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29 Marcheshvan 5772/November 26, 2011
Beit Midrash Zichron Dov
Toronto TorahToronto TorahToronto Torah
 
Parshat Toldot
 
Vol.3 Num. 9
 
סבד
up to various tests, who survivesdifficulties and doubts to stand on hisown, who remains true to his Creatorand to himself and who acts fairly towardthose around him, is a
gibor 
. A
gibor 
hasa goal, and he does not allow the flow of life and the difficulties he faces to alterhis stance and path. This is the meaningof Yitzchak's
gevurah 
.Imagine the world into which Yitzchak isborn. During more than two thousand years since Creation, Man had distancedhimself from his Creator and sinned invarious perverse ways. Kayin hadmurdered his brother, the Floodgeneration had committed theft and thebuilders of the Tower of Bavel had triedto ascend heavenward and battle G-d.Into this world emerged Avraham, and with him a new approach. "There is aCreator of the Universe," Avrahamasserted, "The building cannot exist without an architect." With thesedeclarations Avraham attempted toestablish a new order. No longer wouldevery man practice his own brand of  justice, no longer would idolaters servesun and moon; humanity would now worship its all-powerful, omniscient G-d.Avraham and Sarah spread belief in oneG-d, and while yet in Charan theybrought many people to repentance, astestified by the verse, "The souls theycreated in Charan." However, wouldthose who joined Avraham continuealong his path? Even Lot, a member of the family, wandered away after a time! These followers felt they had wrung drythe monotheistic fad; they had beenIn our parshah we hope to meet, for thefirst time, our ancestor Yitzchak. Of course, we were told of him in previousportions, but his role there was passive
 – 
a son born to aged parents, a victimfor whom Yishmael was sent away, achild bound on an altar, a man for whom a wife is sought, all without anyactive role. We might have expected thatnow, after Avraham's death, we wouldencounter an independent Yitzchak.However, in the first sentence of ourportion it already appears that ourhopes were in vain. The portion begins,"Avraham produced Yitzchak,"describing Yitzchak only as Avraham'sson. This motif continues throughoutthe portion, such that we encounterYitzchak imitating his father repeatedly,rather than chart an independent path.Yitzchak digs the wells his father dug,he names the wells as his father did,and when he arrives in Grar he uses thesame method his father used, askingRivkah to identify herself as his sister.We must ask ourselves: Who isYitzchak, and what does he add as apatriarch if his deeds are a replay of Avraham's life? To take a different angle: Our Sagesdescribed the patriarchs as possessingunique traits. Avraham is assigned thetrait of Kindness, Yaakov is assignedthe trait of Truth. Yitzchak representsthe trait of 
gevurah 
. What is this
gevurah 
?Ben Zoma (Avot 4:1) said, "Who is a
gibor 
? One who conquers his ownspirit." One who succeeds in standinginflamed by the original idea, but thecorrosive test of reality and the wearingpassage of time had caused the initialgood taste to fade. Routine returned totheir lives. Those people disappearedover the course of the Torah portions,and we find no further mention of Avraham's coterie.Yitzchak entered this reality, and afterhis father - the Founding Father -passed away, the nations watched tosee what his son would do. How wouldYitzchak market his father's ideas?What new branding would Yitzchakdevelop for Avraham's uniquemonotheistic motif? How wouldYitzchak spur people to believe?Yitzchak declined to play the world-changing role expected of him. As one of the national patriarchs, Yitzchakpracticed a lesson which is part of today's business school curriculum,opting not to change a product that wasfunctional, accurate and good. More,Yitzchak was concerned that anychange he might make could alsoinspire negative reactions
 – 
the world which had not been ready to acceptAvraham's monotheism would hardlyunderstand an apparent divergence byhis son, Yitzchak. Yitzchak decided toconquer any internal spirit of innovationand change, and instead follow closelyin his father's ways and strengthen hisfather's accomplishments. This is Yitzchak's trademark
gevurah 
,the ability to conquer his desire andunderstand that the instant need wasfor him to strengthen and reinforce what existed rather than innovate in anew direction. Every well of water, everyliving spirit that Avraham revealed inthe world, was reinforced by Yitzchak. Thus we can also understand the startof our parshah, identifying Yitzchak as"the son of Avraham". This was his roleand his identity; as opposed to Avraham who acted to transform the world,Yitzchak acted to transform himself, histraits and his values. Thus Yitzchakrevealed a unique aspect of 
gevurah 
, asthe true
gibor 
conquering his spirit.
hhorovitz@torontotorah.com 
Parshah Questions
R’ Meir Lipschitz
 
 Answers provided on back page
When pregnant, to what question did Rivkah seek an answer? (Ibn Ezra, Rashi,Rashbam, Ramban, Seforno, Ohr HaChaim, and HaEmek Davar to Bereishit 25:22,and Bereishit Rabbah 63:6)
Why did Rivkah add the words
 lifnei Hashem
 
 when repeating Yitzchak
s words?(Rashi, Ramban, and R
S.R. Hirsch to Bereishit 27:7)
What did Rivkah
s words of 
alai kililatcha b'ni 
 
mean? (Onkelos Bereishit 27:13)
For children: Why did Yaakov cook lentils? (Rashi Bereishit 25:30)
 meir.lipschitz@gmail.com
The Independent Yitzchak?
Hillel Horovitz
To sponsor an edition of Toronto Torah, please email info@torontotorah.com or call 416-781-1777
 
"ורפח רשא םימה תראב תא רפחיו קחצי בשיוירחא םיתשלפ םומתסיו ויבא םהרבא ימיברשא תמשכ תומש ןהל ארקיו םהרבא תומויבא ןהל ארק"
 
במרה"השקמ ן,ךיראהל הרותה הכרצנ עודמ תוראבה ירופיסב,שדיח אל הרואכל רשאכויבא םהרבא השעש המל רבעמ רבד קחצי?
 
שרדה ךרדב וז הלאש לע תונעל הסננ ןלהל,לעזח ירבד יפ"םישרפמהו ל.ושוריפב ייחב ונבר נה קוספה ירבד תא שרוד"לע דמלל םיאבכ לםהרבא רייג םתוא םירגה.רפח רשא תוראבהםירגה םתוא םה םהרבא,לש ותומ רחאלוםיתשלפה םהרבא'םומתס,'רמולכ,וענכש םהרבא לש וכרדמ לודחלו םרוסל בושל םתוא.קחצי,הז שוריפ יפ לע,בטומל םתוא בישה, ויבא םהל ארק םהב תומשב םהל ארקו,יפכומש תא הנשמ רייגתנש רגש ונדמלש.
 
עיצהל ילוא ןתינ,סחייתמ וניא ןאכ לשמה יכםהרבא רייג םתוא םימיוסמ םישנאל קר.תודימ לע םג רבודמ,תונוכת,םישעמו תונויער, םלוכ רשא'ורייוג'םהרבא ידיב,אוה םהבו ד תדובע ךרוצל שמתשנ'.םהרבא,יבא םינימאמה,וביבסמ רשא לכב שמתשהל עדי, ןושאר טבמב וארנ רשא םירבדב םגד תדובעמ םיקחורמכ,'לש ותוריש ךרוצללקה.
 
תמא תפשה לש וירבדב רוציקב עבומ הז ןויער,תודלות,גלרת תנש: "ומצע לטונ םדוקמש לארשי שיא לכב ןכד תדובעל'קשחו הבהא ידי לע ךרבתיבקהב קבדתהל"ה.תניחב אוהו'םהרבא יבהוא'...הראה אוצמל לכונ הז ידי לעו םיימשג םישעמב םג הזונגה.לע תמאב יכתמאה אוצמל דחא לכ לכוי העיגי ידיםוקמ לכב....תוראבה ןינע הזו"
 
בקל הבהאה תדימ"רופחל םהרבא תא הפחד הםישנא םהב תומוקמב םג םימ אוצמלו תוראבםנשי ןכא םימה יכ ןימאהל ולכי אל םירחא.
Visit us at www.torontotorah.com
 
sanctification of this world and itsbenefits.Both the olah and shelamim aremandatory at times. One who ascendsto Yerushalayim for Pesach, Shavuot orSuccot brings an olah. For Pesach,people who cannot satisfy themselves with the korban pesach bring ashelamim as well, so that they will fulfillthe obligation to eat the korban pesach"at satiation".
torczyner@torontotorah.com 
2
תוראב םותסל םיתשלפה וצר ןכ םא עודמולא?
 
שר"תוראבהש ודחפ םיתשלפה יכ שרפמ יםהיביוא תא ושמשי.שר לש ורואבש הארנ"י, וירבדבש טשפה דבלמ,שורדל םג םיאתמןאכ עצומה.היביוא חרכהב םניא םיתשלפהםהרבא תחפשמ לש – ומתח םה ףוס ףוסםולש תירב םתיא (אכ קרפ ליעל.) םהש אלא ולא תוראבב שמתשהל ןתינ אל יכ םיששוחד תדובעל' – ידמ הלודג הנכס ןהב שי.לעב תופי םינפה (ב סחניפ יבר"יולה שריה יבצ ר ץיוורוה,0371
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01ריבסמ,םיתשלפה יכ תוראבב םימ ואר אל ללכ,ולע םימהש ןויכםהרבא לש ותכרב תוכזב.ריבסנ וניכרדל,יכ םיעשר ויה אל םיתשלפה,וקיזחה אל םה ךאםימ בואשל תנמ לע תכרצנה הבהאה תדימבתוראבה ןמ,ד תא דובעל תנמ לע'םתוא ךרד םהרבא קיזחה םהב םיעצמאה.
 
קחציב אצמנ הז לכל ןוקיתה,תדימ לעבהאריה.קחצי,ד תארי ידי לע החנומ,'לכי ינפמ חוטב ןפואב תוראבה תא רופחלו בושלםיביואה,עיבצה םהילע םימה לא עיגהלוםהרבא,"רשא תומשכ תומש םהל ארקיו ויבא םהל ארק."
 
ותאריו ותבהאל ךרדה איה דציכו?
 
"ויאורבו וישעמב םדאה ןנובתיש העשבותמכח ןהמ האריו םילודגה םיאלפנהבהוא אוה דימ ץק אלו ךרע הל ןיאשהלודג הואת הואתמו ראפמו חבשמוד עדיל'האמצ דוד רמאש ומכ לודגהיח לקל םיקלאל ישפנ,בשחמשכועתרנ אוה דימ ןמצע ולאה םירבדבהנטק הירב אוהש עדויו דחפיו וירוחאלהטועמ הלק תעדב תדמוע הלפא הלפשתועד םימת ינפל ( "במר"הרותה ידוסי ם ב,ב
 
bweintraub@torontotorah.com 
 The Torah includes instructions forseveral kinds of korbanot brought inthe Beit haMikdash. Two contrastingtypes of voluntary korban are theOlah and the Shelamim. The meat of the korban olah (mitzvah115) is entirely burnt on the altar,
perhaps representing the owner’s
desire to give something entirely toG-d. The meat of the korbanshelamim (mitzvah 141) is sharedbetween the owner, the kohanim andtheir families, and the mizbeiach[altar], perhaps representing the
613 Mitzvot: Mitzvah 115, 141
Korban Olah and Korban Shelamim
 
R’ Mordechai Torczyner
 
Hitoriri: Jewish Spirituality
Youth & Old Age
 
Yair Manas
 
 The Torah (Bereishit 24:1) describesAvraham as elderly and advanced in years. The Sages (Bava Metzia 87a,Bereishit Rabbah 65:9), apparentlytroubled by the Torah's extendeddescription of Avraham's age, explainsthat Avraham introduced the idea of being elderly to the world. However,many people before Avraham lived longlives. Adam died at nine-hundred andthirty, and Noach died at nine-hundred and fifty; what is specialabout Avraham, that the Torah shouldrefer to him as "elderly and advancedin years"? The Maharsha explains this lesson tomean that Avraham introduced thephysical manifestations of ageing.However, R' Aharon Levine (HaDrash
v’HaIyun) suggests another approach:
Avraham introduced value to old age.People who live indulgent andmaterialistic lives worship youthbecause young people can best enjoyphysical pleasure. In such anenvironment, the elderly are cast asideand ignored, and young people dreadreaching old age. Avraham introducedthe idea that the main purpose of lifeis to serve Hashem. Accordingly, thereis an advantage to achieving old age:Elderly people have the benefit of experience and accumulated wisdom,and so are better suited to serveHaShem. (See also Shabbat 152a.)A story regarding Rav YakovKamenetsky illustrates this point.Once, Rav Yaakov was on an airplane with one of his sons and agranddaughter, who treated himthroughout the trip with the utmostrespect. When an elderly personexpressed amazement at the degree of honour shown by Rabbi Kamenetsky'sfamily, Rabbi Kamenetsky replied thataccording to Judaism, an older personhas progressed and accumulated more wisdom, so younger generations giverespect to the elderly. In a worldfounded on Darwinian evolution,though, each generation is viewed ashaving progressed and acquired moreknowledge than the previousgeneration, so the elderly may be castaside and ignored.
We learn from the Torah’s description
of Avraham that the purpose of life isto pursue spirituality. In youth aperson should strive to performmitzvot and learn Torah, and then he will be best suited to take advantage of Avraham's gift of old age.
ymanas@torontotorah.com 
The Sealed Wells
R’ Baruch Weintraub
 
 
Biography: Rav Shlomo ben Aderet (Rashba)
Russell Levy
 
Nahariya is the capital city of theWestern Galilee region, on thenorthwest coast of Israel. The cityreceives its name from the Ga'atonRiver that runs through it (
nahar 
 means river in Hebrew). Jews havebeen living in Nahariya since theSecond Temple period, but others havealso settled in the area through theages; Montfort Castle, located near thecity, was a French Crusader fortress. The modern city was founded byGerman-Jewish immigrants from thefifth aliyah in the 1930's, and it servedas a landing site for Jewish refugeeships avoiding the British blockade. The community was originallyintended to be centred on agriculture,but when farming was found to beimpractical for the region, Nahariyareinvented itself as a center of industry and manufacturing. Today, Nahariya is home to several of Israel's most successful private sectorindustrial enterprises, e.g. the Strauss-Elite food conglomerate, the Soglowekmeat processing company, and ISCAR- a high-precision metalworks and tool-making giant. A rapidly growing tech-sector, as well as Western Galileehospital (the largest employer in theregion) make Nahariya a key part of Israel's economy.With its beaches and beautifulscenery, Nahariya has also become atourist hotspot, but its location
 – 
sixmiles from the Lebanese border
 – 
hasalso made it a target for Hezbollah'sKatyusha rockets. In the summer of 2006, Nahariya suffered significantdamage and casualties from suchattacks. With significant help from theIsraeli government and internationalFederations towards rebuilding,Nahariya has reestablished itself as apopular getaway and an attractivechoice for new olim, and its populationhas grown to about 52,000.
Adapted from www.torahmitzion.org  Nahariya photo from tourism.index.co.il 
Born in 1235 in Barcelona, RabbiShlomo ben Aderet was one of theprimary students of both the Ramban(Rav Moshe ben Nachman,Nachmanides) and Rabbeinu Yonah. The Rabbi of the main shul inBarcelona, he was leader of Spanish Jewry for more than 50 years. The Rashba wrote prolifically; more than3000 of his teshuvot are still extant. Asthe leader of the Jewish people, hesuccessfully defended the community intheological debates with Christians(Shut HaRashba 4:187). The turn of the Jewish millennium in5000 (1240) created much messianic
fervor in the Jewish community. R’ 
Shlomo ensured the unity of the Jewishcommunity by combating falseMessiahs, and most prominently in hisrejection of Nissim ben Avraham andAvraham Abulafiah when they appearedin the latter half of the 13th century(
ibid 
1:548). Though the Rashba vigorously defendedthe Rambam against his detractors, hedisagreed with his philosophy and hisapproach to Judaism. Similarly, theRashba, as part of the Beit Din inBarcelona, forbade those under thirtyfrom learning secular philosophy andsciences.
Among the Rashba’s works are his
novellae on the Talmud, Torat HaBayit,
Avodat Hakodesh and Sha’ar HaMayim.
His most renowned students were theRaah (R
Aharon haLevi), the Ritva (R’ 
Yom Tov al-Asvilli) and RabbeinuBehaye. The Rashba passed away at the age of 75 in 1310.
russlevy@gmail.com 
 
Visit us at www.torontotorah.com
 3
Question: An animal was found to have anextra eiver [
yeteret 
], from one of thoseeivarim which renders the animal atereifah, in a place which should render ita tereifah. It was clarified that twelvemonths had passed. Would we say thatsince twelve months passed it is not atereifah, and it is kosher, for Chullin 58says that a tereifah cannot live twelvemonths?...
Response: …In Chullin 42, the sages listed,“There are eighteen tereifot… This is the
rule: An animal that suffers a wound such
that it cannot live, it is a tereifah.” The
gemara comments that the author of themishnah believed that a tereifah cannotlive; the cases which he had learned helisted, and the cases which he had notlearned he did not list. The list is brought
 with “This is the rule,” and we depend ondefinitive “This is the rule” formulations in
the gemara. Some sages added othertereifot, situations in which the animalcould not live, according to their views, and
they depended upon this rule…
Ulla assigned all of the tereifot to eight
categories… We say that these were told toMoshe at Sinai… We don’t say that we
leave them [to see if they survive], foraccording to the view that a tereifah cannotlive, they cannot live. One who says thatthey survived two or three years isdescribing something that never happened,and one who testifies to this is mistaken;
such never happened…
 And if there is one whose heart disturbshim, saying that perhaps the sages onlyspoke of the majority of cases and mostanimals experiencing one of the listedtereifot will not survive, but some of themmight survive due to their physical andconstitutional strength, then you will have
cancelled our mishnah’s rule of, “None likethis live.” All of the cases listed by thosesages, within the view of the mishnah’sauthor, cannot live…
And if you will reply: What can we do
 – 
wehave seen a
yeteret 
of the foot survivetwelve months, with our own eyes!... It isas though you testify that you have seenthe impossible. Or, there is another cause[for your testimony]. So, too, here we askthe witness how he knows that this animal
Ha’Aretz
 
Nahariya
R’ Ezra Goldschmiedt
 
Torah in Translation
Halachah vs.Human Observation
Rav Shlomo ibn Aderet
Shu”t Rashba 1:98
 
Translated by R’ Mordechai Torczyner
 
had, in fact, survived that period.Perhaps you forgot or erred, or perhaps you were confused regarding the time,or perhaps you confused this animalfor another, for it is not possible forhim to testify that this animal was inhis sights for the entire twelve months.And if he will strengthen himself in his
error and say, “No, for I love these
strange words, this is what I saw and
this is what I will follow,” then we will
tell him that it is impossible to slanderthe words of the sages. The witness,and one thousand like him, should becancelled, rather than cancel one pointof the positions agreed upon by theholy Jewish sages, the prophets andstudents of prophets, and statements
given to Moshe at Sinai…
torczyner@torontotorah.com 

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