Toronto Torah

Beit Midrash Zichron Dov

Parshat Vayyeshev 21 Kislev 5772/December 17, 2011
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Vol.3 Num. 12

The Righteous Sinner

The six hundred and thirteen mitzvot which serve as the foundation of Jewish practice are often divided into two distinct categories: mitzvot we are commanded to perform (mitzvot asei) and mitzvot we are forbidden from transgressing (mitzvot lo taasei). While such a distinction appears simple enough, the Talmud tells us that there are situations in which the lines are blurred. R Nachman bar Yitzchak said: Greater is a sin done lishmah [with proper intention] than a mitzvah done shelo lishmah [without proper intention]. (Nazir 23b) Focused primarily on ones motivation, R Nachman seems to argue that if no other option presents itself, an aveirah lishmah is not only acceptable but is actually seen as greater than a mitzvah which lacks proper intention . Furthermore, Keren Orah (Rav Yitzchok Minkovsky, Karlin 1784-1852) adds that we are told the greatest reward one can achieve for fulfilling a mitzvah is the opportunity to perform yet another (Avot DRebbi Natan 2:33). R Nachman therefore assumes that an aveirah done with righteous motives will lead one to the performance of mitzvot in the future. A midrashic comment in our Parsha addresses this principle of aveirah lishmah but offers a subtle modification which challenges us to reflect on our motivations and decisions. After Yosef is sold into slavery by his brothers, the Torah shifts focus to the family of Yehudah, the death of his sons and his misconduct with his daughter-in-law Tamar. Only when that story concludes does the Torah return to Yosef and his life in Egypt. Noting this digression, a midrash (Bereishit Rabbah 85) offers a number of explanations, most notably, that Yehudas personal and familial suffering was a consequence of his responsibility in the sale of his brother. More relevant to our discussion is an alternate suggestion, that the juxtaposed stories reflect a parallel between the actions of Tamar and the actions of Potifars wife. Both women intended to sin, Tamar with Yehuda and Eishet Potifar with Yosef, and both women did so lisheim shomayim for the sake of Heaven. Tamar knew that the future kingship of Israel was to come from the tribe of Yehudah, and in seducing him she insured the creation of the Davidic dynasty. Similarly, Eishet Potifar was c on vi n ce d th r ou gh as tr ol ogi cal interpretation that her lineage was to be intertwined with Yosefs; what she did not know was whether it would be through her or her daughter. This midrash argues that while Potifars wife was mistaken (for it was her daughter

R Dovid Zirkind
Otnat who was to marry Yosef), she was nonetheless acting lsheim shomayim. This is problematic, though. As the story unfolds, Tamar is applauded for the aggressive strategy she employed, but the wife of Potifar is relentlessly criticized throughout rabbinic literature. If sin was the only option she could envision, how is it that she is vilified to such an extent for the same sort of behaviour as that of the righteous Tamar? The Sforno explains (Bereishit 38:26) that Tamars consistent selflessness throughout the narrative is a clear indication that her only motivation was the future of her people. At no point did she think of herself and her situation when she acted in sin. Such a noble cause is the kind of sin that R Nachman applauded as an aveirah lishmah. However, Potifars wife, while her decision may have been well intended, was far from altruistic. Her persistence reflected her personal desire for Yosef; it was that desire which prevented her from seeing that her daughter was the one destined to marry the man she wanted. A mishnah in Avot (2:1) teaches that man should always choose the course which is honourable for him who adopts it, and brings him honour from people. The Tiferet Yisrael elaborates that while an aveirah lishmah can be noble, it always contains a degree of risk. While we reflect on Tamars virtuous action in Chapter 38 we must not forget the pitfalls of Chapter 39, where Potifars wife went too far. This may be the mishnahs advice: Choose the path which is honourable for you, but be sure it will be honourable in the eyes of others. Often, the impartial guidance of others will keep us from the blindness of self-interest. dzirkind@torontotorah.com

Parshah Questions
(Answers for some of the questions are on the back page)

R Meir Lipschitz

What is the connection between Chanukah and Yosefs pit? (Shabbat 22a) Through what sale(s) did Yosef move from the pit to Egypt? (Rashi, Ibn Ezra, Rashbam, Ramban, Daat Zekeinim MiBaalei haTosafot, Chizkuni, and Netziv to Bereishit 37:25-28) What is the message of the names Peretz and Zerach? (Yevamot 76b; Rashi, Ramban and Baal HaTurim to Bereishit 38:29-30) For children: Why did Yaakov say that Yosefs second dream could not be true? (Rashi Bereishit 37:10) meir.lipschitz@gmail.com

The One who Listens to Prayer?

Hillel Horovitz

Hitoriri: Jewish Spirituality

' . ' , . . , ' : , . , , ' , !?"" , ' . , . , ' " " . ?! ? , ' , !? ( " , " ). " : " - . , , , , " . , . , : " !" , !" , , , " , . . , : " ! "! , , ! ? , ' ' , , . ' ' ,, ! . ." ' ' " . hhorovitz@torontotorah.com

The Curious Jew

R Mordechai Torczyner
Protect me from knowing what I don't need to know. Protect me from even knowing that there are things to know that I don't know. Protect me from knowing that I decided not to know about the things that I decide not to know about. Amen. This "prayer" was penned by British writer Douglas Adams as the imagined liturgy of a turtlesque person who is afraid to peer out of his shell and discover complexity and challenge. As he wrote, "It's what you pray silently inside yourself anyway, so you may as well have it out in the open." One might argue that Adams was mocking the Torah; Adam and Chavah were punished for eating from the Tree of Knowledge, after all. Further, the Talmud (Chagigah 13a) approves Ben Sira's prescription, "Do not seek that which is beyond you, and do not investigate that which is hidden from you." On the other hand, we praise Moshe and Shlomo for their acquisition of the greatest wisdom, and the Talmud (Shabbat 75a) encourages us to study sciences and gain repute as a learned people. The Rambam gained fame for his broad knowledge, and much of the Spanish school of the Middle Ages followed in his footsteps. How could we accept the ignorance promoted by Ben Sira? It seems the Jew is meant to take a nuanced approach to knowledge. Certain fields of study are rendered offlimits, out of a belief (borne out in the biblical lexicon) that knowledge leads to intimacy. Just as we do not seek intimacy beyond our spouses, so we do not seek intimacy with that which would draw us away from G-d. However, a great universe of available knowledge, in the sciences as well as in the humanities, can serve to broaden and deepen our bond with G-d. In this field, the Jew is not meant to be timid, cowering before a universe he fears to meet. Like Moshe and Shlomo and Rambam, we are pledged to learn, thereby to grow, and once grown to harness our newfound breadth to achieve greater intimacy with our Creator. torczyner@torontotorah.com

613 Mitzvot: #118-119 Salting a Korban

R Mordechai Torczyner
Mitzvah 118 prohibits us from bringing korbanot without adding salt, and mitzvah 119 obligates us to place salt on each offering. The Rambam wrote (Moreh haNevuchim 3:46) that we use salt because idolaters of biblical times specifically eschewed salt for their offerings. The Sefer haChinuch understands the use of salt as a potent symbolic lesson for the person who brings a korban. We use salt as a seasoning for food, to make it sweeter and more palatable, and so the service of Gd should be sweet to us. Salt functions as a preservative, and so a persons service will preserve him from destruction. For more on this, see Torat ha'Olah 2:27. One of the reasons we keep salt on our tables is to mirror the salt that was on the mizbeiach [altar] in the Beit haMikdash. torczyner@torontotorah.com

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Biography: Rabbi Gavriel Zinner

Torah in Translation Deceased Ancestors Attend a Wedding
Rabbi Gavriel Zinner Nitei Gavriel, Nisuin I Hakdamah
Translated by Yair Manas
The Zohar (Parshat Pinchas page 219b) says: G-d uproots them [our ancestors] from the Garden of Eden and brings them with him to the joy [the wedding] to take part in the joy with G-d From the language of the Zohar, it sounds like the souls do not want to come, for it says "uprooted from the Garden of Eden," that the souls had to be uprooted from the Garden of Eden. Similarly, the Toldot Kol Aryeh [biography of R' Abraham Judah Ha -Kohen Schwartz, an 19th century Hungarian rabbi] writes that our forefathers who are in Heaven and are benefitting from the presence of the Shechinah do not want to come to this lowly world, even for the joyful occasions of their children The Rayatz from Lubavitch [R' Yosef Yitzchak Schneerson, 6th Lubavitcher Rebbe] also commented that it is wellknown that at the time of a wedding, the souls of our ancestors join us from the Upper World, up to three generations According to what we have explained, we now understand the reason why the Sages teach that a bride and groom's sins are forgiven on their wedding day: so as not to embarrass their ancestors when they descend from the upper world to this lowly world If, G-d forbid, the descendants were not worthy, then the ancestors would be pained, and what would this joy accomplish for them? Thus G-d forgives the sins [of the bride and groom] so that the ancestors can see their descendants free of sin and blemish, like the ministering angel Michael. Then the ancestors will have great joy, as in, "See what you raised." This is even sweeter, for the Degel Machaneh Ephraim [R' Moshe Chaim Ephraim, 18th century Poland] wrote that a groom and all who accompany him have their sins forgiven. We can explain this according to the writings of Agra d'Pirka [R' Zvi Elimelech Spira, first Munkaczer Rebbe, 19th century Hungary] in the name of R' Shlomo of Karlin [18th century Karliner Rebbe], citing a midrash that at the time that G-d told Elijah the Prophet that he would be required to attend every circumcision, Elijah responded that his

Yair Manas

HaAretz

Rabbi Gavriel Zinner is a well-known halachic authority living in Boro Park, New York. He is the author of the Nitei Gavriel halachah series consisting of more than thirty volumes on various topics, including the halachot of each of the Jewish holidays, mourning and weddings. Rabbi Zinner received semichah from Rabbi Yosef Grunwald of Pupa, whom he served for over twenty years, and was close with Rabbi Yaakov Yitzchak Neiman ztl, the leader of the Belz community in Montreal. He also learned with Rav Shlomo Zalman Auerbach, ztl. In his sefarim, Rabbi Zinner generally tries to follow the rulings of the Kitzur Shulchan Aruch [R Shlomo Ganzfried, 19th century Hungary] and the Chayei Adam [R Avraham Danzig, 18 th-19th century Poland]. He tries not to deviate from tradition for stringencies or leniencies. Rabbi Zinner contends that people who have traditions to be lenient are lenient because they believe that this is the halachah. For example, people who do not follow Rabbeinu Tam to wait until seventy-two minutes after sunset to conclude Shabbat are not being lenient; they believe that per halachah, Shabbat concludes at an earlier time. A person may choose to be stringent, but there is no need to do so if he follows his tradition. ymanas@torontotorah.com

Ir David
R Ezra Goldschmiedt
One of the richest spots for Jewish roots in Israel is the City of David (Ir David), a major archaeological site as well as a popular tourist attraction. In describing King David's conquest and establishment of Jerusalem, Samuel II (5:7) tells us that he captured Zion Fortress (Metzudat Tzion), which is called the City of David. It would stand to reason that this was the original Jerusalem. Today's Mount Zion, just southwest of the Old City, is likely not the Metzudat Tzion mentioned in Tanach. This area received its name from Byzantine pilgrims who mistakenly assumed that David's castle would be on the highest mountain in the region. (Traditionally, King David was believed to be buried on a ground floor of a building in this area, which still attracts a number of tourists.) About 150 years ago, archaeologists found evidence that a lower hill, southeast of the Temple Mount, is the true City of David, the original Jerusalem. More findings, consistent with other details in Tanach, continue to confirm that this site was in fact the Jebusite city conquered by David himself, as well as his true burial place. In August 2005, archeologist Eilat Mazar found the beginnings of a large structure, dating to the 10th century BCE (when David and Solomon ruled). Continued excavations have shown Mazar's findings to be parts of what is most likely David's palace, significantly discrediting sceptics' claims that the Israelite kings were nothing more than minor tribal chieftains. While more artifacts are being discovered and continue to confirm the character of the real Old City, a recent finding has left archaeologists stumped the carvings shown below (from jpost.com) were found in a room near a spring in the area. Photos of the carvings have been posted on Facebook by the Ir David foundation, calling for the world's help in understanding them.

personality was such that he could not bear the sins of people. If the father of the boy would be a sinner, Elijah could not bear to attend. G-d responded that He would forgive the father for his sins. Elijah then said that perhaps the mohel or anybody present could be a sinner. G-d then promised that He would forgive everyone in attendance... Apparently, the sins of the bride and groom and all those in attendance are forgiven so that our ancestors can participate in their joy The souls do not want to come down to this lower world, all the more so if there will be sins among the bride, groom, and all those who accompany them, for the souls cannot bear impurity and the shells of sins. Therefore G-d forgives all of their sins, and so the ancestors will not be pained by coming to participate in the joyful occasions of their descendants

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Parshah Answers
Through what sale(s) did Yosef move from the pit to Egypt? The Torah describes a caravan of Yishmaelim passing by the pit, and Yehudah suggesting that they sell Yosef to the Yishmaelim. The Torah then describes Midianim passing by, and then it says that they drew Yosef from the pit and sold him to the Yishmaelim, and that they brought Yosef to Egypt. Further in the Torah we are told that the Midianim sold Yosef to Egyptian purchasers, and yet further along we are told Potifar purchased Yosef from Yishmaelim, and much later we are told that the brothers sold Yosef to Egyptian purchase rs. The proliferation of pronouns, and the plurality of potential purchasers and purveyors, perplexes the parshanim. Rashi explains that the brothers drew Yosef from the pit and sold him to the Yishmaelim, who sold him to the Midianim, who brought him to Egypt. Ibn Ezra contends that the same group were identified variously as Yishmaelim and Midianim; he does not address the question of who lifted Yosef from the pit. Rashbam suggests that while the brothers were waiting for the Yishmaelim to draw near, Midianim came and drew Yosef from the pit and sold him to the Yishmaelim themselves. Alternatively, he suggests that the Midianim may have drawn Yosef from the pit at the instruction of Yosefs brothers, but he is adamant that the grammar of the pesukim presents the Midianim as the ones who drew Yosef from the pit. Ramban argues that there was only one group of purchasers. From afar, based on their camels, the merchants appeared to be Yishmaelim, but they were actually Midianite merchants who had hired Yishmaelim as cameldrivers. The brothers sold Yosef to the Midianim, who gave him to the Yishmaelim while he was still owned by the Midianim - to help transport their merchandise to Egypt. Similarly, Netziv contends that the Yishmaelim and Midianim were two parties travelling together for safety, and the Midianim were slave-traders and they drew Yosef from the pit, while the Yishmaelim were general merchants. Chizkuni suggests that the Midianim drew Yosef from the pit and sold him to the Yishmaelim, but the Yishmaelim assigned the care of Yosef to the Midianim, and the two parties jointly sold Yosef to Potifar. What is the message of the names Peretz and Zerach? Rashi says that Peretz describes strength, because he broke forth

R Mordechai Torczyner
mightily, and Zerach refers to the shining red string tied to his hand. Ramban contends that Peretz refers to breaking out, for Peretz broke forth hastily from the womb. He then cites mystical sources to compare Peretz and Zerach to the twin luminaries, the Sun and the Moon. Zerach, the physical firstborn, is compared to the sun with its greater light. Peretz, the forebear of the Davidic dynasty, is like the Moon in that the light of the Davidic dynasty waxes and wanes. We also link King David with the rite of kiddush levanah, performed upon seeing the new moon. Baal haTurim sees in Peretz a hint at his royal descendants, who would be empowered to break through lifrotz peoples property. This is also seen in Yevamot 76b, which describes King Saul asking whether young David is from the family of Peretz, such that he might one day hold the royal authority to break through peoples property. Baal haTurim also points out that the ATBASH method of gematria evaluates Peh-Reish-Tzadi as 14, which is the numerical value of the name of Peretzs royal descendant, King David. torczyner@torontotorah.com

Schedule for December 17-23 / 21-27 Kislev

Shabbat December 17 7:45 AM R Baruch Weintraub: Rav Kook on the Parsha, Or Chaim, 10:20 AM R Baruch Weintraub: Parsha Shiur, Clanton Park 1 hour before minchah Yair Manas:Gemara Sukkah, Mizrachi Bayit 45 minutes before minchah R Mordechai Torczyner, Daf Yomi, BAYT After minchah R Mordechai Torczyner, Jewish Hunting: Gemara Avodah Zarah, BAYT 6:30 PM R Dovid Zirkind, Parent Child Learning Week, Shaarei Shomayim not this week Sunday, December 18 9:15 AM Hillel Horovitz, Parshah Issues, Hebrew, Zichron Yisroel not this week 11:50 AM R Baruch Weintraub, Hilchot Melachim, Or Chaim After Maariv R Dovid Zirkind, Bava Kama Introduction to Avot Nezikin, Shaarei Shomayim After maariv R Baruch Weintraub, Halachic issues in Israel: Prioritizing a National Budget, Hebrew, Clanton Park, men Monday, December 19 12:00 PM R Mordechai Torczyner, The Menorahs Light Unto the Nations, Emunah (333 Wilson St. Suite 300), RSVP emunah@emunahcanada.com 8:30 PM Hillel Horovitz, Siddur: Are we obligated to pray?, Clanton Park, men Tuesday, December 20 1:30 PM R Mordechai Torczyner, Zecharyah: Zecharyahs Menorah II, Mekorot, Shaarei Shomayim 7:15 PM R Ezra Goldschmiedt, Ramban on the Parshah, BAYT 8:00 PM Mrs. Elyssa Goldschmiedt, Malbim on Chumash, TCS, women, returns after Chanukah 8:00 PM Yair Manas: Minchat Chinuch, Clanton Park Wednesday, December 21 FIRST DAY OF CHANUKAH 10:00 AM R Mordechai Torczyner, Dramas of Jewish History, BEBY, with Melton returns in January 8:00 PM R Dovid Zirkind, Gemara Beitzah Chabura: Discussing Eruv Tavshilin, Shaarei Shomayim 8:30 PM R Baruch Weintraub, Rambam: Hilchot Melachim: Kvod Malchut, Shomrai Shabbos, men Thursday, December 22 SECOND DAY OF CHANUKAH 9:15 AM R Mordechai Torczyner, Supernatural vs. Superstition: Magic, 36 Theodore in Thornhill, women, free babysitting Friday, December 23 THIRD DAY OF CHANUKAH 8:00 AM R Dovid Zirkind, Friday Parsha Preview, Village Shul

We would like to thank koshertube.com for filming our shiurim!

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