Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Vaera 25 Tevet 5774/December 28, 2013 Vol. 5 Num. 16

Toronto Torah
Azariah were commanded to bow was not an idol, but a regular statue of the king. Therefore, it was not "classic" idolatry, such that one would be obligated to surrender his life rather than bow before it. However, according to Tosafot, what did Chananiah, Mishael and Azariah learn from the frogs? How will we explain the words of Todos? We can try to answer this question through the words of the Rambam (Mishneh Torah, Hilchot Yesodei HaTorah 5:4): "If anyone for whom it is said, 'Transgress and do not sacrifice your life,' sacrifices his life and does not transgress, he is held accountable for his life. If anyone about whom it is said, 'Sacrifice your life and do not transgress,' sacrifices his life and does not transgress, he sanctifies [G-d's] Name. If he does so in the presence of ten Jews, he sanctifies [G-d's] name in public, like Daniel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues." The Rambam seems to give us three categories: One who is not allowed to sacrifice his life; One who is allowed to do so; One who is in front of ten Jews. It is clear that Chananiah, Mishael and Azariah are counted in the third group. The Rambam sheds more light on this subject in his Book of Mitzvot (Mitzvah 9): "[This is] similar to the actions of Chananiah, Mishael and Azariah in the days of the wicked Nevuchadnezzar, who forced people to bow down to a statue, and everyone including Jews bowed down. Nobody there sanctified G-d's Name, and this was a tremendous shame for the Jewish people. Everyone did not fulfill this mitzvah, there was

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Learning from the Frogs

Within the book of Daniel we learn about Chananiah, Mishael and Azariah, who threw themselves into a fiery furnace. This happened after Nevuchadnezzar, king of Babylon, told them to bow down to a statue he had made. The Talmud (Pesachim 53b) brings the words of Todos: "What did Chananiah, Mishael and Azariah see, that caused them to deliver themselves to the fiery furnace for the sanctification of the [Divine] Name? They deduced logically for themselves: Regarding frogs, which are not commanded concerning the sanctification of the [Divine] Name, it is written, 'And they shall ascend and enter your house . . . and into the ovens, and into your kneading troughs.' (Shemot 7:28) When are the kneading troughs to be found near the oven? When the oven is hot [and yet the frogs go]. We, who are commanded concerning the sanctification of the Name, how much the more so?!" If frogs were willing to jump into a hot oven to sanctify the name of G-d, it is clear, that we, human beings, should do so as well. Rashi explains that what Chananiah, Mishael and Azariah learned from the frogs is that one should die in order to sanctify the name of G-d. Tosafot strongly disagrees with Rashi, saying that it was already well known from the Torah that we are obligated to die rather than perform certain sins, including idol worship. Therefore, it is not clear what Chananiah, Mishael and Azariah learned from the frogs! Tosafot answers that the statue before which Chananiah, Mishael and

Hillel Horovitz
nobody to fulfill it; everyone was afraid." There are times when it is not obligatory to sanctify the name of G-d, but when no one does so then that, itself, is a disgrace for G-d's Name. Chananiah, Mishael and Azariah understood that even though it is not obligatory, everyone was watching; all of the Jews were looking on to see what they would do. That is when these men learned from the frogs. Within this understanding of the midrash, they understood that when it came to the frogs, each frog said, "Why should I be the one going in to the o v e n ?! " H o we ve r , ce r ta i n fr og s understood that if they wouldn't do it, no one would sanctify the name of G-d. It was up to them. From Chananiah, Mishael and Azariah we can learn that each and every one of us has the obligation to sanctify G-d's name, but from them we can also learn about the ability to draw lessons from anyone, even from frogs. hhorovitz@torontotorah.com

OUR BEIT MIDRASH

ROSH BEIT MIDRASH SGAN ROSH BEIT MIDRASH AVREICHIM RABBI MORDECHAI TORCZYNER RABBI BARUCH WEINTRAUB ADAM FRIEBERG, JOSH GUTENBERG, RABBI ADAM LAW CHAVEIRIM EITAN AZIZA, JOSH AZIZA, HILLEL BIERBRIER, DANIEL GEMARA, KEVIN HEYMANN, ALEX HUBERMAN, JOEL JESIN, SHIMMY JESIN, YISHAI KURTZ, YOSEPH LEVI, AKIVA MARESKY, JACOB NEMIROV, MITCHELL PERLMUTTER, KOBY SPIEGEL, GRAHAM TUGETMAN, MENDY WEISBROD, YOSSI WELTMAN, SHALOM WISE

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Haftorah: Yechezkel 28:25-29:21

Who is the prophet of our haftorah? Yechezkel, son of Buzi, was a priest who was exiled from Israel before the destruction of the first Beit haMikdash. Some suggest that Buzi was actually Yirmiyahu. Yechezkel's book begins in Babylon, during our exile, although the first half of the book (until Chapter 24) records rebukes he had issued before the destruction of the Beit haMikdash, against the sins and corruption of the Jewish nation. After G-d's decision to destroy the Beit haMikdash, Yechezkel turns to the surrounding nations and prophesies their destruction as a punishment for the suffering they have inflicted upon the Jewish nation. Then, from Chapter 33 to the end, Yechezkel offers consolation for the devastated Jews, predicting their redemption. What is the message of our haftorah? Our haftorah is composed of five segments: 28:25-26 A promise that the Jews will return from their exile in Babylon, to a full life in the land of Israel. They will build homes, plant vineyards, and live securely. 29:1-12 Egypt will suffer at the hands of the Babylonians, as punishment for the false promises of support they had offered to the Jews. The Egyptians had declared that they would protect the Jews from the Babylonians. (Yirmiyahu 37) Now, Egypt will be utterly destroyed. 29:13-16 After forty years after the death of Nevuchadnezzar's descendant and successor, Evil Merodach (Abarbanel) Egypt will return to reign in their land, but they will be a shadow of their former selves. Unlike the triumphant return of the Jews described in 28:25-26, Egypt will be greatly reduced. 29:17-20 Babylon is described as a servant of G-d. For their efforts in the punishment of Tyre, they will be rewarded with the wealth they will plunder from Egypt. 29:21 On "that day", the redemption of the Jews will become apparent.

Rabbi Mordechai Torczyner

For both of these Pharoahs, the end ultimately comes via the Divine hand. When is "that day"? Our haftorah concludes with a promise that "on that day" our redemption will become apparent, but the reference to "that day" is unclear. Based on context, Yechezkel is referring to the day when Egypt falls, but we experienced no redemption at that time. Rashi and Radak tie this "day" to moments during our exile when the Jewish redemption moved forward, such as with the birth of Cyrus, who would become king of Persia and allow the Jews to return to Israel. Malbim suggests that "that day" was the day when Chananiah, Mishael and Azaryah refused to bow to Nevuchadnezzar's statue, and survived being thrown into a fiery furnace. (Daniel 3) Don Isaac Abarbanel, though, says that "that day" refers, indeed, to the day when Egypt fell to Babylon. On that day the Jews gained new faith in Yechezkel, who had predicted this event, and therefore they came to trust in the redemption that Yechezkel had also predicted. This new faith of the Jews was, itself, a step toward our redemption. torczyner@torontotorah.com

What is the link between our parshah and our haftorah? Yechezkel describes the Pharaoh of his time as arrogant in the extreme. He is depicted as a crocodile sprawled in the Nile the river upon which Egypt depends for its agriculture and wealth and his haughtiness is expressed in his declaration, "The Nile is mine; I am my own creator!" (29:3) The latter-day Pharaoh's arrogance mirrors that of the earlier Pharaoh in our parshah, who declares, "Who is Gd that I should listen to Him?" Indeed, our parshah's Pharaoh values only his independence and ego, ignoring the suffering of his own nation as he persists in his denial of G-d.

613 Mitzvot: #337 Price-Gouging

Mitzvah 337 requires merchants to be honest and fair, avoiding any misrepresentation of their products and making certain not to gouge the consumer. As the Sefer haChinuch writes, "This is something regarding which plain sense testifies; if it were not recorded in the Torah, we would be compelled by logic to write it. It is inappropriate to take someone's property via lies or trickery; each person earns, through hard work, that which G-d chooses to give him in His world, with honesty and integrity. Each individual will benefit from this principle, for just as he will not oppress others, so they will not oppress him This is of great benefit to development of the world, and G-d created this world for it to be developed." The sages established a definition of price-gouging: One who charges more than 1/6 above the standard price of an item is required to accept the buyer's request to reverse the sale. One who overcharges, but within 1/6 of the standard price, is only required to refund the excess; values are hard to gauge, and so an overcharge of less than 1/6 is not grounds to reverse the sale entirely. The same rules bind a consumer; a consumer is not entitled to take advantage of a vendor's ignorance and pay below market value, and the same rules

Rabbi Mordechai Torczyner

for reversing a sale apply. (Bava Metzia 51a, and see SMA 227:2 and Tashbetz 3:151) The "standard price" is evaluated based upon the practice of local vendors. Therefore, one who is able to manufacture an item more cheaply than others, or to import it from overseas, is allowed to charge at the same level as other local vendors. A consumer who knows that an item is going to appreciate soon due to external events is not required to inform the vendor. (Kinyan Torah 1:14, and see Rabbi Dr. Aaron Levine, Economic Public Policy and Jewish Law, pg. 121) The standard of 1/6 is relevant only to price, but not to quantity or number. Therefore, one who sells a bag of apples as required to make sure that its weight is as advertised, and must refund the value of any error, large or small. (Shulchan Aruch Choshen Mishpat 232:1) torczyner@torontotorah.com

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Biography

Rabbi Moshe Feinstein

Rabbi Mordechai Torczyner
Rabbi Moshe Feinstein was born in Uzda, near Minsk, Belarus, on the 7th of Adar in the year 5655/1895. He was born into a rabbinic family, descendants of Rabbi Yom Tov Lipman Heller. Rabbi Feinstein studied in several yeshivot before becoming rabbi of Luban, where he served for sixteen years. During his time in Luban, Rabbi Feinstein wrote prolifically, sending responsa to communities far and wide and to the Torah giants of the day. He also led his community despite the crushing persecution of the Communist regime. Rabbi Feinstein fled the Soviet regime in 1936, barely escaping a pogrom in which his home was destroyed. Along with his wife Sima and three children (another died of whooping cough), Rabbi Feinstein came to New York and became rosh yeshiva of Mesivta Tiferet Yerushalayim in Manhattans Lower East Side. On American shores, Rabbi Feinsteins reputation as a scholar only grew. Recognized across the broad spectrum of Orthodoxy as the generations leading halachic authority, Rabbi Feinstein was consulted on every major issue of his day. Among his most widely circulated responsa and letters on popular issues were his positions on the role of Jews in a non-Jewish society, on the status of Reform and Conservative approaches to Judaism, and on the evolving roles of women in the Jewish community. Communal organizations sought out Rabbi Feinsteins leadership. He served as president of the Union of Orthodox Rabbis of the United States and Canada, and he chaired the Moetzes Gedolei haTorah of Agudath Israel of America for the last quarter-century of his life. Rabbi Yosef Dov haLevi Soloveitchik and Rabbi Feinstein were first cousins once removed, and they spoke frequently. Rabbi Feinstein wrote a warm approbation for Kvod haRav, the sefer published in honour of Rav Soloveitchiks eightieth birthday. Rabbi Feinstein passed away on Taanit Esther 5746/1986, but his halachic legacy lives on. His sons Rabbi Dovid Feinstein and Rabbi Reuven Feinstein, as well as his son-in-law Rabbi Dr. Moshe Tendler, are recognized halachic authorities. Second, his volumes of published responsa (Igrot Moshe), as well as his commentaries to Talmud (Dibrot Moshe) and Chumash (Darash Moshe) are studied around the world. To this day, resolution of major issues like determining the moment of death and engaging in artificial insemination hinges upon how his writings are parsed.

Torah and Translation

Names from Foreign Languages

Rabbi Moshe Feinstein
Igrot Moshe Orach Chaim 4:66
Translated by Adam Frieberg

...

Regarding the topic of names from foreign languages: I have written that despite the fact that they are disgraceful, they are not forbidden, and this is why we have seen many names from the languages of many countries adopted over the course of the long exile, as we have moved among various countries... Additionally, [the names of] great figures among the great medieval commentators, such as the Magid Mishneh - whose name was Rabbeinu Vidal - and [of] many gaonim, as we find in the early responsa, and also the name Maimon, the father of the Rambam, appear to be from a foreign language. Therefore, we would not dare say that they acted inappropriately. After it became commonplace among Jews to use the se name s, there i s n o relationship between the name and any reason for disgrace. And we should not change [the practice] of calling our sons and daughters by the names of our male and female elders who were named with these foreign names, for this is a matter of familial respect. There is room to say that the praises that our sages (Vayikra Rabbah 32) expressed for the fact that they did not change their names during the exile in Egypt was because that was before the giving of the Torah, when there was no significant recognizable distinction [between Jews and non-Jews] solely on the basis of the seven Noachide laws [which Jews observed and non-Jews did not observe]. This is especially true given that a great portion of Israel also engaged in idol worship However, after the presentation of the Torah we have no legal obligation, and there is no matter of special care or ethical improvement involved, only the 613 mitzvot we were commanded, to observe throughout the generations, and the mitzvot which were commanded with a specific timeframe, as is explained in the Oral Torah. Because of this, our rabbis were not careful about this And even though everything I have said is logical, I hesitate to say it without good proof .

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This Week in Israeli History: Tevet 26 1954 - Kastners Trial

On the 26th of Tevet, 5714, the State of Israel sued Malkiel Gruenwald, an hotelier and amateur journalist. The suit came after Gruenwald published a pamphlet accusing Dr. Rudolf Kastner of having collaborated with the Nazis during the Holocaust. At the time, Dr. Kastner, a Hungarian-bred Zionist activist, was a manager in the intelligence unit of the Prime Minister's department, and a Mapai candidate for the Knesset. Because Gruenwald's accusations seemed to be against the Zionist movement as a whole, the Mapai-led Israeli government sued Gruenwald on Kastner's behalf. What was supposed to be Gruenwald's trial quickly became Kastner's trial, thanks to Shmuel Tamir, Gruenwald's attorney. Tamir proved to Judge Benjamin Halevi that Kastner had indeed collaborated with the Nazis, agreeing to not to warn Hungarian Jews about the Nazis' real intentions, in return for the lives of 1,684 Jews aboard the "Kastner train". The 1,684 included Kastner's wife, mother and brother, the Satmer Rebbe and his wife, war orphans,

Rabbi Baruch Weintraub

Zionist activists, and wealthy Hungarian Jews. Judge Halevi acquitted Gruenwald of libel, writing, "By accepting this present, Kastner sold his soul to the devil." The Israeli government's decision to appeal on Kastner's behalf led to its collapse, as coalition members resigned. Kastner himself resigned from his position in the government, becoming a journalist. On the 27th of Tevet, 5717, Kastner was shot near his Tel Aviv home. The attack was carried out by three veterans from the pre-state Lechi militia. A year later, Israel's Supreme Court overturned most of the judgment against Kastner, concluding that "one cannot find moral fault in his behavior." Kastner trial, as it became known, revealed a deep, painful and still-present doubt in Israeli society: Did the Zionist movement do all in its power to save European Jewry? bweintraub@torontotorah.com

Highlights for December 28 January 3 / 25 Tevet - 2 Shevat

Many of our classes are on break this week, but opportunities remain!
Time
SHABBAT DEC. 28 Evening tish 8:15 AM Derashah Before minchah Seudah Shlishit 6:30 PM SUNDAY DEC. 29 9:15 AM After maariv 8:00 PM MONDAY DEC. 30 8:00 PM 8:00 PM 8:00 PM TUESDAY DEC. 31 12:30 PM 8:45 PM WED. JAN. 1 10:00 AM 8:00 8:00 9:00 9:00 PM PM PM PM R Mordechai Torczyner R Baruch Weintraub R Mordechai Torczyner R Yehoshua Weber R Baruch Weintraub Giants of Sephardic Jewry Prophecy for Our Time not this week Responsa: Surrogacy Chabura: Sanhedrin BEBY begins Jan. 8 Community Beit Midrash Night Maariv at 9:50 PM R Mordechai Torczyner Adam Frieberg Living Midrash Exploring Laws of Shabbat Shaarei Shomayim Shaarei Tefillah not this week not this week R Baruch Weintraub R Mordechai Torczyner Rav Shlomo Gemara Parshah not this week Prophets of Israel Shaarei Shomayim Bnai Torah Community Beit Midrash Night not this week R Baruch Weintraub R Baruch Weintraub R Baruch Weintraub Parshah Revisited Shlichut Reflections Shlichut Reflections Zichron Yisroel Clanton Park 4 Tillingham Keep Hebrew Hebrew, men Hebrew, mixed

Speaker
R Weintraub Shabbaton R Baruch Weintraub R Baruch Weintraub R Baruch Weintraub R Baruch Weintraub R Baruch Weintraub Adam Frieberg

Topic
Shabbat Aliyah And I am of sealed lips Challenges & Opportunities
Yehoshua & Moshe

Location

Special Notes

Clanton Park Clanton Park Clanton Park Clanton Park Clanton Park Shaarei Shomayim

Shortness of Breath and Hard Labour

Aharon and Moshe: Shlichut Within and Without

Let my people go The role of the shaliach Parent-Child Learning

Yeshivat Or Chaim

THU. JAN. 2

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R Baruch Weintraub Chabura: Sotah

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Clanton Park

8:30 PM