Parshat Vaera

28 Tevet, 5776/January 9, 2016

Vol. 7 Num. 18

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The Call of Blood

The first plague to hit Egypt turned the
Niles water into blood. Our talmudic
sages, as well as the later
commentators, were bothered by two
main questions:
Why was the Nile chosen as the first
target?
Why specifically hit the Nile by
turning it into blood, not with
another plague?
Punishing an Egyptian Deity
An answer to the first question can be
found in Rashis commentary (Shemot
7:17), which is based on various
midrashim: Since there is no rainfall
in Egypt, and the Nile ascends and
irrigates the land, and the Egyptians
worship the Nile, Hashem struck their
deity and afterwards struck them.
Rashi highlights two main reasons for
choosing the Nile as the first of G-ds
Egyptian targets: economical primacy
and religious importance. However, he
does not explain why the water was
turned to blood; why not make it
evaporate?
Exposing Infanticide
A possible answer to this question can
be found in a midrash (Mishnat Rabbi
Eliezer 19), Why did He plague them
with blood? For they threw the
children of Israel into the water, as it
says: Every male born, you must
throw into the Nile. Therefore, He
judged the water in the Nile.
This midrash directly explains the
choice of the Nile, but from its words
we can understand why the Nile was
plagued in the way it was. Pharaoh
thought he could hide the hideous

Rabbi Baruch Weintraub

crime of infanticide beneath the cold
Nile water, but G-d made the babies
blood return, fill the Nile, kill the fish,
and suffocate Egypt.
Admit Your Crimes
Another midrash (Midrash Lekach Tov
on Tehillim 78:44) provides a broader
explanation: Since they had shed
Israels blood as water, their Nile
became blood and their liquids
undrinkable. Not only is the killing of
children mentioned here, but the
general infliction of torture and murder
upon Israel is as well. Continuing this
line of thinking, we may suggest an
even more general theme which led to
the specific plague of blood.
The Torah emphasizes that not only the
water in the Nile turned into blood, but
the same happened to all water in
Egypt, even water in wood and
stone (Shemot 7:19). The scope of the
water affected, combined with the
strong smell of the blood, caused the
effect of this plague to be felt all over
Egypt. In other words, there was no way
for the Egyptians to turn a blind eye to
the events. Moreover, they were forced
to acknowledge their part in the crimes
that led to these events.
In order to understand the importance
of this element, see Rambans
explanation of the average Egyptians
mindset. Ramban (Shemot 1:10) points
out that in the beginning of Israels
enslavement in Egypt, Pharaoh faced an
internal problem the typical Egyptian
would agree neither to kill the Israelites,
nor to enslave them, as he would
recognize it as unjust. Thus, Pharaoh
began by suggesting a harsh foreigner

tax. Soon, that step was revealed to be

much more then mere taxation; it
served to distinguish the Israelites as
foreigners, and it erected an invisible
wall between them and the native
Egyptians. From there, the road was
open to the next step: Pharaoh ordered,
secretly, the murder of all Jewish male
newborns. (Shemot 1:16) While he still
did not dare to issue such a horrifying
command in public, its mere existence
was no longer beyond imagination; after
all, these strange people were not us!
As time passed, and the Egyptians
became used to see the Israelites not as
fellow human beings, but as subhuman slaves, it became possible for
Pharaoh to command his people to
throw the slave babies into the river
(Shemot 1:22) and have no one object.
Economically, the whole Egyptian
society became dependant upon slavery
a n d e x p l o i t a ti o n , a h o u s e of
bondage (Shemot 20:2); the Israelites
became non-humans, invisible dust.
The main goal of the first plague, then,
was not only to cause the Egyptians
i n c o n v e n i e n c e an d p a i n ; m o r e
important was that it forced the
Egyptians into admitting their own
deeds. Therefore, everything became full
of blood; when water, an ingredient
found in everything, became blood, it
spoke volumes to the Egyptians: Your
economy, your society, yourselves, are
soaked with blood, are built upon blood.
The blood called, and the Egyptians
could no longer turn a deaf ear.
bweintraub@torontotorah.com

OUR BEIT MIDRASH

ROSH BEIT MIDRASH
RABBI MORDECHAI TORCZYNER
SGAN ROSH BEIT MIDRASH
RABBI JONATHAN ZIRING
AVREICHIM RABBI DAVID ELY GRUNDLAND, YISROEL MEIR ROSENZWEIG
CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, AVISHAI GASNER,
SHMUEL GIBLON, MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER,
ZACK MINCER, JOSH PHILLIP, JACOB POSLUNS, SHAI REEF, ARYEH ROSEN, SHLOMO
SABOVICH, ARIEL SHIELDS, DAVID SUTTNER, DAVID TOBIS

We are grateful to
Continental Press 905-660-0311

Book Review: Contemporary Halakhic Problems

Contemporary Halakhic Problems
Rabbi J. David Bleich
Ktav Pub., 6 volumes, 1977-present
About the Author
Rabbi J. David Bleich is a Rosh Yeshiva
and Rosh Kollel le-Horaah at the Rabbi
Isaac Elchanan Theological Seminary,
the rabbinical school affiliated with
Yeshiva University. He is also Professor
of Law at the Benjamin N. Cardozo
School of Law, and Herbert and
Florence Tenzer Professor of Law and
Ethics at Yeshiva University. He has
served as visiting Gruss Professor at the
University of Pennsylvania School of
Law.
In his writings, Rabbi Bleich blends
encyclopedic mastery of Jewish Law
with detailed knowledge of the relevant
secular and clinical context. Whether
discussing medicine, law, sociology,
warfare or any other area of life, Rabbi
Bleich comfortably lays out the halachic
factors as well as the scientific facts
and broader concerns, and all duly
footnoted. Rabbi Bleich is neither
uniformly stringent nor uniformly
lenient; he follows the contours of each
issue wherever they lead him.
Aside from the Contemporary Halakhic
Problems series, Rabbi Bleich has also
published Judaism and Healing,

Providence in the Philosophy of

Gersonides, Bircas Ha-Chammah,
Time of Death in Jewish Law, The
Philosophical Quest of Philosophy,
Ethics, Law and Halakhah, a fourvolume Hebrew series, Be-Netivot HaHalakhah, and a two-volume work,
Bioethical Dilemmas: A Jewish
Perspective. He is also the editor of
With Perfect Faith and co-editor of
Jewish Bioethics.
About the Books
Contemporary Halakhic Problems
presents Rabbi Bleichs articles
exploring a range of issues which are
at the fore of the public agenda. From
Volume Ones Settlement in Israel in
the Face of Danger and Transsexual
Surgery, to the newest editions
articles on torturing terrorists and the
kashrut of parasite-infested fish, Rabbi
Bleichs topics have remained current
despite the passage of nearly forty
years since the first book was printed.
Some of the collected articles were
initially published in a Tradition
column called Survey of Recent
Halakhic Periodical Literature, as
reviews of others writing. Other
articles are purely Rabbi Bleichs own
analyses of subjects. In both genres,
Rabbi Bleich explores the relevant
primary sources as well as later

613 Mitzvot: 89, 485: Chametz Before Pesach

Devarim 16:2-3 says, You shall slaughter the [Korban]
Pesach for Hashem your G-d, sheep and cattle, in the place
that G-d will choose to establish His Name there. You shall
not eat chametz upon it; for seven days, you shall eat upon it
matzot, etc. The words upon it are vague upon what?
The Talmud (Pesachim 28a-b) records two different views
explaining upon it:
Rabbi Yehudah Upon it refers to the slaughter of the
Korban Pesach. Once the time for slaughtering the korban
begins, at midday on the 14th of Nisan, the Torah prohibits
eating chametz. Rambam follows this view, ruling that
there is a biblical prohibition against eating chametz after
midday on Erev Pesach. (Sefer haMitzvot, Lo Taaseh 199;
Mishneh Torah, Hilchot Chametz uMatzah 1:8)
Rabbi Shimon Upon it refers to eating matzah. Once the
time for eating matzah begins, at sunset beginning the 15 th
of Nisan, the Torah prohibits eating chametz. Ramban
follows this view, ruling that the prohibition against eating
chametz after midday on Erev Pesach is rabbinic. (Hasagot
to Sefer haMitzvot, Lo Taaseh 199)
Sefer haChinuch follows the view of Rambam, counting the
prohibition against eating chametz after midday on Erev
Pesach as the Torahs 485th mitzvah. He explains that the
Torah is strict, adding an extra prohibition against eating
chametz before Pesach, because of the special message
involved in celebrating our departure from Egypt: Eating
chametz on Pesach is an exceptionally serious prohibition,
because this is a great founding principle for our religion.

Rabbi Mordechai Torczyner

analyses, laying out relevant halachic
positions on all sides of the issue, and
adding his own critiques and
suggestions.
This series is neither a laymans
practical guide nor an experts intense
study. As Rabbi Bleich writes in the
introduction to Volume 1, This work
is devoted to an analysis of Halakhah
and halakhic reasoning rather than to
the formulation of halakhic decision
It is intended as an invitation to the
reader to join in the noblest of Jewish
activities and the supremest of joys
the study of Torah.
About the Reader
In the introduction to Volume 1, Rabbi
Bleich declares that his work is
directed primarily to those who have at
least some background in the study of
rabbinic literature but lack the
requisite skills or the leisure to
assimilate and analyze the maze of
responsa pertaining to the topics
treated in this volume. To this
audience we should add the serious
student of Torah who wishes to find a
point of entry to researching a complex
topic; picking at the threads found in
Rabbi Bleichs articles, and following
them to their sources, can be a good
way to begin a study.
torczyner@torontotorah.com

Rabbi Mordechai Torczyner

The exodus from Egypt is an explicit sign and wonder

demonstrating Divine creation of the world, which is the
great pillar upon which the halls of Torah depend All of
this is to place into our heart the seriousness of the mitzvah
and its magnitude, when we see that the Torah built a fence
around it.
Even within Rambans view, one may not slaughter the
Korban Pesach while owning chametz; Shemot 23:18 and
34:25 instruct, You shall not slaughter the blood of My
offering upon chametz, meaning that one may not bring the
Korban Pesach before eliminating chametz from his
possession. (Pesachim 5a) Sefer haChinuch records this as
the Torahs 89th mitzvah.
Why must chametz be eliminated before one can bring the
Korban Pesach?
Sefer haChinuch (#89) observes that this establishes
boundaries between the obligations of destroying chametz
and bringing the Korban Pesach, ensuring that we will
fulfill both mitzvot properly.
Rabbi Shimshon Raphael Hirsch (Commentary to Shemot
34:25) identifies a deeper message. The direct Divine
protection observed in our exodus from Egypt is acquired
only if we subject ourselves and our assets to G-d.
Therefore, we must eliminate our chametz, demonstrating
that we have abandoned our reliance on material wealth,
before offering ourselves to G-d in the Beit haMikdash.
torczyner@torontotorah.com

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Biography

Torah and Translation

Rabbi Yisrael Pesach

Feinhandler

Using Non-Hebrew First Names

Rabbi Jonathan Ziring

Rabbi Yisrael Pesach Feinhandler (19452011) was born in Chicago, made aliyah
on his own when he was sixteen, and
spent the rest of his life in Israel. He
served as Rabbi of several communities
as well as an educator in yeshivot,
eventually becoming Rabbi of the Avnei
Yashfeh shul in Romeima. His halachic
works bear the name of that shul.
Yashfeh is a quasi-acronym for his name
Yisrael Pesach Feinhandler (Yud, Shin,
Fei, Hei).
Avnei Yashfeh covers all sections of
Shulchan Aruch, the first covering issues
of prayer. Rabbi Feinhandler studied
under Rabbi Shlomo Zalman Auerbach,
Rabbi Shmuel Wosner who ordained
him and Rabbi Shlomo Yosef Elyashiv.
He acted as the posek (halachic
authority) for well-known sages, such as
the Baba Sali who wrote in his
approbation for Rabbi Feinhandlers first
book that in my house, we ask him all
halachic questions, and all that comes
out of his mouth, we do.
Rabbi Feinhandlers other Torah works
include books on the parables of the
Dubno Maggid, works on the parshah
dealing with issues of education, other
books on the parshah focusing on
marital issues, and books about dealing
with friends and neighbors. The later
three texts were all published in both
English and Hebrew as Banai Chavivai
(Beloved Children), and Reiim Ahuvim
(Beloved Friends). In addition to serving
as a posek, Rabbi Feinhandler was a
marriage and education counselor, and
published both English and Hebrew
works dealing with those areas.
jziring@torontotorah.com

Rabbi Feinhandler, Avnei Yashfeh 1:91

Translated by Rabbi Jonathan Ziring

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Note: The following is not meant as

practical guidance; it is presented as
Torah to be learned, but please consult
with your Rabbi for practical guidance.
1: May one create a new name?
Midrash Rabbah (Bereishit Rabbah
37:10) says: Bereishit 10:25 says: Ever
had two sons. The first was named
Peleg, because in his days the land was
divided. Rabbi Yosi and Rabban Shimon
ben Gamliel [disagreed about the
interpretation]. Rabbi Yosi said that the
early ones, since they knew their
lineage, created names based on events,
but we, who dont know our lineage, use
our ancestors names. Rabban Shimon
ben Gamliel said that the early ones,
who used Divine inspiration, created
names based on events, but we who
dont use the holy spirit use our
ancestors names
It seems this midrash means that since
the early ones knew their lineage, they
knew the purpose of each generation
and therefore understood the role of the
child who was born and gave him a
name that fit his role, for a persons
name reflects his role, as is known in
the books. And Rabban Shimon ben
Gamliel held that since they had Divine
inspiration, they identified the role of
the child in his life, and could therefore
give him a fitting name. In practice, we
have no difference between the two
answers, because we neither know our
lineage nor have Divine inspiration, so
according to this midrash we should
name based on our ancestors.
4: Giving a newborn a foreign name:
In Responsum Yoreh Deah 169 of
Maharam Schick, he was asked about
people who refer to themselves with the
names of non-Jews, and he wrote that
this is a biblical prohibition, as we
derive from the verse and I have
separated you from the nations to be
Mine. (Vayikra 20:26) We are not
permitted to imitate them in any way.

However, it seems to me that one could

distinguish between two types of names.
Namely, there are those who choose
names of non-Jews that are not
translations of Jewish names that is forbidden. And there are those who have only
a Jewish name, but they translate it into a foreign language. For example, Moshe in
English is Moses, or in Arabic it is Musa. This is only a translation, and it is
unrelated to the prohibition, just as there is no prohibition to speak in the language
of the nations. However, where he does not translate, but he only chooses a name
of the non-Jews since it sounds better than the translation of his name, in this it is
possible that the aforementioned prohibition applies.

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This Week in Israeli History: 2 Shevat 5711 (Jan. 9 1951)

Yisroel Meir Rosenzweig

The Establishment of Yerucham

2 Shevat is Tuesday
Yerucham is located in the Negev desert, approximately 40
kilometers southeast of Beer Sheva. The township was
established on the 2nd of Shevat 5711 (January 9, 1951); it
initially served as one of the early development towns
created to provide housing for the influx of refugees and
immigrants coming to the newly-founded Israel from Europe
and beyond. Other development towns located in the Negev
region include Dimona, Kiryat Gat, and Sderot.
As with many towns in the Negev, Yerucham has faced
difficult economic times throughout its history. The
difficulties still loom, as Yerucham faces a continued high
unemployment rate. These struggles have garnered the town
a fairly poor reputation in Israel. However, new initiatives

have been put into place with the goal of boosting the local
economy and, in turn, the town as a whole. Over the past few
years, the Yerucham council had decided upon a number of
key principles to guide the citys growth. These include putting
education first, promoting environmental awareness, and
facilitating economic growth.
Additionally, the IDF is building a new Ir HaBahadim (city of
training bases besisei hadrachah) outside of Yerucham.
When finished, the base will be among the largest in the
country, with the ability to house over 10,000 recruits.
Construction of the base is expected to provide a large
employment opportunity for Yerucham and the surrounding
Negev region.
yrosenzweig@torontotorah.com

Weekly Highlights: Jan. 9 Jan. 15 / 28 Tevet 5 Shevat

Time

Speaker

Topic

Location

Special Notes

After Hashkamah

Yisroel Meir Rosenzweig

Midrash Rabbah

Clanton Park

After Hashkamah

R David Ely Grundland

Revealing Hashem:
As Moshe or Pharaoh?

Shaarei Shomayim

R Jonathan Ziring

Daf Yomi

BAYT

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

No Way Around It?

BAYT

6:30 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

8:45 AM

R Jonathan Ziring

Hosheia

BAYT

Hebrew

9:15 AM

R Shalom Krell

The Book of Shemuel

Associated (North)

Hebrew

R Aaron Greenberg

Gemara Chullin

Yeshivat Or Chaim

For Chaverim

Jan. 8-9

Before minchah

Sun. Jan. 10

10:00 AM
7:30 PM
Mon. Jan. 11

Mrs. Ora Ziring

What do we pray for

Yeshivat Or Chaim
when we pray for the sick?

Special Shiur
Light refreshments

Rosh Chodesh Shevat

7:30 PM

Yisroel Meir Rosenzweig

Modern Tanach

Yeshivat Or Chaim

Beit Midrash Night

7:30 PM

R David Ely Grundland

Daf Highlights

Shaarei Shomayim

Beit Midrash Night

8:00 PM

R Mordechai Torczyner

Medical Halachah w/CME

Cosmetic Surgery

Shaarei Shomayim

Non-physicians
welcome

Mrs. Ora Ziring

Womens Beit Midrash

Ulpanat Orot

R Mordechai Torczyner

Iyov, Chapter 28
Where is Wisdom?

Shaarei Shomayim

Yisroel Meir Rosenzweig

Contemporary Halachah:
Intellectual Property

Shaarei Tefillah

R Mordechai Torczyner

Yehoshua: Going Home

49 Michael Ct.

For women

R Mordechai Torczyner

Eruvin

Yeshivat Or Chaim

Advanced

Tue. Jan. 12
10:00 AM
1:30 PM
Wed. Jan. 13
8:00 PM
Thu. Jan. 14
1:30 PM
Fri. Jan. 15
10:30 AM