‫בס“ד‬ Toronto Torah Yeshiva University Torah MiTzion Beit Midrash Zichron Dov Parshat Emor 20 Iyar, 5775/May 9, 2015 Vol. 6 Num. 31 This issue of Toronto Torah is sponsored by Esther and Craig Guttmann and Family Do we believe in inclusion? Over the last couple of weeks, we have been inundated with images of rioting and protest. From protesters decrying racial profiling and inequality in Baltimore, to Ethiopian Jewry demanding equal and fair treatment in Tel Aviv, the message is a call for inclusion. This resonates with us; the Torah continually teaches us to remember our mistreatment in Egypt, and be mindful of it in the way we treat vulnerable people. Parshat Emor, though, presents a problem. After prohibiting kohanim from interacting with the dead, the Torah then prohibits any kohen with a physical blemish from serving, and considers the blemish cause to invalidate the performance of priestly duties. (Rashi to Vayikra 21:23) We must ask: what qualifies as a blemish, and why should a physical deformity be a cause for exclusion? The Torah itself lists a number of physical deformities, ranging from blindness to asymmetrical eyes to a “unibrow” to a broken hand or foot. What correlates all of these things is that they are external. Could it be that external appearance that is cause of the Kohen’s disqualification? Is the Beit haMikdash so vain as to remove someone from holy work because of their appearance? From the words of Ramban (Vayikra 21:18), it seems so. He even states that there is a progression in the verses, from a malfunction, such as blindness, to oddly shaped or sized limbs, to internal blemishes such as broken bones, and then skin imperfections. This emphasis upon the external is Rabbi David Ely Grundland stated clearly in a tosefta (Bechorot 4:4), which teaches that any blemish that is not externally apparent is not considered a blemish. Similarly, a midrash in Torat Kohanim (22:22) teaches why broken hands and feet are the only broken bones included in the Torah’s list: broken ribs, which are not visible, are not to be a cause for exclusion. Why, then, does the Torah have a problem with kohanim who have an external disfiguration? Here are three approaches to understanding the disqualification of this Kohen. The first approach is brought by many of the Chassidic masters, including Rabbi Yaakov Yosef of Polonoye, Rabbi Nachman of Breslov and Rabbi Tzadok HaKohen of Lublin. They contend that the appearance of an external blemish is because of an inner spiritual blemish. Just as one must be spiritually pure to bring a korban, the external disfiguration is meant to drive the kohen to repentance. Rabbi Shlomo Ben Dov Tzvi HaKohen of Radomsk even says (Tiferet Shlomo, Rosh HaShanah) that the blemish comes to the kohen who believes he is without blemish, for how could such a kohen atone for others when he is so full of himself? This approach is very challenging to accept, though, given the number of apparently innocent children who are born with disfiguration, and the number of apparently wicked people who suffer no such phenomenon. A second approach is derived from looking into the laws of Birkat Kohanim. A mishnah (Megillah 4:7) explains that priests with blemishes are excluded from reciting the priestly benediction because “the people will stare at them”. Rambam expresses this same point regarding a number of different imperfections, a priest must not perform his duty because of the reaction of the congregation (Mishneh Torah, Laws of Prayer 15:2). From this standpoint, the reason for the kohen’s disqualification is not within, but because of the inclination of people to judge others negatively based on external appearance. The Torah is concerned that a person will bring an offering and, upon seeing the priest, recoil in discomfort. Hashem is not protecting the nation from blemished kohanim; Hashem is protecting the kohen and the Beit haMikdash from the prejudices of the people. This approach is also challenging, as it omits an opportunity to educate the nation. A third approach was suggested by Rabbi Baruch Weintraub in Toronto Torah 4:29 (Emor 5773). Perhaps the Beit haMikdash is meant to be a window to a world which is entirely good. Regarding this world it is said, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall skip like a hart, and the tongue of the mute shall sing.” (Yeshayah 35:5-6) This is a law we should ponder, for what it might teach us. Until G-d reveals the truth of Divine intent, let us strive to judge each other favourably and recognize that we are all created equally in the Divine image. [email protected] OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI JOSH GUTENBERG, YISROEL MEIR ROSENZWEIG COMMUNITY MAGGIDEI SHIUR RABBI ELAN MAZER, RABBI BARUCH WEINTRAUB CHAVERIM DAR BARUCHIM, YEDIDYA FISCHMAN, DANIEL GEMARA, SHMUEL GIBLON, YOSEF HERZIG, BJ KOROBKIN, RYAN JENAH, JOEL JESIN, SHIMMY JESIN, YISHAI KURTZ, ZACK MINCER, MITCHELL PERLMUTTER, JACOB POSLUNS, ARYEH ROSEN, ARIEL SHIELDS, EFRON STURMWIND, DAVID SUTTNER, DAVID TOBIS, EYTAN WEISZ We are grateful to Continental Press 905-660-0311 Book Review: The Scroll of Six Days Megilat Sheshet HaYamim (The Scroll of Six Days) Dr. Chagai Ben Artzi, Hebrew only Who is the author? Chagai Ben Artzi (b. 1950) is a Professor of Talmud and Jewish thought in various Israeli universities. He learned in Yeshivat Kerem B’Yavneh, and later earned his Ph.D. in Jewish thought by writing a dissertation about the unique merging of Jewish law and thought in the writings of Rabbi Avraham Yitzchak HaKohen Kook. Dr. Ben Artzi lives in Beit El. What is the purpose of the book? The last generation saw wonderful miracles, from the establishment of a sovereign Jewish state to the liberation of Yehuda, Shomron, and - most important – Jerusalem. These great events demand our attention as people of faith. Should they be seen as shift in the dialogue between G-d and His chosen people, or as merely another stage in the long exile? Did G-d reveal His face again, after thousands of years in which it was covered, or is it a mere illusion? These questions have many implications, of course, and they express themselves manifestly in this time of the year. Is Israel’s Independence Day a secular, statutory holiday, or should it be celebrated religiously? If the latter is correct, should it be seen as a day of physical deliverance, or as a day of outright redemption? From theoretical questions about the nature of the day stem questions that are more practical. Should Hallel be recited? With or without a blessing? A different type of question relates not to the prayers of the day, but to its actions. Each one of our holidays is symbolized by a unique act, like eating matzah and lighting a menorah. What is, or should be, the symbolic act of Independence Day? All of these questions are multiplied ten times when discussing Yom Yerushalayim, which has seemingly fallen completely out of favor with broader Israeli society and is celebrated only by Religious Zionists. Dr. Ben Artzi’s book is an attempt to approach these questions, trying to instill meaning and content into our commemoration of the Six Day War and its miracles. What is in the book? The book contains ten chapters. The first chapter describes the events leading to the war, and the last is a 613 Mitzvot: #435: Swear in His Name The Torah places great emphasis on the power of speech; our words give life to our thoughts, and influence our own behaviour and that of people around us. As evidenced by the laws of prayer and blessings, testimony and harmful speech, consecration of property and study of Torah, we perceive speech as personally and religiously powerful. This power may be most present when swearing an oath, proclaiming a fact or commitment to be absolutely true. Because of the power of an oath, the Torah legislates it closely. As noted in Sefer haChinuch, we are warned against invoking G-d’s Name for a false or meaningless oath (Mitzvah 30), swearing in the name of idolatry (Mitzvah 86), and swearing falsely (Mitzvot 225, 226 and 227). In its 435 th mitzvah, Sefer haChinuch lists another instruction: When swearing, we should swear in the Name of G-d. This is learned from Devarim 10:2, “You shall revere Hashem your G -d, and Him you shall serve, and to Him you shall adhere, and in His Name you shall swear.” One may understand this mitzvah as a means of protecting ourselves from inappropriately venerating anything other than G-d. On a deeper level, one may understand it as a means of drawing ourselves closer to G-d, as we give voice to truth in G-d’s Name. Sefer haChinuch includes both elements in describing this mitzvah, writing, “We never swear in the name of any created entity. The sages, of blessed memory, said (Sanhedrin 63a), ‘One who joins the Name of Heaven and another entity is uprooted from the world.’… Among the roots of this mitzvah is this: when we uphold our words in 2 Rabbi Baruch Weintraub summary. The eight middle chapters describe the eight days from Iyar 25 to Sivan 3, each telling of a battle won. Two chapters are given to the first day of the war, Iyar 26: the unfathomed success of the preliminary airstrike, and the conquest of Gaza. Ben Artzi’s suggestion is to read to the appropriate chapter(s) every day during these eight days. Using modern Hebrew, Ben Artzi tries to convey both facts and their meaning; he emphasizes the unlikely coincidences that led to the brilliant victory, drawing the obvious conclusion that the hand of G-d was visible throughout the battles. Sometimes his writing reveals a certain political identity, which will undoubtedly appeal to many of his readers but may feel out of place for others. The book, while certainly not a last and final word on the formation of Yom Yerushalayim, is nonetheless an interesting and worthwhile exercise, enabling us to enrich our experience of this magnificent day. [email protected] Rabbi Mordechai Torczyner His great Name, faith in Him and in His supervision over us and all of our affairs will be strengthened in our hearts. This is clear.” There is some debate regarding whether this is truly a commandment. Rambam understands that it is, writing (Mishneh Torah, Hilchot Shevuot 11:1), “One who is obligated to swear in court should swear by G-d’s Name, as it is written, ‘And in His Name you shall swear.’ This is a commandment, for an oath in His great and holy Name is a form of worship, and there is great beauty and sanctification in swearing in His Name.” Rambam, who bases this on a talmudic passage (Temurah 3b), includes in this the practice of swearing to fulfill a mitzvah. (Sefer haMitzvot, Aseh 7) On the other hand, Ramban (Hasagot to Aseh 7) contends that this is not a commandment; rather, it is an option for spiritual growth. He writes, “The verse states, ‘You shall revere Hashem your G-d’ with all forms of reverence and fear, and you should not mention His Name for nothing. ‘And Him you shall serve’ by performing mitzvot. ‘And to Him you shall adhere,’ adhering closely to His mitzvot and service, and energizing your soul toward this with personal oaths and prohibitions to fulfill His desire. In this you have permission to swear by His Name to uphold every thing.” [email protected] Visit us at www.torontotorah.com Biography Torah and Translation Rabbi Saadia Gaon The Mortality and Mundanity of Man Rabbi Mordechai Torczyner A Polemical Poem Responding to Attacks by Chivi haBalki by Rabbi Saadia Gaon At the start of the ninth century, the primary Jewish authorities outside of Israel were the political Exilarch, and the Gaonim who headed Babylon’s central yeshivot. Now, contact with Islam and anti-rabbinic Karaism, economic strain between farmers and merchants, unrest due to the Jewish community’s internal taxes, and tension between Jewish leaders in Baghdad and Jerusalem, all challenged the structure of the Diaspora Jewish community. Into this world came Said al-Fayyumi, born in Egypt in 892. He used his birth name, Said, in his introduction to the Agron Hebrew dictionary he wrote at the age of 20, but later he switched to Saadia. “Al-Fayyumi” refers to his birthplace, Fayum, in northern Egypt. His family claimed descent from the biblical Yehudah, as well as Rabbi Chanina ben Dosa, a miracle-working sage from the period of the Mishnah. Rabbi Saadia Gaon’s lifelong mission was to end Jewish ignorance of Judaism, and to lead with absolute integrity; both pitted him against powerful opponents. At the age of 23, Rabbi Saadia began his battle against Karaism, with a published polemic. In 921, at the age of 29, Rabbi Saadia - living in Aleppo, and not yet a Gaon - was the primary voice against a calendar coup led by Aharon ben Meir in Israel. Rabbi Saadia became aware that Aharon ben Meir intended to shift Rosh haShanah by a day. Rabbi Saadia published numerous scrolls arguing for the authority and accuracy of Babylonian calculations. After a two-year battle, Rabbi Saadia was victorious. Rabbi Saadia gained the title of Gaon when he became head of the yeshiva in Sura, Babylon, in 928. However, in 930 he became involved in a dispute with the exilarch, David ben Zakkai, refusing to authorize a probate document he felt was illict. David ben Zakkai replaced Rabbi Saadia Gaon; only in 937 was Rabbi Saadia Gaon officially reinstated. He continued to serve as Gaon until his death of illness in 942. Aside from his dictionary, Rabbi Saadia Gaon’s writings include Hebrew and Arabic polemics defending Judaism from intellectual challenges; his great Emunot v’Deiot philosophical work; an Arabic translation of and commentary to Tanach; a work on the legal principles of the Talmud; a siddur; religious poetry, and more. Rabbi Saadia Gaon’s yahrtzeit is this Friday, 26 Iyar. [email protected] Visit us at www.torontotorah.com Translated by Rabbi Mordechai Torczyner ‫פלאות התמהת והקשית לשאול‬ ‫למה לא יחיה האדם לעד ולא ירד שאול‬ ‫מי יתן ונוצר מתחלה בעולם הבא לגאול‬ :‫ואף כי תתאיו לעמדו פה במצור ובתאול‬ You have expressed wonder, and asked stubbornly, why a man does not live eternally, without descending to Sheol. Would that Man had been created initially in Olam haBa, to be redeemed! And instead G-d desired to place him here, in pain and exhaustion. ‫בעשותו כל אלה יש רבים מורדים‬ ‫ובהפחידו אותם בצרותיהם יש בדתו בוגדים‬ ‫קל וחומר אם לא היו פוחדים‬ :‫אז היו שכם אחד כולם לא היו עובדים‬ ‫צורתך המן החכמה לחיותה לעד‬ ‫או להצילה מצרה וצוקה ורעד‬ ‫אי זו דעת תשפוט לחלצך ממעד‬ :‫כי סרה דברת על שוכן עד‬ ‫נכונו ללצים שפטים ומהלומות‬ ‫ערוך למו מאתמול תפתה בחמות‬ ‫אשר חשך לעת צר ליום קרב ומלחמות‬ :‫ל נקמות‬-‫גם אתה כאחד מהם בכעס א‬ [Even with] G-d having done all of this, there are still many who rebel. [Even though] G-d intimidates them, there are those who rebel against His law. How much more so if they were not afraid! Then, as one group, none of them would work. Would it be wise for your form to be kept alive forever, or to save it from trouble and pain and trembling? What intelligence could judge to save you from stumbling – when you have fomented rebellion against the Eternal One? Verdicts and suffering are prepared for scorners; angry Tifteh [Gehennom] was arranged from yesterday for them. It will be dark at the time of trouble, the day of battle and wars. You will be as one of them, in the rage of the punishing G-d. ‫קדוש איך לא יצרו – אמרת – מבית ומחוץ‬ ‫וכלי מלא צואה מה יועיל בהיותו רחוץ‬ ‫ומשלתו בשרץ ובלבינה בטמאתו לרחוץ‬ :‫הנני אשיבך מלין ודברי נחוץ‬ How were they not formed holy, inside and out, you asked. And what good would it do for a vessel filled with excrement to be washed? You compared Man to a sheretz and a clay receptacle, in its impurity to wash. I will offer words of reply to you, and my message will be quick. ‫ידע תדע כי אין טומאה בחדרי האדם‬ ‫כי כל מימיו לא יקראו טמאות עד היפרדם‬ ‫על כן בהיפרדם כאשר צוה יוסדם‬ :‫קדושים המה מלפנים ולחיצון בכל מאדם‬ ‫רק הטמאות טומאת הרשע בהם תבך‬ ‫אזלו מים מני ים ולא יטהר מאבך‬ ‫ומה יועילו ללב כופר כל מיני נבך‬ :‫והוא אמר כבסי מרעה לבך‬ Know that there is no impurity in the innards of Man; his liquids are not deemed impure until they separate from him. Therefore when they [do not yet] separate as their Founder commanded, they are holy inside and [impure only when] outside. Only the case of those who are impure with the impurity of wickedness will cause you confusion. The water can depart from the sea and your arrogance will not be purified. What will all manner of waves benefit the heart of a heretic? G-d has declared: Cleanse your heart of evil. 3 This Week in Israeli History: 26 Iyar, 1967 The Six Day War Begins Rabbi Josh Gutenberg 26 Iyar is Friday Ever since Israel’s establishment in 1948, tensions had been high between Israel and its neighbouring Arab states, but they reached a breaking point in the early parts of 1967. Syria, who controlled the Golan Heights, shelled northern Israel on many occasions, making life miserable for Israelis settling in the Galil. Israel launched a retaliatory strike against Syria on April 7, 1967, which led to the mobilization of the Syrian army to prepare for war against Israel. Syria invoked a defense treaty with Egypt, which led Egypt to also mobilize its troops in preparation for war against Israel. Egypt further escalated the situation by provoking Israel with two more actions. They expelled UN peacekeeping forces who had been stationed in the Sinai as a buffer between Egypt and Israel since the 1956 Sinai Campaign. They also shut off the Straits of Tiran from all Israeli shipping, which blocked Israel’s path to Asia on the water. As the situation grew more precarious for Israel, and with the anticipation that a war would begin in the near future, Israel decided to launch a pre-emptive strike against its enemies. On June 5, 1967 (26 Iyar, 5717) the Israeli Air Force (IAF) launched an attack against Egypt. The IAF sent almost its entire fleet of planes to attack the Egyptian Air Force and destroyed over three hundred Egyptian aircrafts. This strike marked the beginning of the Six Day War. Though Israeli Prime Minister Levi Eshkol pleaded with Jordan not to join Egypt and Syria in the war, the Jordanian army attacked Israel that same day. Thus Israel began a war against three nations, and ultimately met great military success on all three fronts. [email protected] Weekly Highlights: May 9 — May 15 / 20 Iyar – 26 Iyar Time Speaker Topic Location Special Notes ‫ שבת‬May 8-9 Shaarei Tefillah Shabbaton: Wheat and Barley Fri. 6:45 PM Yisroel Meir Rosenzweig 10:00 AM R’ David Ely Grundland Saving the Sanctity of Eden 5:00 PM R’ David Ely Grundland 7:15 PM Yisroel Meir Rosenzweig Wheat: Van Gogh and Torah Shaarei Tefillah 8:00 PM Yisroel Meir Rosenzweig Growing Emunah Shaarei Tefillah Before Pirkei Avot R’ Mordechai Torczyner Daf Yomi BAYT Rabbi’s Classroom After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT West Wing Library 8:45 AM R’ Josh Gutenberg Contemporary Halachah: Stem Cell Research BAYT Third floor 8:45 AM R’ Mordechai Torczyner The Blindness of the Bribed Conflict of Interest BAYT Breakfast served CPD credit for lawyers Open to non-lawyers 9:15 AM R’ Shalom Krell Kuzari Zichron Yisroel With light breakfast Rabbi Aaron Greenberg Top Ten? Why Only Ten? Rebbetzin Miriam Milevsky Women and Torah BAYT Midreshet Yom Rishon For women only Light refreshments R’ David Ely Grundland Gemara: Mind, Body, Soul Shaarei Shomayim 10:00 AM R’ Mordechai Torczyner Shavuot in a Shemitah Year Adath Israel 1:30 PM R’ Mordechai Torczyner Book of Job: G-d as Enemy Shaarei Shomayim Business Ethics: Zeifman’s R’ Mordechai Torczyner The Book of Yehoshua: The Land of Yehudah 49 Michael Ct. Thornhill R’ David Ely Grundland Advanced Shemitah Yeshivat Or Chaim The Vineyard of Torah Shaarei Tefillah Shaarei Tefillah Parshah & Perek in the Park Prince Charles Park In with the Old and the New Sun. May 10 10:00 AM11:20 AM 8:30 PM Tues. May 12 For women only Wed. May 13 12:30 PM R’ Mordechai Torczyner Thu. May 14 1:30 PM Fri. May 15 10:30 AM Lunch served Pursuing Someone Else’s Job 201 Bridgeland Ave. RSVP: [email protected]