‫בס“ד‬

Toronto Torah Beit Midrash Zichron Dov

Parshat Vayyera 15 Marcheshvan/October 23, 2010 Vol.2 Num. 8

Chesseducation R’ Yaakov Neuberger

Ever since our earliest years the phrase
"chesed l'Avraham" has served to focus us
on the selflessness of Avraham Avinu and
encourage us to emulate in some manner
the magnificent welcome that he extended
to the three angels. We can draw further
inspiration and guidance from the careful
study of this parsha and its medrashim,
even as we have surely grown through
helping others and from observing the
"masters of chessed" with which our
communities have been blessed.
While Avraham is lauded for every
gracious move and gesture, there is one
phrase in this week’s parsha in which
Avraham offers water to his guests, draws
both praise as well as criticism.
Throughout the parsha Avraham
personally provides lodging and a hearty
meal to his visitors, and speaks to them
clearly and without hesitation. However,
when he offers his guests some water, his
language becomes formal and convoluted,
"Please let there be taken a little water".
Chazal noted the change, a formal usage of
"please", the uncharacteristic "a little", and
the distancing manner inherent in the
passive "let there be taken".
Some of Chazal view this as praiseworthy,
as one medrash attributes our sustenance
during the desert years much later as a
reward for Avraham's kindness at that
time. The desert manna came in response
to the butter and bread that Avraham
provided; the heavenly and protective
clouds were a reward for Avraham waiting
on the malachim; and the "little water"
brought about that miraculous traveling
well that provided Klal Yisroel with water
throughout their forty years of traveling.
Yet, is it not strange that the provision of a
little water won for us the most essential
life sustaining divine gift of those years?
Furthermore, the order of the presentation
in the medrash is inconsistent with the way
in which the events actually took place.
This leads me to suggest that the medrash
draws our attention to the way that
Avraham phrased himself, rather than the
substance of his offer. Indeed our
sustenance came from heaven much as the
milk and butter was brought before the
malachim, and we felt Hashem's ever
watchful clouds just as Avraham
anticipated their every need. However,
upon hearing, "please have yourselves a
little water" the malachim were
immediately made to feel that satisfying
their needs was really no bother at all.
That one word "please" allowed the
malachim to feel that they were doing a
favor for Avraham. Quite possibly they
would no longer focus on the efforts being
extended on their behalf. Much the same,
for the vast majority of our years in the
desert we came to expect the availability
of the well water.
Nevertheless, there is another medrash,
quoted by Rashi, that resolves the
inconsistent grammar of this phrase in a
way that is critical of Avraham. "Let there
be water taken" is meant to instruct
Yishmael to bring some water, instead of
Avraham running himself as he did with all
the other needs of the malachim. Because
Avraham held back ever so slightly, the
Jews received their water through a
messenger, Moshe, whereas the manna
and heavenly clouds came directly from
Hashem. At first glance this is very
surprising. Is it not the best of chinuch to
involve one's children in acts of chessed?
Do we not all assume that including our
children in our projects and lifestyles
gives us the best shot at establishing them
as an enduring legacy? Perhaps Avraham
wanted to be soft and feared being pushy;
nevertheless, Chazal understood that in
this case his thoughtfulness communicated
timidity and the manner in which he called
upon Yishmael belittled the very task he
was assigning to his son. Chazal want us to
understand that we should no doubt
engage others, and certainly our children,
but all the while stressing the great
contribution they are making, rather than
understating their efforts.

Parshah Questions R’ Meir Lipschitz How precious is the advice of Hagaon

HaRav Yaakov Kaminetzky Tz"l who
(Sources are provided to help the reader research answers) counseled parents training their children
to say berachos as follows, "describe to
Answers to questions are now on the back page! them in great detail the tumult in heaven as
 How do we know who the “‫ ”שני נעריו‬of Avraham are? (Rashi, thousands of angels each proclaim the
Mizrachi, Gur Aryeh to Bereishit 22:3) praises of Hashem, and how when a child
makes a beracha, everything becomes
 What were the ten tests of Avraham? (Rashi, Rambam, and Rabbeinu suddenly quiet so that the beracha can
Yonah to Avot 5:3) pass directly to the Throne of Glory where
 What lessons can be learned from the Akeidah? (Moreh HaNevuchim it brings immeasurable pleasure to
3:24, Rabbeinu Bachaye Devarim 21:21 “‫”וכל ישראל‬, Abarbanel Hashem himself."
Bereishit 22:1 “‫”ואומר‬, Hertz Chumash “The Binding of Isaac Copyright TorahWeb.com,
(Akedah)” ) republished with permission.
 For children: How do we know that welcoming guests ( )‫הכנסת אורחים‬
is a great mitzvah? (Rashi Bereishit 18:2, Shevuos 35b, Shabbos 127a)
mlipschitz@torontotorah.com
To sponsor a Toronto Torah in memory or in honour of a loved one for $180 ,
please email sponsorship@torontotorah.com or call 416-781-1777.
 ‫איתמר זולברג‬ ‫כי אתה שומע תפילת כל פה עמך ישראל‬
‫הדרך לעבודת ה'‪ .‬אך כל זה הוא רק שלב בדרך‬ ‫הלכות תפילה א‪,‬ד)‬ ‫השבוע לפני ששה ‪-‬עשר שנים ‪ ,‬הייתה דרמה‬
‫למטרה גדולה יותר ‪ :‬עבודת כלל ישראל ‪.‬‬ ‫גדולה בארץ ישראל ובעולם היהודי בכלל‪ .‬חייל‬
‫עבודת התפילה שלנו צריכה גם לכלול את‬ ‫הסיבות ההיסטוריות הביאו לכך שאנשי‬ ‫בשם נחשון וקסמן נחטף על ידי החמאס ‪.‬‬
‫השאיפות לרוממות כלל ישראל ‪ ,‬שמתוך‬ ‫הכנסת הגדולה נצרכו לחבר לנו נוסח קבוע‬ ‫לאחר שמדינת ישראל סירבה לשחרר את‬
‫שלמות חומרית נזכה כולנו לשלמות בעבודת‬ ‫לתפילה ‪ .‬בעקבות כך נעשה אף יותר קשה‬ ‫המחבלים‪ ,‬ולאחר שכל עם ישראל זעק בתפילה‬
‫ה'‪ .‬בעקבות הגלות‪ ,‬לא רק שנתבלבלו השפות‬ ‫להתכוון ‪ ,‬כיוון שהתפילה כבר איננה אישית ‪,‬‬ ‫לשחרורו של נחשון‪ ,‬נשלח כח חילוץ של סיירת‬
‫אלא אף יכולת ההבעה והרצון התדלדלו‪ .‬עזרא‬ ‫הנובעת מתוך כאב אישי‪ ,‬אלא כללית ומנוסחת‬ ‫מטכ " ל ( יחידת עילית של צה " ל ) לשחררו ‪.‬‬
‫ואנשי הכנסת הגדולה רצו לשמר את השאיפות‬ ‫בשפה שלפעמים איננה ברורה במיוחד ‪ .‬חז " ל‬ ‫לצערנו‪ ,‬מבצע החילוץ נחשל‪ ,‬נחשון הי"ד כבר‬
‫לגדלות בעבודת ה' של כלל ישראל ולכן תקנו‬ ‫ראו בעניין זה מקור לקושי ולכן שידלו את העם‬ ‫נהרג על ידי המחבלים ימ"ש ומפקד הכח‪ ,‬סרן‬
‫לנו נוסח‪ .‬הנוסח מחזיר אותנו לדאגה לכלל ‪,‬‬ ‫לכוון את ליבם ‪ ,‬במיוחד בדורות שלאחר‬ ‫ניר פורז‪ ,‬נהרג במהלך ניסיון החילוץ‪.‬‬
‫עצם העיסוק בכלל‪-‬ישראל גורם להתרוממות‬ ‫החורבן ‪ ,‬כאשר לא היתה עוד התלהבות של‬
‫היחיד מעל ענייניו האישיים לעבודת ה'‪.‬‬‫מאות אלפי יהודים הגיעו לתפילה המונית קדושה כמו בימי המקדש ‪ ,‬כאשר היו קשיים‬
‫בכותל המערבי ובמקומות שונים ברחבי הארץ‪ .‬אמוניים בעקבות המצב‪ .‬התפילה צריכה חיזוק‬
‫איך אנו אמורים להגיע למדרגות כאלו ‪ ,‬גם‬ ‫היתה אחדות של כל עם ישראל בתפילה‪ .‬לאחר גדול‪.‬‬
‫כוונה אישית וגם על כלל ישראל וכל זה בתוך‬ ‫שנרצח נחשון ‪ ,‬אביו של נחשון הי " ד ‪ ,‬יהודה‬
‫וקסמן‪ ,‬סיפר בראיון לתוכנית חדשות‪ ,‬שהוא כיום‪ ,‬התפילה נתפסת בעיני רבים כטקס ולא תפילה בציבור ? חז " ל מצביעים על האבות ‪.‬‬
‫קיבל ארגז מלא בספרי תהילים ובתוכו מכתב כעבודה שבלב‪ ,‬פעמים רבות איננו מבינים את אברהם אבי האומה‪ ,‬ראשון המאמינים‪ ,‬עמד‬
‫מאחד הקיבוצים בארץ ‪ .‬הם כתבו במכתב הנאמר ולפעמים איננו מסוגלים להתרכז כיוון כנגד כל העולם באמונתו‪ .‬כל הניסיונות שעבר‬
‫' ביקשת שנתפלל ‪ ,‬התפללנו ‪ .‬האלקים שלך שאנו ' רצים ' אחרי החזן ‪ .‬מה קרה לערכה ועמד בהצלחה ‪ .‬זוהי בחינת ה " עמידה " על‬
‫"הר" שעשה אברהם ביחס לעבודת ה'‪ .‬דבר זה‬ ‫ה ח ל י ט ל א ל ע נ ו ת ' ‪ .‬י ה וד ה ו ק ס מ ן א מ ר האמיתי של התפילה?‬
‫ננסה ללמוד מהי תכלית התפילה כפי שהיא ראוי במיוחד לשחרית‪ ,‬בתחילת היום‪ ,‬שנעמוד‬ ‫בפשטות‪ :‬ה' ענה‪ ,‬לאבא מותר גם להגיד 'לא'‪.‬‬
‫כיום ומה אפשר ללמוד מתפילת האבות לגבינו‪ .‬מול כל המתנגדים והמפתים מעבודת ה' ונראה‬
‫מהר גבוה את מטרתנו ומקומנו‪ .‬במנחה‪ ,‬יצחק‬ ‫כ י ה וד ים א נ ו י וד ע ים א ת חש יב ו ת ה ש ל‬
‫השלמת העבודה השלמה תהי' ע"י שישתלם יצא לשוח בשדה ‪ ,‬העני ששופך שיחה על‬ ‫התפילה ‪ .‬אנו לומדים על קריאת האבות‬
‫האדם תחלה בשלמות עצמו‪ ,‬לפי טבע נפשו מאורעות היום ‪ .‬בתוך השדה אנו מתחברים‬ ‫בתפילה אל ה'‪ ,‬על החשיבות הרבה של תפילת‬
‫הישרה להיות דבק באלקים חיים בכל לב לחיי המעשה ומתוך אורחות חיים אלו אני‬ ‫תחנונים מתוך אמונה שתפילותינו ישמעו‬
‫ונפש ‪ ,‬שזו היא באמת גם יסוד ההערה משוחחים‪ ,‬משתפים את ה' בחיינו‪ .‬יעקב אבינו‬ ‫ויענו ‪ " .‬כי אתה שומע תפילת כל פה עמך‬
‫השכ ל י ת ש זכ ר ה ב ח ו ה " ל ש ע ר ע ב וד ת 'פגע' במקום‪ .‬פגיעה היא לפתע פתאום‪ ,‬ליעקב‬ ‫ישראל"‪.‬‬
‫הא לק ים ‪ .‬א מ נם תכ לי ת ה עב וד ה תב א היתה קפיצת הדרך ‪ .‬ישנה הברקה בתפילה ‪,‬‬ ‫איתמר‪ ,‬רבי יוסי ברבי חנינא אמר‪ :‬תפלות‬
‫בהיותה חוזרת אח" כ לעבודת כלל ישראל ‪ ,‬רגש מיוחד שמתפרץ פתאום בעבודת ה' ‪ .‬את‬ ‫אבות תקנום‪ ...‬תניא כוותיה דרבי יוסי ברבי‬
‫וחוזרת בסוף הימים לתיקון עולם במלכותו התשוקה זהו יש לקחת למטרות נעלות ‪ ,‬בית‬ ‫חנינא‪ :‬אברהם תקן תפלת שחרית ‪ -‬שנאמר‬
‫ית ' ‪ .‬והתפילה מחוברת באמת מרגשי לב אלקים‪.‬‬ ‫( בראשית י " ט ) וישכם אברהם בבקר אל‬
‫טבעיים ‪ ,‬להשתפך נפש כל אדם לפני יוצרו ‪,‬‬ ‫המקום אשר עמד שם ‪ ,‬ואין עמידה אלא‬
‫גם היא בנוי ' ברובה על ענינים לאומיים אנו צריכים ללמוד מדרכי האבות כיצד‬
‫הנוגעים להשלמת כלל עם ד ' ‪ .‬הגאולה ‪ ,‬להתעלות בתפילה האישית שלנו ‪ ,‬וזאת כדי‬ ‫תפלה ‪ ,‬שנאמר (תהלים ק " ו) ויעמד פינחס‬
‫השבת השופטים ‪ ,‬צמיחת קרן לדוד ‪ ,‬בנין להגיע לשלמות של כלל ישראל מתוך תפילה‬ ‫ויפלל ; יצחק תקן תפלת מנחה ‪ -‬שנאמר‬
‫ירושלים ‪ ,‬השבת העבודה לציון ‪ ( .‬עין אי " ה בציבור‪.‬‬ ‫( בראשית כ " ד ) ויצא יצחק לשוח בשדה‬
‫לפנות ערב‪ ,‬ואין שיחה אלא תפלה‪ ,‬שנאמר‬
‫יהי רצון מלפני ה ' שנזכה לראות בשחרור כל‬ ‫ברכות א; ד‪,‬א)‬ ‫( תהלים ק"ב) תפלה לעני כי יעטף ולפני ה '‬
‫ישפך שיחו ‪ ,‬יעקב תקן תפלת ערבית ‪ -‬עב וד ת נ ו ב ת פ י ל ה צר יכ ה ל ה יו ת ל מ טר ת השבויים ובתוכם גלעד בן אביבה שליט ‪,‬‬
‫שנאמר ( בראשית כ " ח ) ויפגע במקום וילן השלמתנו האישית ‪ .‬אין אנו זקוקים לפרנסה ולגאולה שלימה במהרה‪ ,‬אמן‪.‬‬
‫‪izolberg@torontotorah.com‬‬ ‫שם‪ ,‬ואין פגיעה אלא תפלה‪ ,‬שנאמר (ירמיהו בר י א ו ת ו יש ו ע ה ר ק כד י לש מ וח ‪ ,‬ל אכ ו ל‬
‫ז ' ) ואתה אל תתפלל בעד העם הזה ואל ולשתות ‪ .‬כשאנו מתפללים אנו מחפשים את‬
‫תשא בעדם רנה ותפלה ואל תפגע בי ‪.‬‬
‫(ברכות כו‪ ,‬ב)‬
‫‪613 Mitzvot: Mitzvah 56‬‬ ‫חז" ל מלמדים אותנו על תפילתם של האבות‪,‬‬
‫כדגם שממנו למדנו על התפילה שלנו‪ .‬כל אחד‬
‫‪Protecting others’ property from one’s fire‬‬ ‫מהאבות התייחס לתפילה בצורה שונה ‪.‬‬
‫עמידתו של אברהם‪ ,‬שיחתו של יצחק ופגיעתו‬
‫של יעקב‪.‬‬
‫‪We have learned that one is‬‬ ‫‪category includes any damage caused‬‬
‫‪responsible to pay for damages if his‬‬ ‫‪by entities we create on our own‬‬ ‫כאשר אנו מסתכלים על התפילה בימינו‪ ,‬אנו‬
‫‪animals attack others, or harm their‬‬ ‫‪property, which spread naturally and‬‬
‫רואים סדר מופתי‪ ,‬טקס שבו כל אחד יודע את‬
‫‪property such as by eating it or‬‬
‫מקומו‪ ,‬מתי לענות אמן‪ ,‬מתי להשתחוות‪ ,‬מתי‬
‫‪predictably to the property of others‬‬
‫החזן אומר ומתי הקהל עונים‪.‬‬
‫‪trampling it. We have also learned‬‬ ‫‪and cause inescapable harm. Along‬‬
‫‪that one must pay restitution if he‬‬ ‫‪these lines, Rav Moshe Feinstein (Igrot‬‬ ‫כיון שגלו ישראל בימי נבוכדנצר הרשע‬
‫‪creates obstacles on which others‬‬ ‫)‪Mo sh e Cho she n Mi shp at 2: 18‬‬ ‫נתערבו בפרס ויון ושאר האומות ונולדו‬
‫‪stumble. Mitzvah 56 adds that we must‬‬ ‫‪prohibited smoking where the smoke‬‬ ‫להם בנים בארצות הגוים ואותן הבנים‬
‫‪pay for damage if a fire we start on our‬‬ ‫‪disturbs others, even according to the‬‬ ‫נתבלבלו שפתם ‪ ...‬וכיון שראה עזרא ובית‬
‫‪property invades the property of‬‬ ‫‪view that there is no harm to their‬‬ ‫דינו כך עמדו ותקנו להם שמנה עשרה‬
‫‪others.‬‬ ‫‪health.‬‬ ‫ברכות על הסדר ‪ ,‬שלש ראשונות שבח לה '‬
‫ושלש אחרונות הודיה ‪ ,‬ואמצעיות יש בהן‬
‫‪“Fire” is actually shorthand for a‬‬ ‫שאלת כל הדברים שהן כמו אבות לכל חפצי‬
‫‪broader category of harm; this‬‬ ‫‪torczyner@torontotorah.com‬‬ ‫איש ואיש ולצרכי הציבור כולן‪ ,‬כדי שיהיו‬
‫ערוכות בפי הכל וילמדו אותן ‪ ( ...‬רמב " ם‬

‫‪2‬‬ ‫‪Visit us at www.torontotorah.com‬‬

 Ha’Am V’Ha’Aretz
Rabbis Shimon and Tzemach Duran Russell Levy Elon Moreh
Two brothers, Rabbis Tzemach and Elon Moreh, a flagship yishuv in the
Torah in Translation Shimon, served in the rabbinate and the Shomron, is situated on a mountain at a
height of 620 meters above sea level,
Marriage of a Converso beit din in Algiers in the fifteenth and
five kilometers from Shechem – the city
sixteenth centuries. Scions of the famous
Yachin uVoaz 2:19 Duran line, they were the grandsons of where Yoseph HaTzaddik was buried,
the Tashbetz (Torah in Translation, and about an hour’s drive from
Question: Regarding the conversos [Jews Korach 5770), and the sons of the Jerusalem and Tel-Aviv. The place’s
forcibly converted to Christianity during the Rashbash (Torah in Translation, Balak name first appears in the Chumash as the
Inquisition RL], who are accustomed to bring 5770). Upon their father's death in 1467, place where Avraham was told that his
two Jews to their house so the bridegroom can they, along with their brother Aharon, descendants would inherit the Land of
perform kiddushin and perform a Jewish jointly headed the Algerian community Israel (Bereishit 12:6-7).
marriage ceremony, before they undergo a for more than 35 years. Elon Moreh was not the first area settled
ceremony performed by a non-Jewish in the Shomron; the first settlers
minister. For a time, for health reasons, R' Tzemach
originally bought land on the hills of
and R' Aharon travelled to Majorca
The following situation has come up: A woman (Spain). Their grandfather, along with the Rajib (now Yishuv Itamar), in 1977, in
left her converso husband and young child by Jewish community, had been expelled order to be close to Shechem and Kever
escaping through a window and she came to from that land half a century earlier. Yosef. However, following the sale, the
this place, where she is a practicing Jewess. Arab from whom the lands were
She would like to marry another, a ba’al Some of the brothers’ responsa were purchased petitioned the High Court of
teshuva like herself. published under the title, “Yachin Justice to evict the settlers, so he could
uVoaz.” Part I is attributed to R' Tzemach, claim his land once again. The settlers
Those who know a little have said that she may
while part II were decisions rendered by were therefore presented with two
marry this man: since the converso husband is
the younger R' Shimon. options to defend their claim to the land:
uncircumcised, he could not effect kiddushin.
Others say that the original nuptials were During their tenure, the world Jewish 1) to claim that it was security issue, an
valid; even after sinning, a Jew remains a Jew. community went through tremendous option which provided a high likelihood
This issue is still in dispute. upheaval after the Inquisition took hold in of approval, (and which was supported
by the IDF’s Chief of Staff Raful Eitan) or
Answer: Certainly, nuptials performed by an Spain (1492) and Portugal (1497), exiling 2) to present an ideological argument,
apostate are completely valid; there is no hundreds of thousands of Jews from their stating that every Jew has the right to
distinction between him and any other Jew in ancestral homes. Many of the teshuvot live anywhere in Israel. The settlement
this matter whatsoever. The gemara states deal with issues of conversos, Jews who leadership opted for the ideological
(Sanhedrin 44a): “Even after sinning, they [the were forcefully converted to Christianity argument, and although the High Court
Jewish people] are still called Israel. A myrtle, and then wished to integrate back into was impressed, and perhaps even
even while standing among reeds, is still Jewish society.
moved, by the argument, they
called a myrtle.” The Rambam wrote similarly
nonetheless decreed that the settlers
(Ishut 4:15): “If a Jewish apostate betrothed - Now that we have established that an
must abandon the area and would be
even if he willingly worships idols, the apostate’s betrothal is valid, even if he is
given thirty days to relocate before
betrothal is perfectly valid and she requires a uncircumcised, with the same ruling
being forcibly evicted.
get from him [to be allowed to marry another regarding a Jew betrothing a female
man]." apostate and an apostate betrothing another The Military Governor of Shechem
apostate, since even after sinning “a Jew proposed relocation to Har Cabir (which
This law stems from the talmudic discussion remains a Jew” applies in all of the cases,
(Yevamot 47b) regarding a convert. “After his writ of divorce will also be valid. All who the Arabs called Har HaRuchot), but no
immersion in the mikvah, is considered a Jew betroth do so with the permission of the access route existed at the time and the
in all respects. What are the practical Rabbis. It is common that apostates divorce, process of paving the roads would
ramifications [of this law]? If he retracted and and these divorces are valid; this is the require longer than the allotted thirty
then betrothed a Jewess, he is considered an consensus among the latter-day decisors. days. Thankfully, the Governor was able
apostate and his betrothal is valid.” ...This to enlist the aid of the Air force, and on
applies all the more so for conversos; even The Rambam did not explicitly state his the thirtieth day the roadways were
though they are apostates, their betrothals are opinion regarding whether the apostate’s completed, allowing the settlers to
valid as they are still described as part of the writ of divorce is valid or not, but it seems establish the yishuv of Elon Moreh.
(Yeshayahu 41:14) “worm of Ya’akov, and the certain that he would rule that his divorce is In the years since that day, the
men of Yisrael”. valid. Though he did not write on the
community has flourished and become a
matter, he left it unspecified, and we learn
One who was born in apostasy and remains the ruling from that which is explicit. The symbol of Jewish settlement on
uncircumcised can perform valid nuptials as Rambam did explain that an apostate’s mountaintops in particular and in Yesha
long as his mother is a Jewess. The Magid betrothal is valid, and there is no reason to (Yehuda and Shomron) in general. More
Mishneh (Ishut 4:14) wrote: “It seems to me, differentiate between betrothal and than 200 families live there, surrounded
based on the discussion in the gemara divorce. On this you should rely. Peace. by multiple day care and kindergarten
(Yevamot 15a), that if her progeny, even if facilities, an elementary school for girls,
born after her apostasy, betroth a Jewess, it is [For possible limits of this ruling, see R’ a Yeshiva High School for boys, a Hesder
a valid betrothal. This only applies if the Aharon Lichtenstein, Leaves of Faith (2004), Yeshiva, a high school for Russian Olim,
betrothed was born of a Jewish mother; if her “Brother Daniel and the Jewish Fraternity”, a grocery store, a mikvah and an elder
mother was a non-Jew, the betrothal is invalid: pp. 57-84.] rlevy@torontotorah.com care facility.
If any Jew fathers a child through a non-Jew, it
Adapted from a Torah miTzion publication
is considered her son, not his. This is clear.”

Visit us at www.torontotorah.com 3
 Parshah Answers David Teller

2. Nimrod threw Avraham into a 22:1-2).

How do we know who the “ ‫שני‬ burning furnace because of his
 Rambam’s List
‫ ”נעריו‬of Avraham are? beliefs.
1. Leaving his homeland and the
 Rashi writes The two “youths” 3. Avraham was commanded to
land of his fathers.
were Yishamael and Eliezer. Rashi leave his family and homeland
doesn’t explain how we know this; (Genesis 12:1). 2. The famine in Israel when he
he only tells us why Avarham had arrived there.
4. Almost as soon as he arrived in
two attendants. An important
Canaan, Avraham was forced to 3. The abduction of Sarah by the
person does not go on a long Egyptians.
leave due to a famine in the land
journey without two helpers; in
(ibid 12:10) 4. The battle with the four kings and
case one needs to relieve himself,
another remains with him the rest 5. S a r a h w a s k i d n a p p e d b y five kings.
of the time. Pharaoh’s officials (ibid 12:14-15). 5. Marrying Hagar when Sarah
 Mizrachi and Gur Aryeh write 6. The kings captured Avraham’s couldn’t have children.
We know they were Yishmael and nephew Lot, and Avraham was 6. Brit Milah.
Eliezer because the Torah used the forced to go to war to rescue him
(ibid 14:12-16). 7. Abduction of Sarah by the king of
word “nearav” as opposed to
Gerar.
nearim (like when the Torah says 7. G-d told Avraham at the
that Avraham went with 318 nearim “Covenant Between the Parts” that 8. Driving away Hagar after she
to chase the four kings), implying his offspring, the Jewish people, gave birth.
that these were two youths who w o u l d s u f f e r u n d e r f o u r 9. Driving away Yishmael .
were special to him: Yishmael and monarchies (ibid 15:7-21).
Eliezer. 10. Akeidat Yitzchak
8. At an advanced age, he was
What were the ten tests of commanded to circumcise himself For children: How do we know
Avraham? and his son (ibid 17:9-14). that welcoming guests ( ‫הכנסת‬
‫ )אורחים‬is a great mitzvah?
 Rashi’s list: 9. Avraham was commanded to drive
away his concubine Hagar and  Avraham ran to greet his 3 “guests”
1. Avraham was forced to hide
their son Yishmael (ibid 21:9-13). despite the fact that he was in the
underground from Nimrod, who
presence of Hashem.
wanted to kill him, for thirteen 10.Avraham was commanded to
years. sacrifice his son Yitzchak (ibid dteller@torontotorah.com

Schedule for the Week of October 23, 15 Marcheshvan

Shabbat, October 23
7:45 AM R’ Azarya Berzon: Ramban al haTorah, Or Chaim
After Hashkama R’ Azarya Berzon: Parsha Issues, Clanton
Park
One hour before mincha R’ Azarya Berzon: Gemora In-
depth, Mizrachi Bayit
Seudah Shlishit R’ Meir Lipschitz: Marlee Shul
Sunday, October 24
9:15 AMItamar Zolberg: Parshah & Issues b’Ivrit, Zichron
Yisrael
7:30 PMR’ Azarya Berzon: Introduction to the Study of
Gemora, Shaarei Shamayim
8:30 PMR’ Azarya Berzon: Gemara In-depth, Shaarei
Shamayim
Monday, October 25
8:15 PMR’ Mordechai Torczyner: Sephardic History:
Leaders of Moroccan Jewry, JUMP (1998 Yonge)
8:30 PM R’ Azarya Berzon: In-depth Study of the Rambam’s
Mishna Torah, Clanton Park
8:45 PM R’ Meir Lipschitz: Gemara Beitzah Chaburah,
Shaarei Shomayim
9:20 PM R’ Azarya Berzon: In-depth Study of the Ramban’s
Writings, 12 Midvale Road
Tuesday, October 26
1:30 PM R’ Mordechai Torczyner: Yoel, at Shaarei Shomayim, with
Mekorot
8:30 PM R’ Mordechai Torczyner: Minchat Chinuch at Clanton
Park
8:30 PM R’ Azarya Berzon: Halacha and Hashkafa for Life,
Avraham Teaches the Meaning of Life and Death, BAYT,
3rd floor, classroom #1
Wednesday, October 27
9:15 AM R’ Mordechai Torczyner: Hosheia, 239 Franklin Women
Babysitting provided.
7:00 PM R’ Azarya Berzon: Gemara B’Iyun, Highlights of the
week’s shiurim, 12 Midvale Road
8:30 PM R’ Azarya Berzon: Gemara B’Iyun, Shomrai Shabbos
9:00 PM R’ Mordechai Torczyner: Responsa that changed Jewish
History, Week 3: Science in Halachah, BAYT
Thursday, October 28
8:00PM R’ Netanel Javasky: Landmark Halachic Responsa, Bnai
Torah
8:30 PM R’ Azarya Berzon, Halachic Issues and the Philosophy of
The Rav, Clanton Park

4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com