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5 Tevet 5772/December 31, 2011
Beit Midrash Zichron Dov
Toronto TorahToronto TorahToronto Torah
 
Parshat Vayyigash
 
Vol.3 Num. 14
 
סבד
ייחל תשגל שי דציכ ונתוא דמלל אב םהרבאונמלועב השעמה.היישעב םוי לכ אלמל ונילעונילע םירבועש םימיב תובישח לכ ןיאש ןיבהלודצמ םא יכ רבועש ןמזה דצמ הזה םלועבוללה םייחה ךות לא םיקצוי ונאש ןכותה.
 
לע דומעל םג וז הנבה תועצמאב ילוא לכונםיכלהמה רואיתב הרותה לש הכרדהכותב םירוקה םיירוטסיהה.הרותה ךלהמבונא םירבוע היתוישרפ עבראו םישימח לע הלוכלש ךלהמ022הנש,בושיחב תופצל ןתינ הנש םישימחכ לע רפסת השרפ לכ יכ טושפ.ירהש רקיעו ללכ תשממתמ הניא וז הייפיצןהל תופלוח חנו תישארב תוישרפב0222הנש. ךל תשרפמ
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םירבוע תומש תשרפ ףוס דעו ךלכ2הנש.תומש רפס ראשב,ארקיו רפס כ דוע םירבוע רבדמב רפסו2הנש.רפס וליאו תועובש השימחב בתכנ ולוכ םירבד.המ ןכ םאתאזה ההומתה תירוטסיהה הקולחה רשפ?
 
המוד הרוצב וז הלאש ץרתל ןתינ.האב הרותהרפסמ לע םילכתסמ ונא ןיאש ונתוא דמללרדס תא םיעבוק ךכ יפלו ורבעש םינשההרותה,הירוטסיה דמלל האב הניא הרותההשבי.הערפ לש ותשיג תא םיצמאמ ונא ןיארקיעה םה םינשהו םימיה היפל (ןיבנ םג ךכהרות לש הירוטסיהב ןושארה םדאה עודמ תדלוה םוי גגוחש,בישחמ אוה ןכש הערפ אוה ומצע ינפב ךרעכ הנשה יולימ תא,איה ונתשיג רקיעה אוה םימיה תא אלממה ןכותהש.םושמימ ןיא וארובב ריכמו אב אל םהרבאש דע ךכה לש ומש תא ץיפיש'אליממו םלועב0222 םהרבא תדלוהל דע םהב םייק םלועהש םינשהתדלוה רחאל ואבש םינשכ תויתועמשמ ןניאםהרבא.לארשי םע לש ודוסי ךכל המודבןה לבקמ אוה םתוא תווצמהו רבדמבהרוצב םעה ייח תא תואלממו תויתועמשמםיגיהנמ ינש ןיב הגספ שגפמ ונמצעל ןיימדנםלועב םילודגהמ.ןוטגנישוול עיגמ רויפיפאהתירבה תוצרא אישנ תא שוגפל.האור אישנההדבכנה תחלשמה תאו רויפיפאה תא ולומלעתפל לאושו וינפל תדמועש:"רויפיפאה ינודא התא המכ ןב?יד הארנ התא רגובמ"!
 
וזכש תואיצמ ןכתיתה?לע םילעמ ונייה םאהךכ רבדי םלועה יגיהנממ דחאש ונתעד?אלש הארנכ,תישיא דואמ הלאשכ תיארנ וזתעגופו הפוצח וליפאו,עובשה תשרפב םלואללכו ללכ טושפ רבדה ןיאש םילגמ ונא.בקעיהערפ תא שגופ וניבא,תילארשיה המואה יבאהתוא לש הלודגה הירפמיאה טילש תא שגופודה בוסנ המ לעו הפוקת
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םהיניב חיש?לעבקעי לש וליג.
 
בקעי תא הערפ לאוש,"יּח יֵנְ יֵמְי ה", רמולכ,התא המכ ןב?בקעיש םיבשוח ונייה ףילחיו וליגל עגונב הכיבמה הלאשהמ םלעתיתויטמולפידב החישה אשונ תא,בקעי םלואבר טוריפבו הערפל הנוע" :ירגְמ יֵנְיֵמְי יֵנְיֵמְי יה םיׁערְו טעְמ הנ תְמ םיׁְ יֵמיׁיתבֲא יֵח יֵנְיֵמְי תּא גיׁׁה אְו יח םּהיֵרגְמ."ודה ירוחאמ דמוע המ
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חישהערפל בקעי ןיב הזה ירותסימה?השורפ המוהנוע בקעיש הרואכל תכבוסמה הבושתה לש?תא טונחל םיגהונ ויה םירצמה יכ ונל עודיםתרוצ רמתשתש תנמ לע םהיכלמ.שיהדבועב היה גהנמה רוקמש םיריבסמףוגב בר חכ ואר םירצמהש,וימי תכראהבוףוגה לש ויתונשו,הכרב.הטינחה השעמ ןכל םינש ךרואל ףוגה תרוצ תא רמשל דעונלש ותמצועו וחוכ תא לוכיבכ רמשל וז הרוצבוטנחנה םדאה.בקעי תא הערפ האור רשאכבקעי לש הנקזהמ םשרתמ אוה ולומםינש ךיראמ אוהש הדבועהמו,ותוא לאושואוה המכ ןיב,הנקזל עיגהש וחוכ המ רמולכוזכש.הניא הערפ לש ותלאשש ןיבהל ןתינללכב תלזלזמ,בקעי תא טינקהל אב אוה ןיאגלפומה וליגל עגונב,לשב דובכ ול קולחל אלאהמכחו חכ למסמ יאדוובש וליג.
 
םהרבא לש וימי לע הרותה תרבדמ רשאכםהרבא יכ הרותה תנייצמ
םימיב אב",וימי לכש איה הנווכהש םישרפמה םיריבסמונוקיתבו םלועה םודיקב קסע םהרבא לשאוה הנקזל אוה עיגמ רשאכ וישכעו"אבםימיב",רבעש םימיה תא ומע איבמ אוה. וימי תא אלמ םהרבא יכ תנייצמ הרותהוייחמ דחא םוי אלו זבזב אלו היישעב,לכםות דע םילצונמו היישע םיאלמ ויה וימי,ודיב וימי לכו אבה םלועל אב אוה אליממ.
Parshah Questions
R’ Meir Lipschitz
 
(Answers for some of the questions are on the back page)
Which of his brothers did Yosef bring before Pharaoh? (Rashi and Baal haTurimto Bereishit 47:2 and Rashi to Devarim 33:18)
What lessons are learned from the Torah's mention of 
Shaul ben haKena’anit 
among the descendants of Shimon? (Rashi, Ibn Ezra, Radak, Mizrachi,Chizkuni, Gur Aryeh, Maskil leDovid and R
S.R. Hirsch to Bereishit 46:10)
Why were the Egyptians happy to hear about Yosef 
s family? (Ramban, Radak,Seforno, Ohr HaChaim, and Netziv to Bereishit 45:16)
For children: How do we know that Yosef performed the mitzvah of kibud av?(Rashi Bereishit 46:29)
meir.lipschitz@gmail.com 
Age: More Than Just a Number
Hillel Horovitz
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לקשמ תולבקמ םג ןה ןכלו רתויב תיתועמשמהרותה רוביחב ךכ לכ בר.
 
הלאשה לע ךכ תועצמאב תונעל םג לכונםלועל הרותה םלוע ןיב תדהדהמש תידימתהעדמה.םייק םלועה עדמה יפלש ןכתיי דציכוליאו םינש ידראילימ וליפאו ינוילימ תואמקר םייק םלועה הרותה יפל222ךרעל הנש. ןכ םג דיגהל לכונ ונתשרפב הנבהה יפל,יכינפל תובר םינש םייקתה םלועהש תויהל לוכיתא הבישחמ הרותה םלוא םדאה תאירבכ םלועהםייקוארבנםדא וכותב שי רשאכ קר וארובב ריכהל לגוסמה,םלועה תא חתפלתיקולאה הריציה ךות לא תועמשמ קוצילו.רבכ םייק היה תמאב םלועהש דיגהל ןתינקידצמש םויק הז ןיא ךא םינש דראילימםינשה לש הריפס,תועמשמ תא םישפחמ ונאםירפוס ונא ךכיפלו םרפסמ תא אלו םימיהומויקמ אלו םדאה תאירבמ םלועה תונש תאםלועה לש יזיפה.
 
תובישחהש הערפל המוד הרוצב ריבסמ בקעיבקעי לש וליגל סחיימ הערפ התוא,הניאתיתועמשמ.רומישש הערפ תא דמלל אב בקעידצמ ןיינע םהב ןיא םינשה תכראהו ףוגהרקיעו לק םמצע.םנמאש הערפל בקעי ריבסמםינש ךותב ךא הנש םישולשו האמ יח אוההצרש יפכ םילצונמ ויה םימיה לכ אל ולא,וייח תונש ךרעמ דירומ לוכיבכש רבד.בקעירקיעה םניא םייחהש הערפ תא דמלמ,ןכותהאוה ונייח ךות לא םיקצוי ונא ותוארתויב יתועמשמה.
 
 (ע דבועמ"איבל ינוי ברה תאמ רועיש פ
 
hhorovitz@torontotorah.com 
 
destructive. As Rabbi Moshe ChaimLuzzatto wrote (Mesilat Yesharim 5),scorn is"like a shield anointed with oil, which shunts and staves off arrows [of rebuke]." The
letz 
will never listen,because he is too busy tearing down theone offering advice. The latter brand of 
leitzanut 
is pursuit of valueless activity, which steers us awayfrom growth. As Maharal wrote (NetivotOlam, Netiv haLeitzanut 1), "Man iscreated deficient, and he is perpetually
becoming…
One who is joyous [in themanner of 
leitzanut 
] is as though he hasachieved completeness, without flaw,and this itself causes him a flaw." TheMaharal also suggests that the reasonthe Sages said that the
yetzer hara 
enters a person at birth, rather than atconception, is because we are focused ongrowth during the months of gestation,and the
yetzer hara 
has no room tofunction. Pursuit of non-growth isharmful because it lures us away fromour own evolution.Based on the sources above, we canunderstand what earned the Sages' wrath. Comedy which earns laughs ishealthy; comedy which mocks people isdestructive. Entertainment which offersa limited break to enable future growthis positive; entertainment which makes agoal out of emptying the mind and soulis harmful.We do have some of the best comedians,but when we also have the healthiestcomedy, then we'll really have somethingto make us smile.
torczyner@torontotorah.com 
Visit us at www.torontotorah.com
 
kohanim who work in the BeithaMikdash (mitzvah 139). Some explainthat a byproduct of this system is thatthe kohanim will be supported whilethey work in the Beit haMikdash. TheRama, though, suggests that thepurpose of having the kohanim eat is toprovide atonement and a disincentive forsin. The kohanim who participate in themeal know whose korban they areeating, which makes the sinuncomfortably public. (Torat haOlah 2:1)
torczyner@torontotorah.com 
 
2
We can claim some of the brightestlights in modern comedy as our own.More than fifteen hundred years ago thegemara itself endorsed comedy, whethervia puns (such as Pesachim 9b),slapstick (Nedarim 50b-51a) or therabbinic advice to start a class with a joke (Pesachim 117a). Still, are therehalachic limits to Jewish comedy? The Sages were quite harsh in theirview of a particular type of comedy andentertainment:
leitzanut 
. The gemara(Avodah Zarah 18b) includes activitieslike circuses, theatres and sporthunting within
leitzanut 
, and it listspenalties like poverty, physicalsuffering, descent to Gehennom anddestruction of the world. What is
leitzanut 
, and why did our mentorsconsider it so harmful?Rabbinic literature demonstrates thatthere are two types of 
leitzanut 
: (1)Mockery and (2) Worthless pursuits. The former brand of 
leitzanut 
is gearedtoward diminishing the respect shownto any person, activity or ism. As RavYitzchak Hutner explained (PachadYitzchak, Purim I), the goal of 
leitzanut 
 "is to find the weakness in anystructure of Importance, to use it todemolish the structure." RabbeinuYonah (Shaarei Teshuvah 3:174-177)noted that people might engage in thisfor fun, out of a sense of superiority, tocombat personal insecurity, or for noreason at all; the unifying factor isscorn for that which is respected.Aside from the external violenceinvolved in scorn,
leitzanut 
is self-Mitzvot 121, 123 and 129 outlinekorbanot (offerings) one brings to theBeit haMikdash in the event that oneaccidentally violates biblical law.Most transgressions warrant a
chatat 
,but some warrant a special korbanidentified as an
asham 
. There aretimes when one may bring a korbanbased on what he can afford; this iscalled a
korban oleh v'yored 
. Mitzvah138 and 140 outline the proceduresfor bringing the various korbanot.Most of these korbanot includeportions to be consumed by the
613 Mitzvot: #121, 123, 129, 138-140
Atoning for Sin, Feeding the Kohanim
 
R’ Mordechai Torczyner
 
Hitoriri: Jewish SpiritualityA Disqualified Guarantor
 
R’ Ezra Goldschmiedt
 
Due to suspicious loan requirements,the Anglo-Palestine Bank of Jaffa (nowknown as Bank Leumi) receivedstinging criticism from Israel's weeklynewspaper,
Chavatzelet 
.
 
An editorial ina 1907 issue of the paper described thefollowing incident:A religious man, in desperate need of money, had been turned down by thebank for a loan. This was despite thefact that the man managed to produce
fourteen
individuals as guarantors who would help pay the debt should hedefault. While the bank claimed that itsrejection was the result of a lack of reliability among the guarantors, thisclaim seemed to fall particularly shortconcerning one of them
 – 
RabbiAbraham Isaac Kook. Clearly, therejection of the great Rav Kook as aguarantor could only mean one thing: The Anglo-Palestine Bank had an anti-religious agenda and unreasonablydiscriminated against observant Jews! This was indeed a serious accusation,as well as one that seemed to be well-founded. Amid the controversy, thebank sent the following reply, which was printed in a later issue of 
Chavatzelet 
:
“The rabbi [Rav Kook] is extremely good
-hearted and gentle by nature. The poorcling to him, and the only reason thereare some beggars who do not knock onhis door is because they know he hasno money. If they only knew that theycould get money in exchange for a smallpiece of paper, which he can alwaysgrant them, they would give him no
peace.”
 "Besides which, (if he is allowed to be aguarantor) he will unwittingly puthimself under the burden of debts, from which he will not be able to escape.Large amounts of money will be lost,and one of the following will suffer:Either the venerable rabbi, and it willbe unpleasant for the bank to extractmoney from him, or the bank itself. Therefore, the bank decidedunanimously not to honour the rabbi'sguarantees."(Adapted from 'An Angel Among Men' byR. Simcha Raz, pp. 344-346)
egoldschmiedt@torontotorah.com 
 
Laws of Jewish Comedy
 
R’ Mordechai Torczyner
 
 
Biography: Rabbi Yechiel Michel Epstein
Yair Manas
 
Efrat is a magnificent mountainouslocation 12 kilometers (8 miles) southof Jerusalem, in the heart of GushEtzion (the Etzion Bloc). It rises to aheight of 960 meters (3150 feet) abovesea level and covers about 6,000dunam (1,500 acres). The area in which Efrat wasconstructed was the site of asettlement during the Bronze Age.Archaeological excavations haverevealed a cemetery consisting of atumulus built over a platformstructure and more than twentyBronze Age burial caves of the shafttomb type, many of which had beenreused over long stretches of time.Additionally, one of the three ancientaqueducts supplying Jerusalem runsbeneath Efrat.Modern Efrat was established in 1983by Moshe Moskovits, who became thefirst mayor of Efrat, and Rabbi ShlomoRiskin. Over the years, Rabbi Riskin was joined by many former membersof his New York congregation.Efrat's population is mainly
dati tzioni 
 [Religious Zionist]. There are morethan twenty Orthodox synagogues, which are mostly Ashkenazi. Sephardiand Yemenite synagogues are presentas well, along with several yeshivotand kollelim. The population includesnative-born Israelis, and immigrants who have made aliyah from America,England, Australia, France, SouthAfrica, Argentina, and Russia.With a population of around 8,000residents, Efrat is the largestsettlement in the Gush Etzionsettlement bloc, which is one of thesettlement blocs that all Israeligovernments have said they want toretain under any final-statusagreement.Adapted fromhttp://en.wikipedia.org/wiki/Efratandhttp://www.efrata.muni.il/?CategoryID=353&ArticleID=1506Rabbi Yechiel Michel HaLevi Epsteinlived from 1829 to 1908, and was anoted community rabbi and halachicauthority in Lithuania, respected byChassidim and Mitnagdim.Born into a wealthy family of military
contractors, he married the sister of R’ 
Naftali Tzvi Yehuda Berlin (the Netziv),the future head of the Volozhin yeshiva.
After the Netziv’s first wife passed away,the Netziv married a daughter of R’ Epstein. R’ Epstein’s son, R’ Baruch
Epstein, composed the
Torah Temimah 
 on the Chumash.
R’ Yechiel Michel Epstein’s magnum
opus is the
Aruch HaShulchan 
, ahalachic work structured in the same way as the Shulchan Aruch. The
majority of the sefer was published by R’ Epstein’s daughter, Brina Walbrinska,
although current editions omit this fact.In this series, he traces halachah fromthe gemara to the sages of the MiddleAges to the final halachic decision.Often, he disagrees with hiscontemporaries. In a recently publishededition of the
Aruch HaShulchan 
, thepublisher included the decisions of theChafetz Chaim that disagreed with the
Aruch HaShulchan 
, but R’ MosheFeinstein zt”l reportedly said that one
should follow the
Aruch HaShulchan 
  when there is a dispute between himand the Chafetz Chaim. The
Aruch HaShulchan 
often defends thecustoms of the Jewish people. Even if hedoes not understand the basis for acustom, he often concludes that Jewishcustom must be followed.
Other sefarim that R’ Epstein wrote
include:
Aruch HaShulchan He'Atid 
, a work that discusses the laws that willapply when the Temple is rebuilt,
Or 
L’Yesharim 
, a commentary on Rabbeinu
 Tam’s
Sefer haYashar 
, and
Leil Shimurim 
, a commentary on thehaggadah.
ymanas@torontotorah.com 
 
Visit us at www.torontotorah.com
 3
It is written, "If you will restrain your feeton Shabbat; refrain from accomplishing
 your own needs on My holy day…and you
 will honour it by not engaging in your ownaffairs, not seeking your own needs, notdiscussing matters." (Isaiah 58:13) Onemay not perform on Shabbat any businessor commercial activity, even if there is noviolation of an
av melachah 
[one of thethirty-nine categories of prohibitedactivities]. This is what the verse refers toas "your own needs," as if to say weekdayneeds. The Torah warned us about actingout our business, as well as speakingabout it. The Sages expounded that speaking [aboutbusiness] is forbidden, but thinking aboutit is permitted (Shabbat 150a); one may
think about his business in one’s heart.
Nevertheless, on account of 
oneg Shabbat 
 (pleasure on Shabbat), there is acommandment to not think about it at all,and his work should appear completed inhis eyes. The Sages only permitted [business]thought which will not cause a discomfortof the heart and worrying. An example of 
this occurs when a person’s business is
going well and is successful, and there isno scattering of the soul. However, thinking which causes worrying and discomfort of the heart is forbidden, for there could be nogreater abdication of 
oneg Shabbat 
.A midrash (Mechilta Shemot 20:9) on theverse, "For six days you shall work andperform all of your work", explains that all
of a person’s work should appear
completed in his eyes when Shabbatarrives. It is impossible for a person tocomplete all of his work in one week.Rather, it should
appear 
to a person oneach Shabbat as if he had completed all of his work. There could be no greater
oneg Shabbat 
than this. (Tur)Similarly, we say in davening [Shabbatminchah] "a rest of peace and tranquility,calm and security, a complete rest that Youdesire." Also, in the blessing after meals wesay, "there should be neither distress norgrief on our day of rest." (Beit Yosef in thename of the Ri) There is great reward for observing this.Even in this world, a person is rewarded in
Ha’Aretz
 
Efrat
תרפא
 
R’ Baruch Weintraub
 
Torah in Translation
Business on Shabbat
R’ Yechiel Michel Epstein
 
Aruch haShulchan Orach Chaim 306:1
Translated by Yair Manas
his livelihood, as recorded in a Talmudic braita: A righteous personhad a breach in his field's fence, andhe decided to fix it. He thenremembered that it was Shabbat, andhe refrained from fixing it. (He did notfix it during the week, either, as a self-imposed penalty for thinking aboutfixing it on Shabbat.) A miraclehappened, and a caper bush grew [inthe breach], and from this plant hereceived enough livelihood to supporthim and his family (Shabbat 150b).

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