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Toronto Torah Yeshiva University Torah Mitzion Beit Midrash Zichron Dov בס“ד Toronto Torah Yeshiva University Torah MiTzion Beit Midrash Zichron Dov Parshiyot Vayakhel-Pekudei/Parah 23 Adar, 5775/March 14, 2015 Vol. 6 Num. 26 Sponsored by the families of Irwin, Jim and David Diamond in memory of their father, Morris Diamond z”l לזכר נשמת אבינו מורינו ר‘ משה בן דוד שלמה ז“ל United We Stand Rabbi David Ely Grundland “United we stand and divided we fall”. trades. It was under Betzalel’s the creation of the Golden Calf, the When Aesop taught this message at leadership that the nation could unite. Torah teaches about the eternal the conclusion of his The Four Oxen covenant between Hashem and Israel: and The Lion fable, he made a point Rabbi Mordechai Yosef from Izbitz (Mei Shabbat. (Shemot 31:16-17) Despite the that has been a defining feature of HaShiloach I Vayakhel) adds that when fact that we already learned about nations, and of Israel. Thankfully, in it came to building the mishkan, no one Shabbat in Parshat Beshalach and contrast to the fable, it is often the could look disparagingly upon another. Parshat Yitro, in Parshat Vayakhel the case that when faced with a “lion”, we Upon each person’s completion of their Torah again teaches us about Jews unite. Unfortunately, when there best work, they were enamoured, not by prohibited labour on Shabbat, and its is no perceived “lion” we are divided. their own craftsmanship, but by the correlation to the labour of the way in which everything came together mishkan. (Talmud Bavli Shabbat 70a, As we read news and opinions into a single structure, as though Talmud Yerushalmi Shabbat 7:2). The regarding the upcoming Israeli completed by a single person. They Sfat Emet explains that just as we election, we are often saddened by the recognized that each person’s work reunited through the building of the deep divisions that permeate all contributed to the whole, such that if mishkan, so we can reunite through the sectors of Israeli society. However, we any piece – whether a joint or the Ark - observance of Shabbat after the can be simultaneously inspired in that was missing, the Divine presence could construction process is concluded. almost everyone shares the goal of a not dwell there. flourishing nation – albeit, with very Shabbat is a unique opportunity when different approaches toward their The concept of each individual having a even the most mundane physical attainment. Those differences need not specific role is the case not only in actions become elevated to holiness. divide us; as shown by classic sources building a physical structure, but also Eating a Shabbat meal, putting on nice as well as great Chassidic insights into in the loftiest of spiritual pursuits. The clothes, walking to shul or spending a Parshat Vayakhel, our differences can Talmud (Chagigah 13a) teaches that little extra time together with friends actually unite us. some talmudic sages were proficient in and family, our individual actions are Maaseh Merkavah (Account of the united in building a mishkan through As told in our parshah, Moshe Divine Chariot) and had no knowledge our observance of Shabbat. We each Rabbeinu singles out his great- of Maaseh Bereishit (Account of observe with our own unique actions, nephew, Betzalel, to be the chief Creation), and vice-versa. and Shabbat unites us as a nation, artisan of the mishkan. A midrash under Hashem. Together, let us build (Tanchuma, Vayakhel 3) relates that Rabbi Yehudah Aryeh Leib of Gur (Sfat Hashem a dwelling! the nation complains to Moshe, Emet, Vayakhel 5637) takes this accusing him of nepotism in his complementary unity a step further. He [email protected] appointments. Moshe responds by explains that at our source we are declaring that Hashem has appointed already united. It was only through the Betzalel (Shemot 35:30; and see sin of the Golden Calf that we became Berachot 55a). One might ask why divided, and it was through the building Betzalel was chosen, though, given the of the mishkan that we were reunited. potential for challenge. Rabbi Avraham He learns this from a very interesting Ibn Ezra (Shemot 35:32) explains that juxtaposition in last week’s and this while many craftsmen were masters of week’s parshiyot. their respective trades, each one contributing to the mishkan in their Immediately after enumerating all the own ways, Betzalel was a master of all vessels of the mishkan, and preceding OUR BEIT MIDRASH ROSH BEIT MIDRASH ABBI ORDECHAI ORCZYNER R M T AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI JOSH GUTENBERG, YISROEL MEIR ROSENZWEIG COMMUNITY MAGGIDEI SHIUR RABBI ELAN MAZER, RABBI BARUCH WEINTRAUB CHAVERIM DAR BARUCHIM, DANIEL GEMARA, SHMUEL GIBLON, MEIR GRUNWALD, YOSEF HERZIG, BJ KOROBKIN, RYAN JENAH, JOEL JESIN, SHIMMY JESIN, AVI KANNER, YISHAI KURTZ, MITCHELL PERLMUTTER, ARYEH ROSEN, DANIEL SAFRAN, KOBY We are grateful to SPIEGEL, EFRON STURMWIND, DAVID SUTTNER, DAVID TOBIS, EYTAN WEISZ Continental Press 905-660-0311 Book Review: Festival of Freedom Rabbi Baruch Weintraub Festival of Freedom – Essays on surrender to a stream of inflowing joy to G-d frees man… all man has to do is Pesach and the Haggadah and ecstasy.”(pg. 1) He concludes this to exert his ability to give up Rabbi Joseph B. Soloveitchik personal note, stating, “All these pleasure.” (pg. 51) Ktav 2006 memories are at the root of my religious weltanschauung (view of life - Hence, the freedom meal – the Seder – Who is the author? BW) and experience.” is an exercise in strict order. “Only Rabbi Joseph B. Soloveitchik zt”l (1903- when man displays the unique ability 1993), or “The Rav”, as he was The first essay, like the rest of the of withdrawing from positions of reverently known by his numerous book, is dedicated to connecting these triumph can his food become the students, does not need any experiences, named by the author as bread of G-d.” (pg. 12) Indeed, introduction. A proud, worthy halachah shebalev – halachah of according to the Rav, this message is descendent to generations of great spiritual perceptions, with the an essential part of the exodus story. Torah scholars and a once-in-a- halachah shebasechel – an intellectual, “Fear of slave upheaval haunted all the generation Jewish thinker, Rabbi formal and abstract form of learning tyrants… the brutish drive for Soloveitchik headed RIETS, the for which the Rav was famous. vengeance, for gratification of the rabbinical seminary of Yeshiva satanic in man, was irresistible. Did University, for almost half of a century, Thus, apart from providing an anything of that kind happened on the a period during which RIETS ordained excellent source of ideas and teachings night of the exodus? … Nothing of the more than two thousand rabbis. The about Pesach, this book also affords sort. Not one person was hurt, not one memory of his personality, and the us a glimpse into the inner experiences house destroyed. The liberated slaves force of his teachings, are still carried and thoughts of a spiritual giant; had the courage to withdraw, to defy and cherished by many in our indeed, to trace the emotional aspects the natural call of the blood. ‘None of communities, who had the merit to which lie behind the abstract you shall go out of the door of his learn from him first-hand. structures. house until the morning.’“ (pg. 36). Why is this book unique? What is the book’s central theme? Finally, this concept is not only a While all of Rabbi Soloveitchik’s books, As its name suggests, the book’s main teaching of the past or a mission for on halachah or aggadah, are wonderful theme is Freedom – what does it mean, the present, but also our hope for a treasures, his posthumously collected and how is it attained. The Rav better future, when the human state essays about Pesach, Festival of repeats, again and again, that freedom would “no longer be equated with the Freedom, deserves a special place is not measured by the things I can do, field or the jungle. It has been among them. Pesach, as the Rav but by the things I can do but refrain redeemed by human moderation, declares in the essay opening the book, from doing. In his words: “There is teleology, and generosity.” (pg. 172) was a festival that attracted him from a only one way for man to free himself very young age – “I used to feel from all his restrictions, from all his [email protected] stimulated, aroused, inspired… to fears, from all his phobias. Surrender 613 Mitzvot: #430: Birkat haMazon Rabbi Mordechai Torczyner After describing the support G-d gave us in the wilderness, blessing after meals or in other, rabbinically instituted including the manna, Moshe told our ancestors of the bounty blessings: “Our Sages regarded it as their duty not only to they would find in the Land of Israel. He then instructed call us from the turmoil of life to a gathering to G-d but to them, “You shall eat, and you shall be full, and you shall approach us in life itself in order to make vivid for us the bless Hashem, your G-d, for the good land He has given you. thought of G-d in life and to help us towards an active life in (Devarim 8:10)” Rambam (Sefer haMitzvot, Aseh 19) and the service of G-d… The thoughts of G-d acquired in the Sefer haChinuch (Mitzvah 430) take this as a biblical mitzvah Divine inner worship must be held on to firmly in active life, to “bless” G-d when one eats a meal involving bread, or a so that life be not divided for us into hours of prayer and filling, grain-based meal.
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