Yeshiva University Torah miTzion Beit Midrash Zichron Dov

Parshat Chayei Sarah 22 Cheshvan 5774/October 26, 2013 Vol. 5 Num. 7

Toronto Torah
that she was not worthy to be his wife. From that moment on, there was always a sense of trepidation in her heart. Her relationship with Yitzchak was very different from Sarah's with Avraham or Rachel's with Yaakov. With them, if there was a problem, they would not be afraid or apprehensive about talking it through. This was not the case with Rivkah." This is a hard claim to make, but the Netziv contends that Rivkah was too afraid to discuss things with her husband. She feared him due to his spiritual stature. This is most obviously seen in the difference of opinions they had with regard to their twins. Since Yitzchak favoured Esav, Rivkah felt the need to deceive her husband to ensure that Yaakov received the blessings. What's more, it appears that Rivkah did not even tell Yitzchak what she was told when she went to "inquire of Hashem" while pregnant. Based on the Netziv's reading, it is clear that there was a lack of communication in Yitzchak and Rivkah's home. In fact, the Torah does not record a single conversation between them until after the deceptive episode of Yaakov disguising himself for Esav's berachah. Yitzchak and Rivkah's marriage began in a unique manner even before their first meeting. We know nothing about how Avraham and Sarah met. However, we do know that Rivkah and Yitzchak's shidduch took on a different form from other biblical matches, like the encounters between Yaakov and Rachel, and Moshe and Tzipporah, which took place at the paradigmatic well. Usually it is the male suitor who actively


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A Different Model of Marriage
In Parshat Chayei Sarah, we find ourselves at the end of Sarah's life, and consequently of her marriage to Avraham, and at the beginning of the married life of Yitzchak and Rivkah. The Torah's account of Yitzchak and Rivkah's relationship is quite different from its account of the relationship of Avraham and Sarah. Avraham and Sarah, despite all of the challenges they face throughout their lives and marriage, appear to have a healthy relationship, with communication when new decisions are made. As portrayed in the episode of sending Yishmael away, both Avraham and Sarah are willing to make their opinions known to one another and to discuss them. In that incident, Hashem intervenes and tells Avraham that Sarah is correct in her desire to rid her home of Yishmael's influence, but the fact that they are comfortable expressing their points of view shows the strong marriage they had and the open communication that fostered it. Yitzchak and Rivkah, however, are portrayed as not communicating. The Netziv, in his Ha'ameik Davar biblical commentary (Bereishit 24:65), points out that this is an issue from the first moment that Yitzchak and Rivkah meet. Their first encounter takes place when Yitzchak goes out to the field to pray and Rivkah approaches on a camel. When she sees him, Rivkah falls off the camel. The Netziv says that this is a result of Rivkah's fear of Yitzchak. He goes on to explain Bereishit 24:64, "She covered her face with a veil," saying, "From fear and embarrassment, as if with a realization

Adam Frieberg
impresses his future wife, but in this case Rivkah is the active player in the well scene, rushing about to give the camels and the servant their water to drink. This scene is further distinguished by the fact that it is the only one in which the suitor is not present; Avraham's servant selects Rivkah for Yitzchak. All of this analysis, while interesting, is somewhat unsettling. May we say that one set of our Patriarchs and Matriarchs were lacking in their ability to communicate with one another? We cannot argue that the text shows that they communicated well, but perhaps we can say that their marriage was of a different model, and that love can come in different forms. Rivkah and Yitzchak certainly display different styles and outlooks on the world, but the Torah explicitly tells us that "he loved her." (ibid. 24:67) Rabbi Adin Steinzaltz, in Biblical Images (pp 44-46), describes the secret to their relationship as the idea that opposites attract; this is a common reality in relationships in our day, too. Perhaps their relationship was built not on verbal communication, but on feelings which ran far deeper. We may be bothered by the fact that Yitzchak and Rivkah did not seem to communicate well, but we can be comforted by the Torah's testimony that their differences did not prevent them from sharing love, and perhaps even helped them to love one another.


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Haftorah: Melachim I 1:1-31
Who is the prophet of our Haftorah? The book of Melachim ("Kings") records the history of Jewish life in Israel from the end of King David's reign until the Babylonian destruction of the first Beit haMikdash. The Talmud (Bava Batra 15a) says that it was recorded by Yirmiyah, who lived through the last decades recorded in the book. In our editions of Tanach, Melachim is split into two parts; the first part begins with the end of King David's reign and continues until shortly after the death of King Achav of Yisrael, and the second part continues from there. The dominant prophet in our haftorah is Natan, who accompanied King David for many years, promising everlasting kingship. He also rebuked when needed, as in the Batsheva affair. Rav Yehuda Kil, in his introduction to Daat Mikra, suggests that Natan was trained by Shemuel. As our haftorah shows, Natan both conveyed his prophecies and made an effort to ensure their realization. What are the main events in our haftorah? The haftorah begins with a story from late in King David's life; as he ages, King David finds that his body is cold, and clothes do not help. His servants give him advice that sounds odd to our ears, telling him to find a beautiful girl to serve as a 'human heater'. David's answer is not recorded, and the servants go about finding a girl. Avishag is chosen, and she begins to serve, but King David's opinion is still not heard. This introduction gives us the impression that King David, the great warrior and ruler, is losing his ability to control the people around him. Even more, it seems that he is controlled by them. The following event proves this impression to be correct: King David's son Adoniyahu decides to seize power, presenting himself as the next king even before his father has passed on. He holds a big feast, inviting an array of dignitaries but leaving out Natan and King David's presumptive heir, Shlomo. It was clear that he is about to announce himself as the new king. Natan and Batsheva find a way to stop Adoniyahu, informing King David of Adoniyahu's activities and turning to him to intervene. A miraculous resurrection follows: King David, who had just been described as 'very old', awakens. He officially appoints Shlomo as the next king, terminating Adoniyahu's claim to the crown. As Batsheva sees this resurrection, she says – "My master, King David, shall live forever." What is the connection to our parshah? Both our parshah and our haftorah discuss choosing an heir and building a dynasty – Avraham with Yitzchak, and King David with Shlomo. In both stories there are threats to address–

Rabbi Baruch Weintraub
Adoniyahu for Shlomo, and Keturah's sons for Yitzchak. But our haftorah reveals more about the parshah by contrast rather than by similarity. Avraham's aging is described by the Torah in positive words, as a period in which he is blessed with everything, while David cannot be warmed. Avraham is engaged and active in his son's life, even arranging his marriage, while King David is passive, and needs a wakeup call by Natan to return to life. Of course, this analysis calls into question the reasons for these differences – but I will leave that to our readers.

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613 Mitzvot: #306-307 Count the Omer, then Bring a Korban
We bring a korban from the year’s new crop of barley on the second day of Pesach. After this, we count 49 days (mitzvah #306) and then, on Shavuot, we bring another korban to G-d. (#307) This second korban is composed of two loaves of bread baked from the year’s new wheat, accompanied by two lambs. Bringing this korban permits us to use the new crop of wheat for later korbanot. Mitzvah 306: Regarding the mitzvah of counting the omer, Vayikra 23:16 instructs, "You shall count fifty days," and Devarim 16:9 instructs us, "You shall count seven weeks." Certain early sages interpreted this to mean that one should count only the weeks, and others interpreted it to mean that one should count the weeks along with the days. Our practice is to count the days, and also to count the weeks with the days, saying, "Today is X days, which are Y weeks and Z days to the omer." The Torah expressly links the mitzvah of counting to the korbanot which begin and end this seven week period. However, Sefer haChinuch contends that the mitzvah of

Rabbi Mordechai Torczyner

counting is fundamentally linked to anticipation of the presentation of the Torah at Sinai, an event which coincided with the date when we bring the korban from the new wheat. [For more on calculating the date when the Torah was presented at Sinai, see Shabbat 86b-88a.] Mitzvah 307: Rabbi Moshe Isserles (Torat haOlah 3:55), citing the Zohar, writes that the two lambs brought with the wheat offering represent the Written Torah, and the two loaves of wheat bread represent the Spoken Torah which has been passed down through the generations. He notes that one may bring the loaves of bread without the lambs, but one may not bring the lambs without the loaves of bread. (Mishnah Menachot 4:3) This law testifies to our confidence in the primacy of the Spoken Torah.


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Torah and Translation

Rabbi Moshe Isserles
Josh Gutenberg
Rabbi Moshe Isserles (Rama) was born in Cracow, Poland in 1530. His father was a wealthy man who supported the local synagogue in Cracow. At a young age, he went to Lublin to study in the yeshiva of Rabbi Shalom Shachna, whose daughter he later married. In 1550, Rabbi Isserles returned to Krakow and started his own yeshiva, which he was able to support by himself due to his family’s wealth. In 1553, Rama was appointed rabbi of Cracow, and he headed the local beit din. He was also appointed to the Council of the Four Lands, a body in charge of the Jewish communities in Poland and the surrounding areas. His reputation spread and he answered questions that were sent to him from all over Europe. Rama is best known for his works relating to Jewish law. His major works include Torat Chatat, a book dealing with the laws of kashrut; Darkhei Moshe, an encyclopedic survey of Jewish law; and HaMappah, glosses to Shulcan Aruch. The latter two works correspond to works written by Rabbi Yosef Karo; Darkhei Moshe is an addendum to Beit Yosef and HaMappah is an addendum to Shulchan Aruch. Rama’s main goal in these works is to emphasize the opinions and traditions of the Franco-German and Polish communities. Interestingly, he b e gan wr i tin g Darkh ei Mos h e independently of Rabbi Karo’s writing of Beit Yosef. However, once the latter book was published he changed the format of his work to summarize the opinions quoted in Beit Yosef and then add the opinions and customs not quoted by Beit Yosef. Rama’s contribution to Jewish law was significant. Even today, his glosses to Shulchan Aruch are the basis of Jewish law followed by the Ashkenazic communities. Rama died at a young age in Cracow in 1572. His greatness can be summed up by the inscription on his tombstone “From Moshe (Rambam) until Moshe (Rabbi Moshe Isserles) there was no one like Moshe.”

Why I Wrote Darchei Moshe Rabbi Moshe Isserles
Introduction to Darchei Moshe
Translated by Josh Gutenberg

‫ה א ' ל ה ב י א כ ל ה ד ב ר ים ב ל א א ו ר ך‬ ‫ אשר אל ו ה דב רים הם ע ל‬, ‫הה צע ות‬ ‫ ורצונם ללמוד‬, ‫תלמידים כמוני ללאות‬ ‫התורה על רגל אחת במעט שעות לכן בזה‬ ‫ כידוע מדברי‬, ‫החזקתי ברכים כושלות‬ ‫ הוא‬, ‫הרב המורה שכתב שאורך ההצעות‬ ‫ ואף כי‬. ‫מן הסיבות אשר הלמוד פוסלות‬ ) ‫לא נעלם ממני אמרם פ" ג דסוטה (כב א‬ ,‫התנאים מבלי עולם וגרועים מעם הארץ‬ ‫שהרי על ידי קוצר משנתם בלי ביאור‬ ‫ מ " מ‬, ‫טעמים יכולים לטהר את השרץ‬ ‫בדרך הרמב"ם והטור ששנו [ל]תלמידיהם‬ ...‫בדרך קצרה דרכתי‬ , ‫השנית שהוספתי על דבריו כמה וכמה‬ ‫ בדברי הראשונים‬, ‫ופרצתי נגבה וימה‬ ...‫והאחרונים‬ ‫ והוא התכלית‬, ‫השלישית והוא העיקר‬ ‫ כי ידוע שהרב‬, ‫המבוקש בזה המחקר‬ ‫ בטבעו אל הגדולים‬, ‫המחבר בית יוסף‬ ‫ ופסק הלכה בכל מקום על פי שני‬,‫נכסף‬ , ‫ המה הגאונים הנחמדים‬, ‫ושלשה עדים‬ ‫הרי " ף והרמב " ם והרא " ש בכל מקום‬ ‫ ולשאר‬,‫ששנים מהם לדעת אחת נצמדים‬ ‫ רק‬,‫רבוותא אדירי התורה לא חש עליהם‬ ‫במקום גדולים עמד לפסוק הלכה כדברי‬ ‫ ואף כי הם קמאי ולא בתראי ולא‬,‫שניהם‬ , ‫חש לדברים שצווחו בו קמאי דקמאי‬ ‫הלא הרי " ף שפסק סוף פ " ב דעירובין‬ ‫והסכימו עמו רבים לפסוק הלכה בכל‬ , ‫מקום כבתראי ולא לחוש לדברי קמאי‬ ‫וע"י‬...,‫ואפילו במקום הרב אצל התלמיד‬ ‫זה הדבר סתר כל המנהגים אשר באלו‬ ‫ אשר רובם בנוים על הכלל הזה‬,‫המדינות‬ ‫ ואין מפקפקים אחר‬,‫בפשיטות ותמימות‬ ‫ ולכן לא רציתי ג " כ לחלוק‬, ‫דבריהם‬ ...‫עליהן‬

The first [purpose of my work] is to compile all of the ideas without lengthy presentations, for these are for students like exhausting oppressors, and they wish to study Torah while standing on one foot, spending only a few hours. Therefore I have strengthened weak knees, as is known from the rabbi, the guide [Rambam], that lengthy presentations are one of the causes that ruin study. Although I have not overlooked the teaching from the third chapter of Sotah (22a) “Those who teach mishnah ruin the world and are worse than an ignoramus,” for via their brevity, without explaining the reasons behind the law, one could purify a crawling creature, still, I have followed the path of the Tur and Rambam who taught their students in a concise manner... The second [purpose] is that I have added onto his [Beit Yosef] words numerous ideas, and I have extended north and west in the teachings of earlier and later rabbis... The third [purpose] is the main one, the ultimate goal of this work. It is known that the rabbi and author Beit Yosef was attracted to the great rabbis and always decided the law “based on two or three witnesses” (cf. Devarim 19:15). These were the beloved authorities, Rif, Rambam and Rosh, whenever two of them agreed on a matter. Regarding the other rabbis, the mighty ones of the torah, he was not concerned, as he only followed the great rabbis [Rif, Rambam and Rosh] to determine the law based on the majority. Even though they are earlier authorities and not recent authorities, he was not concerned with the strong words of the earlier authorities, like the Rif at the end of the second chapter of [tractate] Eruvin and many others, that we should always determine the law based on the most recent authorities and not be concerned with the earlier authorities, even when a student rules against his teacher... Due to this, he contradicted all of the customs in our lands, most of which are built on this principle [of following the later authorities] in a simple manner, and not to quarrel with their words. Therefore, I also did not wish to argue with them...

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This Week in Israeli History: Cheshvan 22, 1917 The Russian Revolution
22 Cheshvan is Shabbat Economic decline and social unrest in Russia in the years of World War I led to a first revolution in early 1917, and then a greater revolution on 22 Cheshvan 1917. The former revolution led to the abdication of Czar Nicholas and the end of the Romanov dynasty; the latter revolution put the Bolsheviks into power, creating the world's first socialist state and the forerunner of the Soviet Union. Over the decades to follow, the fates of the Soviet Union and of Jewish life in the State of Israel were closely intertwined, but two points stand out:

Rabbi Mordechai Torczyner
This led many thousands of Jews to emigrate, and a significant number of them chose to move to Palestine. Russian Jews formed the backbone of the Third Aliyah, a wave which lasted from 1919 to 1923 and which brought the total yishuv in Palestine to 90,000.

The October Revolution was followed by Russian pogroms targeting Jews; it is estimated that 100,000 Jews were murdered, and five times that number became homeless.

In the 1940's, Stalinist Russia believed that the State of Israel would be socialist, as was the vision of David Ben Gurion, Yitzchak Ben-Zvi and the Labour Zionists. This led the Soviet Union to vote in favour of the 1947 United Nations Partition Plan for Palestine. On May 17, 1948, the Soviet Union became the first country to extend legal recognition to the State of Israel. (The United States gave de facto recognition first, but de jure recognition only after the first Israeli elections, months later.)

Highlights for October 26 – November 1 / 22 Cheshvan - 28 Cheshvan
SHABBAT OCT. 26 7:45 AM 10:20 AM Derashot for Shabbat Aliyah Before minchah After minchah SUNDAY OCT. 27 9:15 AM 7:30 PM After maariv 8:30 PM MONDAY OCT. 28 8:00 PM 8:15 PM 8:15 PM 9:30 PM TUESDAY OCT. 29 12:30 PM WED. OCT. 30 10:00 AM 12:30 PM 8:00 8:00 8:00 9:00 9:00 PM PM PM PM PM R’ Mordechai Torczyner R’ Mordechai Torczyner R’ Baruch Weintraub Adam Frieberg R’ Mordechai Torczyner R’ Yehoshua Weber R’ Baruch Weintraub Josh Gutenberg Jews & Clothes, 3 of 6 The Minor in Jewish Law Prophecy for Our Time Gemara for Beginners Business Ethics: Lending Parshah Dilemmas Chabura: Sanhedrin Intro to Introductions: Aruch haShulchan BEBY with Morasha RSVP for Lunch to: Zeifmans 201 Bridgeland Ave. Community Beit Midrash Night Maariv at 9:50 PM BAYT Week 4 of 5 R’ Mordechai Torczyner Living Midrash Shaarei Shomayim with Mekorot Rav Shlomo Gemara R’ Baruch Weintraub R’ Mordechai Torczyner R’ Baruch Weintraub The Prophets of Israel Parshah Medical Halachah Principles of Faith Bnai Torah Shaarei Shomayim New Weekly Shiur! Community Beit Midrash Night Maariv at 8 PM R’ Baruch Weintraub Parshah Revisited Zichron Yisroel BAYT Clanton Park 4 Tillingham Keep Hebrew LAUNCH 5774 Open to All No Charge Not this week Not this week R’ Baruch Weintraub Do Not Stand By Making the Crooked Straight HBO Documentary Advertising G-d R’ Mordechai Torczyner R’ Baruch Weintraub R’ Baruch Weintraub Principles of Faith Principles of Faith

Shabbat Aliyah R’ Baruch Weintraub R’ Baruch Weintraub Adam Frieberg Josh Gutenberg R’ Yair Manas R’ Mordechai Torczyner R’ Baruch Weintraub R’ Mordechai Torczyner R’ Mordechai Torczyner

Moral Values in Bereishit Parshah

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Special Notes

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Shabbat Aliyah

Daf Yomi Gemara Avodah Zarah

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Yeshivat Or Chaim

8:45 PM THU. OCT. 31 8:40 AM 4 8:30 PM

R’ Mordechai Torczyner and We would like to thank koshertube.comLearning for filming ourLatte shiurim! R’ Baruch Weintraub Chabura: Sotah

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