‫בס“ד‬

Toronto Torah Beit Midrash Zichron Dov

Parshat Terumah Adar I 5771/Feb 5, 2011 Vol.2 Num. 23

Under One Roof Dovid Zirkind

A combination of metals, fabrics and coming to relay? entity of great potential when harmony
rubber may be called a car, while a A mishnah in Pirkei Avot (3:3) teaches: ―If is achieved. In fact, we can suggest that
combination of bricks, wood and glass two men are sitting and there is no Torah this explains the Torah‘s statement, ―and
may be known as a house. To title the between them, that is an assembly of the Mishkan will be one.‖ Tying together
car ‗rubber‘ or the house ‗wood‘ would scorners…‖ Rav Chaim Yaakov Goldvicht the pieces of the cover did more than
be to ignore the other elements of the z‖l explained that these men are not connect one piece to the other; it
object and overstate the value of that criticized for speaking lashon hara or brought harmony to the Mishkan at large
one portion. The goal of a name is to discussing evil matters; they may very and everything contained within it.
effectively describe a complete item, well have been learning Torah! It is a Interestingly, the other term used to
factoring in all of the elements that are moshav leitzim because even while they describe the tabernacle is ―Mikdash”,
necessary for its existence. are learning Torah privately there is no which shares its root with kiddushin
That being the case, the term ―Mishkan‖ Torah ―between them‖. The Torah they (marriage). Kiddushin is the fusion of two
describing the Tabernacle built in our learn on their own pales in comparison to lives through mitzvah, not just a
parshah seems a bit puzzling. Rashi tells what they could have accomplished, had relationship shared between two distinct
us (Shemot 26:1) that the Mishkan was they joined forces. They lack the desire to people. The same can be said for our
woven from ten sheets that served as the grow as a unit bigger than themselves. relationship to G-d through Kedushah.
roof and walls of the Tabernacle and yet This was the role of the Mishkan: To unify ―Make for Me a Mikdash and I will dwell
the term Mishkan also describes the the great potential of the holy vessels of amongst them‖ (Shemot 25:8) is a
spiritual edifice as a whole. How is it, in the tabernacle. The Ohr HaChaim charge to build a personal commitment
a structure that contained a Shulchan, suggests that the ten pieces of the to G-d and a place for Him in our lives.
Menorah and even the Aron Kodesh, that Mishkan symbolize the ten utterances But before we do that we must create
the roof became primary? with which G-d created the world. Just as unity amongst ourselves, following the
In addition, after describing the ten the completion of those ten statements model of the Mishkan.
sheets of the mishkan, the loops on their enabled the existence of a natural system, Each vessel of the Beit Hamikdash
edges and the gold clasps formed to the ten pieces of the Mishkan, when played its own unique role and provided
connect them, the Torah appears to state placed above the vessels, brought its own message. The Gemara suggests
the obvious. ―… And you will connect unification to these powerful tools of (Bava Batra 25b) that praying in the
the sheets one to the other with clasps, worship. direction occupied by the Menorah
and the Mishkan will be one‖ (Shemot For this reason, it is appropriate for the would provide success in Torah, while
26:6). Could we not have discerned on name Mishkan to become synonymous praying in the direction occupied by the
our own that ten sheets sewn together with the tabernacle at large. The Mishkan Shulchan would provide wealth. The
would be the equivalent of one large is more than a sum of its parts; it is an vessels had different strengths and
sheet? What message is the title Mishkan focuses, as is true of individuals in our
community as well. And yet, the power
Parshah Questions R’ Mordechai Torczyner of the Mishkan is not just to harness them
all, but to fuse them into a singular
Answers are provided on the back page. organism of spirituality, and we must
 What is the Tachash? follow that same behavior. If we
(Rashi and Ibn Ezra to Shemot 25:5, Shabbat 28a) embrace our talents along with the
talents of others, unify ourselves under
 How is it possible that the windows of the Beit HaMikdash were both shakuf the umbrella of the Shechinah to serve a
(transparent) and atum (opaque), as they are described in the Haftorah?
higher purpose, then we will bring
(Rashi, Ralbag, Radak, Metzudat Dovid, and Malbim to Melachim I 6:4) ourselves that much closer to achieving
 What does G-d mean when He commands the Jews to collect for the mishkan, our goals as individuals, a community
―for Me‖? and a people.
(Rashi, Siftei Chachamim, Ibn Ezra, Ba‘al HaTurim to Shemot 25:2)
dzirkind@torontotorah.com
 For children: Who made the menorah? Why?
( Rashi to Shemot 25:31) torczyner@torontotorah.com

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Just Two Shabbatot David Teller

At the onset of the Mishkan‘s construction cover all of the Torah learning that one detached from their child.
in parshat Vayakel, after detailing the engages in that day? This question was This, explains Rav Solovetchik, is the idea
precise measurements and materials posed by Tosafot (Brachot 11b) who was behind Tosafot‘s cryptic language. Ideal
required for the vessels and instruments bothered based on the principle of hefsek Torah study is when the learning is not
in parshiyot Trumah and Tetzaveh, (pausing), where in most circumstances in only an acute experience, it is not only an
Moshe Rabeinu reminds the nation about hilchot brachot, a substantial pause exercise of the mind when one is actively
the laws of Shabbat: necessitates a new blessing. Tosafot engaged with the words on the page.
―And Moshe assembled the entire answers cryptically: learning is different Rather the goal of Torah study is that the
assembly of the Children of Israel and because ―eino me‘yaeish da‘ato‖ the messages of the Torah embed into our
said to them: ―These are the things that mind never completely releases its hearts and minds, so that even when the
Hashem commanded, to do them: For a attachment to Torah. But is that really book is closed and the learning session is
period of six days, work may be done, true? over, the words of the Torah remain an
but the seventh shall be holy for you, a Rabbi Yosef Dov Solevetchik in a piece integrated part of our psyche, influencing
day of complete rest for Hashem; that appears in Shiurei HaRav offers some our d ecisi o n s, im p a c ti n g our
whoever does work on it shall be put to insight into this challenging Tosafot based relationships and perfecting our
death.‖ (Shemot 35:1-2) on a principle in cognitive psychology. character throughout the complexities
Moshe was exhorting the people that a Human awareness can be divided into two that life throws our way.
deeper awareness and appreciation of distinct categories: acute and latent. Acute Rabbi Nathan Lopes Cardozo (Crisis,
Shabbat is a necessary prerequisite in awareness is that which I am made aware Covenant & Creativity: Jewish Thoughts
order to fully comprehend the true of through my physical senses. As I read for a Complex World) uses this
nature of the mishkan. this article, I am acutely aware of the foundation of Rav Solovetchik and the
We see one such level of depth words on this page. When I bite into an remarks of Rabbi Yaakov Tzvi
apple, I am acutely aware of its flavour Mecklenburg in his HaKetav
uncovered in parshat Ki Tisa: ― Hashem
said to Moshe saying…Just observe My and texture. However our interaction with veha‘Kabbala to help explain the word
Shabbtotai, for it is a sign between Me reality extends beyond tangible ―shabtotai‖ in the pasuk cited above. Rav
experiences. Latent awareness refers to Mecklenburg explains, that the verse is
and you for your generations to know
that I am Hashem, Who sanctifies you.‖ those deeper, even subconscious only talking about Shabbat; the dual
elements of human cognition that allows a ―shabbtotai‖ is in reference to two critical
What is the meaning of this plural form of
Shabbat: ―Shabbtotai?‖ If the plural form person to maintain relationships with aspects within shabbat that must be
is meant to include the Yamim Tovim- as objects and ideas despite the lack of realized to experience it fully.
some suggest- then to maintain direct stimuli. One aspect is ―halachik shabbat‖, the 39
consistency the pasuk should have An example can be gleaned from the malachot and all that they entail which
concluded with the word ―signs.” The daily relationship between parents and develops an acute awareness that the day
singular ―sign‖ suggests that the pasuk is their children. The parent has an acute is tangibly different than the rest of the
referring to one and the same thing. awareness the entire time the child is in week. This acute awareness develops our
A possible answer might be found in his or her direct presence. However, even mind set to realize the second aspect of
when the parent or the child separates, for shabbat. As Rabbi Cordozo explains, ―it
addressing a different mitzvah
altogether, namely the birkat haTorah. example when the child is dropped off at deals with, in the words of Rav
daycare or school, a subconscious Mecklenburg, ‗inyan yishuv ha‘daat
Why do these blessings, that we say at
awareness of the child remains with the b‘inyano ha‘Elokim‘ the spiritual
the beginning of shacharit, extend and
parent who never feels completely condition of man in his relationship with
G-d. This (meditative shabbat) demands
an inward turn toward a contemplative
613 Mitzvot: Mitzvah 80, 541 state of mind, a mind aware of its place in
the universe and at peace with its
Unloading and Loading Burdens destiny.‖
Shabbat on one hand is a series of
The Torah obligates us to help others to experiencing physical pain, but we need halachot of what I can do and what I must
unload burdens from their exhausted to develop compassion for those who fear abstain from; on the other hand it is a day
animals (mitzvah 80), as well as to load financial loss, too (as in the death or injury of deep reflection, returning to G-d,
burdens upon their animals (mitzvah of their pack animals), and to be moved to refocusing on my priorities and
541). The former is called perikah, the act. aspirations, and developing a frame of
latter te’inah. Additionally, the Torah introduces the latent consciousness from which I can
Certainly, the mitzvah of unloading mitzvah of unloading burdens with the draw from throughout the long week
exhausted animals helps us to develop words, ―If you see your enemy‘s donkey.‖ ahead.
sensitivity for the needs of HaShem‘s This instructs us to aid even our enemies. It is only with the fusion of these two
creations. Further, though, the Sefer In fact, one who is faced with an aspects of shabbtotai-both the acute and
haChinuch teaches that these mitzvot opportunity to help either his friend or his halachik aspects of shabbat combined
compel us to develop heightened enemy is expected to help his enemy first, with the meditative and latent awareness
sensitivity for the needs of other human in order to bend his inclinations to the that shabbat becomes the sign and
beings. It is natural for humans to purpose of helping others. (Bava Metzia experience that it is truly meant to be.
empathize with others who are 32b) torczyner@torontotorah.com
dteller@torontotorah.com

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 Ha’Am V’Ha’Aretz
R' Eliyahu Israel R’ Meir Lipschitz
Har Tavor
Har Tavor is located in Lower Galilee,
Torah in Translation Rabbi Eliyahu Israel was born in 1715; his at the eastern end of the Jezreel
The Force of City Regulations father was Rabbi Moshe Israel, the Rabbi Valley, 11 miles (18 km) west of
of Rhodes and author of Masat Moshe. the Sea of Galilee, in Israel. It was the
Ugat Eliyahu 26
When Rabbi Eliyahu was 29 years old, he site of the battle between Barak and
moved to Jerusalem, where he taught the army of Yavin, commanded
I was asked about a community which made Torah for many years and was a chavruta
an agreement that no man from the city would of Rabbi Chaim Yosef Dovid Azulai, also by Sisera during the leadership of
be allowed to make a garment made from known as ―Chida‖. Devorah.
golden thread for his wife. If a man had been The Jewish village Kfar Tavor is
given this thread as a gift, may he use it to Almost 20 years later, in 1763, Rabbi located at its base, to the east.
make a garment for his wife? Eliyahu began traveling on behalf of the
Jewish community in Israel; during this In the days of Second Temple, Har
It seems to me that he may make the garment. period of his life he did most of his Tavor was one of the mountain peaks
It is known that an agreement is considered to writing. In 1769, Rabbi Israel was on which it was the custom to
have the full force of an oath, and regarding appointed as the Rabbi of Rhodes light beacons in order to inform the
oaths we follow the reason for which the oath (presumably taking over after the death northern villages of chagim and rosh
was made [the spirit of the oath, not of his father), where he served for three chodesh.
necessarily the oath itself], as ruled by the years before moving to Alexandria to
During a Hasmonean rebellion
Rambam and the Ran. The same would apply serve as their Rabbi, posek, darshan, and
to our question, in which the agreement was Av Beit Din until his death in 1784.
against the Roman Aulus
made based on a monetary concern. The Rabbi Israel wrote more than a dozen Gabinius, Alexander of Yehuda and
leaders of the city made this agreement books, only five of which made it to print; his army of 31,000 Jews, was defeated
because they saw and were stunned by a poor those were published posthumously by in battle near Mount Tabor. As many
woman who requested from her husband that as 10,000 Jewish fighters were killed
his son Rabbi Yedidya Shlomo Israel.
he make for her a garment from golden in the battle; Alexander himself was
Their publication began in 1806 with
thread. She asked him why a certain rich man captured and executed.
Rabbi Eliyahu‘s sermons from his years in
made such a garment for his wife, and he did
Alexandria, and concluded with his In 66 AD during the First Jewish-
not make one for her. Spurred by this
incident, they gathered, voted, concluded and collected responsa, Ugat Eliyahu, in 1830. Roman War, the Galilean Jews
made an agreement that no resident of the city uproot his dwelling from the city, he would retrenched on the mountain under the
would be permitted to make a garment of still be prohibited from acting against the command of Josephus Flavius, and
golden thread for his wife. agreement and ban. This is similar to the attempted to defend against the
case which was posed to the Ran about a Roman assault. In 68, Vespasian‘s
It is, therefore, clear that the whole reason for
man who married a woman in France, army conquered Har Tavor, and the
the agreement was a monetary concern. That
where the custom is to marry only one remaining rebels fled to Jerusalem.
being the case, if the thread was given to the
woman in accordance with the ban of
man as a gift he would be permitted to make a
Rabbeinu Gershon, but he now lives in After the destruction of the second
garment for his wife using that material. Beit haMikdash the Jewish settlement
Castille, a place where they do marry
Additionally, the agreement states that one in Mount Tabor was renewed.
multiple women. May he marry two
may not make new garments from this
women? The Ran wrote that since there is a In 1799, during the time of Napoleon
material, but it would be permitted to buy
ban involved it is not simply a custom, for a Bonaparte's expedition to the land of
them ready-made from the market. They
ban takes effect on the person himself [and Israel, in the valley between Har
meant that since such a garment would not be
not the locale ML]. The same should hold
new, it could be purchased cheaply. The same Tavor and the Moreh hill was held a
true in our case [and the man should
would apply to a gift, for which a person did remain bound by the agreement and ban battle in which a French force of
not pay even a perutah‘s worth. As such, the about 3,000 soldiers in the command
of his city, even after leaving that place
man may certainly make the garment for his of Napoleon and general Jean
ML].
wife, even as a new garment [and this would Baptiste Kléber against a Mamluk
not be a violation of the agreement ML] However, this proof might be rejected force of about 20,000 soldiers.
because the material was given to him as a because there is a difference between the
gift. ban of Rabbeinu Gershom—which was Har Tavor is located off of Highway
made in the great Beit Din, for whom do we 65, and its summit is accessible by
I have also been asked regarding a similar
have above Rabbeinu Gershom, ―The personal vehicle via Shibli's access
case, regarding an agreement issued with the Light of the Diaspora‖? To him every
road. The peak itself is also traversed
force of a ban [cherem] by a municipal leader,
community turned, and they accepted by the Israel National Trail.
prohibiting anyone in that city from making
everything he said, and so they practiced.
garments of golden thread for his wife. They
If so, even without saying so it is
Today, reaching the top of the
asked: What if a resident would move from mountain itself does not demand
considered explicit that these decrees
that place to another city – would the ban still great effort, but before circa 1,600
apply to every individual. This is not true
be binding upon him? Or would we say that of other communal leaders; even though years ago one had to walk up no less
since he moved to another place, the ban than 4,340 stairs in order to arrive at
the decrees are made by great municipal
does not affect him?
leaders, one who moved his dwelling the peak of the mountain.
It would seem to me that even if he would would not be bound by them.

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 Parshah Answers R’ Mordechai Torczyner

presence. so it will be as though you had given it

What is the Tachash?
 Arguing opposite Rashi, the Ralbag to Me.‖ He renders the word ―‖‫תרומה‬
 Rashi notes that the Aramaic for as ― – ”‫מ' תורה‬Torah, which was given
argues that this cannot be the literal
―tachash‖ is ―sasgevana,‖ which may be in 40 days.
meaning of the passage, for engineers
divided into two words: ―sass –
rejoices‖ and ―gevana – colors.‖ He
have demonstrated that such a window  Playing on the use of the word
would actually let in greater illumination ―terumah‖ for donations to the
suggests that that the Tachash was a
than a normal window. Indeed, Radak mishkan in our parshah, and use of the
multi-colored creature, which was
notes that the Aramaic commentary to word ―terumah‖ to refer to an
created solely for the era of the
this passage reads it in a manner agricultural tithe, the Baal haTurim
mishkan.
diametrically opposite Rashi‘s approach: makes the following observation: The
 In contrast, Ibn Ezra cites the The window openings were broad terumah tithe, when given by
appearance of ―tachash‖ in Yechezkel inside, and narrow outside. someone who does not opt for the
16:10, ―And I will give you shoes of least or greatest tithes, is 2% of one‘s
tachash,‖ as evidence that the tachash
 Metzudat Dovid offers an entirely
different approach. He explains that atum produce. So, too, the space dedicated
was a known, naturally occurring for the Mishkan was 2% of the area of
means ―sealed‖ rather than ―opaque,‖
creature. Har haBayit, the Temple Mount where
and the idea expressed in this passage is
that the windows were sealed with a the Beit haMikdash would stand.
How is it possible that the windows of HaShem instructed the Jews, ―Make a
the Beit HaMikdash were both shakuf barrier, but that the barrier was
transparent. sacred space for Me, in an area like
(transparent) and atum (opaque), as the terumah tithe.‖
they are described in the Haftorah?
What does G-d mean when He  Continuing the wordplay: The most
 Rashi, based on Menachot 86b, commands the Jews to collect for the generous form of the terumah tithe is
suggests that the window openings mishkan, “for Me”? 2.5%, or 1/40, of one‘s produce. The
were wide, as seen from the external numerical value of the word li (―for
side of the walls of the Beit haMikdash,  Rashi, citing a midrash, suggests that
―for Me‖ actually means, ―in My Name,‖ Me‖) is 40. Thus HaShem instructed,
but they narrowed through the ―Take a terumah which will be 1/40,‖
thickness of the wall, such that they and Siftei Chachamim explains that this
approach is driven by the religious an offering of maximum generosity.
were only slits in the internal side of the
axiom that one cannot take something
walls. Thus the walls were transparent in For children: Who made the menorah?
―for‖ G-d, since G-d is already the owner
letting light out of the Beit haMikdash, Why? ( Rashi to Shemot 25:31)
of all.
but opaque in letting minimal light into
the Beit haMikdash, demonstrating that  Ibn Ezra, citing similar usages  Rashi notes that the Torah says not ―You
elsewhere in the Torah, contends that li shall make the menorah,‖ but ―The
G-d‘s Beit haMikdash has no need for
should actually be rendered as ―to Me‖ menorah shall be made.‖ He explains
external sources of light. As Malbim
and not ―for Me.‖ that Moshe struggled but was unable to
explains, one who stood outside would
create the menorah, and so HaShem told
think that the Beit haMikdash needed  The Baal haTurim offers multiple
him to cast the gold into the fire, and the
the light of day, but one who stood explanations of ―take a ( ‫תרומה‬terumah)
for Me‖, including: menorah would be formed
inside would recognize that the
independently. [Compare with Shemot
illumination came from the Shechinah‘s  ―Learn Torah in order to serve Me, and 32:24.]

Schedule for the Week of Febuary 5, 1 Adar I

Shabbat, February 5
TLN Girls’ High School Shabbaton at BAYT
7:45AM R‘ Azarya Berzon, Ramban: Parshat Yitro, Or Chaim Tuesday, February 8
10:15AM R‘ Azarya Berzon, Shvat in Halacha and Hashkafa, 1:30PM R‘ Mordechai Torczyner: Yonah, at Shaarei Shomayim, with
Clanton Park Mekorot: The Teshuvah of Nineveh
One Hour Before Mincha: R‘ Azarya Berzon, Kiddushin 9b, 7:30PM R‘ Azarya Berzon: Tools for Brisk: Din Klali or Din Misuyam, BAYT
Mizrachi Bayit Thornhill
7:00PM Parent/Child Learning, Shaarei Shomayim 8:00PM Dovid Zirkind: Interactive Parshah Discussion, Westmount
Sunday, February 6 Learning Centre
9:15AM Itamar Zolberg:Parshah&Issues b‘Ivrit, Zichron 8:30PM R‘ Mordechai Torczyner: Minchat Chinuch at Clanton Park: Spelt
Yisrael Matzah
7:30PM R‘ Azarya Berzon, Masechet Megila 3b: Which Comes 8:30PM R‘ Azarya Berzon: Moral Dilemas in Monetary Issues, BAYT
First, Megilla or Burying the Dead?, Shaarei Shomayim Thornhill
8:30PM R‘ Azarya Berzon, Masechet Kiddushin: The Third Wednesday, February 9
Method of Marrying a Woman, Shaarei Shomayim 9:15AM R‘ Mordechai Torczyner: Hosheia, 239 Franklin Women, Babysitting
Monday, February 7 provided: Of Rejection and Granaries
12:10PM Russell Levy, Masechet Pesachim (advanced), Wolfond 7:15PM R‘ Azarya Berzon, Week‘s Shiur Highlights, Clanton Park
Center Lunch served 8:30PM Russell Levy: Napoleon‘s Sanhedrin 2/3, Shaarei Shomayim
6:00 PM R‘ Mordechai Torczyner, History of Jewish Publishing, 3 8:30PM R‘ Azarya Berzon: Masechet Kiddushin 42b ―Ein Shliach LeDvar
of 4, MNJCC; $20 for series Aveira‖, Shomrei Shabbos Chevra Mishnayos
7:30 PM R‘ Meir Lipschitz: The Thought of R‘ Shlomo Aviner, 37 Thursday, February 10
Fraserwood, Apt 4, Women 8:00PM R‘ Netanel Javasky: Landmark Halachic Responsa, Bnai Torah
7:30 PM David Teller: Rambam: Introduction to Perek Cheilek 8:30PM R‘ Azarya Berzon: The Asseret HaDibrot in Halacha & Hashkafa,
#1: Purpose of Judaism, KST Clanton Park
8:30PM R‘ Azarya Berzon, Rambam: Lo Tachmod, Clanton Park 10:00PM R‘ Azarya Berzon: Rambam Hilchot Talmud Torah, Clanton Park
8:45PM R‘ Meir Lipschitz: Gemara Beitzah, Shaarei Shomayim
9:20PM R‘ Azarya Berzon, Ramban al haTorah, 12 Midvale Rd

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