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Abarbanel believes that the Torah taught us the laws of the Egyptian priests so that we would know to give generously to our own Kohanim. Others suggest that the compassion is meant to contrast between the two systems; Egyptian priests are the only owners of land in Egypt, while Israelite Kohanim are the only one who do not receive land; G-d is their share and inheritance. (Devarim 10:89, cf. Necham Leibowitz, Iyunim on our parshah).
Perhaps, though, the answer to our question does not lie in the laws of the priests themselves, but in the relationship between the status of the priests and the strikingly similar status of Yaakov's family, and the contrast with the status of the common Egyptian: "Yosef settled his father and his brothers, and he gave them property in the land of Egypt, in the best of the land And Yosef sustained his father and his brothers and his father's e n t i r e h o u s e h o l d w i th b r e ad according to the young children." The result was, "And Israel dwelled in the land of Egypt in the land of Goshen, and they held to it" (Bereishit 47:11 -12, 27) Contrast this with the Egyptian's fate: "Now there was no food in the entire land, for the famine had grown exceedingly severe So Joseph bought all the farmland and the land became Pharaoh's." The result was, "And he transferred the populace to the cities, from one end of the boundary of Egypt to its other end." (ibid. 47:13, 20-21) And compare with the status of Egyptian priests: "For the priests had
The Tur's explanation of the intent of succah is unusual for his commentary; the Tur generally deals exclusively with practical matters. This anomaly leads Rabbi Yoel Sirkes, in his 17th century Bach commentary to the Tur, to contend that the Tur sees the meaning as part of the mitzvah of succah. "Since the Torah says, 'So that your generations will know that I placed the Children of Israel in succot,' one does not fulfill the mitzvah in its proper form unless he knows the intent of the mitzvah of succah." We are expected to live in the succah as we would live in our homes. Therefore, we bring in nice silverware and other items to make it liveable, and we sit in the succah even when we are not eating. On the other hand, if conditions such as heat or cold are bad enough that, were we in our houses, we would leave the room, then we also leave the succah. torczyner@torontotorah.com
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Biography
Speaking Personally
Rabbi Levi Yitzchak of Berdichev
Kedushat Levi, Parshat Vayigash
Translated by Rabbi Mordechai Torczyner
"And Yehudah approached him and said, 'Please, my master, let your servant speak in my master's ears, and be not angry at your servant, for you are like Pharaoh.'" (Bereishit 44:18) "Be not angry" is incomprehensible; it sounds like he had provoked him to the point of needing to ask, "Be not angry," but in the entire section we find only words of appeasement and pleading It appears, in my humble opinion, that Yehudah intended thus: Yehudah wished to awaken Yosef's mercy, so that his heart would understand and listen to his pleading, but he sensed that this would only come, as our sages say, via 'Words that come from the heart, enter the heart.' This is what he intended, when he drew near to speak. However, this is effective only when one person speaks to another directly; then his friend accepts the sweetness of his words, and truth is recognized. When there is a translator, speech does not make such an impression; this is clear to all who understand. The obstruction here was, "The translator was between them," (ibid. 45:23) for he spoke via a translator. Therefore, Yehudah requested of Yosef to speak personally, without the translator. However, in truth, it is not respectful to speak to the king in one's own tongue, for perhaps the king would not comprehend it. Thus Yehudah declared, "Please, let your servant speak in my master's ears," so that the words would go from mouth to ear without a translator, in Yehudah's own formulation, despite the lack of respect in speaking thus. Therefore, he said, "Be not angry at your servant" at this mode of address. "There is no claim against me [Yehudah], for it is clear to me that you know the seventy languages;" for the early kings knew the seventy languages. Thus he said, "for you are like Pharaoh," meaning that you are a king, like Pharaoh, and you know seventy languages, and certainly, you will know our language. And so is seen in Sotah 36b, "Gavriel came and taught [Yosef] 70 languages." Pharaoh did not know the holy tongue, but he was degraded for this, for a king should know all tongues.
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Adam Frieberg
dropped ninety-five smoke grenades and twenty smoke flares, creating a heavy smoke screen. The helicopter continued its blocking mission by dropping nails on the roads leading to the airport, which would halt army, fire and police vehicles from arriving there. The navy was part of the mission; ships stood by in case they were needed for evacuation. However, they succeeded in carrying out the original plan, which had them boarding helicopters just thirty minutes after touching down. The IDF destroyed a total of fourteen planes belonging to Middle East Airlines and Air Libya. The estimated damage was around forty-three million dollars. As planned, there were no casualties reported during the operation on either side. The soldiers also requested authorization to sabotage the fuel depot, but were not granted permission to do so. afrieberg@torontotorah.com
Speaker
Topic
Location
Special Notes
R Baruch Weintraub Josh Gutenberg Adam Frieberg R Mordechai Torczyner R Mordechai Torczyner Adam Frieberg
Or Chaim BAYT
Parent-Child Learning
Dessert Reception at Bnai Torah in honour of Rabbi Baruch and Pnina Weintraub Featuring Rabbi Dr. J. J. Schacter
Yeshivat Or Chaim
THU. DEC. 12 8:40 AM 8:30 PM R Mordechai Torczyner R Baruch Weintraub Learning and Latte Chabura: Sotah Ulpanat Orot Clanton Park
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