בס“ד Toronto Torah Beit Midrash Zichron Dov

Parshat Ki Tetze 11 Elul, 5771/September 10, 2011 Vol.3 Num. 1

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The Chassid’s Fence R’ Dovid Zirkind In its classical definition, to be a owner‘s negligence would not have af- growth is a new ‗home‘, and each Chassid is to achieve an admirable fected him. Our sages remind us here ‗home‘ requires its own fence. While level of devotion to G-d. The gemara that what appears accidental is in fact we must engage the world around us (Kiddushin 30a) highlights three spe- ordained in Heaven, and they also and bring to it everything we have to cific areas which a person should de- teach us that recognizing a Divine hand offer, we must make sure to secure velop to attain this elevated status: does not permit us to be lax in our cau- ourselves in the process. The Torah Nezikin – monetary laws, Avot – ethics tion. The Chassid, attentive to the les- teaches us that we must not be confi- and Berachot – laws of blessings. Ac- sons of Nezikin, understands that he dent in our ability to walk carefully, cording to the Maharsha, the gemara must never allow himself and his prop- but we must institute safeguards that is suggesting that a true chassid is erty to create a hazard for others. guarantee we will only benefit from someone who reflects a balanced reli- engaging the world. gious personality, perfecting his char- A movement which began with Baal acter (Avot), his relationship with oth- Shem Tov in the early decades of the In his Netivot Shalom, the Slonimer ers (Nezikin) and his relationship with 18th century shared the name of Chas- Rebbe, Sholom Noach Bere- G-d (Berachot). sidut, but its meaning was entirely dif- zovsky, offers another level to the ferent. This contemporary Chassidut metaphor, with a gematria message One example of Nezikin found in our infused its Eastern European followers that is particularly relevant for these parshah is the instruction to build a with an unprecedented spark of mysti- weeks leading up to Rosh HaShanah. מעקה( ) "protective fence: ―If you build a new cism, charting a new path to attain The Hebrew word for "fence house, you shall make a fence for your spiritual heights. With this movement shares the numerical value of "awe" ( The equation is imprecise, but] .יראה( roof, so that you will not place blood came new methods of learning and new in your house should a fallen one fall perspectives on Torah concepts, and within the acceptable range for gema- from it‖ (Devarim 22:8). At face value, the law of building fences is one exam- tria calculations.] Awe is a critical the Torah teaches us a basic principle ple. Many Chassidic thinkers have sug- emotion in faith; in fact, it was the about safeguarding our property. If gested that the fence in our verse, with first emotion reported to us when the you build something which could be the message it projects, is not only Jewish people stood at the foot of Mt. hazardous, you must ensure that it about a physical fence, but about pro- Sinai (Shemot 20:15). When we ac- does not cause harm to others. How- tection for the soul as well. cepted the Torah initially we needed to ever, the Sifri (229) derives a deeper appreciate the awesomeness of that Nezikin-related responsibility from Rav Menachem Mendel Schneerson, opportunity, recognizing the great this verse: The victim in the pasuk is the previous Lubavitcher Rebbe, taught privilege as well as the responsibility described, oddly, as ―the fallen one.‖ (Likutei Sichot vol. 19) that the building that came with it. To ‗build a new The Sifri understands that this person of ―new houses‖ in our verse is sym- home‘ is to make life-altering changes was destined to fall as a consequence bolic of beginning new stages in life. in preparation for the new year. Our of his own behavior. Had it not been Throughout each stage of life we face religious commitments, much like the decreed that he should fall, the home- unique challenges. Each step in our original receiving of the Torah, must be founded in true awe. Parshah Questions R’ Meir Lipschitz In a verse so basic, the great depth of 1. Why are the donkey and the ox specified as animals which one may not yoke Torah is clearly displayed. While the together? (Rashi, Ibn Ezra, Baal HaTurim, and Chizkuni to Devarim 22:10) explicit halachah guides the construc- 2. Why are we prohibited from leaving an executed person’s body exposed? tion of a home, the formulation of that (Rashi, Rashbam, Ramban, Ibn Ezra, Seforno, Malbim, Chizkuni, Maharal, and halachah challenges the way we per- Ohr HaChaim to Devarim 21:23) ceive the happenstance occurrences of 3. Does one recite a berachah upon erecting a maakeh, a rooftop fence? (Torah life. The story is one of a new home, Temimah, Shaarei Aharon, and Ma’ayan Beit HaShoeivah to Devarim 22:8, and but the metaphor is about our spirit Rambam Hilchot Berachot 11:4 and 11:8) and how a simple fence will allow it to 4. For children: What lesson can we learn from the reward for the mitzvah of flourish. shiluach haken, sending away the mother bird before taking the young? (Rashi to Devarim 22:7) [email protected] [email protected]

Parshah Answers R’ Meir Lipschitz

Why are the donkey and the ox pain would be caused to the hanging will discuss what sin specified as animals which one donkey and so it is prohibited. caused his punishment. The may not yoke together? resulting conversation about (Ibn Ezra, Baal HaTurim, and Why are we prohibited from leaving the exact nature of his sin is Chizkuni to Devarim 22:10) an executed person’s body itself a curse, because the exposed? people will be recounting the  Ibn Ezra claims that this law (Rashi, Rashbam, Ramban, Ibn deeds of someone who is a merciful act of HaShem; Ezra, Seforno, Malbim, Chizkuni, grievously sinned against since the donkey‘s strength is Maharal, and Ohr HaChaim to HaShem. not equal to that of the ox, the Devarim 21:23) donkey would be caused  Chizkuni is concerned that undue pain if they plowed  Rashi claims that the person people will wrongfully assume together. should not remain exposed that the exposed individual since it would be a disgrace to was a blasphemer (since the  Baal HaTurim reads an extra the King, HaShem, that His punishment for blasphemy is layer of meaning into the child sinned and was punished death and exposure), and this words. He says that the in such a manner. assumption and its discussion nature and the would be tantamount to aטמא donkey‘s curse. Alternatively, like nature are at the root  Rashbam suggests that uponטהור ox‘s Rashbam, he is concerned for of the prohibition, which he seeing a victim of capital the people who will curse the sees as a lesson to us that the punishment it would be normal judges who sentenced the righteous should not partner for a person to curse the judge person to death and exposure. with the wicked. who issued such a sentence.

Since there is a prohibition  Chizkuni provides us with against cursing a judge,  Seforno looks at this from a three ways to understand why HaShem mandated that the very different perspective, the Torah specified the donkey individual not remain hanging suggesting that the disgrace and the ox: so as to avoid the potential for a inherent in the person 1) Since the ox chews its cud, passerby to curse the judge. remaining exposed overnight is but the donkey does not, one that of the person G-dly spirit. All human life has in it a will be eating while the other is  Ibn Ezra posits that since this tzelem Elokim, the image not, which is a form of tzaar law applies in Israel, the reason designated by G-d, which is the baalei chayim, prohibited is that it is a disgrace to the spiritual portion of the person, paining of animals. holy land of Israel. and that is what survives 2) It is not fitting that the ox, following death, and so any the king of the domesticated  Ramban suggests that since animals, be partnered with the disgrace that comes to a only the specific sins of person after their death is a donkey, one of the lowliest in blasphemy and idol worship the animal kingdom. disgrace to this animating G- result in exposure, the people dly spirit. 3) [Like Ibn Ezra] Due to their who see the individual who is differing levels of strength,  Ohr HaChaim sees in this command a practical lesson 613 Mitzvot: Mitzvah 103, 110 which we must incorporate into The Ketoret our lives: If one knows of a righteous person who sinned R’ Mordechai Torczyner early in the day, it must be assumed that repented later in Mitzvah 103 instructs us to bring that the ingredient called mor is the day. He bases this idea on a special twice-daily incense, actually blood from a beast that lives the Torah‘s statement that we ketoret, on the "gold altar" in the in India. (See Rambam and Raavad do not allow the individual to Beit haMikdash. The ketoret Hilchot Klei haMikdash 1:3 and remain exposed—we should produces a pillar of smoke, and Ramban to Shemot 30:23.) not discuss his sin on the day after he was punished for it— burns with a powerful, but rather we are commanded to pleasant, aroma. The Torah lists Mitzvah 110 prohibits the creation of bury the dead person, as well specific ingredients for the ketoret, ketoret for personal use. One of the as the sin, before the next day. and no one is allowed to change goals of the ketoret is to create a the formula. special dignity and status for the Beit [email protected] haMikdash, and private ketoret People often assume that the would defeat that goal. ingredients are all of plant material, but the Rambam believed [email protected]

2 Visit us at www.torontotorah.com Biography: Rav Yehoshua Baumel R’ Mordechai Torczyner Hitoriri: Jewish Spirituality Torah in Translation Rabbi Yehoshua ben Rabbi Nachum Why Doesn’t Elul Shock Me? Electric Yahrtzeit Candles Baumel was born in 1880 in Galicia, Yair Manas Emek Halachah 2:52, R’ Yehoshua Baumel to a great rabbinic family, and he studied in his father's yeshiva. By the Rav Yechezkel Levenstein z"l, age of nine he was already known as mashgiach of the Mirrer Yeshiva, The concept of a yahrtzeit is mentioned "The Ilui of Tarna", a city which itself notes that there was a time when in Rama Yoreh Deah 402:12: "It is a excelled in Torah. He received merely hearing the word ―Elul‖ mitzvah to fast on the day one's father or rabbinic ordination from Rav Shmuel caused trepidation, waking people mother passed away." R' Akiva Eiger Engel at the age of 13, and at 24 he from their slumber and inspiring identified a source for this in Shevuot was appointed head of the yeshiva in them to begin the teshuvah process. 20a, in which a person vows not to eat Vizhnitz. During World War I he He explains that people experienced meat, etc, "like the day his father died." awe of the Day of Judgment during became a refugee, and in the ensuing The Rosh (Nedarim 12a) said, "It is the entire month of Elul, and this years he served several communities normal to be pained on the day one's awe inspired their teshuvah. In fact, as Rabbi, relating well to diverse father or mentor died."… However, Rav Yosef Chaim Sonnenfeld began populations with his broad Rabbeinu Chananel (Shevuot 20a) wrote preparing for the Yamim Noraim on that "the day one's father or mentor died" personality. the second day of Sivan! means the time when the body is actually before him [and not the anniversary of In 1923 Rabbi Baumel moved to the Why don‘t we feel awe of the Yamim that date]. However, all of these sources United States, where he served as Noraim today? relate to the custom of fasting on a Rabbi in Khal Adat Yeshurun in In Shemot, Moshe asks Pharaoh for yahrtzeit; the practice of lighting a ner Williamsburg, NY, and answered permission to travel into the desert neshamah on the day of the yahrtzeit is halachic questions sent to him from and bring korbanot. Instead, not mentioned in Shulchan Aruch there. far and wide. Topics of his responsa Pharaoh gives the more work to include agunah matters resulting do. In his Mesilat Yesharim, Rabbi The Magen Avraham (261:6) cited from ghetto liquidations, use of lie Maharshal permitting a Jew to tell a non- Moshe Chaim Luzzato explains that detectors in beit din, and the Pharaoh meant to gain more than Jew to light a yahrtzeit lamp during the question of embalming or freezing dusk period on Friday night, saying that free labour. Pharaoh gave the Jews corpses for their preservation. He more work so that they would lack since people are careful to light this, it is was the first head of Agudat Yisrael a great need and missing it would time to think about serving Hashem. in North America. The greater the distractions constitute a great loss. He did not provide a reason or source for lighting, only occupying our time, the less likely Rabbi Baumel passed away in 1948. saying that people are careful to do it. that we will turn to G-d.

The Sefer haYovel of HaPardes Perhaps this explains why we don‘t The source for this may be Ketuvot 103a, (1951), included an extended experience awe at the sound of the when Rebbe instructed, "A lamp should biography praising him as one of the word "Elul". Our schedules are be lit in my place." Rashi explained that leading Torah scholars in the United packed with work and school, this was about Shabbat candles, but States. parenting and community, and Shitah Mekubetzet there included two technology makes us more available components, a lamp in the place where Rabbah says, "The death of a child is to others and less introverted and his bed was when he passed on, and a like a lamp that has been introspective than ever before. Had lamp on the table on the eve of extinguished before its time" we the time to think about the Shabbat… Even if Rebbe's instruction According to this, it is a lamp of oil, Yamim Noraim, to internalize what it was regarding Shabbat lamps as fat or wax that hints at the soul; an means to stand in front of Hashem indicated in Rashi, still, now that people electric lamp lacks these in judgement, then of course we regularly light lamps on the day of a characteristics [i.e. fuel, wick and would feel awe for weeks beforehand parent's passing and they are very extinction]. Therefore, the ideal would – but who has the time? Who makes careful with it, there is an issue of be to use a simple, non-electric lamp the time? honouring parents if one does not light, for a yahrtzeit lamp… for one who did not light would appear to One option, of course, is to make the All of this applies only to a yahrtzeit be unconcerned regarding the honour of time. Still, even those of us who lack lamp lit on the day one's ancestors his parents. Everyone else lights, and he control over our schedules can died. Regarding the [institutional] is not concerned for their honour… arouse our feelings toward yahrtzeit boards of which you asked, repentance by asking these Regarding your question of what one though, those are like a Shabbat questions suggested by Rabbi should light, it appears that the core candle; those lamps are meant only to Benjamin Blech: concept of lighting a ner neshamah is illuminate the names of the deceased What am I grateful to Hashem for? from Shabbat 30a-b: "A lamp is called on the date of the yahrtzeit in order to What should I daven for? ner and a person's soul is called ner…" remind members of a group when What should I do differently this Rashi cited the verse, "The soul of man is they learn mishnah and daven. Since coming year? the ner of G-d." The comparison of ner it is just for illumination, it doesn't and the human soul is explained further matter what sort of lamp illuminates May we be inscribed and sealed for a in the Zohar to Parshat Balak, "A it… year of greatness. person's body is a wick, etc."… Midrash [email protected] [email protected]

Visit us at www.torontotorah.com 3 Schedule for the Week of September 10, 11 Elul Shabbat, September 10 8:00PM R‘ Mordechai Torczyner, Practical Halachah for 7:45AM R‘ Baruch Weintraub, Orot haTeshuvah, Or Chaim the Kitchen II, 15 Tinti Place, Thornhill, women 10:30 AM R‘ Baruch Weintraub, Parshah, Clanton Park After Minchah R‘ Mordechai Torczyner, Masechet Avodah Thursday, September 15 Zarah: The Trial of R‘ Eliezer bar Parta, BAYT 9:45 AM R‘ Mordechai Torczyner, The Song of the Shofar, 208 Coldstream Ave. with Mekorot Sunday, September 11 8:00 PM R‘ Baruch Weintraub, From Terach to Today: 8:00PM LAUNCH IN CLANTON PARK, at 100 Palm Dr. Sugyot in Avodah Zarah, Clanton Park Can History and Torah Get Along?, Yair Manas 8:00 PM R‘ Mordechai Torczyner, The Limits of Studying Idolatry, R‘ Baruch Weintraub Forgiveness II, Village Shul, men 8:00 PM LAUNCH AT BNAI TORAH Tzedakah: The Key to Teshuvah?, Hillel Horovitz Friday, September 16 Chaggai: Cheerleader of Teshuvah, R‘ Mordechai 8:00 AM R‘ Dovid Zirkind, Interactive Parshah, Village Torczyner Shul Monday, September 12 9:30 PM R‘ Baruch Weintraub, Oneg Shabbat, 29 8:00PM R‘ Mordechai Torczyner, Yerushalmi: An Meadowbrook Ave. #3 Introduction, Clanton Park Wednesday, Thursday Tuesday, September 13 6:00 AM R‘ Mordechai Torczyner, Daf Yomi, BAYT 1:30 PM R‘ Mordechai Torczyner, Chaggai 1, at Shaarei Shomayim, with Mekorot UPCOMING LAUNCHES: MARLEE 9/18, BAYT 9/21, KST 9/22, TCS 9/24, SHAAREI SHOMAYIM 9/24 4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com