Yeshiva University Torah miTzion Beit Midrash Zichron Dov

Parshat Naso 9 Sivan 5773/May 18, 2013 Vol.4 Num. 32

Toronto Torah
tractates. While he does not deny the cause and effect (when you see a sotah, become a nazir) identified by the Talmud, he suggests that perhaps there is an earlier step in this equation, and perhaps the logic is cyclical rather than linear. Rabbi Pinto says that the placement of nazir before sotah teaches us, as Reish Lakish hinted in his lesson, that it is the husbands lack of sobriety which resulted in his meriting a wife who lacked commitment. In other words, were this man a greater tzaddik, and specifically were he someone who refrained from the levity easily associated with intoxication, he would have merited a wife who did not seclude herself with another man. (While Rabbi Pinto doesnt suggest this, perhaps we can suggest that it was the husband's drinking that encouraged her to drink, and therefore her immodest rendezvous were a direct result of his actions, in less metaphysical terms then those described above). This approach takes the Talmuds reasoning (which attempts to prevent additional case s of s o tah by encouraging men to become nezirim) and states the obvious: this case could have been prevented as well, had the husband been more careful with his alcohol intake. However, Rabbi Pinto also suggests another reason why Reish Lakish began his lessons on the sotah with the passage we mentioned above. He points to the verses themselves, to highlight the role of the male. While the vast majority of the verses regarding a sotah

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The Bigger Picture

When Reish Lakish would open his lecture regarding the sotah, he would say, They (the Heavenly Court) pair a woman with a man for marriage only in accordance with his deeds, as Tehillim 125:3 states, For the rod of wickedness shall not rest upon the lot of the righteous. (Talmud, Sotah 2a). Why did this sage choose to open his lecture on the topic of the sotah with this lesson? Rabbi Yoshiyahu Pinto, a 16th century resident of Damascus, in his commentary on Ein Yaakov (a collection of non-halachic sections of the Talmud), claims that Reish Lakish was explaining why Tractate Sotah was published in the Talmud right after Tractate Nazir. This question is buttressed by the fact that the Torah does indeed discuss these two constructs back to back in Bamidbar 6, but it reverses the order, placing the laws of the sotah before the laws of the nazir. [In truth, logic dictates that the laws of the nazir should not have been found in Bamidbar 6 at all, but rather in Bamidbar 30, where the other laws of vows can be found.] Lest we think their order meaningless, the Talmud itself (Sotah 2a) provides reason to place the laws of sotah first: To tell you that anyone who sees a sotah in her state of disgrace should separate from wine (by vowing to become a nazir). The Talmud does provide a technical reason as to why Tractate Nazir was si tuated a fter Tr a cta te S otah , overriding the nazir/sotah cause and effect stated above. However, Rabbi Pinto suggests an alternative reason for the misplacement of these two

Adam Frieberg
deal with the womans sin, it is surprising to note that the introductory verse speaks of the man, using the word man twice. (Bamidbar 5:12) Rabbi Pinto contends that the Torah is subtly pointing out that the actions of the wife may be influenced by the actions of her spouse. Were he to be more righteous, she might be as well. Within this view, Reish Lakish is not suggesting that the sotah is forced to act one way or another based on the actions of her husband. Human beings are granted free will and may act as they wish. Reish Lakish is simply pointing out that our surroundings affect us to a much greater extent than we often realize. Rambam (Mishneh Torah, Hilchot Deiot 6:1) makes this point at length, quoting many verses that describe the benefit of being surrounded by righteous people and the pitfalls that come from being too close to wicked people. While we tend to see situations in a vacuum, and we might blame the sotah for defiling the sanctity of marriage, we should look at this scene, and all scenes, more holistically and consider what other factors may have caused someones misbehavior. afrieberg@torontotorah.com

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Birkat Kohanim Outside of Israel

The Ashkenazi minhag is not to perform Birkat Kohanim outside of Israel every day, but only on holidays. We have evidence for the existence of this minhag at least from the period of Maharam (about seven hundred years ago) and it seems it was already well established at that time. Attempts by the Vilna Gaon and his disciple Rabbi Chaim of Volozhin to change the practice failed mysteriously. (Meishiv Davar 104) Rama (Orach Chaim 128:44) defends the Ashkenazi minhag, which seems to run counter to the simple halachah obligating kohanim to perform the blessing every day, everywhere. Rama explains that the reason for the minhag is the distress of making a living in exile and of taking time away from those efforts for the sake of the blessing. Birkat Kohanim requires happiness, and our distress prevents it; only on holidays can we reach the happiness needed for this ritual. Many challenges have been presented against Rama's position; the main two points are that we are not aware of a source requiring happiness as a condition for the blessing, and we are equally unaware of evidence supporting the claim that the struggle to earn a living in Israel is less disturbing than it is in the diaspora. Perhaps we may offer an explanation for Rama's position, taking into a ccount these two questions. The Chatam Sofer (Orach Chaim 23) understands a talmudic passage (Megilah 18a) to draw a parallel between Birkat Kohanim and the service in the Beit haMikdash.

R Baruch Weintraub

Acknowledging this, we can understand the requirement for happiness. Happiness in the Torah is connected with 'standing in front of G-d'. (Vayikra 23:40, Devarim 12:12, and see Shiurim l'Zecher Abba Mari 2:210-212.) Birkat kohanim requires that the kohen and his recipients stand in front of G-d, in order to 'put His name upon the children of Israel.' (Bamidbar 6:27) This insight can help us explain why holidays are different from Shabbat: Happiness (simchah) is mentioned in the Torah regarding Yom Tov, not regarding Shabbat. Furthermore, this idea can help us understand why, according to some authorities, Birkat Kohanim is a biblical mitzvah only in the Beit HaMikdash (Mor uKetziah 128), where standing in front of G-d is not only a figure of speech, but a sharp reality. This, then, may be the root of the difference between Israel and the diaspora. The stress of making a living obviously applies to both locations, but Israel, as are we told by the Torah, is 'a land where the eyes of Hashem your G-d gaze constantly.' (Devarim 11:12) In Israel the struggle to make a living is not a wall between man and G-d, but rather part of the connection. That is why in Israel, in contrast to the diaspora, we can make Birkat Kohanim every day as we stand, happily, before G-d. bweintraubtorontotorah.com

TORAH FOR YOUR TABLE All for One, One for All
R Mordechai Torczyner
Our parshah (Bamidbar 7:2) records that upon the dedication of the Mishkan, "The leaders [nesi'im] of Israel brought offerings," describing them as a group. Then, oddly, the Torah proceeds to record that each leader brought his offering individually, on a separate day. Ramban seeks to resolve the apparent contradiction by suggesting, "The leaders all tried to bring this offering on the same day, which they had chosen together [and] G-d agreed with the leaders." However, he then concludes, "HaShem instructed them, 'Bring one offering per day.'" (commentary to Bamidbar 7:2 and 7:13) This does not seem to solve the problem of the conflicting verses; if anything, it exacerbates the problem! Rabbi Dovid Kviat (Succat Dovid, Naso 136-138) offers an approach to resolving this problem, based on quirks in the offerings brought by the leaders. He notes that the leaders brought ketoret [incense], which an individual is prohibited from doing; indeed, Datan and Aviram lost their lives doing so (Vayikra 10). Further, he notes that the period of the leaders' offerings overlapped with Shabbat, and personal offerings may not be brought on Shabbat. This evidence leads Rabbi Kviat to conclude that the gifts brought by the leaders were accorded the status of communal korbanot. A community does bring ketoret, and communal offerings are brought on Shabbat. This approach to the offerings of the leaders may resolve the conflict in Ramban's comments: The leaders sought to bring their gifts on one day, as a single, joint, communal offering. The occasion would be a display of unity and common identity, accentuated by the identical contents of the offerings. HaShem indeed agreed with that request, and granted all of them the status of "community", viewing them as one and empowering them to bring their offerings in the communal style. However, HaShem insisted that the leaders bring these communal offerings separately, on individual days, and in so doing He demonstrated an additional point: Even when we are unified as one community, our individual personalities and intentions matter. torczyner@torontotorah.com

613 Mitzvot: #256-257

Honesty and the Exodus

Rabbi Mordechai Torczyner
The Torah prohibits fraud as well as theft, but it separately prohibits conducting business with inaccurate measures and weights. (Vayikra 19:35-36) A quart or a liter container must contains those amounts, with little margin for error, and the same is true regarding the accuracy of a merchants weights and scales. According to one midrash (Sifra Kedoshim 3:8:5), a Jew who uses false measures "renders the Land of Israel impure, desecrates G-d's Name, causes the Shechinah to depart, causes Jews to die by the sword and causes Jews to be evicted from their land." Another midrash (Sifra Kedoshin 3:8:10) notes that the Torah juxtaposes this mitzvah with a reminder that G-d took us out of Egypt, and the midrash explains the association by saying, "I brought you out of Egypt on condition that you would accept the mitzvot of [honest] measures. One who acknowledges the mitzvot of measures acknowledges the Exodus from Egypt; one who rejects the mitzvot of measures rejects the Exodus from Egypt." torczyner@torontotorah.com

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Biography: Rabbi Binyamin Zilber Torah in Translation

Rabbi Ezra Goldschmiedt

This Week in Israeli History

Praying at Holy Sites

Rabbi Binyamin Zilber
Az Nidbiru 12:27
Translated by Rabbi Ezra Goldschmiedt
Before 5708 [1948 CE], it is almost certain that the Kotel's space did not have the sanctity of a synagogue, for behold, it served as a passageway for Arabs, and there was no permission to set down an Ark, chair or table in that place. That certain exceptional individuals set their prayers there is not a compelling argument that it possessed the sanctity of a synagogue; since they sensed great illuminations in their prayers [in that site], they had the option to forgo the requirement of a synagogue's sanctity. One should not learn from this for everyone. Authorities write that one who knows that he will not be able to concentrate in a synagogue, such as in the winter, for it is very cold there, may pray at home [and these exceptional individuals acted upon a similar reasoning]. However, the truth is that in accordance with the custom, they did not challenge this due to the need for a synagogue's sanctity... And here is the place for me to point out concerning those who have begun to travel from the Holy Land to visit graves of righteous ones in foreign lands, that this is an insult to the Land of Israel and to the holy forefathers, the tannaim and amoraim, giants of Israel who are buried here. The custom was that people would come here to visit, particularly from nearby lands, and they did not go elsewhere to visit those buried there! This is certainly so for us, who merit to dwell in the field of G-d! Also from the perspective of law that one may not leave the Land of Israel to travel outside the Land of Israel, I find no allowance for this.

Rabbi Binyomin Zilber (1906-2008) was born in Turiisk, Poland (now Ukraine) to a pious family. His father Baruch paid a large sum to send his young son to a yeshiva in Warsaw, but young Rabbi Zilber had little success there. On his way home after a few weeks, the boy met an individual who convinced him to try learning in Brisk. After learning there successfully for two years, Rabbi Zilber moved to Novardok, where his highly-refined conduct earned him the title "Binyomin haTzaddik". Shmuel ben -Artzi (Israeli writer, poet and father-inlaw of Prime Minister Netanyahu) was Rabbi Zilber's roommate in Novardok. Looking back on his time in yeshiva, ben-Artzi noted that Rabbi Zilber dedicated every moment of his time to Torah study and deep, focused prayer, and that unlike some of the "mussarniks" in Novardok, Rabbi Zilber's actions were not of an excited and outwardly-intense nature. Rabbi Zilber, together with a large group of novardok students, made aliyah in 1933 to establish Yeshivat Beit Yosef in Bnei Brak. Rabbi Zilber married at a young age; the Chazon Ish, with whom he was close, commented regarding Rabbi Zilber's "Mekor Halachah" that the author's scholarship proved that one can achieve great levels in learning while supporting a family.

11 Sivan 1991 Operation Solomon

Rabbi Yair Manas
11 Sivan is Monday In early 1991, the government of Ethiopia was on the verge of being overthrown by Eritrean and Tigrean rebels. The president had previously not allowed the Ethiopian Jews to immigrate to Israel, but as he was about to lose power, an opportunity presented itself to bring the Jews to Israel. Also, Israel and a number of Jewish organizations were concerned for the safety and welfare of Ethiopia's Jews as the rebels were about to take over. Israel began negotiating to allow the Jews to come to Israel. Although there was a dispute regarding whether the Ethiopians were considered to be Jewish, the Sephardi Chief Rabbi had ruled them to be Jewish in 1973. Israel reached an agreement with the remaining officials of the Ethiopian government, who agreed to allow the Jews to immigrate in exchange for 35 million dollars and shelter in the United States. In 1990, Israel drew up plans to airlift the Jews to Israel, and on May 24, 1991, Israel executed the mission, sending 34 aircraft to rescue 14,325 people. Many of the aircraft contained hundreds more passengers than seats. Notably, one plane carried 1,122 people (the seating capacity is 760), and five babies were born on the planes. The whole operation lasted thirty hours. Prime Minister Yitzchak Shamir said, "We've stood up to our obligation and completed the operation bringing all of the Jews. It gives us a feeling of strength." The operation took place on Shabbat, as the government viewed this as a case of saving lives. Had Israel waited, the rebels could have taken over, or the Ethiopian officials could have changed their minds. Also, since El Al did not fly on Shabbat, the planes were more readily available to airlift the Jews. NY Times quotes one of the olim, Mukat Abag, as saying, "It was a very nice flight. We didn't bring any of our clothes, we didn't bring any of our things, but we are very glad to be here." ymanas@torontotorah.com

Although consulted frequently on Jewish law, Rabbi Zilber never took on any formal rabbinic position. His friendly demeanor, independence and opposition to zealotry caused him to defy any political categorization, too. Rabbi Zilber was one of the few Lithuanian leaders who refused to join Rabbi Elazar Shach's Degel HaTorah political party, and he was one of the few non-Hasidic members of Agudat Also, every trip is associated with great loss Yisrael's Moetzet Gedolei HaTorah. of Torah study and with financial egoldschmiedt@torontotorah.com expenditures which could have been used to sustain the poor. Rabbi Yonatan Eibeschutz has already explained that when they say (Avot 2:1), "Consider the cost of a mitzvah against its rewards," that speaks of when both [possibilities presented] are mitzvot. In a moment of [improper] inclination and desire to tour, every individual must consider with himself whether his intent is only for the sake of heaven. inappropriate mixture with outlooks that Further, all of [these considerations] are not have not been received from Sinai, and worth [this compromise], even when one's which men have fabricated from their intention is that the non-Jews should [be hearts. In such a case we believe that the induced to] guard the graves of the Torah will never be replaced! righteous... It seems that there is in this [desire] an

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Our Haftorah: Shoftim 13:2-25

What is the source of our haftorah? The book of Shoftim (Judges) describes the events between the time of Yehoshua and the era of Shemuel. The first two chapters of the book depict the outcome of Yehoshua's wars, what was conquered and what wasn't. The next fifteen chapters review the careers of various shoftim (judges, leaders or saviours) who followed Yehoshua, leading the nation and protecting it from its enemies. The rest of the book is dedicated to two stories: Michah's statue and the concubine at Givah. These two events illustrate the sorry state of the Jewish nation in the days 'before a king was crowned'. The main message of the book of Shoftim is explicitly stated and repeated many times. In virtually all of the book's narratives, trouble befalls the Jewish nation because of their failure to keep the mitzvot; the people repent and ask for G-d's help; G-d exhibits mercy and sends them a shofet to deliver them; after a short period of peace, the nation returns to its sins. This repetitive pattern is highlighted in chapter 2, verses 11-23. According to the Talmud (Bava Batra 14b), Shemuel wrote the book of Shoftim. What is the message of our haftorah? Our haftorah tells us about the birth of one of the most popular shoftim: Shimshon. Shimshon's parents, who had no children before him, stand out mainly for their passiveness. In contrast to Chanah, the mother of another popular shofet [Shemuel], Shimshon's mother is not portrayed as asking Hashem for a child. She is not even mentioned by her name. Manoach, Shimshon's father, is no different: he trails after his wife throughout our haftorah, not able to take an independent stand. One day, our haftorah tells us, this q u i e t c o u p l e h a d an u n u s u al experience. The wife meets a malach, who informs her that she is going to have a son, who will become a nazir and deliver the Jews from the P'lishtim. The woman tells her husband, Manoach, who asks Hashem for more detailed instructions. The malach reveals himself again to the woman, but this time she calls Manoach. The malach explains to them the laws of nezirut which will apply to their son. Manoach pleads with the malach to give them his name and to sit and eat with them. The malach refuses, and ascends in flames. Only at this point do Manoach and wife understand that it was a malach and not a human prophet. [It is worth noting that Rambam, in Moreh haNevuchim 2:42, contends it was a human prophet.] The

Rabbi Baruch Weintraub

haftorah ends with the birth of Shimshon, and the beginning of his spiritual growth. What is the connection to our parshah? The immediate connection is, of course, the Nazir; our parshah outlines the laws of nezirut (Bamidbar 6). However, it seems our haftorah does not want to tell us about the period of nezirut itself, but rather what motivates a person to become a nazir. The Talmud (Berachot 61a) notes that both Elkanah (Melachim II 4:30) and Manoach (Shoftim 13:11) follow their wives, but in that talmudic passage Rav Nachman bar Yitzchak criticizes Manoach for doing so, and not Elkanah. Rabbi Mosheh Lichtenstein has noted this difference, and he explains that Elkanah's wife, Chanah, was a woman of energy and action who should have been followed. Manoach, on the other hand, was following a person who was passive. Taking into account Shimshon's own life as an outsider, it seems our haftorah can serve as a warning nezirut should be approached from a position of power, and not from a position of hiding from the world. bweintraub@torontotorah.com

Highlights for May 18 May 24 / 9 Sivan - 15 Sivan

Shabbat, May 18 7:45 AM R Baruch Weintraub, Reasons for Mitzvot, Or Chaim not this week 10:20 AM R Baruch Weintraub, Parshah, Clanton Park 7:00 PM R Mordechai Torczyner, Daf Yomi, BAYT After minchah R Mordechai Torczyner, Supervising Kosher Wine, BAYT 8:30 PM R Baruch Weintraub, Rambams Laws of Kings: International Law, Shomrai Shabbos, men Wednesday, May 22 10 AM R Mordechai Torczyner, Supernatural and Superstition II, Week 6 of 8: Reincarnation #2, BEBY 12:30 PM R Mordechai Torczyner, Business Ethics Luncheon: Last-Minute Cancellations, Zeifmans, 201 Bridgeland Avenue lunch, free of charge, RSVP to Sunday, May 19 mazins@zeifmans.ca 7:15 AM R Ezra Goldschmiedt, Daf Yomi, BAYT 9:15 AM Hillel Horovitz, Parshah, Zichron Yisroel, Hebrew 8 PM Chabura Night at BAYT R Ezra Goldschmiedt: Path of the Just (Shacharit 8:30 AM) Hillel Horovitz: Topic TBA 6:30 PM R Baruch Weintraub, Contemporary Halachah in R Mordechai Torczyner: Medical Halachah Israel, Hebrew, 4 Tillingham Keep, mixed 40 min. pre-minchah R Baruch Weintraub, Contemporary After Maariv Chabura Night at Shaarei Shomayim Halachah in Israel, Hebrew, Clanton Park, men Thursday, May 23 8:30 PM R Baruch Weintraub, Sotah, Clanton Park Monday, May 20 6 AM R Ezra Goldschmiedt, Daf Yomi, BAYT 8 PM Monday Beit Midrash: Bnai Torah, Clanton Park RESERVE YOUR PLACE NOW 8 PM Hillel Horovitz, Melachim II:9-11, Bnai Torah FOR JUNE 20, 8 PM at BAYT 9 PM Hillel Horovitz, Rav Kooks Ein Ayah, Bnai Torah not OUR EVENING OF TRIBUTE this week Tuesday, May 21 1:30 PM R Mordechai Torczyner, Daniel: Beast #4

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