mind; the class includes the prohibition against coveting others property, as well as the mitzvah of loving Hashem. As with the other prohibitions in this class, the Sefer haChinuch explains that one is in violation for trying to develop hatred, but not for that which occurs against his will. Additionally, one must work to eliminate any hatred that is present. The Meiri (Yoma 75a) expanded the scope of this biblical verse. As he explained it, the Torah is obligating us to benefit others even when we dislike them, and not to permit our emotions to occlude our moral vision. torczyner@torontotorah.com

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Biography: Rabbi Yissachar Dov Illowy

R Ezra Goldschmiedt

Torah in Translation

The Law of the Land

Rabbi Yissachar Dov Illowy
Milchamot Elokim 2:4
Translated by R Ezra Goldschmiedt
[The following letter was written to Rabbi Natan Adler of London and Rabbi Shimshon Raphael Hirsch of Germany:] Due to my many sins, I have been expelled from the inheritance of my fathers to an impure land, a land that devours its inhabitants, where its men are as if dead, for they are all blind, for their eyes have been covered over from seeing the light of understanding and knowledge... And they are all wise and understanding in their own eyes, even though they don't know the Torah... And it is strongly presumed that "the strength of leniency is greater"; he who permits requires no proof and is believed as one-hundred witnesses, whereas against he who forbids, there are always found plenty who challenge, and it is upon him to bring proof. It has been almost eight months since I was called here to the city of New Orleans, the holy congregation "Shaarei Chesed", to sit here on the seat of instruction and to teach the sons of Jacob what G-d asks of them. The G-d of my fathers has been with me, making me successful. My seeds have been blessed, yielding fruit, holy fruit; my words have been accepted and practiced, for after my first speech, more than forty of the bigger merchants closed the doors of their shops on the Shabbat day. They no longer violate the law, doing work on the holy day, and more than ten families that had been eating nonkosher food have made their homes kosher to the point that any Jew who anxiously observes the word of G-d could eat with them. It was on the third day since my arrival that I was invited to eat bread with one of my supporters. Upon entering the yard of his house, I saw ducks that were different in their form, appearance and bodily composition from all those that we eat; they are called Muscovy ducks. I had never seen this type in any of the other lands that I had resided. I asked the man what he does with these ducks, and he responded that they were for eating. I asked him further who permitted him to eat these, and he answered that he had never asked [for permission to do so]; he merely saw others eating them, the shochet would [ritually] slaughter them, and the chazzan of one of the city's other congregations ate them certainly they were permitted to eat.

Rabbi Dr. Yissachar Dov (Bernard) Illowy (1814-1871) was one of the first Orthodox rabbis to arrive in America, serving as a leader in New York City, Syracuse, Philadelphia, Baltimore, St. Louis, New Orleans and Cincinnati. A descendant of a respected rabbinical family, Rabbi Illowy learned in Pressburg, Hungary under the Chatam Sofer, from whom he received rabbinical ordination. Rabbi Illowy was also accomplished in the world of academia, earning a doctorate in Hebrew from the University of Budapest, and afterwards learning under the guidance of Rabbi Shemuel Dovid Luzzato in Padua, Italy. Securing a position in the European rabbinate was difficult, as Rabbi Illowy was suspected by the authorities of sympathizing with revolutionaries against the ruling Habsburg monarchy. He migrated to America, where religious observance was sorely lacking at the time. An eloquent speaker, Rabbi Illowy did much to spread Orthodox values and practices in the communities that he served, although his efforts were ofte n me t wi th in surm oun table challenges. Some of his writings, originally appearing in periodicals and other works, were collected by his son Henry in the work Milchamot Elokim (see accompanying translation). In addition to the halachic discussions contained therein, the book serves as a fascinating window into American Jewish life in the 1800's. egoldschmiedt@torontotorah.com

This Week in Israeli History

Shevat 1 1882 BILU

Yair Manas
Shabbat is 1 Shevat On the first day of Shevat 5642 (January 21, 1882), a group of Jews gathered and formed the BILU group, in Kharkov, Ukraine. BILU is an acronym for Beit Yaakov L'chu Vneilcha, House of Yaakov, let us go! (Yeshayahu 2:5) [Notably, they omitted the final clause of the verse, Bor Hashem, in the light of G-d.] This chapter of Yeshayahu talks about the end of days, when the Temple will be rebuilt, and all of the nations will come to Israel and follow in the way of G-d. Inspired by recent pogroms, this group called for an economic and spiritual renewal of the Jewish people in Israel, and for the return of the Hebrew language. The BILU manifesto, in part, calls for: A home in our country. It was given to us by the mercy of G-d; it is ours as registered in the archives of history. Influenced by Karl Marx, the group sought to establish farming cooperatives in what is now Israel. In July 1882, fourteen members moved to Israel, and found life to be very difficult. They were given a farm in Rishon LTzion, but they failed to grow produce, and so Baron Rothschild provided funding to start a winery. In 1884, other members of the group moved to I s r ae l an d e s t a b l i sh e d th e community of Gedera. They too struggled, despite assistance from Baron Rothschild. Many of these pioneers eventually moved back to Europe and Russia, although some stayed in Israel. Although the BILU movement failed to spark large-scale interest in reestablishing Israel as the homeland of the Jewish people, their ideas were implemented a few decades later by the kibbutz movement. The BILU settlers are now regarded as an important part of the First Aliyah (1882-1903). ymanas@torontotorah.com

After I researched and asked others what they relied on in eating them, and they were unable to answer anything other than that one saw his friend do so, and that this was how the leniency spread, I immediately commanded the shochet of my congregation that he no longer slaughter this type from that day onward... And I said to them that the [kosher] signs on their own are of no significance to permit any type of species that is not known to us, and for which it has not been traditionally transmitted to us from earlier generations that they are kosher... This "tradition" of theirs is not enough to enable me to permit. First, for there was never in any of these [other] congregations [that would eat Muscovy duck] a rabbi ordained from an expert beit din, or even a student who could rule [on such matters]. Further, it has been over thirty years in which it has been impossible to find properly slaughtered meat in the Jewish markets of these congregations...

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Our Haftorah: Yeshayah 66

Who is the prophet of our haftorah? Yeshayah (Isaiah) was a prophet in the period leading up to the exile of the ten northern tribes of Yisrael by the Assyrians. He lived in the southern k i n gd om of Ye h ud a h , a n d he prophesied during the reigns of Kings Uziyahu, Yotam, Achaz and Chizkiyahu. According to the Talmud (Sotah 10a), he was a descendant of Yehudah and Tamar. As the Talmud (Bava Batra 15a) informs us, the book of Yeshayah was compiled by King Chizkiyahu and associates of his. The prophecies of Yeshayah may be classified in two categories, Rebuke and Redemption; the former dominates the early chapters of the book, while the latter occupies the latter portion. The split is not clean, though; portions of the former include redemption, and portions of the latter include rebuke. What is the message of our haftorah? Our haftorah begins with a sharp rebuke to people who think that by observing the practice of ritual sacrifice they are licensed to continue with their evil ways. Hashem promises that He will take his revenge upon these sinners. Yeshayah then continues to describe the future redemption, and the happiness of those who are now mourning for Yerushalayim. The redemption described is not a peaceful one; as the prophet himself mentions, "those slain by Hashem shall be many." (66:16) The death toll will also serve as a reminder for the future. As Yeshayah says in the concluding verse, people who come to bow before G -d on Shabbat and Rosh Chodesh will "go out and see the corpses of the people who rebelled against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorring for all flesh." (66:24) What is the connection to Rosh Chodesh? The immediate connection is the mentioning of "Chodashim" (new moons) as times when people will come to serve Hashem. It seems to me that another connection is the "new heavens and new earth" that Hashem will make. (66:22) This theme is found in the beginning of our haftorah, too: "So said G-d, the heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?" (66:1) When Shlomo built the Beit HaMikdash, he knew well that "the heaven and the heaven of heavens cannot contain You; much less this house that I have

Rabbi Baruch Weintraub

erected." (Melachim I, 8:27) Yet, Shlomo hoped that a material house would enable people to address G-d, and HaShem would thereby "dwell upon the earth." Indeed, that is the goal of our work in this world to connect, through limited material acts, to the Divine. Our haftorah describes what would happen if this vision were to fail. The people come to sacrifice, but do not reach HaShem: "Whoever slaughters an ox has slain a man." (66:3) With this failure, G-d is compelled to completely eradicate the world, and to create it anew. Evil will be defeated, but not converted, and to the end of days it will remain as a witness to our failure to give Hashem a place in the physical realm. However, there are other visions of redemption in Yeshayah, such as in Chapter 60. Due to space limitations we cannot analyze them here, but it will suffice to say that the differences between these visions stem from the ultimate question: Has man succeeded in his quest of finding G-d in our world? Rosh Chodesh, the birth of the new moon, resembles the final redemption that will come even out of total darkness. This haftorah is a comforting promise: Even if we will fail, G-d will still redeem us. bweintraub@torontotorah.com

Highlights for January 12 18 / 1 - 7 Shevat

Shabbat, January 12 Rosh Chodesh Shevat 7:45 AM R Baruch Weintraub, Reasons for mitzvot and the parshah, Or Chaim 10:20 AM R Baruch Weintraub, Parshah, Clanton Park 3:55 PM R Mordechai Torczyner, Daf Yomi, BAYT 4:05 PM Adam Frieberg, How much kiddush must I drink? Shaarei Tefillah After minchah R Mordechai Torczyner, Gemara Avodah Zarah: Barbers, BAYT 6:50 PM Yair Manas, Parent-Child Learning: Honouring the Torah, Shaarei Shomayim Sunday, January 13 8:45 AM R Mordechai Torczyner, Medical Halachah (with CME credit): Issues in Elder Care, BAYT 9:15 AM Hillel Horovitz, Parshah Preview, Zichron Yisroel, Hebrew (Shacharit 8:30 AM) Not this week 10 AM Yom Iyun for Women: The Challenge of Continuity, BAYT Introduction, Rabbi Daniel Korobkin Eliyahu haNavi and Jewish Identity, Rabbi Mordechai Torczyner Israeli film Ima shel Shabbat (English subtitles), Michal and Hillel Horovitz Practical Workshops, Rebbetzins Shira Lipner and Avital Strauchler Refreshments served / No charge After maariv R Baruch Weintraub, Contemporary Halachah in Israel, Hebrew, Clanton Park, men 8:30 PM R Baruch Weintraub, Contemporary Halachah in Israel, Hebrew, 4 Tillingham Keep, mixed Monday, January 14 8 PM Mon. Night Beit Midrash: Clanton Park, Bnai Torah 8 PM Hillel Horovitz, Sefer Melachim, Chap. 1-2, Bnai Torah 8 PM R Ezra Goldschmiedt, Mesilat Yesharim, Bnai Torah, high school students 9 PM Hillel Horovitz, Rav Kooks Ein Ayah, Bnai Torah Tuesday, January 15 1:30 PM R Mordechai Torczyner, Daniel: Chapter 1, Shaarei Shomayim, Mekorot 8 PM Yair Manas, Chaburah: Sanhedrin, 33 Meadowbrook 8 PM R Mordechai Torczyner, Compromise in Marriage and Parenting II of II, 26 Meadowbrook #7, women 8:30 PM R Baruch Weintraub, Rambams Laws of Kings, Shomrai Shabbos, men Wednesday, January 16 10 AM R Mordechai Torczyner, Jonah, BEBY, begins Jan 23 8 PM R Baruch Weintraub, Israel 2013 Religious Tolerance, Forest Hill Jewish Centre, Mediterranean refreshments, Fee Thursday, January 17 8 PM Adam Frieberg, Laws of Morning Blessings, Village Shul 8:30 PM R Baruch Weintraub, Sotah, Clanton Park

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