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cedar trees to use as wood for the ark. When people inquired why he was planting cedar trees, he explained that G-d was going to punish the world and bring a flood to destroy it. When people asked him why he was watering the cedar trees he offered a similar response. The same pattern occurred when Noach started building the ark. G-d wanted Noach to carry out his work in as public a forum as possible, in order that everyone would learn about the impending flood and repent immediately. Even once the rain started to fall, G-d wanted to give the people another chance to repent. Rashi notes that first the Torah says, And it rained upon the land for forty days, (Bereishit 7:12) and then later the Torah says, And there was a flood upon the land for forty days. (Bereishit 7:17) He learns from this discrepancy that the rains started to fall lightly, so that if the people were to repent the rain would simply have been a blessing. Then, when they did not repent, the rain became a flood. Despite the evil ways of the generation, G-d gave them numerous chances to repent, even up until the last minute, before ultimately destroying them. Turning to our first question, the flood was indeed meant to bring total destruction upon the earth. Radak (6:13) explains that the flood returned the world to a state of tohu vavohu, (Bereishit 1:2) utter nothingness, like it was before Creation. In order to start fresh, it was important to leave over no remnants, or as little as possible, from the previous world.
Vol. 5 Num. 4
Josh Gutenberg
As Rambam (Hilchot Teshuvah 2:4) notes, part of the process of repentance is to change your name and your hometown, because in order to become a new person, we must leave behind our old lives. Similarly, in order for mankind to have a fresh start, it was necessary to leave behind anything associated with the violence, immorality and corruption of the old world. Rabbi Soloveitchik (On Repentance p. 251) notes that this is precisely the reason Avraham was given the command to leave his land, birthplace and family. In order to fully embrace G-ds word and begin a life of monotheism, it was necessary for him to break off from his sinful surroundings. So too, since the corruption of Noachs generation permeated every aspect of life, it was necessary for everything to be destroyed. With the month of Elul and Yom Kippur just behind us, the story of the flood reminds us of two crucial lessons regarding the performance of teshuvah. First, we can never stray too far, nor is it ever too late, to begin the teshuvah process. Second, in order to properly repent it is important to disassociate from all aspects of the sin, to ensure a fresh and positive new beginning. May these lessons serve as a model and guide for our teshuvah throughout the year. jgutenberg@torontotorah.com
Haftorah: Yeshayah 66
Who is the prophet of our haftorah? Yeshayah (Isaiah) was a prophet in the period leading up to the exile of the ten northern tribes of Yisrael by the Assyrians. He lived in the southern kingdom of Yehudah, and he prophesied during the reigns of Kings Uziyahu, Yotam, Achaz and Chizkiyahu. According to the Talmud (Sotah 10a), he was a descendant of Yehudah and Tamar. As the Talmud (Bava Batra 15a) informs us, the book of Yeshayah was compiled by King Chizkiyahu and associates of his. The prophecies of Yeshayah may be classified in two categories, Rebuke and Redemption; the former dominates the early chapters of the book, while the latter occupies the latter portion. The split is not clean, though; portions of the former include redemption, and portions of the latter include rebuke. What is the message of our haftorah? Our haftorah begins with a sharp rebuke to people who think that by observing the practice of ritual sacrifice they are licensed to continue with their evil ways. Hashem promises that He will take his revenge upon these sinners. Yeshayah then continues to describe the future redemption, and the happiness of those who are now mourning for Yerushalayim. The redemption described is not a peaceful one; as the prophet himself mentions, "those slain by Hashem shall be many." (66:16) The death toll will also serve as a reminder for the future. As Yeshayah says in the concluding verse, people who come to bow before G-d on Shabbat and Rosh Chodesh will "go out and see the corpses of the people who rebelled against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorrence for all flesh." (66:24) What is the connection to Rosh Chodesh? The immediate connection is the mentioning of "Chodashim" (new moons) as times when people will come to serve Hashem. Perhaps, though, another connection is in the "new heavens and new earth" that Hashem will make. (66:22) This theme is found in the beginning of our haftorah, too: "So said G-d, the heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?" (66:1) When Shlomo built the Beit HaMikdash, he knew well that "the heaven and the heaven of heavens cannot contain You; much less this house that I have erected." (Melachim I, 8:27) Yet, Shlomo hoped that a material house would enable people to address G-d, and HaShem would thereby "dwell upon the earth." Indeed, that is the goal of our work in this world to connect, through limited material acts, to the Divine. Our haftorah describes what would happen if this vision were to fail. The people come to sacrifice, but do not reach HaShem: "Whoever slaughters an ox has slain a man." (66:3) With this
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mouths of adults. Also the entire nation gathers in synagogues and study halls to hear the message of the text, and the leaders will guide them and teach them wisdom." One might be surprised at the need for a command to rest, in addition to the prohibition against performing melachah. To explain this, Ramban (Vayikra 23:24) wrote, "We are biblically instructed to rest on Yom Tov even from actions that do not involve melachah. We should not strain all day in measuring grain, weighing produce and gifts, filling barrels with wine, and moving implements and even stones from one house to another the market would be filled with all manner of commerce, and the store would be open and the owner would keep a tab and the moneychangers would be at their tables with the gold coins before them, and the workers would rise early for work and would hire themselves out as on weekdays for these and similar tasks Thus the Torah declared Shabbaton, a day of ceasing and rest, not a day of strain." torczyner@torontotorah.com
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"These are the generations of Noah. Noah was a righteous man, flawless in his generations." (Bereishit 6:9). We need to investigate, for here it is written "righteous, flawless (tzadik tamim)" and later (Bereishit 7:1) it is written, "for I [G-d] have seen that you are righteous before Me," but "flawless" (tamim) is not written The word "tamim" was intentionally placed in the first verse, and it did not belong later. For there are two types of tzadikim. One level of righteousness is when a person constantly carries himself flawlessly, with Torah, prayer and good deeds, but does not know how to delve into wisdom, i.e. knowledge of G-d. Rather, he walks simply in his learning and prayer. This tzadik cannot connect with other individuals at all, thinking that others will distract from his service of G-d. Additionally, he does not have the intellectual capacity to bring others closer to service of G-d, as his own intellect in his service of G-d is minute, and he walks only with innocence, in isolation, without any friends. There is also a level of tzadik who walks [before G-d] with wisdom, adhering to G-d, to fulfill the verse (Proverbs 3:6), "In all your ways know Him," as explained by our Sages. This tzadik can attach himself to many others, as his walk [before G-d] happens in holiness and with wisdom, with great closeness to G-d. Even though he joins with others, they do not distract his thoughts, for he is connected with the highest wisdom and yearning for the Creator. This tzadik is not called "flawless", as he functions with clever wisdom against the evil inclination, to bring those who are distant close.
This is the explanation of these verses: before the building of the ark, Noah was flawless, as he did not know how to be clever, walking with innocence, and he did not connect with the people of his generation to bring them closer to the service of G-d. He walked alone, and so the verse calls him flawless, as he did not know how to be clever, meaning to bring them closer to wisdom. However, when G-d told Noach, "Make for yourself an ark", and he was busy building for 120 years, G-d's intent was that others would ask what he was doing and he would respond that Gd wants to bring a flood to the world, and perhaps they would repent A righteous person who must deal with wicked people needs great wisdom and cant walk with temimut. Rather, he must become wise, so that wicked people do not distract him from his service, as Yaakov was in his dealings with Esav and Lavan. Therefore, after building the ark the verse says, "for I [G-d] have seen that you are righteous before Me", and "flawless" is not written, for Noah had chosen to walk with wisdom, and he had attained a level higher than the level of flawlessness.
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This Week in Israeli History: Cheshvan 5, 1958 The Draining of HaChula (Hula) Lake
The 5th of Cheshvan is Wednesday Lake HaChula was a large body of water located in the south of HaChula valley. This valley is in the northern part of Israel, and covers much of the part known as the 'Galilee Panhandle' ('Etzba HaGalil'). Prior to its drainage, the lake was 5.3 kilometers long and 4.4 kilometers wide, extending over 12-14 square kilometers. It was about 1.5 meters deep in the summer, three meters deep in the winter. Various reasons led to the decision to attempt to dry the lake. The major argument in favour of the project was the hope to gain about sixty thousand square meters of land. Other reasons were to reduce the loss of water to evaporation as northern streams would now run directly to the Kinneret, and to use the peat beneath the lake for industrial purposes The idea of draining the lake and swamps was discussed as early as the late nineteenth century, but the actual work began only after the State of Israel was established, in 1951.
Speaker
Topic
Location
Special Notes
Shaarei Shomayim
Yeshivat Or Chaim
BAYT
Clanton Park
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