Toronto Torah
Toronto Torah
Vol.4 Num. 20
Yair Manas
1:91) agrees, but adds one caveat. He says that even when a person prays for the death of a sick person, he must continue to take all actions necessary to prolong the life of the person, including desecrating Shabbat to save the person. Evidently, failure to take the proper action to save a person equals actively killing him, but praying for the death of another is not active killing. Rabbi Eliezer Waldenberg (Tzitz Eliezer - Ramat Rachel 5:5) fundamentally disagrees with the above approach on two grounds. First, he notes that Ran is the only early authority who suggests to pray for someone to die, and that the Tur, the Shulchan Aruch, and all other halachic works do not quote the Ran's view as the normative halachah. Rabbi Waldenberg also attacks the proof from the story of Rebbis maidservant. He suggests that if we take a closer look at the story, we see that there are actually two opinions about davening for death. Rebbis maidservant davens for death, but the sages daven for life. The halachah should then follow the sages, and it should be forbidden to daven for someone to die! We must note that Rabbi Moshe Feinstein (Igrot Moshe CM 2:73) points out that the halachah often does follow the actions of the maidservant of Rebbi, when they are recorded in the gemara. Thus, one who is unfortunately presented with such an issue should consult with their Rabbi for guidance. ymanas@torontotorah.com
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Adam Frieberg
Torah in Translation
Rabbi Meir Simchah HaKohen was born in 1843 in a village near Vilna and lived for many years in Bialystok. In 1888 he was appointed rabbi of Dvinsk, serving alongside Rabbi Yosef Rosen (the "Rogatchover Gaon"), who led the Chassidic community. In 1906, after the passing of Rabbi Avraham David Rabinowitz (Aderet, father-in-law of Rabbi Avraham Yitzchak HaKohen Kook), the rabbinate of Jerusalem was offered to Rabbi Meir Simchah. He declined, agreeing to the request of his community to remain in Dvinsk. That same year, a man claimed to have discovered two tractates of the Jerusalem Talmud, Bechorot and Chullin, which had been lost for centuries. Rabbi Meir Simchah, along with the Rogatchover Gaon, Rav Ber Rothner and the Gerrer Rebbe, proved that these "newly discovered editions" were clever forgeries. Rabbi Meir Simchah remained in Dvinsk throughout World War I, and passed away there in 1926. Rabbi Meir Simchah authored two well-known works: the "Or Sameach" commentary on Rambam's Mishneh Torah and "Meshech Chochmah", a commentary on the Torah. afrieberg@torontotorah.com
And here, the Egyptians drowned in the sea on the seventh day of Pesach. (Rashi to Shemot 14:8) If G-d would have told them to declare the seventh day sacred, one would have assumed that G-d had instruccted to create a holiday to rejoice at the downfall of the wicked. In truth, we have found that [the angels] did not sing in front of Him, as it says, and one did not come near the other, for G-d does not rejoice in the downfall of the wicked. And therefore, already in Egypt [the Jews] were taught to make the seventh day into a festival, in order to show that the festival is not because of the drowning of the Egyptians in the sea, for they had been commanded [to celebrate] before Also, for the miracle of Purim they did not the Egyptians drowned at sea. create a festival on the day Haman was hanged or the day they killed their enemies, for this would not be joy for His nation, Israel. The holiday is "on the days they rested from their foes." (Esther 9:22)
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Coming Up
Feb. 27: Prepare for Pesach! Three Nights of Interactive Learning at BAYT
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