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seen in his dream, and he knew that Yosef must be correct. Abarbanel suggests that Yosef's interpretation stood in contrast to the other interpretations, because the others tried to explain Pharaoh's dreams as two separate dreams, each independent of the other. However, Pharaoh was convinced that the two episodes were all part of one dream. Since Yosef incorporated both dreams into one interpretation, Pharaoh trusted him and favoured his interpretation. Nechama Leibowitz proves this from the language used in the Torah: on several occasions, Pharaoh refers to his dream, in the singular (see Bereishit 41:15, 17, 22). However, the Torah describes Pharaoh's servants' inability to interpret them, in the plural. A careful look at the language used by Yosef and Pharaoh might provide another insight as to why Pharaoh is so quick to accept Yosef's interpretation. As mentioned in this column last week ("Bringing G-d into the Conversation" by Adam Frieberg), Yosef constantly recognizes G-d as the reason for his successes. In the short dialogue between Yosef and Pharaoh, Yosef mentions G-d's Name four times. He ensures that Pharaoh knows that his interpretation is a direct message from G-d. Pharaoh's response to Yosef indicates that he is pleased to know that Yosef is relaying G-d's word. The same point is seen when Yosef advises Pharaoh how to best prepare for the seven years of famine. "And now Pharaoh shall seek out a discerning and wise man and place him over the land of Egypt." (Bereishit 41:33). However, after
Josh Gutenberg
Pharaoh and his servants are pleased with Yosef, Pharaoh asks his servants, "Is there to be found one like this, a man in whom the spirit of G-d rests?" (Bereishit 41:38) Pharaoh changes Yosef's suggestion of a "discerning and wise man" to "a man in whom the spirit of G-d rests." Further, Pharaoh states, "Since G-d has informed you [Yosef] of all this, there is no one discerning or wise like you." (Bereishit 41:39) Pharaoh is searching for an interpretation that resonates with him. Disappointed with the other interpretations, he is struck by Yosef's words and impressed with G-d, whom Yosef represents. Yosef's ability to present G-d's word in a genuine manner appeals to Pharaoh; he no longer wants to appoint a "discerning and wise man", but rather, he wants someone of Yosef's caliber, "a man in whom the spirit of G-d rests." This is all the more impressive considering the relationship between the Egyptians and the Hebrews. Yosef comes from a society that is loathed by the Egyptians; the Egyptians refuse to eat any food touched by a 'Hebrew', because they are impure. Ramban (Bereishit 41:38) notes the possible resentment of appointing Yosef, a Hebrew, to such a high position in society. Nevertheless, both Pharaoh and his servants are willing to overlook Yosef's ethnicity, since he is infused with G-d's spirit. Yosef's embodiment of G-d's spirit prompts Pharaoh to accept his word and immediately declare him viceroy of Egypt. jgutenberg@torontotorah.com
According to Ibn Ezra and Radak, Yehoshua represents the Jews who are trying to build the Beit haMikdash, and the dirty clothes represent their poverty. The "satan" represents the earthly forces attempting to prevent the construction, and G-d enables the builders to succeed. The new, clean clothing represents the end of that generation's poverty. Per Abarbanel, Yehoshua represents his descendants, the Chashmonaim, who are guilty of taking the throne inappropriately; kohanim are not supposed to rule as kings. Their clothing is dirty because they wear royal garb inappropriately. The "satan" accuses them of guilt, and G-d defends them for their
These plant species represent the harvest which brings us great joy, and we take them in order to heighten the joy of our celebration. (Moreh haNevuchim 3:43; Sefer haChinuch 324) Each of the arba minim represents one of the four realms in which a human being operates: Self, Family, Society and Heaven. We take the arba minim in order to turn our interactions, in all of these realms, toward G-d. (Rabbi Moshe Isserles, Torat ha'Olah 3:63) The arba minim are linked to three categories of Divine gift: (1) items which are naturally available for our use; (2) items we manipulate in order to make them useful; and (3) items furnished to us as raw material, which we engineer into utility. We acknowledge that G-d has given us all of these diverse Divine gifts. (Rabbi Samson Raphael Hirsch, Horeb 31) Rabbi Yonatan Eibeschutz (Nefesh Yehonatan, Parshat Emor) cites a midrash contending that the mitzvah of taking the arba minim atones for the sin of Adam and Chavah in eating from the fruit in the Garden of Eden. torczyner@torontotorah.com
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Biography
Cancelling Chanukah?
Rabbi Shmuel Bornzstain
Shem miShmuel Chanukah, 5th Night
Translated by Adam Frieberg
" " ( " ) "[ ' " ] : " . , ! " ". , , , , , " (" ' ') " ' , " . , , " ( , " ",") " " . , , . , " " , " " , , " , " , . " , : " " "
The Talmud (Rosh HaShanah 18b) states, "[Even according to the position that the holidays described in Megillat Taanit have been abrogated,] Rabbi Yosef said: Chanukah is different in that there is a mitzvah associated with it. Abbaye replied: [The mitzvah of lighting the menorah is merely an accessory to the festival itself,] so let Chanukah be abrogated and let its mitzvah be abrogated as well! Rather, Rabbi Yosef said: Chanukah is different because its function is to publicize the miracle." It appears correct to explain that Torah is eternal, and it can never become nullified, as nullification is an aspect of the natural world, which does not endure; it constantly removes forms and takes on new forms. Torah, however, is the essence and original source of the natural world's existence, as our Rabbis taught (Bereishit Rabbah, chapter 1), "[G-d] looked into the Torah and created the universe." This being the case, it is impossible that nature could work against and nullify the Torah. Just as this is true as a general rule, so it also applies to the specific case of man, who is a microcosm of the universe. The physicality of his extremities are not able to nullify the mitzvot of the Torah or cause them to be forgotten, as it is written (Devarim 31:21), "for it will not be forgotten from the mouth of their offspring". Rashi explains, "This is a promise to Israel that the Torah will never be entirely forgotten from their offspring." However, decrees and customs are not at this level, and it is entirely possible that they will be nullified and removed at some point in time, and so the physical limbs of man are able to cause them to be forgotten.
The challenge [that Abaye presented to Rabbi Yosef, saying], "So let Chaunkah be abrogated," was saying that just as the concept of nullification can apply to the decree itself, so, too, it should apply to the mitzvah that comes from the decree. However, "Rabbi Yosef said: Chanukah is different because its function is to publicize the miracle." This means that just as the miracle is publicized to the material world in general, so too is it regarding the person, that his physical body is moved to feel and publicizes the miracle. Therefore, his nature is not to forget it, it leaves an everlasting impression on him, and it would be incorrect to nullify it [Chanukah]. And perhaps we can incorporate this into the words of Rashi; see his words there.
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Gadol's daughter; the account has two versions: A woman named Yehudit was supposed to be given to the Greek general on the first night of her marriage. Yehudit came to his barracks with cheese, wine, and a hidden sword. The officer, after eating and drinking, fell asleep, and Yehudit severed his head and brought it to the Jewish camp. (Mishneh Berurah 670:10) The Kohen Gadol's daughter, at her wedding, tore her clothes in grief. When her brothers rebuked her for disgracing the family, she challenged them, asking if being given to the Greek general would be less offending to their honour. This was the opening note for the rebellion of the Chashmonaim. (Otzar HaMidrashim 177) Understood either way, Eid Al Banat celebrates the wisdom, purity and courage of the Jewish woman. bweintraub@torontotorah.com
Speaker
Topic
Location
Special Notes
R Baruch Weintraub Adam Frieberg R Mordechai Torczyner R Mordechai Torczyner Adam Frieberg
Parent-Child Learning
Hebrew Hebrew
R Mordechai Torczyner
Ulpanat Orot
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Clanton Park