‫בס“ד‬

‫‪Toronto Torah‬‬ ‫‪Beit Midrash Zichron Dov‬‬

‫‪Parshat Vayeishev‬‬ ‫‪20 Kislev 5771/November 27, 2010‬‬ ‫‪Vol.2 Num. 13‬‬

‫איתמר זולברג‬ ‫אלה תולדות יוסף‬

‫ומספר לפרעה שיש מי שיכול להקשיב ויודע‬ ‫האחים קמים על יוסף להורגו אך מבינים שבכך‬ ‫בפרשיות השבוע הבאות אנו נפגשים עם יוסף‬
‫להבין את העומד מולו‪ .‬פרעה מזמן את יוסף‬ ‫הם רק מצטרפים למעגל הטורפים ‪-‬נטרפים‬ ‫במבט קרוב ‪ .‬יותר מכל אחד אחר מהאחים ‪,‬‬
‫ומיד הוא מרגיש ‪ ,‬שיש כאן משהו אחר ‪ .‬יוסף‬ ‫שבעולם‪ .‬הם מוכרים אותו לישמעאלים בעבור‬ ‫יוסף מהווה חלק מרכזי בהמשכיותם של עם‬
‫לא מייחס את החשיבות לעצמו " בלעדי ‪,‬‬ ‫נעלים‪ .‬הנעל מנתקת את האדם מן האדמה‪ ,‬מן‬ ‫ישראל‪ .‬נראה כי תולדות חייו של יוסף רצופים‬
‫אלקים יענה את שלום פרעה"‪ ,‬אני רק מקשיב‪.‬‬ ‫הגשמיות‪ ,‬על כן "לעולם ימכור אדם קורות ביתו‬ ‫עליות ומורדות‪ ,‬רגעי אושר ורגעי משבר ‪ ,‬אך‬
‫פרעה יודע שיוסף צודק‪ ,‬לא בגלל שהוא ידע את‬ ‫ויקח מנעלים לרגליו‪".‬‬ ‫האם ישנו איזה חוט מקשר שמוביל את‬
‫הפתרון מעצמו אלא כי יוסף היה היחיד‬ ‫העלילה של סיפור חייו?‬
‫שבאמת הקשיב לו וניסה לראות מה פרעה חלם‬ ‫יוסף מגיע לבית פוטיפר ומשגשג מאד‪ ,‬הוא נעשה‬
‫ולא לפרש את החלום כמו שיוסף מרגיש‪ .‬פרעה‬ ‫לראש ביתו של שר הטבחים‪ .‬אך לפתח חטאת‬ ‫“אלה תולדות יעקב‪ ,‬יוסף בן שבע‪-‬עשרה שנה”‬
‫מבין שיוסף ראוי לשלוט על ממלכתו כי "רוח‬ ‫רובץ‪ ,‬אשתו של פוטיפר מנסה לפתותו‪ .‬קל מאד‬ ‫כבר מפתיחת הפרשה ברור שיוסף יהיה מאד‬
‫אלקים בו" הוא משלב את העולמות‪ ,‬הרוחני‬ ‫להתפתות‪ ,‬אף אחד לא ידע‪ ,‬מסביב התרבות כל‬ ‫משמעותי להמשך העלילה ‪ ,‬להמשך של עם‬
‫והגשמי‪.‬‬ ‫כך חומרית וזה ממש מקובל וזמין ‪ .‬אך יוסף‬ ‫ישראל‪ .‬יוסף רועה את אחיו בצאן‪ ,‬לא רועה עם‬
‫רואה את דמות דיוקנו של אביו‪ .‬יוסף אמנם חי‬ ‫אחיו‪ ,‬כי אם את אחיו "והוא נער את בני בלהה‬
‫היום הכל נראה כל כך רחוק ‪ ,‬כל סיפורי‬ ‫בתרבות החומרית ומצליח בה מאד אך בראשו‬ ‫ואת בני זלפה נשי אביו"‪ -‬הוא נוהג בפטרונות‬
‫האבות נראים כזיכרון לאומי רחוק‪ .‬הכלל הוא‬ ‫הוא נמצא עם אביו‪ ,‬לומד מתורתו וערכיו ועל כן‬ ‫כלפי בני השפחות‪ .‬יוסף עומד מול בני השפחות‬
‫שמעשה אבות סימן לבנים‪ ,‬לא רק במובן הרחב‬ ‫הדמות שיוסף רואה במראה איננה של נער צעיר‬ ‫ושם הוא מרגיש יותר מקובל ואף מגן עליהם‬
‫של " סימנא מילתא " אלא מסמנים לנו את‬ ‫בעל יצר אלא דמות דיוקנו של אביו‪.‬‬ ‫מפני אחיו ‪ ,‬בני לאה ‪ .‬הוא לוקח את תפקיד‬
‫הדרך ‪ ,‬ואנו נמשכים על אותו ציר שהם החלו‬ ‫המנהיג והם מקבלים אותו עליהם‪.‬‬
‫בהליכה בו וממשיכים ממש באותה הדרך ‪.‬‬ ‫יוסף מורד לבית האסורים ‪ ,‬אך הוא איננו‬
‫הגר " א ‪ ,‬כפי שצוטט על ידי תלמידו ר ' הלל‬ ‫מתייאש ‪ .‬הוא ממשיך לעשות חיל וד ' מצליח‬ ‫אמנם יחסי יוסף ואחיו אינם מושלמים אך‬
‫משקלוב בספר "קול התור"‪ ,‬מדבר על משיח בן‬ ‫דרכיו‪ .‬הוא הופך לראש גם שם‪ .‬יוסף מופקד על‬ ‫לאחר החלומות הם מתדרדרים אף יותר ‪.‬‬
‫יוסף‪ .‬הכח המניע של הגאולה הגשמית‪ ,‬אנשים‬ ‫כל האסירים‪ ,‬ובזה הוא לא רק מוודא שכולם‬ ‫האחים שעד כה התעלמו מהעדפת אביהם את‬
‫שיבואו ( ובאו ) באתחלתא דגאולה לבנות‬ ‫עושים את המ וטל עליהם ‪ ,‬אלא אף דוא ג‬ ‫יוסף‪ ,‬מתחילים לשנוא אותו ואף לא מסתירים‬
‫ולהכין את ארץ ישראל ‪ ,‬יפתחו את הארץ‬ ‫לשלומם ורווחתם‪ .‬כך הוא מבחין בשני השרים‬ ‫את זה‪" ,‬ולא יכלו דברו שלום‪".‬‬
‫ויתישבו בה ‪ ,‬הם " משיח בן יוסף "‪ .‬היישוב‬ ‫הזועפים בעקבות חלומותיהם ‪ .‬הוא איננו‬
‫ב א ר ץ י ש ר א ל ל א נ ע ש ה מת ו ך ש י ק ו ל י ם‬ ‫מה בחלומות גורם לאחים לשנוא את יוסף ?‬
‫מתיימר לפתור את החלום מלכתחילה‪ ,‬למרות‬
‫אנוכיים ‪ ,‬הטבות או מעמד של כבוד‪ ,‬היישוב‬ ‫מעבר לתוכן הפשוט של השלטון שהחלום‬
‫שיש לו את הידע לזה ‪ .‬הוא פותח בשיחה‬
‫נבנה מתוך אהבת העם והארץ‪ .‬שנזכה למדרגה‬ ‫מנבא ליוסף‪ ,‬אחיו של יוסף הם רועי צאן‪ .‬יוסף‬
‫ש" לאלקים הפתרונים" אך מכל מקום‪" -‬ספרו‬
‫השלמה של גאולה שבה לא רק יהיה גוף מפואר‬ ‫חולם על אלומות של תבואה שמשתחוות‬
‫נא לי" אני מעוניין לשמוע ולו רק להקל עליכם‬
‫בעל אידיאלים גדולים אלא אף נשמה גדולה ‪,‬‬ ‫לאלומתו של יוסף ‪ .‬יוסף לא רק מדבר על‬
‫את המעמסה שרובצת על לבכם ‪ .‬יוסף הינו‬
‫עם תורה גדולה של משיח בן דוד ‪ ,‬שיבוא‬ ‫שלטון אלא אף על שינוי כיוון בעם ישראל ‪.‬‬
‫מ נ ה י ג מ ע ש י ‪ ,‬א ך ה ו א מ ו צא א ת ה מ ק ו ם‬
‫במהרה בימינו‪ ,‬אמן‪.‬‬ ‫יעקב ובניו היו רועי צאן‪ ,‬זהו לא רק מקצוע ‪,‬‬
‫להתחשב בכל אחד ואחד מחוסיו‪.‬‬
‫זוהי דרך חיים ‪ .‬הרועה דואג לצאנו וממש‬
‫‪izolberg@torontotorah.com‬‬ ‫מחרף את נפשו על כל אחד מעדרו‪ ,‬זהו האופי יוסף לומד שיעור נוסף‪ ,‬הוא אינו יכול לסמוך על‬
‫של מנהיג בישראל כפי שהצטייר בעיני האחים איש‪ .‬בסופו של דבר‪ ,‬שר המשקים נזכר ביוסף‬
‫ואף עוד ימשיך למשך הדורות שיבואו‪.‬‬
‫‪Parshah Questions‬‬ ‫‪R’ Meir Lipschitz‬‬
‫יוסף מדבר על עובדי אדמה ‪ .‬בעיני עובד‬
‫האדמה אין יחס מיוחד לשדהו או לתבואתו ‪,‬‬
‫‪Answers are provided on page two.‬‬ ‫הוא משעבד את אדמתו אליו ‪ ,‬חורש וזורע‬
‫‪‬‬ ‫?‪What is the connection between Chanukah and Yosef‟s pit‬‬ ‫ומנצל אותה לצרכיו ‪ .‬זהו לא האופי שאותו‬
‫)‪(Shabbat 22a‬‬ ‫רואים בני יעקב כדרכם של ישראל ‪ .‬בחלום‬
‫‪‬‬ ‫?‪Through what sale(s) did Yosef move from the pit to Egypt‬‬ ‫השני יוסף רואה את השמש ‪ ,‬הירח והכוכבים‬
‫משתחווים אליו ‪ .‬הוא רואה בכוכבים את ‪(Rashi, Ibn Ezra, Rashbam, Ramban, Daat Zekeinim MiBaalei haTosafot,‬‬
‫עתידו‪ ,‬שימוש של כוחות הטבע שמשתעבדים‬
‫)‪Chizkuni, and Netziv to Bereishit 37:25-28‬‬ ‫אליו ואל צרכיו ‪ ,‬אפילו דברים עליונים כמו‬
‫‪‬‬ ‫?‪What is the message of the names Peretz and Zerach‬‬ ‫הכוכבים יהיו כפופים אליו‪ .‬אין זו דרכם של‬
‫)‪(Yevamot 76b; Rashi, Ramban and Baal HaTurim to Bereishit 38:29-30‬‬ ‫ישראל‪ ,‬ישראל מעל למזל‪ ,‬להשפעה הגשמית‪.‬‬
‫‪‬‬ ‫האחים מזהים איום על כל תפיסת עולמם ‪For children: Why did Yaakov say that Yosef‟s second dream could not‬‬
‫?‪be true‬‬ ‫הרוחני של חיים מעל הטבע ויוסף חי בטבע‬
‫)‪(Rashi Bereishit 37:10‬‬ ‫‪mlipschitz@torontotorah.com‬‬ ‫ושואף לשעבדו‪.‬‬

‫‪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.‬‬
Parshah Answers
What is the connection between
Chanukah and Yosef’s pit?
 The gemara (Shabbat 22a) cites
consecutive statements from Rav
Kahana, citing Rav Natan bar Manyumi,
who was citing Rav Tanchum. The first
statement says that a chanukiah placed
above twenty amot is disqualified, just
as a succah which is taller than twenty
amot is disqualified and just as an alley
is not considered halachically
„enclosed‟ if its lintel is higher than
twenty amot, because the eye does not
gaze to that height. The second
statement notes that the Torah
describes Yosef‟s pit as being „empty,
without water.‟ The redundant note that
it was without water is meant to indicate
that snakes and scorpions were
present.
 Ritva‟s approach to the passage
regarding Yosef‟s pit explains the link
between the two talmudic statements;
he said that the pit was twenty amot
deep, so that Reuven did not realize
there were snakes and scorpions in the
pit.
Through what sale(s) did Yosef move
from the pit to Egypt?
 The Torah describes a caravan of
Yishmaelim passing by the pit, and
Yehudah suggesting that they sell Yosef
to the Yishmaelim. The Torah then
describes Midianim passing by, and
then it says that “they” drew Yosef from
the pit and sold him to the Yishmaelim,
and that “they” brought Yosef to Egypt.
Further in the Torah we are told that the
Midianim sold Yosef to Egyptian
613 Mitzvot: Mitzvah 65-67
Taking Care of the Economically Disadvantaged
Many of the Torah‟s mitzvot train us to
be sensitive to the needs and problems
of our neediest relatives. Mitzvah 65
instructs us not to oppress - through
word or deed - orphans and widows,
who have traditionally been among the
economically vulnerable. Mitzvah 66
instructs us to offer loans to the poor,
and mitzvah 67 prohibits lenders from
claiming debts when they know that
impoverished debtors lack the means to
repay them. Within this last mitzvah, a
creditor is not even permitted to pass
before a debtor who lacks the means to
re-pay, lest he pain the debtor with
guilt.
2 Visit us at www.torontotorah.com
purchasers, and yet further along we are
told Potifar purchased Yosef from
Yishmaelim, and much later we are told
that the brothers sold Yosef to Egyptian
purchasers. The proliferation of
pronouns, and the plurality of potential
purchasers and purveyors, perplexes
the parshanim.
 Rashi explains that the brothers drew
Yosef from the pit and sold him to the
Yishmaelim, who sold him to the
Midianim, who brought him to Egypt.
 Ibn Ezra contends that the same group
were identified variously as Yishmaelim
and Midianim; he does not address the
question of who lifted Yosef from the pit.
 Rashbam suggests that while the
brothers were waiting for the
Yishmaelim to draw near, Midianim
came and drew Yosef from the pit and
sold him to the Yishmaelim themselves.
Alternatively, he suggests that the
Midianim may have drawn Yosef from
the pit at the instruction of Yosef‟s
brothers, but he is adamant that the
grammar of the pesukim presents the
Midianim as the ones who drew Yosef
from the pit.
 Ramban argues that there was only one
group of purchasers. From afar, based
on their camels, the merchants appeared
to be Yishmaelim, but they were actually
Midianite merchants who had hired
Yishmaelim as camel-drivers. The
brothers sold Yosef to the Midianim, who
gave him to the Yishmaelim – while he
was still owned by the Midianim - to help
transport their merchandise to Egypt.
Similarly, Netziv contends that the
The Shulchan Aruch (Choshen Mishpat
97:2) prohibits dunning a debtor only if
one is certain that the debtor lacks funds.
The Minchat Chinuch (67:1) challenged
this, arguing that since this is a biblical
matter, one should not dun a debtor even
where the debtor‟s ability to pay is
uncertain, since we are strict regarding
biblical law. The Minchat Chinuch
resolved his problem by suggesting that
the Torah‟s prohibition itself was only
stated regarding cases in which one
knows, certainly, that the debtor lacks the
ability to pay.
torczyner@torontotorah.com
R’ Mordechai Torczyner
Yishmaelim and Midianim were two
parties travelling together for safety,
and the Midianim were slave-traders
and they drew Yosef from the pit, while
the Yishmaelim were general
merchants.
 Chizkuni suggests that the Midianim
drew Yosef from the pit and sold him to
the Yishmaelim, but the Yishmaelim
assigned the care of Yosef to the
Midianim, and the two parties jointly
sold Yosef to Potifar.
What is the message of the names
Peretz and Zerach?
 Rashi says that “Peretz” describes
strength, because he broke forth
mightily, and “Zerach” refers to the
shining red string tied to his hand.
 Ramban contends that “Peretz” refers
to “breaking out,” for Peretz broke
forth hastily from the womb. He then
cites mystical sources to compare
Peretz and Zerach to the twin
luminaries, the Sun and the Moon.
Zerach, the physical first-born, is
compared to the sun with its greater
light. Peretz, the forebear of the
Davidic dynasty, is like the Moon in
that the light of the Davidic dynasty
waxes and wanes. We also link King
David with the rite of kiddush levanah,
performed upon seeing the new moon.
 Baal haTurim sees in “Peretz” a hint
at his royal descendants, who would be
empowered to break through – lifrotz –
people‟s property. This is also seen in
Yevamot 76b, which describes King
Saul asking whether young David is
from the family of Peretz, such that he
might one day hold the royal authority
to break through people‟s property.
Baal haTurim also points out that the AT
-BASH method of gematria evaluates
Peh-Reish-Tzadi as 14, which is the
numerical value of the name of Peretz‟s
royal descendant, King David.
For children: Why did Yaakov say that
Yosef’s second dream could not be
true? (Rashi Bereishit 37:10)
 Rashi points out that Yosef‟s dream
includes the sun and moon, as well as
the stars, bowing to him. The stars are
Yosef‟s brothers, so the sun and moon
could be his parents – but Yosef‟s
mother, Rachel, was not alive anymore.
This is why Yaakov said, “Could it be
that I, your mother and your brothers
would bow to you?”
We’d love to hear your answers! Email
them to torczyner@torontotorah.com
 Ha’Am V’Ha’Aretz
R’ Azriel Hildesheimer Dovid Zirkind Kibbutz Lavi
During the time of the Mishnah, both
Tzippori and Teveriyah were major
Rabbi Azriel Hildesheimer was born in Jewish settlements. (R‟ Yehudah HaNasi
Evaluating Risks of t h e n o r t h e r n G e r ma n c i t y o f lived in Tzippori, and the Sanhedrin was
located in Teveriyah.) The Lavi Inn was
Surgery Halberstadt in 1820. After receiving a
situated between the two, on the side of
Jewish education in his home town,
Rabbi Azriel Hildesheimer the road, near today‟s Golani Junction.
Rabbi Hildesheimer traveled to Altona Eventually, the Romans destroyed the
Responsa Even Ha’Ezer 184 at the age of 17 to study under Rabbi inn. Centuries later, the Arab village of
Yaakov Ettlinger (Toronto Torah Lech Lubya, a corruption of the Hebrew
Lecha 5770). While in Yeshiva he “Lavi”, arose on the spot.
Question: studied classical languages, and he
Located on the road leading from
A young man who is now twenty-eight took that education with him to the Teveriyah to Tabor and the Upper
years old developed a growth beneath his University of Berlin in 1840, where he Galilee, Lubya served as a base for
right eye when he was fourteen years old. continued his study of languages as Arab attacks on Jewish travelers and
Over the course of time it grew to [the size] well as advanced mathematics. From convoys. During the War of
of half an egg, and so that eye had almost Berlin, Rabbi Hildesheimer left for the Independence, the village housed Fawzi
lost the ability to see. Now he wishes to nearby city of Hale where he received al-Qawuqji‟s Arab Liberation Army. As
ask the doctors if they can heal him his Ph.D. soon as the State of Israel was
through an operation. He is unsure whether proclaimed, the ALA attempted to cut off
he may trust the doctors if they will tell him At the age of 31 Rabbi Hildesheimer the Upper Galilee, the Galilee
there is no risk in this operation and received his first rabbinic position, as panhandle, and even the Jordan Valley.
whether he may endanger himself despite Rav of the town of Eisenstadt, Hungary. On June 9, 1948, Golani‟s Dror Battalion
potential risk to his life. One of his first acts in that position was was ordered to capture the village . This
Further, you might say this is surely to found a parochial school where initial assault was a massive failure.
forbidden, for there may be risk to his left modern pedagogy was employed in Nevertheless, one of the mission‟s
eye, as happens on occasion with teaching both secular and Jewish objectives was achieved: the enemy‟s
operations that when one has great studies. From there Rabbi Hildesheimer operational balance of power was
damage in one eye, the other also may lose would continue to establish other like- affected, and al-Qawuqji‟s plans were
the ability to see. May he bring himself to minded schools which emphasized the foiled. He had hoped to capture Rosh
the possibility of blindness, which has importance of properly spoken German Pina and join up with the Syrian forces.
been compared to death? More and mathematics that contributed to the However, when Lubya was attacked, al-
specifically: If, G-d forbid, he were to study of Talmud. Qawuqji abandoned his plans and set
out to assist the village.
become blind, he would not find a way to
provide for himself and his elderly mother Known as a pioneer within Orthodoxy, When the IDF launched a second attack
and father. But if there were a cure, it Hildesheimer believed that a Jew in the against Lubya. The village‟s fighters
would be an aid and profit because he is a modern world could not segregate surrendered after a short battle, and the
rapid scribe in business matters. himself from society hiding behind Arab residents abandoned the village.
ghetto walls. He believed in an On 24 Shvat 5709 (February 23, 1949),
Response: embrace of secular education with an Kibbutz Lavi was founded on the site by
1. Without any doubt the doctors are “unconditional steadfastness in the faith young Bachad (Brit Chalutzim Datiim)
trusted on this matter, especially esteemed and traditions of Judaism.” immigrants from England, including
professors who would not damage their some of the 10,000 Jewish refugee
profession. Wherever there is no pattern of biblically prohibited act, then certainly children who had arrived in England
transgression one should believe the one may transgress a mere rabbinic from Germany on the Kindertransports.
doctors, because the risk to life is only prohibition. The first religious kibbutz to have a
questionable, and, further, the prohibition rabbi, these rabbis have included Rav
against endangering one‟s self is only 3. Regarding his concern that he might Levinger of Hevron and Rav Aviner of
rabbinic, as is explained in Rambam be struck with blindness and so become Beit El.
Hilchot Rotzeach 11:5 and the end of unable to support his parents, in this we Kibbutz Lavi‟s main industries are
Shulchan Aruch Choshen Mishpat. rely upon Rabbi Akiva‟s great principle, agriculture, a carpentry workshop
“Your life precedes.” If one is permitted which produces furniture for shuls
2. Certainly, endangering one‟s self is to act despite concern for danger, G-d
around the world, and a kosher hotel
forbidden, as is explained in the Rambam forbid, from the operation, then one is
which serves the religious public.
mentioned above, but that is only if one certainly permitted to act despite the
were to do it needlessly and intentionally, mitzvah of honouring one‟s parents. This The ruins of the ancient Jewish
not if it were necessary because of a threat is certainly true given the fact that his settlement are still visible in the Lavi
to life in, G-d forbid, losing his second eye. livelihood is already in doubt because Forest, located between the Golani
If they allowed one, for a questionable life- of current concern for the loss of vision Junction and Kibbutz Lavi.
saving action, to transgress even the in his second eye. Adapted from an article originally
severe Shabbat with any necessarily dzirkind@torontotorah.com published by Torah miTzion.

Visit us at www.torontotorah.com 3
 Schedule for the Week of November 27, 20 Kislev
Shabbat, November 27
7:45AM 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
6:30PM Parent/Child Learning, Shaarei Shomayim
Sunday, November 28
9:15AM Itamar Zolberg: “Teme‟im b‟Yad Tehorim” b‟Ivrit,
Zichron Yisrael
9:30 AM Midreshet Yom Rishon for women at Ulpana
7:30PM R‟ Azarya Berzon: “Megilah: What Blessings Do We
Recite?”, Shaarei Shamayim
8:30PM R‟ Azarya Berzon: Gemara In-depth, Shaarei Shamayim
Monday, November 29
4:00 PM R‟ Mordechai Torczyner: Rabbis in the New World, 3
of 3, MIles Nadal JCC, RSVP to sharonis@mnjcc.org
($15 for series)
8:30PM R‟ Azarya Berzon: Rambam, “The Seven Mitzvot of the
Bnei Noach”, Clanton Park
8:45PM R‟ Meir Lipschitz: Gemara Beitzah Chaburah, Shaarei
Shomayim
9:20PM R‟ Azarya Berzon: Ramban: Insights into Parshat
Vayeshev, 12 Midvale Road
4 We would like to thank koshertube.com for filming our shiurim!
Tuesday, November 30
1:10PM Russell Levy, Masechet Pesachim (advanced), Wolfond Center Lunch
served, followed by mincha
1:30PM R‟ Mordechai Torczyner: Yoel, at Shaarei Shomayim, with Mekorot
7:30PM R” Meir Lipschitz: The Thought of R‟ Shlomo Aviner, 17 Meadowbrook #2,
Women
8:00PM Dovid Zirkind: Interactive Parshah Discussion, Westmount Learning Centre
8:30PM R‟ Mordechai Torczyner: Minchat Chinuch at Clanton Park: Korban Pesach
Leftovers and lav hanitak la’aseh
8:30PM R‟ Azarya Berzon: Halacha and Hashkafa for Life, “Defining the Concept of a
Miricle”, BAYT, 3rd floor, classroom #1
Wednesday, December 1
9:15AM R‟ Mordechai Torczyner: Hosheia, 239 Franklin Women Babysitting provided
1:00 PM R‟ Mordechai Torczyner, Chanukah, at MaRS
7:00PM R‟ Azarya Berzon: Gemara B‟Iyun, Highlights of the week‟s shiurim, 12
Midvale Road
8:30PM R‟ Azarya Berzon, Kiddushin 42b: Is there a Shaliach for a Crime?, Shomrai
Shabbos
9:00PM R‟ Mordechai Torczyner: Responsa that changed Jewish History, Week 8:
The Response to Reform, BAYT
Thursday, November 25
8:00PM R‟ Netanel Javasky: Landmark Halachic Responsa, Bnai Torah
8:00PM David Teller: Secrets of the Shema,Week 3: History and Destiny Shaarei
Tefillah
Visit us at www.torontotorah.com