Toronto Torah

Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Shemot

19 Tevet, 5775/January 10, 2014

Vol. 6 Num. 17

Mazal tov to Elisheva and Yisroel Meir Rosenzweig on the birth of a beautiful baby boy!
May he enter the brit on time, and may he grow to Torah, chuppah and wonderful deeds!

Pharoah: First to acknowledge, First to hate

When Pharaoh said to his people,
Behold, the people, the Children of
Israel are more numerous and
stronger than we are. Let us deal
wisely with them, he gave birth to two
phenomena, hitherto unseen. The first
was Am Yisrael as a nation and people,
and not merely as a family or tribe.
The second was Sinat Yisrael, a display
of fear and hatred toward this newborn
nation. These twin concepts, Am
Yisrael and Sinat Yisrael, since
emerging together in Egypt, persist
intertwined to this day - the first
despite all the efforts of the second to
destroy it, and the second despite the
efforts of the first to pacify and
appease it.
Repeatedly across our history, a
foreign force a monarch like
Pharaoh, a minister like Haman, a
democratic popular leader like eighty
years ago in Germany recognizes us
for Am Yisrael, a fact which may even
be outwardly denied by the Jews
themselves, and consequently arrives
at the Sinat Yisrael conclusion that
this nation must be wiped out.
A few years ago, A.B. Yehoshua, a
famous Israeli writer, wrote an essay
about Sinat Yisrael. In one section of
this work, he asks whether the main
force behind hatred of Jews is envy or
fear. He concludes that while enemies
of Jews frequently use the image of the
Jew who benefits from the work of
others, striking the chord of envy, the
inner motivation is almost always fear.
This duality can be seen in the words
of Pharaoh in our parshah. The fearful
phrase relating to Am Yisrael, [They]
are more numerous and stronger than
we are, can also be translated as the
envious observation, [They] are

numerous and stronger because of us,

i.e. they took this strength from us. [See
Beit HaLevi here.] However, Pharaoh
th en con ti nue s to e xp lain the
motivation for his actions against the
Jews, and it is clearly a product of fear:
lest they increase, and a war befall us,
and they join our enemies and ascend
from the land.
Interestingly, the exact threat posed by
Am Yisrael is unclear and ambiguous
is it war, departure of the slaves, or
something else? and commentators
have suggested different ways to
interpret it. The various explanations
are true in their own right, but one
might suggest that Pharaohs lack of
clarity was intended. Pharaoh himself, it
may be suggested, was not sure what
the danger of the Jew was but he felt
it, deep in his bones.
Can we point to the origins of this fear?
Are we better equipped now, thousands
of years and millions of victims later, to
understand what it is that causes so
many of the nations around us to
perceive in our mere existence an
inherent threat to their very being?
The answer to this question is not
necessarily positive. We still stand
puzzled when we face fierce hatred in
places in which Jews almost do not
exist. We wonder at the conspiracy
t h e o r i e s d e c l ar i n g th e M o s s a d
responsible for every international
event, and the conviction of many that
Jewish bankers run the world economy,
Jewish producers control the world
media and Jews in general run the
world.
But while the answer may allude us, it
is still imperative for us to seek it, and
here we depart from the aforementioned

Rabbi Baruch Weintraub

article by A.B. Yehoshua. He sought to
understand the reason for this fear of
Jews in order to cure the problem by
uprooting its causes. We, on the other
hand, believe that these enemies,
standing outside of the nation,
acknowledging and fearing it, may show
us the way to some inner quality we
possess, one that is hard to identify
from inside.
The answer may relate to one of the
main lessons of our sojourn in Egypt,
and you shall love the stranger, for you
were strangers in the land of
Egypt.(Devarim 10:19) However, it
would be better to end with a question
mark than with an answer. Our
parshah teaches us that a primordial
bond ties the existence of Am Yisrael
with some inner quality that is
perceived by others as a threat,
triggering Sinat
Yisrael. Part of
understanding our identity, then, is the
attempt to properly understand this
bond. This riddle, presented to us in the
beginning of Shemot, should
accompany us while we read this book
which describes the very creation of our
people.
bweintraub@torontotorah.com

We extend heartfelt condolences

to our chaver Yishai Kurtz
on the passing of his beloved father
Yitz Kurtz zl

May the entire family be comforted
among the mourners of
Zion and Jerusalem.

OUR BEIT MIDRASH

ROSH BEIT MIDRASH
RABBI MORDECHAI TORCZYNER
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MEIR ROSENZWEIG
COMMUNITY MAGGIDEI SHIUR
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KOBY SPIEGEL, EFRON STURMWIND

We are grateful to
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Book Review: HaEmunot vhaDeiot

HaEmunot vhaDeiot
Rabbi Saadia Gaon
10th century, Arabic
Recent editions:
Hebrew: Mossad haRav Kook, 1970
English: The Book of Beliefs and
Opinions, Yale, 1989
The goal of this book
Rabbi Saadia ben Yosef al Fayyumi,
also known as Rabbi Saadia Gaon, was
a leader of world Jewry in the 10th
century. Whether writing a Hebrew
dictionary or authoring a commentary
on Tanach, fighting corruption among
the leadership of the Iraqi Jewish
community or battling Karaism or
safeguarding the Jewish calendar from
schism, he made his mark as both a
brilliantly erudite scholar and a
passionately driven, community-minded
firebrand.
In his short fifty years on Earth (892942 CE), Rabbi Saadia Gaon made it
his particular mission to combat Jewish
ignorance. As he wrote in his preface to
HaEmunot
vhaDeiot,
people
are
ignorant either because they have
limited knowledge of that which they
seek, or because they are easy on
themselves,
forgoing
careful
examination. Perceiving a threat to
Judaism from both Karaite and GrecoArabic thought, Rabbi Saadia Gaon

Rabbi Mordechai Torczyner

penned both responsa and original

compositions, in Hebrew and Arabic,
presenting the fundamental beliefs of
Judaism.
His
efforts
laid
the
groundwork for future forays into
these
areas,
including
Chovot
haLevavot, the Kuzari, and Rambams
Moreh haNevuchim.
HaEmunot vhaDeiot, written in the
Arabic
popular
in
the
Jewish
community of that era, was a principal
part of Rabbi Saadia Gaons efforts.
Composed of ten sections, the book
explores Divine creation of the world,
the nature of G-d, the nature of
mitzvot, reward and punishment and
free will, the soul, the resurrection of
the dead and the time of Mashiach,
and the proper path of human conduct
in this world. Throughout, Rabbi
Saadia Gaon unapologetically explains
and supports his own beliefs, and
debunks and rejects that which he
finds inadequate.
Rabbi Saadia Gaon was well-versed in
Arabic
thought,
and
he
was
comfortable citing it approvingly where
he felt it fit with Jewish philosophy.
Indeed, at the start of HaEmunot
vhaDeiot he cites and supports ideas
which are cornerstones of Islamic
Mutazilite doctrine.

613 Mitzvot: #419: Torah Study

Is this book still relevant?

In truth, the challenges of GrecoArabic philosophy have little relevance
for the contemporary mind. Few are
aware of Aristotles arguments, and
those who are aware generally find
them unpersuasive. We no longer live
in a world that debates whether the
universe was always here, or came into
existence at some point.
Rabbi
Avraham
Yitzchak
Kook
acknowledged the dated character of
HaEmunot vhaDeiot, as well as Moreh
haNevuchim and other philosophical
works of the Middle Ages. However, he
wrote that studying these works
remains of crucial importance for our
education in Jewish belief. Further, he
felt that we need to learn from the
mission and style of these texts, to
produce analagous works for our own
day. (Igrot haRaayah I 95, II 149, and
see more at http://bit.ly/1tDi3sn.)
A new Hebrew edition, incorporating
the
modern
Derech
Emunah
commentary by Rabbi David Cohen,
a.k.a. the Nazir, a close student of
Rabbi Kook, was published by Mechon
Nezer David in 2012.
torczyner@torontotorah.com

Rabbi Mordechai Torczyner

Devarim 6:6-7 declares, And these words, which I instruct

you today, shall be upon your heart. And you shall teach
them to your children [vshinantam lvanecha] and you shall
speak of them, when you sit in your house and when you
travel on the road, and when you lie down and when you
rise. Further along, Devarim 11:18-19 instructs, And you
shall place these words of Mine upon your hearts and upon
your souls, and you shall tie them as a sign upon your hands
and as totafot between your eyes. And you shall teach them
to your sons [vlimadtem otam et beneichem], to speak of
them, when you sit in your houses and when you travel on
the road, and when you lie down and when you rise. These
passages include three unique mitzvot: reciting Shema twice
each day, donning tefillin, and studying Torah.

something, you would not stammer and tell him, but rather
you would tell him immediately

Sefer haChinuch codifies the mitzvah of studying Torah

simply, writing, There is a commandment to learn the
wisdom of Torah and to teach it, meaning, how
commandments are fulfilled and how to refrain from that
which G-d has instructed us to refrain from doing, and to
know all of the laws of the Torah in their true
nature. (Mitzvah 419)

Devarim 6 and Devarim 11 outline neither a particular

curriculum, nor a particular timeframe in which the
mitzvah must be fulfilled. However, the Talmud (Menachot
99b) connects this mitzvah with the Divine blessing to
Yehoshua (Yehoshua 1:8), This Torah scroll shall never
leave your mouth, and you shall meditate upon it day and
night. [Meditate is Rashi, Radak and Malbims translation
of vhagita, but see also Metzudat Tzion ibid.] This leads to a
dispute regarding whether one must spend all of ones
available days and nights in Torah study, or whether one
may satisfy the obligation by studying a minimal amount
during each daytime and nighttime period. See also
Mishneh Torah, Hilchot Talmud Torah 1:10-12 and 3:10-13.

The term used for teaching in Devarim 6:7, vshinantam,

stems from an unusual Hebrew root; the more common term
is used in Devarim 11:19, vlimadtem. The Talmud
understands that vshinantam is associated with heightened
acuity, as in Tehillim 120:4, The arrows of a warrior are
sharp shinunim. This leads the Talmud to explain the
mitzvah of Torah study thus: The words of Torah should be
sharp in your mouth, such that if a person were to ask you

The Talmud (Kiddushin 29b) emphasizes that this

particular instruction of studying Torah is incumbent upon
males, specifically, due to the verses specification of males.
However, women are as obligated as males in studying
Torah for the sake of knowing Judaism and its beliefs, as
well as knowing the relevant practices of Judaism.
[Interestingly, the Talmud draws its male specification not
from Devarim 6:7s vshinantam lvanecha, but from
Devarim 11:19s vlimadtem otam et beneichem; hence our
different translations for ben above. For more, see Mishneh
Torah, Hilchot Talmud Torah 1:2.]

torczyner@torontotorah.com

Visit us at www.torontotorah.com

Biography

Torah and Translation

Rabbi Yosef Dov

Soloveitchik

Rabbi Yosef Dov Soloveitchik, Beit haLevi Shemot 1:8

Rabbi Yair Manas

Translated by Rabbi Josh Gutenberg

Dont Try to Blend In

Rabbi Yosef Dov haLevi Soloveitchik

(1820-1892) was the grandson of Rabbi
Chaim Volozhin, who founded the
renowned Volozhin yeshiva. He studied
in Volozhin from the age of thirteen, until
his marriage. Rabbi Soloveitchik was
later invited to become a Rosh Yeshiva of
the Volozhin yeshiva, but he left after ten
years due to incompatibility with the
other Rosh Yeshiva, Rabbi Naftali Zvi
Yehudah Berlin. Where Rabbi Berlin
favoured a traditional approach to Torah
study, Rabbi Soloveitchiks approach
incorporated new analytical methods.

,


, ,
,

): ( .
,

...

( )
.

After
le a vi ng
Vol ozhi n,
Rab bi
Soloveitchik became Rabbi of Slutsk, and
he served there for about ten years. He
published a book of responsa as well as
a book of commentary to the Torah, both
titled Beit haLevi. In 1877, he was
offered the position of Rabbi of Brisk,
and he held that position until his death.
He was succeeded by his son, Rabbi
Chaim Soloveitchik, who was succeeded
in turn by his son, Rabbi Yitzchak Zev
Soloveitchik (the Brisker Rav). Rabbi
Joseph B. Soloveitchik, famed Rosh
Yeshiva at RIETS, was the greatgrandson of, and was named for, Rabbi
Yosef Dov HaLevi Soloveitchik.

,

,
,


,

...
.

When the Beit haLevi passed away, his

son Rabbi Chaim Soloveitchik said that
his fathers power to create novel
insights was inherited by one student,
his ability to analyze was inherited by
another student, his sharpness was
inherited by a third student, his ability
to decide law was inherited by yet
another student, but no student was
able to take his fathers keen ability to
provide the basic explanation of a text.
(MiPeninei HaRav pg. 209).
ymanas@gmail.com

,
,
,
...
,

...
,
,
:

[Preface: In the preceding paragraph,

Rabbi Soloveitchik contends that the
Jews in Egypt circumcised their baby
boys, but they then concealed the
circumcision.]
Although regarding the action itself
there was absolutely no prohibition,
nevertheless, due to this action they
were likely to assimilate, over time,
among the Egyptians, and also to sink
into their impurity, since there would be
no recognizable difference between [the
Jewish people and the Egyptians]. This
would be in direct opposition to the
intention of the commandment, which
was that the Jewish people would be
distinct from the Egyptians. Midrash
Rabbah (Shir haShirim 1:21), regarding
the verse The scent of your oils is
pleasant (Song of Songs 1:3), [explains
that] just as oil doesnt mix with other
liquids, so Israel dont mix with
Noachides for G-d gave the Torah and
the commandments to Israel in order
that they should be distinct from the
Noachides, as Vayikra 20:26 states, I
have separated you from the nations.
If Israel would bring themselves closer,
G-d forbid, to [the Noachides], then G-d
would renew the distinction [between
them] by renewing the hatred in [the
Noachides] hearts. This was all for
Israels benefit, so that they wouldnt
assimilate among them. Therefore, after
Israel performed an action and guile to
conceal the distinction that G-d made
between them and the Egyptians, and
they wanted to come closer to them,
then G-d separated them by renewing
and adding hatred in the Egyptians
hearts for the Jewish people G-d
placed hatred and made Israel
abhorrent so that they wouldnt
assimilate among them.

All of this was not a punishment, for

they had not sinned and they did not
deserve any punishment. It was done
only as protection, so that they wouldnt
assimilate among them, and it was all
for their benefitThis is what was
stated in a midrash, Since they violated
their circumcision, the love with which
they had loved them turned to hatred,
as Tehillim 105:25 says, He turned their hearts to hate His nation. It makes
sense that this lists this among the benefits [that G-d performed for the Jewish
people], for this was the main source of success of the Jewish people, that they
remained a holy and distinguished nation independently, and from this sprang
forth all of the redemption afterwards.

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This Week in Israeli History: 20 Tevet, 1986

The Shekel Chadash
20 Tevet is Sunday
The years after 1973s Yom Kippur War were a difficult time
for Israels economy. One of the most significant issues
faced was inflation, which was estimated as high as 30% in
1976. During those years, the Israeli currency lost much of
its value, in part due to planned devaluations which were
intended to make imports less attractive. In 1983, four of
the largest banks in Israel collapsed, requiring a
government rescue. The bailout cost 6.9 billion USD, at a
time when the entire Israeli GDP was 27 billion USD. Even
this drastic measure failed to resolve the problems; by the
next year, inflation had reached 450% and showed no sign
of falling.

Yisroel Meir Rosenzweig

bringing inflation to under 20% within two years. The plans
main strategies included cutting government expenditures and
deficits, setting price controls over a wide range of products,
and introducing a new shekel.
The new currency, officially named the Shekel Chadash, or
NIS (New Israeli Shekel), was put into circulation on the 20 th
of Tevet, 1986. It replaced the previous shekel at an exchange
rate of 1000 old shekalim to 1 NIS. Paired with the other
measures set forth by the Economic Stabilization Plan, the
Shekel Chadash played an important role in bringing stability
to the Israeli economy.
yrosenzweig@torontotorah.com

In hopes of resolving the issues, the Knesset set forth an

Economic Stabilization Plan in 1985. The plan, designed by
Yiztchak Modai and Michael Bruno, was highly successful,

Weekly Highlights: Jan. 10 Jan. 16 / 19 Tevet 25 Tevet

Time

Speaker

Topic

Location

Special Notes

Yisroel Meir Rosenzweig

Meshech Chochmah

Clanton Park

Not this week

R Mordechai Torczyner

Daf Yomi

BAYT

Jan. 9-10
10:30 AM
Before minchah

We would like to thank koshertube.com

for filming our shiurim!
Gemara Avodah Zarah:

Visit us at www.torontotorah.com

After minchah

R Mordechai Torczyner

6:30 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

Not this week

8:45 AM

R Mordechai Torczyner

Medical Halachah:
Diabetes on Shabbat

BAYT

Non-physicians
welcome

9:15 AM

R Shalom Krell

Kuzari

Zichron Yisroel

8:30 PM

R David Ely Grundland

Gemara: Mind, Body, Soul

Shaarei Shomayim

1:30 PM

R Mordechai Torczyner

The Book of Iyov (Job):

Job vs. Eliphaz

Shaarei Shomayim

8:30 PM

R Mordechai Torczyner

Relationship Advice
from the Prophets

The Village Shul

8:45 PM

R Josh Gutenberg

Intro to Introductions:
Biblical Commentators

R Mordechai Torczyner

History of Jewish Publishing

Wars of the 16th Century

Beth Emeth

Week 2 of 4

R Mordechai Torczyner

The Book of Yehoshua:

Meet the Givonim

49 Michael Ct.
Thornhill

For Women Only

R Mordechai Torczyner

Advanced Shemitah:
Otzar Beit Din

Yeshivat Or Chaim

Idol Diagnostics

BAYT

Sun. Jan. 11

Not this week

Tues. Jan. 13

Week 1 of 2
Week 1 of 4

Wed. Jan. 14
10:00 AM
Thu. Jan. 15
1:30 PM
Fri. Jan. 16
10:30 AM

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