‫בס“ד‬

Toronto Torah Beit Midrash Zichron Dov

Parshat Beha’alotcha 16 Sivan 5770/May 29, 2010 Vol. I Num. 31

Mesorah: The Unbreakable Chain of Command R' Netanel Javasky

In this week’s Parsha we are introduced from his youth responded and said, My understand Yehoshua’s punishment for
to two new prophets, Eldad and Meidad. master, Moshe, incarcerate them.‖ ―stepping on Moshe’s toes‖, when his
The Torah is intentionally vague; we are intentions were the protection and honour
told nothing about these two individuals Apparently, this episode, Yehoshua
of his Rebbe?
speaking up in the presence of his Rebbe
and are left pondering about the exact
nature, as well as the content of their Moshe, was not something small to be The Torah is teaching us the importance
forgotten. The Gemara says that this is a of recognition of the authority and ―chain
prophesy, leaving the next step of the
proceedings all the more puzzling. lesson for all generations that one must of command‖. When one speaks in the
Yehoshua, the prize student of Moshe, be extremely careful about speaking up place of his Rebbe, he is undermining the
in the presence of those greater than authority in the teacher and the chain of
suggests that Moshe should, ‫כלאם‬,
incarcerate them. (Targum Yonatan yourself. the Mesorah that he represents.
suggests that Yehoshua was instructing Everything we believe in stems from the
While respecting one’s elders or great
Moshe to pray to Hashem to remove the firm belief in the Mesorah and any
scholars is clearly something of great
prophetic power of these individuals.) attempt to undermine that is treated
import, the punishment does not seem to
harshly. So much so, that even if this is
be commensurate with the crime. This
Moshe’s responds that he sees no done with the noblest of intentions, even
problem with their behaviour, and becomes even more difficult to
for the honour of the Rebbe himself,
having a nation full of prophets of comprehend when we dig a little bit
nonetheless, the result is devastating.
deeper into this story in the Torah. Why
Hashem, thereby declining the advice of
his student. This closes the story in the was Yehoshua so adamant that these two This perhaps explains the story at the end
Torah and the story seems to be quite individuals had to be stopped? Why of the Parsha. Miriam, sister of Moshe, is
trivial and minor. The Gemara (Eruvin wasn’t he comfortable with the notion of a stricken with Tzara’at for speaking
nation of Neviim? Rashi quotes the slander about her brother. The
63a) tells us that this comment of
Yehoshua actually had a lasting and Gemara (Sanhedrin 17a) that says that the punishment is very public, stalling the
quite significant outcome. Nevua of Eldad and Meidad was that entire camp in their travels in the desert.
Moshe was going to die and Yehoshua Surely, Miriam, who had stood by baby
‫ כל דמותיב מלה קמיה רביה אזיל‬: ‫אמר רבי לוי‬ would lead the nation into the Land of Moshe as he was placed in the Yam Suf,
‫לשאול בלא ולד שנאמר " ויען יהושע בן נון משרת‬ Israel. Yehoshua, hearing this, decided had no intention of harming her brother
"‫משה מבחריו ויאמר אדני משה כלאם‬ this was disrespectful to Moshe Rabeinu with her comments. We can be sure that
and he must put a stop to it. Yehoshua, Moshe, of whom the Torah describes as,
Rebbe Levi says: Anyone who answers a
standing up for the respect of Moshe ―the humblest of all men‖ was not
word in front of his Rebbe will die
decided that the appropriate response insulted by her comments (See Rambam
without children, as it says, ―And
was, ‫כלאם‬. In light of this, how do we Hil. Tzara’at 16:10). Nonetheless, Miriam
Yehoshua bin Nun the servant of Moshe
was punished and we are instructed to
remember what happened to Miriam in
Parshah Questions R’ Meir Lipschitz the desert. Perhaps, Miriam, like
Yehoshua was punished for her
(Sources are provided to help the reader research answers) undermining of the authority, the failure
 Why does the Torah state that the Leviim were drafted into service at 25, to appreciate the value of the Mesorah
when it told us earlier that they were drafted at 30? and the leader of Israel who represents
that vital link in the chain.
(Rashi, Rashbam, Ramban, and Ibn Ezra to Bamidbar 8:24)
njavasky@torontotorah.com
 Why is it important that HaShem appeared to Aharon and Miriam suddenly?
(Rashi, Rashbam, Ramban, Chizkuni, Malbim, and Netziv to Bamidbar 12:4)
 Why are there special notations before and after the ‫ ויהי בנסוע‬section in the This week’s Toronto Torah is
Torah? dedicated in honour of
(Rashi, Ramban, Chizkuni, Kli Yakar, Da’at Mikra, Ma’ayan Beit HaSho’eivah, Ann and Naftali Winter, on the
and Shaarei Aharon to Bamidbar 10:35) marriage of their daughter
Rebecca to Josh Gottlieb.
 For children: What did, and didn’t, the manna )‫ (מן‬taste like?
(Rashi to Bamidbar 11:5) mlipschitz@torontotorah.com
 Torah in Translation:
‫חידושי רבנו חיים הלוי סולובייצ'יק בענין שיטת הרמב"ם בדין רודף‬
‫סנהדרין דף עב עמוד ב‬ of the Mother. This is so because Pikuach We are ready for the breakthrough.
‫ קסבר‬.‫אמר רב הונא קטן הרודף ניתן להצילו בנפשו‬ Nefesh is derived from VeChai Bahem, The parasha of Rodef generates not
‫ לא שנא גדול ולא שנא‬, ‫רודף אינו צריך התראה‬ and the Ubar is also included in VeChai only a din of ― ,”‫דחיית נפש הרודף‬but also a
‫ אין‬- ‫ יצא ראשו‬:‫ איתיביה רב חסדא לרב הונא‬.‫קטן‬ Bahem. This is clear from the law that we seperate din of HaTzalas HaNirdaf, one
, ‫ ואמאי‬. ‫ לפי שאין דוחין נפש מפני נפש‬, ‫נוגעין בו‬violate Shabbos and Yom Kippur in that is above and beyond the universal
.‫ דמשמיא קא רדפי לה‬,‫ שאני התם‬.‫רודף הוא‬ order to save the life of the Ubar. So as principle of Pikuach Nefesh [one that
‫רמב"ם הלכות רוצח ושמירת הנפש פרק א הלכה ט‬ far as the definition of Nefesh is applies in the case of saving a non-Jew
concerned, the Ubar is defined as a whose life is threatened by another non
.‫הרי זו מצות לא תעשה שלא לחוס על נפש הרודף‬
‫לפיכך הורו חכמים שהעוברה שהיא מקשה לילד‬ Nefesh. Therefore, if the Ubar were not a -Jew as well as in the case of saving a
‫מותר לחתוך העובר במיעיה בין בסם בין ביד מפני‬ Rodef, we could not apply the law that Jewish woman from an attacker
‫ ואם משהוציא ראשו‬,‫שהוא כרודף אחריה להורגה‬ Pikuach Nefesh (of the Mother) permits threatening her with an act of Arayos].
‫אין נוגעין בו שאין דוחין נפש מפני נפש ו זהו טבעו‬ the killing on the Ubar. The Rambam is This unique Halacha of HaTzalas
.‫של עולם‬ thus forced to introduce the concept of HaNirdaf opens a new vista. It allows us
to weigh the Mother’s Nefesh against
What forced the Rambam to take the Rodef.
position that the Ubar (the fetus) is a Rodef? But this is not enough. We can prove that that of the Uber and determine that
Furthermore, the Gemara in Sanhedrin the Halachic principle which serves as these are not two equal Nefashot.
establishes ―mishmaya ka radphi la‖, i.e., the basis of the din of killing a Rodef is However we cannot apply this unique
the fetus is NOT a Rodef, so the Rambam is HaTzalas HaNirdaf; only the latter can Halacha of HaTzalas HaNirdaf unless our
contradicted by the sugya. Moreover, the generate the license to kill the Rodef. situation is included in the parsha of
Rambam himself refers to the birth process This can be proven from the sugya of ‫יכול‬ Rodef. It is for this reason that the
as ‫זהו טבעו של עולם‬explaining the law that .‫להצילו באחד מאבריו‬ Rambam is forced to introduce a new
the fetus is not to be killed once it pops its Now the problem in our understanding definition, namely that the Uber has a
head. Since the Rambam accepted the fact of the Rambam is clear. We will kill the ―Shem Rodef‖. HaTzalas HaNirdaf
that the fetus cannot be considered a fetus to save the Mother, since HaTzalas allows us to prefer the Nefesh HaEim
Rodef, why didn’t he use the simple HaNirdaf allows the killing of the Rodef, over the Nefesh HaUber. Once the head
approach and state that since the fetus – i.e. the Ubar. So we’re back to our pops out, we can no longer apply the
before it is born - is not yet a Nefesh, original .‫ממה נפשך‬Is the Ubar a Rodef or is new din of HaTzalas HaNirdaf since the
therefore its life is Nidche (sacrificed) for it not? There is no logical distinction Mother and newborn are two equal
the sake of the Nefesh of the Mother since between the status of the Ubar before its nefashot, and therefore we must revert
her life is a Nefesh? Moreover, the Rambam head pops out and after it pops its head. back to the regular mechanics of Rodef
contradicts himself! Prior to its birth the A Rodef is a Rodef is a Rodef! And given which requires a Chiyuv Rodef. The
Ubar is considered a Rodef; why shouldn’t that both the sugya and the Rambam special din of HaTzalas HaNirdaf [which
it continue to be a Rodef even after it pops accepted the principle of ―mishmaya ka extends beyond the general Halacha of
its head? This contradiction is a direct radphi la‖, then by the same token that Pikuach Nefesh derived from VeChai
result of the Rambam’s classification of the we cannot kill the Ubar after it pops its Bahem] allows us to kill the Uber before
Ubar as a Rodef. head, we should not be allowed to kill its head pops out even though the Uber
lacks a Chiyuv Rodef. Had HaTzalas
The answer is that the Rambam couldn’t the Ubar before it pops its head.
haNirdaf been predicated upon the
accept the simple approach that we can
universal principle of VeChai Bahem,
forfeit the life of the Ubar for the sake of the
then the Halacha of ―Ein dochin nefesh
mipnei nefesh‖ would kick in, and the
The 613 Mitzvot – Mitzvah 36 : Nefesh HaUber which is included in
VeChai Bahem would weigh equally
Kidnapping against the Nefesh HaEim.
The parsha of Rodef generates a new
The Torah’s prohibition against Kidnapping is about more than the Halacha of HaTzalas haNirdaf which
basic crime; our neviim invoked the impacts upon the principle of ―Ein
kidnapping is actually worded as a
image of kidnapping in rebuking the dochin nefesh mipnei nefesh‖ and
generic warning, ―Do not steal.‖ Its
Jews for taking advantage of the needy allows for the preferential treatment of
textual context, though, deals with the Nefesh Gamur of the Mother over
life-and-death issues, and crimes and helpless. Amos (2:6), for example,
the Nefesh She’eino Gamur of the Ubar,
punishable by capital punishment, indicted the Jews for, ―selling the
as long as there is a parsha of Rodef.
and so the sages understood this to righteous for silver, and the pauper for
Once the Ubar pops its head and we
refer specifically to stealing a life, i.e. shoes.‖ He cited the sale of Yosef as an have two equal Nefashot, then we
kidnapping. Separate biblical example of such venal brutality, and he would only be permitted to kill the
prohibitions address armed robbery noted (5:15) that we should act as the Ubar if it were a full-fledged Rodef, i.e.
as well as breaking-and-entering. remnant of Yosef rather than re-enact it has not only a ―Shem Rodef‖ but a
This prohibition also applies for non- the sale of Yosef for profit. Chiyuv Rodef as well. Here’s where
Jews, under the general Noachide ―mishmaya ka radphi la‖ kicks in and
prohibition against theft. removes the ―Chiyuv Rodef‖.
torczyner@torontotorah.com aberzon@torontotorah.com

2 Visit us at www.torontotorah.com

Ofrah
Immediately following the Six Day War,
Yehudah and the Shomron were bereft
of Jews. Although many Jews came to
visit Kever Rachel and Me’arat
HaMachpelah, there were no Jewish
communities in the area.
The first postwar Jewish settlers were
Gush Etzion’s former residents, who
longed to return to the places from
which they had been expelled during
the War of Independence. Next,
a garin (core group) moved to the holy
city of Hevron.
Yet the Shomron remained desolate.
In 1973, Gush Emunim decided that the
time had come to rectify the situation.
Yet, it wasn’t until 1975 that the first
Jewish community was finally
established in the Shomron.
In early 1975, Gush Emunim learned
that the IDF had hired a contractor to
construct a fence around the Baal-
Chatzor military base. Israel’s former
First Lady Rachel Yanait Ben-Zvi
suggested that Gush Emunim members
join the construction workers’ ranks and
thereby gain a foothold in the region.
Once the work had begun, the workers
asked if they could sleep in the
abandoned Jordanian military camp
located at the foot of the mountain. And
thus, on 9 Iyar 5735, after receiving
permission from then-Defense Minister
Shimon Peres, they moved into the
deserted barracks, which subsequently
served as the center of
the yishuv (communal settlement)
during its early years.
The yishuv is called Ofrah, after the
Biblical city which belonged
to Shevet Binyamin.
Modern Ofrah is located slightly south
of Mount Baal-Chatzor, the highest peak
in the mountains surrounding
Yerushalayim and second only to Mount
Hevron in the central mountain range.
The mountainous yishuv boasts cold
winters – including nearly annual
snowfalls – and extremely pleasant
summers.
Ofrah’s limited agricultural areas are
mainly used to grow cherries,
nectarines, grapes, and olives. In
addition, Tanya, a small boutique
winery, operates in the yishuv.
Adapted from an article originally
published by Torah miTzion.
Visit us at www.torontotorah.com
Ha’Am V’Ha’Aretz
HaRav Chaim Halevi Soloveitchik
Biography
HaRav Chaim Halevi Soloveitchik,
zatza”l, also known as Reb Chaim
Brisker, was born in Volozhin in 1853,
where his father, Rabbi Yosef Dov
HaLevi Soloveitchik served as a Rosh
Yeshiva in the famous Volozhiner Ye-
shiva. A few years later, his father was
appointed as a Rav in Slutzk, where
young Chaim was first educated. Even-
tually, following many years as a Rosh
Yeshiva in Volozhin, Reb Chaim was
appointed to serve as Rav of the Lithua-
nian (now Belarus) city of Brisk. He
served as Rav of Brisk until his death in
1918 at the age of 65.
Reb Chaim is the founder of the Brisker
methodology of Torah study, a method
of highly exacting and analytical study
that focuses on precise definitions and
categorizations of Halachic and other
Torah concepts with particular empha-
sis on the Mishna Torah of the Rambam.
While still a youngster, his genius and
lightning-quick grasp were widely rec-
ognized. A story told about Reb Chaim
when he was yet very young foretells
his eventual greatness. A water-carrier
was carrying two buckets. On one side
he carried a bucket full of water and on
the other a bucket full of stones. When
his father asked young ―Chaim‖ to ex-
plain what was going on, the lad re-
sponded, ―There are two possibilities.
One, that there was only sufficient wa-
ter left in the well to fill up one bucket,
so the carrier filled up the second
bucket with stones to balance the one
filled with water; or two, that although
there was plenty of water to fill both
buckets, one bucket had a hole in the
bottom so the carrier filled it with
stones to balance the other‖. [Little
Chaim was formulating what would
much later be known as a ―chakira‖: in
which ―cheftza‖ is the deficiency, in the
water or in the bucket? –AB]
―But,‖ continued little Chaim, ―it cannot
be that there wasn’t enough water left
in the well (possibility #1), because if
so the carrier would have filled half the
remaining water into the two buckets
and would not need to fill one of the
buckets with stones‖. ―Therefore‖,
Chaim reasoned, ―it must be that there
R' Azarya Berzon
was a hole in one of the buckets, and
the carrier wanted to maximize the vol-
ume of water he would take by filling
the one healthy bucket up to the top
and needed the other bucket as a bal-
ance (possibility #2)!‖ [Later in life Reb
Chaim became famous for formulating
a ―chakira‖ with two possibilities and
then eliminating one of the two possi-
bilities, thereby establishing the cor-
rect one. -AB]
His primary work was Chiddushei Rab-
beinu Chaim, a volume of insights on
the Rambam’s Mishnah Torah which
often presents novel interpretations of
the Talmud as well. Based on his teach-
ings and lectures, his students wrote
down his insights on the Talmud known
as Chiddushi HaGRaCh Al HaShas. This
book is also known as "Reb Chaim's
stencils" and contains analytical in-
sights into many sugyos in Shas.
He married the daughter of Rav Rafael
Shapiro and had two famous sons,
Rabbi Moshe Soloveichik who moved
to the United States and subsequently
served as a Rosh yeshiva of Yeshivas
Rabbenu Yitzchak Elchonon (RIETS) in
New York and who was in turn suc-
ceeded by his own son Rabbi Yosef
Dov Soloveitchik (1903–1993), and
Rabbi Yitzchak Zev Soloveitchik (also
known as Rabbi Velvel Soloveitchik)
who succeeded his father as Rav of
Brisk and subsequently moved
to Yerushalayim. Rav Velvel 's sons,
Rabbbis Yosef Dov, Meshulem Dovid,
and Meir all head renowned Yeshivas
in Jerusalem.
Included amongst his students are his
sons, Rabbi Moshe Soloveitchik and
Rabbi Yitzchak Zev Soloveitchik,
Rabbi Baruch Ber Lebowitz, Rabbi Isser
Zalman Meltzer, Rabbi Elchanan
Wasserman, and Rabbi Shimon Shkop.
aberzon@torontotorah.com
CORRECTION
Our last Torah in Translation, of the
Tiferet Yisrael, was incorrectly
attributed to Russell Levy. The
translation was done by R’ Netanel
Javasky. We apologize for any
confusion this may have caused.
3
Shiur in Review: Ramchal’s Approach to Suffering R' Meir Lipschitz

This article is based on recent and upcoming
classes on the Ramchal’s Derech HaShem.
Given that everything in life happens for a
reason—one of Ramchal’s (Rabbi Moshe
Chaim Luzzatto) premises in the second
section of his work The Way of G-d—what is
the answer to the age-old question of why
good people suffer while wicked people
prosper? This is not my question, nor was it
even the Ramchal’s; it goes at least as far
back as the Torah itself.
After setting the stage for this discussion
through several key fundamental points,
including: G-d’s eternal, all-knowing, and
all-powerful nature; the purpose of creation
(rather than its reason, which is
incomprehensible to the mortal mind)
which is for G-d to bestow His good on
mankind; and mankind’s responsibility to
use free will to choose to serve G-d in order
to be granted that good, Ramchal seeks to
explain the system of Divine Providence
which runs the world.
The first point Ramchal makes in his second
section, which is aptly named
―Providence,‖ is that all events have a
reason and purpose. There is a plan that
guides the events of the world, the ultimate
goal of which is for mankind to experience
the sublime spiritual pleasure of the World
to Come as a reward for their good deeds
in this world. It is upon this foundation that
Rabbi Luzzatto begins to answer our initial
question. Author’s Note: This article is in no
way the final word on this topic. It is also not
meant to address anyone’s personal
hardships. It is a discussion of the ideas laid
out by the Ramchal in his book. These ideas
are, always have been, and will continue to
be, the springboard for much discussion and
dialogue. There are those who are wicked
and do not deserve the spiritual reward of
the future world, yet they have done some
good which entitles them to reward—
anything else would run contrary to G-d’s
justice—and as such they receive their
reward in this world. This gives the
appearance of a wicked person who
prospers, while the truth is that the
wicked person is actually losing out. The
same is true in the reverse for the
righteous and the appearance of their
suffering. Ramchal writes, ―The good
deeds of the wicked and evil deeds of the
righteous, which constitute the minority,
are dealt with in this world…it is in this
world that the wicked are rewarded with
prosperity… while the righteous are
punished with suffering.‖
Ramchal also suggests that suffering may
be one of HaShem’s methods for
purifying people in this world to prepare
them for the reward of the world to come:
―The Highest Mercy therefore decreed
that some sort of purification exist. This is
the general category of suffering.‖
Ramchal further wrote, ―Suffering may
come to an individual in order to make
him examine his deeds and motivate him
to repent.‖ This is another example of
suffering which is not a form of
punishment; it is a wakeup call to the
individual, alerting him to his misdeeds
and warning him to correct them before
he is punished. ―If this is not effective,
then he must also undergo further
suffering to cleanse him of his sins.‖
Ramchal also theorizes that the suffering
or prosperity of an individual may have
very little to with that individual: ―It is
possible that good or evil befall a person
because of the place where he lives or
because of the group with which he is
associated.‖ A person can inherit his
situation, good or bad, from his parents,
or for the sake of his children. Suffering
may befall the righteous to atone for the
wicked people around them. It may even
be the result of his deeds in a previous
incarnation. (The explanation of this last
idea is beyond the scope of this article).
There are many external causes for one’s
lot in life, all brought about by G-d’s
wisdom and justice.
One of the other reasons he suggests for
why it seems that good people suffer
while wicked people prosper relates to
the different stations, or situations, of life.
―Each of these stations is a test for a
particular individual,‖ to make the most
of it and choose to serve G-d through it.
There are circumstances in life which vex
us, like poverty, and those which tantalize
us, like wealth, but both are tests and in
their own right: Poverty challenges an
individual to transcend his station, to not
despair or turn away from G-d in anger.
Wealth is accompanied by the challenges
of remaining humble and not being led
astray by the allure of physical pleasure.
As such, every situation and event in life
can be seen as a means to an end, not an
end unto itself.
Ramchal ends his discussion on this topic
by explaining that, ―This does not mean
that every event is always the result of all
these causes. These are merely possible
causes.‖ It is only in the hands of The
Highest Wisdom, Highest Justice and
Highest Mercy (all, of course, referring to
G-d/HaShem) to know what the
appropriate situation is for each
individual, as Ramchal writes: ―The
details of this judgment, however, are
beyond the grasp of man’s
understanding.‖
R’ Lipschitz teaches his “Derech HaShem”
class on Wednesdays at 7:30pm, at Kehillat
Shaarei Torah, 2640 Bayview Avenue. You
can also find his classes on
www.yutorah.org or ww.torontotorah.com.

Schedule for the Week of May 29, 16 Sivan

Shabbat, May 29
7:50AM R’ Azarya Berzon: Ramban al haTorah, Or Chaim Wednesday, June 2
After Hashkama: R’ Azarya Berzon, Clanton Park 9:15AM R’ Mordechai Torczyner, Pirkei Avot, 239 Franklin, Babysitting
One Hour Before Minchah: R’ Azarya Berzon: Masechet Kiddushin, provided Women
Mizrachi Bayit 7:30PM R’ Meir Lipschitz, Ramchal’s Derech Hashem, Kehillat Shaarei
Sunday, May 30 Torah Men and Women
9:15AM Itamar Zolberg, Shiur B’Ivrit Zichron Yisrael 8:00PM Russell Levy: Contemporary Halachah, B’nai Torah Cancelled
7:30PM R’ Azarya Berzon: Masechet Kiddushin, Shaarei Shomayim this week
Monday, May 31 Thursday, June 3
10:00AM R’ Mordechai Torczyner: Tevillat Keilim at Summer 9:00AM R’ Mordechai Torczyner: Tevillat Keilim at Summer Kollel,
Midrasha, BAYT Women Clanton Park
7:30PM R’ Azarya Berzon: Hilchot Talmud Torah, Clanton Park 11:00AM R’ Azarya Berzon: Masechet Pesachim (Advanced), Clanton
9:00PM R’ Azarya Berzon: Ramban al haTorah, 5 Gladiola Ct. Park
3:40PM R’ Azarya Berzon: Hilchot Muktzah (Advanced), Clanton Park
Tuesday, June 1
Men
9:00AM R’ Mordechai Torczyner: Tevillat Keilim at Summer Kollel,
8:45PM R’ Azarya Berzon: Halachah and Life Issues, Clanton Park Men
Clanton Park
11:00AM R’ Azarya Berzon: Pesachim, Clanton Park Men Friday, June 4
1:30PM R’ Mordechai Torczyner: Sefer Amos with Mekorot, Shaarei 9:00AM R’ Mordechai Torczyner: Tevillat Keilim at Summer Midrasha,
Shomayim Women BAYT
9:00PM R’ Mordechai Torczyner: Minchat Chinuch

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