Parshat Vayigash

7 Tevet, 5776/December 19, 2015

Vol. 7 Num. 15

This issue of Toronto Torah is sponsored by Allan and Malka Rutman and family
in memory of Allans father, Gedalia ben Yitzchak zl

Yosefs Gambit
Vayigash opens with the dramatic
confrontation between Yehudah and
the viceroy of Egypt, who we know to
be Yosef. Yosef, knowing full well that
his brothers were not spies, had
nevertheless forced them to prove their
honesty by bringing Binyamin down to
Egypt. Then, as they are about to
leave, he frames Binyamin by planting
his goblet in his bag, forcing the
brothers to return to plea for his
release. Yehuda, who has committed to
his father to bring Binyamin back,
rises to the challenge and delivers an
impassioned speech, begging the
viceroy to take him in Binyamins
place because nafsho keshura bnafsho
(Bereishit 44:30), Yaakovs soul is tied
up with Binyamins, and he will not
survive losing his second and last
child from his beloved wife, Rachel.
The Tosafist, Rabbi Chaim Paltiel
(ibid), records a striking question from
a Rabbi Yosef. Did Yosef not realize
how much his father loved Binyamin?
Did he not realize what dragging
Binyamin to Egypt would do to him?
Why didnt he reveal himself earlier?
Yosef could have caused the brothers
more pain, jailed them for longer
before releasing them, but why torture
Yaakov by forcing Binyamin to come?
Rabbi Chaim Paltiel suggests that
Yosef was afraid that if he would tell
the brothers who he was before
Binyamin came to Egypt, Binyamin
would suffer. Their hatred of Yosef,
after all, began when he merely
dreamed about the possibility that he
would rule over them. How much more
would they hate him now that he was
king, the one with the power to provide

Rabbi Jonathan Ziring

or withhold food from them? However,
with Yosef in possession of that power,
they could not act on their hate towards
him. But Binyamin would be an easy
target. They could take out their
frustration on Rachels other son, the
new favourite of Yaakov, the one
without the crown on his head. Thus,
Yosef insisted on withholding his
identity until Binyamin was safely in
the palace where the brothers could do
nothing to him.
However, this doesnt really answer the
question. If protecting Binyamin was
Yosefs only goal, he should have
revealed himself as soon as Binyamin
got there. Why wait to see what would
happen if Binyamin was framed? One
could suggest that Yosef was testing the
brothers would they give up on
Binyamin, or would they stand up for
him? Had they changed since they
threw him in the pit? (Ramban, Akeidat
Yitchak) However, this would leave
Rabbi Chaim Paltiels original problem:
Was it worth testing the brothers if the
stress would (almost literally) kill
Yaakov?
Perhaps, Yosef was not arranging a test
to see whether they would recognize the
allegiance they owed to Binyamin and
Yaakov, but rather he was trying to
generate that commitment. Often people
do not realize how much something is
worth to themselves or to others until it
is almost lost. Faced with losing a loved
one, people come to realize just how
much that person is worth to them and if they do not lose that person, they
use the newfound opportunity to
deepen their relationship. This is even
more true if they are forced to sacrifice

to keep their loved one alive. For

example, if a father has kidney failure,
and his son saves him by donating his
own kidney, not only will the fathers
love likely increase, but the child will
comprehend just how much he loves his
father when he realizes what he is
willing to do to keep his father alive.
This will translate into a deeper
relationship in the future.
In keeping with Rabbi Chaim Paltiels
point, Yosef had reason to believe the
brothers would not value Binyamin, and
Binyamins connection to Yaakov,
because of Binyamins link to Rachel
and Yosef. But, from Yehudahs
commitment to Yaakov when he saw
how distraught Yaakov was at
potentially losing Binyamin, and from
what Yehudah actually offered to do at
the moment of truth, we see that by the
end of the story they did value him.
Perhaps Yosef did realize what
Binyamins loss would mean to Yaakov,
but wanted the brothers to realize it too.
By orchestrating this moment, he
brought Yehudah to the recognition that
nafsho keshura bnafsho, that saving his
brother, his fathers child, was
something worth sacrificing for.
May we all come to recognize the
importance of our relationships, even in
good times, and have no need to face
their loss.
jziring@torontotorah.com

OUR BEIT MIDRASH

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SGAN ROSH BEIT MIDRASH
RABBI JONATHAN ZIRING
AVREICHIM RABBI DAVID ELY GRUNDLAND, YISROEL MEIR ROSENZWEIG
CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, AVISHAI GASNER,
SHMUEL GIBLON, MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER,
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We are grateful to
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Book Review: Mikra and Meaning

Mikra & Meaning: Studies in Bible
and its Interpretation
Rabbi Nathaniel Helfgot
Maggid Books, 2012
The goal of the book
Mikra & Meaning attempts to present
the basics of the literary approach to
the study of Tanach that has its roots
in Yeshivat Har Etzion and its affiliated
Herzog College, institutions with which
Rabbi Nathaniel Helfgot has long been
associa ted. Fundamentally, thi s
approach strives to understand Tanach
by balancing exploration of the
understandings of the Sages and classic
commentaries to Tanach on the one
hand, and engagement with the text
itself using the tools of literary analysis
on the other.
Content
The bulk of Rabbi Helfgots presentation
focuses on providing case studies that
approach Tanach with the literary
method and showing the insights it can
uncover in the text of Tanach. One
particularly interesting example he
provides is his analysis of our Sages
understanding of Avrahams personality
through Biblical intertextuality. The
Torah is often self-referential in order
to convey meaning. The Torahs verses

Yisroel Meir Rosenzweig

depicting Gideon parallel those

depicting Avraham to such a strong
degree that the Sages applied
characteristics of Gideon to Avraham.
Rabbi Helfgot suggests that as a result
of these parallels, the story of Gideon
destroying an altar and asheirah tree
his father had dedicated to a false god
(Shoftim 6) led to the midrashic
account of Avraham destroying his
fathers idols (Bereishit Rabbah 38:13).

contribute added depth to Rabbi

Helfgots work. For a brief overview of
the meaning of the phrase, see the
appendix at the end of Rabbi Amnon
Bazaks shiur, Peshat and Derash
Midrash Aggada - http://goo.gl/
N1s4sS. (Rabbi Bazak, a teacher at
both Yeshivat Har Etzion and Herzog
College, is also a Tanach scholar from
the same school of thought as Rabbi
Helfgot.)

Complaint
The core message of this work is
premised upon the belief that, dibrah
Torah keleshon benei adam the
Torah speaks in the language of
human beings. Without this belief, the
approach to learning that Rabbi
Helfgot advocates cannot succeed. As
such, it seems unusual that no
substantial time is spent exploring the
background to the expression .
Granted, the practical implications are
made clear In this perspective, the
Torah, while sui generis in content and
message as devar Hashem, is encased
in the clothes of a literary work that
can be fully accessed by the human
mind. Nevertheless, understanding
the origins of the phrase and how it
was utilized by the Sages and early
c o m m e n ta t or s w ou l d c e r tai n l y

A fitting introduction
Mikra & Meaning is written clearly,
and it offers a cogent introduction to
the issues surrounding a literary
approach to Tanach study. The
examples provided allow the reader
sufficient foundation for further
exploration in the field. It is worth
noting that, in his foreword, Rabbi
Aharon Lichtenstein zl states that
while Rabbi Helfgots work and the
work of others in the field of Tanach
study has a great deal of merit,
nevertheless, a measure of knowledge,
sensitivity, and sophistication and,
above all, discretion and
discrimination rooted in commitment
is requisite in order to extract from
these studies that which they have to
offer.
yrosenzweig@torontotorah.com

613 Mitzvot: Mitzvah 478-479: Tzedakah

The Torah instructs us to provide financial aid to the needy.
This comes in the form of interest-free loans (Mitzvot 66-68,
343, 480, 572-573), gifts of produce from our harvest
(Mitzvot 216-223, 592-593) and direct financial assistance.
(Mitzvot 478-479, 574-575)
We generally say tzedakah to refer to financial aid for needy
people. However, all types of aid are included. As Sefer
haChinuch (#479) writes, My son, do not think that the
mitzvah of tzedakah is only for a pauper who lacks bread and
a garment; at times it is fulfilled even with great, wealthy
people, such as a wealthy person who is in need of a loan,
and is in a place where they do not know him. Or even if a
wealthy person is in his city, among those who know him, he
may need something that is only in your possession, and
nowhere else, due to illness or some other incident. Without
a doubt, this is also included in the mitzvah of tzedakah, for
the Torah always chooses acts of generosity, and it instructs
us to fulfill the desire of G-ds creatures, members of the
covenant, to the extent we are able.
Sefer haChinuch (Mitzvah 479) writes that we are instructed
to perform tzedakah with those in need, with joy and a good
heart. Further, we are commanded not to withhold aid and
tzedakah from our brethren, the Children of Israel. (Mitzvah
478) The Talmud (Bava Batra 10a-b) emphasizes that one
should give in a way that preserves the dignity of the
recipient. Rambam emphasized these values in his classic
hierarchy of philanthropic levels (Mishneh Torah, Hilchot
Matnot Aniyim 10:7-14):
1. Providing a gift, loan or work which enables the recipient
to be self-sufficient;

Rabbi Mordechai Torczyner

2.
3.
4.
5.
6.
7.
8.

Giving in a way that neither the donor nor the recipient

knows each others identity, as in the case of an
umbrella fund;
Giving in a way that the recipient does not know who
the donor is;
Giving in a way that the donor does not know who the
recipient is;
Giving before the needy person asks;
Giving a full amount after being asked;
Giving less than is needed, but pleasantly;
Giving unpleasantly.

Although Rambam promotes use of communal funds which

preserve the anonymity of donor and recipient, he also
declares, One may not give to a tzedakah fund unless one
knows that the administrator is trustworthy, wise, and that
he knows how to act properly, as Rabbi Chanina ben
Tradyon. [See Avodah Zarah 17b regarding Rabbi Chanina
ben Tradyon.]
We are obligated to help needy non-Jews when we help
needy Jews. As Rambam explains (Mishneh Torah, Hilchot
Melachim 10:12, It is written, G-d is good to all, and His
mercy is upon all of His creations, and Her paths are
pleasant paths, and all of her ways are peace.
For a brief discussion of the practice of giving 10% of ones
income to tzedakah, see Toronto Torah 7:13 (Vayeshev
5776).
torczyner@torontotorah.com

Visit us at www.torontotorah.com

Biography

Torah and Translation

Rabbi Levi Yitzchak

of Berditchev

Dont learn Halachah

Rabbi David Teller

Rabbi Levi Yitzchak of Berditchev (17401809), also known as the Berdichever
and the Kedushat Levi (the title of his
treatise on the weekly Torah Portion,
holidays and general thought), was a
beloved Chassidic leader known for his
love for, and relentless defense of, the
Jewish people.
The young Levi Yitzchak studied with his
father until his marriage, when he moved
to his wifes hometown of Levertov to
study under the tutelage of Rabbi
Shmelke Horowitz. At Rabbi Horowitzs
insistence, Rabbi Levi Yitzchak traveled
to Rabbi Dov Ber of Mezeritch (the
Maggid of Mezeritch), who had assumed
leadership of the Chassidic movement
after the passing of the Baal Shem Tov in
1760. Rabbi Levi Yitzchak became a
devoted follower of the Maggid and is
known as one of his foremost disciples.
Rabbi Levi Yitzchak was appointed to
rabbinic positions in Ritchwul, Pinsk and
Zelichov, but anti-chassidic sentiment in
each town forced him to frequently
relocate. In 1785 he assumed the
rabbinic mantle in Berditchev and
remained the leader of the community
for 25 years.
Reb Levi Yitzchak was known as the
defense attorney for the Jewish people,
and is remembered for his legendary love
for every Jew regardless of their level of
religious observance. He emphasized
that since Hashem has chosen the
Jewish people to be His nation on Earth,
no person possesses the right to pass
negative judgment on any member of
Klal Yisrael. A famous story is told, that
the Kedushat Levi once saw a young
Jewish boy eating a bar of chocolate on
Tishah bAv. He approached the boy and
gently told him that he must have
forgotten what day it was. The boy shook
his head and said that he had not
forgotten. The Kedushat Levi tried again,
assuming that the boy must have been
granted permission from a doctor to eat,
and he advised the boy that it would be
better to do so in private. The boy
harshly responded that no doctor gave
him permission, and that he wanted to
specifically eat chocolate on Tishah bAv
and in public. Rabbi Levi Yitzchak looked
heavenward and exclaimed, Master of
the Universe, who is like Your nation,
Israel? Your children display such
unwavering honesty, regardless of the
circumstances!
dteller13@gmail.com

Visit us at www.torontotorah.com

Rabbi Levi Yitzchak of Berditchev

Kedushat Levi to Parshat Vayigash
Translated by Rabbi David Ely Grundland

.): (
(
: .):

,?
?
) . (
,
? ,
.
!

Do not become agitated on the way,

etc. (45:24). And Rashi explained, Do
not engage in matters of Halachah
e tc. ( Taan i t 10 b) But th i s i s
challenging: Why didnt Yaak ov
command his sons to not engage in
matters of Halachah, as they went down
to Egypt? Even more challenging, how
could Yosef command them not to learn
Halachah? Does the Talmud (Kiddushin
30a) not say, One should divide his
years into thirds: one-third engaged in
Scripture, one-third in Mishnah, and
one- third in Gemara [ whi ch i s
Halachah]. And the Talmud clarifies,
Who knows how long they will live? The
lesson means that one should split his
days [into thirds]. As such, it is
incumbent upon each individual to
learn Halachah every day!

, .

(
, .) , ; ,
(
) ;

. ,
,
, ,
.

It will be possible to explain, following

two introductions.
1. It was previously revealed to Yaakov
that as long as one of his sons did not
die in his lifetime, he would not see
purgatory. (Rashi Bereishit 37:35,
Tanchuma Vayigash 9)
2. Based on what our sages taught
(Yerushalmi Berachot 1:1, Yalkut
Shimoni Devarim 871), the forefathers
were promised that they would live a
total of 500 years, like the days of
Heaven above the Earth. It is known
that if one could actually know the
duration of his life, he could learn
Scripture for one-third of his years, onethird Mishnah and one-third Gemara.

, ,
, ,

, ,
,
.

,
,
,
,
: .

Therefore, based on this, Yaakov, when

he saw that Yosef was not with him,
thought that Yosef must have died,
which meant that one of the promises
had been nullified. Therefore, he feared
that the second promise would also be
nullified, and he did not know his
lifespan. Therefore, he could not
command his sons to not engage in
learning matters of halachah, for it was
incumbent upon them to learn halachah
every day, as above. However, Yosef
knew that he, himself, was still alive and
that the second promise would not be
nullified, and he knew that Yaakov still
had a number of years to live. Likewise,
even the first promise had not been
nullified, and certainly one of [Yaakovs]
children would not die in Yaakovs
lifetime. Therefore, they would have the
opportunity to learn halacha when they
arrived home.

This Week in Israeli History: 8 Tevet 5728 (1968)

The Last Voyage of the INS Dakar
8 Tevet is Sunday
In early 1945, with the end of World War II already in sight,
Allied forces continued to manufacture weapons and means
of war at full capacity. As part of this last effort, the British
Empire assembled a submarine named Totem. After serving
for twenty years, it was bought by Israel for its naval
service, along with two identical submarines. After a long
period of repairs and improvements, Totem left Portsmouth,
England on 8 Tevet 5728 (January 9, 1968), to become the
INS Dakar.
The submarines had long been awaited in Israel. They were
ordered before the 1967 expansion of Israel to include the
Sinai Peninsula, and they were needed even more now, as
the Jewish state needed to guard its long sea borders. A
ceremony was planned for the scheduled day of arrival.

Rabbi Baruch Weintraub

For nine days, the Dakar, commanded by Yaakov Raanan,

made good progress. Ranaan even requested permission to
enter the port earlier than the expected date, but his request
was denied as the invitations to the ceremony had already
been sent.
The last transmission from Dakar came just after midnight of
January 25th, and then it went silent. Searches were of no
avail. A month later the Israeli Navy stated its submarine was
lost; its shattered remains were found only in 1999.
The mysterious death of 69 soldiers left a traumatic
impression in the Israeli collective memory, and to this day
many conspiracy theorists continue to try to assign meaning
and reason to the sudden disaster.
bweintraub@torontotorah.com

Weekly Highlights: Dec. 19 Dec. 25 / 7 Tevet 13 Tevet

Many of our classes are on hiatus this week, but opportunities remain!
Time

Speaker

Topic

Location

Special Notes

After Hashkamah

Yisroel Meir Rosenzweig

Midrash Rabbah

Clanton Park

After Hashkamah

R David Ely Grundland

A Guide to
Approaching G-d

Shaarei Shomayim

R Jonathan Ziring

Daf Yomi

BAYT

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

Identifying an Idola-Tree

BAYT

6:30 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

8:45 AM

R Jonathan Ziring

Hosheia

BAYT

Hebrew

9:15 AM

R Shalom Krell

The Book of Shemuel

Associated (North)

Hebrew

10 AM to Noon

Rabbi Aaron Greenberg

Womens Beit Midrash

Torah vs. Science

WINTER BREAK AT
Ulpanat Orot

For university
and high school

7:30 PM

Yisroel Meir Rosenzweig

Ecology & Aesthetics

Yeshivat Or Chaim

Beit Midrash Night

7:30 PM

R David Ely Grundland

Daf Highlights

Shaarei Shomayim

Beit Midrash Night

Womens Beit Midrash

Man and Woman
He Created Them

WINTER BREAK AT
Ulpanat Orot

For university and

high school
students

Womens Beit Midrash

WINTER BREAK AT
Ulpanat Orot
Biblical Criticism: How-To

For university and

high school

Dec. 18-19

Before minchah

Sun. Dec. 20

Mon. Dec. 21

Tue. Dec. 22
10 AM to Noon

Fast: The 10th of Tevet

Ora Ziring

Wed. Dec. 23
10 AM to Noon
8:00 PM

R Mordechai Torczyner
Yisroel Meir Rosenzweig

Modern Tanach

R Jonathan Ziring

YARCHEI KALLAH
Leaving Israel
in a Time of War

Shaarei Tefillah

Fri. Dec. 25
9:30 AM to
11:30 AM

Yeshivat Or Chaim

8:30 AM Shacharit
Breakfast served
9:30 AM Prep
10:30 AM Shiur