Scribd Logo
Upload

Welcome to Scribd!

  • 177 views

    Untitled

    Uploaded by

    outdash2
    This summary provides the key points from the document in 3 sentences: The document discusses Rambam's view that man is not the central purpose of creation and has a particular role among other creations that have independent reasons for existence. A midrash is mentioned that reflects the view that the world cannot be "very good" without man, but also that failure is itself a strength as man can transcend shortcomings and create himself through struggle. The document analyzes philosophical debates around humanity's role and capacity for greatness as well as failure in the physical and spiritual realms.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd

    Untitled

    Uploaded by

    outdash2
    177 views2 pages
    This summary provides the key points from the document in 3 sentences: The document discusses Rambam's view that man is not the central purpose of creation and has a particular role among other creations that have independent reasons for existence. A midrash is mentioned that reflects the view that the world cannot be "very good" without man, but also that failure is itself a strength as man can transcend shortcomings and create himself through struggle. The document analyzes philosophical debates around humanity's role and capacity for greatness as well as failure in the physical and spiritual realms.

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF, TXT or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    This summary provides the key points from the document in 3 sentences: The document discusses Rambam's view that man is not the central purpose of creation and has a particular role among other creations that have independent reasons for existence. A midrash is mentioned that reflects the view that the world cannot be "very good" without man, but also that failure is itself a strength as man can transcend shortcomings and create himself through struggle. The document analyzes philosophical debates around humanity's role and capacity for greatness as well as failure in the physical and spiritual realms.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    177 views2 pages

    Untitled

    Uploaded by

    outdash2
    This summary provides the key points from the document in 3 sentences: The document discusses Rambam's view that man is not the central purpose of creation and has a particular role among other creations that have independent reasons for existence. A midrash is mentioned that reflects the view that the world cannot be "very good" without man, but also that failure is itself a strength as man can transcend shortcomings and create himself through struggle. The document analyzes philosophical debates around humanity's role and capacity for greatness as well as failure in the physical and spiritual realms.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    You are on page 1of 2

    Parshat Bereishit

    27 Tishrei, 5777/October 29, 2016

    Vol. 8 Num. 8

    This issue of Toronto Torah is sponsored by Esther and Craig Guttmann


    in honour of the Bar Mitzvah of their son, Gilad Gomolin

    A Reach Which Exceeds its Grasp


    In Guide for the Perplexed (3:13) the
    Rambam discusses the question of
    Mans place in the cosmos. Is man the
    central purpose of creation, with
    everything else having value only
    insofar as it supports him? Or is man
    a creature among others, playing a
    particular role, however lofty, in a
    much larger system? Perhaps G-ds
    other creations have independent
    reasons for existence unrelated and
    unbound to mans. Rambam takes the
    latter view, while many others insist
    up on the former . This head y
    philosophical debate underscores a
    dichotomy in human experience.
    Sometimes we clearly sense the
    powerful and central role of humanity.
    This manifests in the subduing and
    mastering of the physical world, using

    Adam Friedmann

    our intellectual gifts. Greatness is also


    felt regarding mans spiritual capacity.
    We are geared for endless growth, and
    in moments of forward momentum we
    can become aware of the intimate bond
    to G-d that He has afforded us.
    However, there are also moments of
    failure when we are forced to confront
    the extent of our shortcomings.
    Moments when it becomes clear just
    how tenuous a grip on our physical
    surroundings we really have, and how
    easily and quickly our hard earned
    spiritual growth can be undone.
    A midrash reflects these sentiments in
    commenting on our parshah. During
    the first five days of creation G-d
    describes His work as good. On the
    sixth day, however, G-d calls the world

    Lives of Israels Rabbis: Rabbi Shemuel Salant


    Rabbi Shemuel Salant (1816 Russia - 1909 Jerusalem)
    Chief Ashkenazi Rabbi of Jerusalem, 1871-1909
    Biography:
    Rabbi Shemuel Salant was born near Bialystok, Russia. He
    came to Jerusalem for medical reasons, when he was advised
    to seek a warmer climate due to lung damage. He spent
    several decades travelling throughout Europe as the
    fundraiser for the Jewish community in Jerusalem. His
    efforts on behalf of the community endeared him to it, so that
    when Rabbi Meir Auerbach, the Ashkenazi Chief Rabbi of
    Jerusalem, passed away in 1871, Rabbi Salant succeeded
    him. He continued functioning effectively, despite going blind
    in 1888. In 1900 he brought Rabbi Eliyahu Dovid Rabinowitz
    -Teomim (The Aderet) to be his assistant, but Rabbi
    Teomim predeceased Rabbi Salant. Rabbi Salants New York
    Times obituary is found at http://nyti.ms/2dWMx8y.
    Well-Known Rulings of Rabbi Salant:
    While he did not publish significant halachic works, many of
    his rulings are known through his grandson by marriage,
    Rabbi Yechiel Michel Tukaczinsky. We will mention two:

    very good (1:31). Why the change?


    One possibility, explains this midrash
    (Lekach Tov, Yalkut Shimoni), is that
    the world cannot be very good without
    Man. The crown of creation is
    incomplete without its jewel. But
    another explanation is that very refers
    to death, suffering, and the yetzer hara.
    If the world is incomplete without man,
    he, in turn, is incomplete without a
    capacity to fail both physically and
    spiritually. The message of this midrash
    is that failure is itself a great strength.
    In transcending his own shortcomings,
    Man attains new levels of closeness with
    G-d. He moves from a creature of great
    potential to a being who, through
    struggle with his own natural faults,
    creates himself.
    afriedmann@torontotorah.com

    Rabbi Jonathan Ziring


    The Partial Convert: In a controversial case embroiling the
    rabbis of Jerusalem, a person in the process of conversion
    was circumcised before Shabbat, but had not yet immersed
    in the mikvah. The rabbis of Jerusalem were asked whether
    he should observe Shabbat; he had begun converting to
    Judaism, but non-Jews are prohibited from observing
    Shabbat. Rabbi Salant ruled that Shabbat was obligatory,
    suggesting that after milah, the convert was already Jewish,
    on some level. For a summary of the story and halachic
    positions taken, see: http://bit.ly/2e1Ez2h.
    Second Day of Yom Tov for the Traveler in Israel: Rabbi
    Salant was partial to the position that someone visiting
    Israel for Yom Tov should keep only one day of Yom Tov,
    because he believed this to have been the custom of visiting
    Jews in the time of the Temple. However, as this was not the
    custom of rabbinic authorities, he instructed people to
    refrain from melachah for two days while performing mitzvot
    without their blessings. (Ir HaKodesh veHaMikdash p. 259)
    jziring@torontotorah.com

    OUR BEIT MIDRASH


    ROSH BEIT MIDRASH
    RABBI MORDECHAI TORCZYNER
    SGAN ROSH BEIT MIDRASH
    RABBI JONATHAN ZIRING
    AVREICHIM
    ADAM FRIEDMANN, YARON PEREZ
    CHAVERIM
    EZER DIENA, NADAV GASNER, RYAN JENAH, SHIMMY JESIN, ELISHA
    KELMAN, BJ KOROBKIN, AVI MENZELEFSKY, RONI PEREZ, YOEL RIABOY, MORDECHAI
    ROTH, EZRA SCHWARTZ, DAVID SUTTNER, DAVID TOBIS, DAVID ZARKHINE
    WOMENS BEIT MIDRASH
    MRS. ORA ZIRING, MRS. ELLIEZRA PEREZ
    CHAVEROT YAKIRA BEGUN, NOA BORDAN, MAYTAL CUPERFAIN, LEORA KARON, RIVKA
    SAVAGE, KAYLA SHIELDS, ARIELA SNOWBELL, SARAH WAPNER

    We are grateful to
    Continental Press 905-660-0311

    The 613 Mitzvot: #546, 547: Be Careful!

    Rabbi Mordechai Torczyner

    In Devarim 22:8, the Torah commands, When you build a


    new house, make a maakeh for your roof. Do not put blood
    in your home, should one who falls fall from it. The term
    maakeh is understood to refer to a wall; we erect walls to
    safeguard the people in our home from harm. This
    imperative is understood to include both a commandment to
    remove hazards, and a prohibition against keeping hazards
    in our homes. (Sefer haMitzvot Aseh 184 and Lo Taaseh
    298; Sefer haChinuch Mitzvot 546 and 547)
    Sefer haChinuch (564) is troubled by the apparent lack of
    faith inherent in following these two mitzvot; if G-d controls
    the events of this world, why should we need to manage
    risk? His approach is to explain that G-d chose to place
    human affairs within the control of a natural order, and to
    require people to make arrangements to avoid harm inflicted
    by that natural order. Only select human beings, who are
    unusually pious, merit to have nature placed into their
    hands, such that they might escape natural harm
    effortlessly.

    In an approach allowing for more un-Planned harm to


    human beings, Rabbi Naftali Tzvi Yehuda Berlin (Emek
    haNetziv to Sifri Bamidbar 42) contends that the Divine design
    of our world includes the possibility of human suffering which
    is not decreed by G-d. He wrote, This is what G-d desired
    when He created the world. He wanted one human being to be
    able to affect another, even to do harm, and even for evil to
    happen to a person on earth simply because of bad mazal.
    Based on these two mitzvot, the Sages prohibit consumption
    of foods which could endanger a persons health, as well as
    engagement in activities which are deemed to be health risks.
    While one may engage in business and recreational activities
    which society deems to involve acceptable risk and
    worthwhile returns, more hazardous activities are prohibited.
    (See Bava Metzia 112a and Igrot Moshe Choshen Mishpat
    1:104 for more.) Also, some contend that these mitzvot are the
    basis for a communal obligation to develop proactive public
    health initiatives. (Chevel Nachalato 7:53)
    torczyner@torontotorah.com

    Weekly Highlights: Oct 29 Nov 4 / 27 Tishrei 3 Cheshvan


    Time

    Speaker

    Topic

    Location

    Special Notes

    Adam Friedmann

    Parshah Analysis

    Clanton Park

    R Jonathan Ziring

    Daf Yomi

    BAYT

    R Mordechai Torczyner

    Gemara Avodah Zarah

    BAYT

    Simcha Suite

    8:45 AM

    R Jonathan Ziring

    Responsa

    BAYT

    Hebrew

    9:15 AM

    R Shalom Krell

    Book of Shemuel

    Associated North

    Hebrew

    Oct. 29
    After hashkamah
    Before minchah
    After minchah
    Sun. Oct. 30

    Tues. Nov. 1

    Rosh Chodesh Day 1

    1:30 PM

    R Mordechai Torczyner

    Ezra: Introduction

    Shaarei Shomayim

    First Week!

    7:00 PM

    Dr. Michael Gordon


    Dean Lorne Sossin
    R Mordechai Torczyner

    Physician Assisted Death

    6 Rosehill Ave.

    UJA
    Health / Law Division
    http://bit.ly/2eaDoNX

    Wed. Nov. 2

    Rosh Chodesh Day 2

    2:30 PM

    For location:

    R Jonathan Ziring

    Narratives of Exodus

    R Mordechai Torczyner

    Shoftim: Meet Midian

    49 Michael Ct.

    Women

    R Jonathan Ziring

    Laws of Onaah

    Yeshivat Or Chaim

    Advanced

    carollesser@rogers.com

    Women

    Thu. Nov. 3
    1:30 PM
    Fri. Nov. 4
    10:30 AM

    OUR MISSION: TO ENGAGE, INSPIRE AND EDUCATE THE JEWISH COMMUNITY OF THE GREATER TORONTO AREA. WE APPLY OUR
    TORAH HERITAGE TO THE DAILY LIVES OF MODERN JEWS, THROUGH CLASSES, DISCUSSIONS AND CHAVRUTOT IN OUR HOME BEIT
    MIDRASH AND OUR BNEI AKIVA SCHOOLS, AS WELL AS THE SYNAGOGUES, CAMPUSES AND WORKPLACES OF THE GTA.
    We are funded by the Toronto community. To support our work, please email info@torontotorah.com or go to
    http://www.torontotorah.com/support. Thank you for your continued partnership.

    Coming Up!
    8:45 AM Sunday November 6: Vaccination in Halachah, at BAYT
    8:30 PM Monday November 7: Laws of Idolatry, Part 1 of 6, at Shomrai Shabbos
    12:30 PM Tuesday November 8: Enabling via Tzedakah, at Miller Bernstein LLP
    12:30 PM Wednesday November 9: May a Jew Profit From? Part 1 of 4, at Zeifmans LLP

    You might also like