בס“ד

Parshat Ki Tetze 11 Elul, 5777/September 2, 2017 Vol. 9 Num. 2 This issue of Toronto is sponsored by Steve and Leah Roth

in commemoration of the yahrzeit of Sonia Roth, Sosha bat Yehoshua z”l G-d’s Immanence: Cause or Effect? Jonathan Ziring During wartime, soldiers are not brought to battle, he includes other resolutions” are natural responses when usually afforded the luxury of hygiene vessels, as well as the trumpets, as the the calendar year begins again. or ethics. They can go weeks without a objects which instantiated G-d’s proper shower, food, or bed. Life and accompaniment of the camp. During the period of the High Holidays, death decisions must be made with we engage in many symbolic acts, or barely a moment’s thought. Yet, the A second group (ex. Shadal), however, simanim. Some commentaries (ex. Meiri) Torah demands that those who go to argue that the law is proactive. While it explain that we use objects like the war uphold a high level of sanctity, is true that G-d moves through the apple in honey to inspire ourselves to cleanliness, and morality. It bars camp, this presence is not unique to get into the season’s mood, pushing us certain types of impure individuals war. However, during war there is more to repent. Others (Maharal and Chayei from the camp until they immerse in a of a need to convince ourselves that G-d Adam) argue that these simanim mikvah (Devarim 23:11), as well as is walking among us. Thus, we act with metaphysically get the ball rolling to obligates soldiers to bring a shovel to heightened sensitivity to force ourselves ensure our prayers come true. Based on properly cover their waste. Then, the to internalize that G-d leads us to Rabbi Hirsch, perhaps we can suggest Torah commands the soldier to battle. that both are true. This time of year distance himself from all impropriety. indeed has unique spiritual strength. The Torah justifies these difficult Rabbi Samson Raphael Hirsch seems to By acting out our prayers, we both demands as follows: take a middle approach. On the one respect the power of these days, and “Since the Lord your G-d moves hand, he assumes that G-d is present in ensure our success by instilling in about in your camp to protect you some unique way in the war camp. On ourselves the recognition of what we and to deliver your enemies to the other, he explains that the purpose can do as the New Year begins. you, let your camp be holy; let Him of the commandments is to ensure not find anything unseemly among victory, which depends more on our May we too embrace morality and you and turn away from remaining morally steadfast than sanctity, so that we deserve a year in you.” (Devarim 23:15, JPS showing courage to our external which it is evident that G-d walks translation) enemies. among us.

What does it mean that G-d is in the Elul and the High Holidays force us to [email protected] war camp, such that the army must grapple with a similar situation. On the maintain these standards? one hand, the beginning of the year really is a time when G-d is more Mazal Tov to One group of commentaries assumes immanently present. “’Seek the Lord Elliezra and Yaron Perez that the law is responsive. Meaning, while He may be found; call upon Him the reality is that G-d is in the camp, when He is near’ (Yeshayah 55:6)… on the birth and brit and His presence requires a level of these are the ten days between Rosh of their new baby boy sensitivity. Rashbam claims that the Hashanah and Yom Kippur.” (Rosh Mevaser Yitzchak! aron, the ark which held the tablets, Hashanah 18a) This obligates us to would come to battle. This represented respond with teshuvah, tefillah, and an immanence of G-d which had to be . On the other hand, even May he grow to respected. Rabbi Yosef Bechor Shor barring that metaphysical reality, the Torah, Chuppah agrees that G-d’s presence refers to the beginning of a new year is a good time holy vessels in the camp. However, to bring G-d deeper into our lives, as uMaasim Tovim! noting that the ark was not always introspection and “New Year’s

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Israeli Landmarks: The Knesset, Part 1 Rabbi Baruch Weintraub

Dreams of the Jewish Parliament was needed, an appropriate building to Exodus, Isaiah’s visions, and the return Building accompanied the Zionist host the Israeli legislative body. to Zion. movement from its very beginning. Already Herzl, in his visionary book It took seven years to develop the The Knesset is also where some of the Altneuland (The Old New Land), which plans, and another two to find nation’s most important decisions are was published in 1902, imagined a funding. Construction took eight made. The activity in the Knesset halls “monumental building”, which would years, but eventually, in Elul 5726 and corridors is hard to miss. Whether include a “lofty council chamber built of (August 1966) the new Knesset it be the cafeteria, where, it is said, the solid marble and lighted from above building in Givat Ram was most crucial deals are brokered, or the through matte glass.” ceremonially opened. Later, the main plenum, where meetings and original construction was expanded votes take place, or the Government When G-d showed mercy to His people time and again as the Knesset gained Meeting Room, where Israel’s future is and the Jewish State became a reality, employees and administrative units, made, the Knesset is bustling with there was no time to construct a “lofty expanded departments, and gained activity. building.” The young Jewish settlement visitors. Together, these brought the was struggling against five Arab armies Knesset to triple its original size. Upon visiting this junction of past, and the Arabs living in Eretz Yisrael, present and future, it is hard not to be and during the war, the Jewish The impressive Knesset building is filled with both feelings of gratitude to Parliament was in Tel Aviv. saturated with symbols of Jewish G-d that He led us back to the land of history from biblical to modern times. our ancestors, and the prayers and In December 1949, after things had These symbols include the Knesset hope that He should still guide us to somewhat quieted down, the Menorah, situated at the edge of the the complete redemption. Indeed, “we Parliament, now called “Knesset” – after Rose Garden across from the Knesset were like dreamers.” the ancient institution the “Knesset building, engraved with figures and HaGedolah” which guided the Jewish events from the tradition and history [email protected] return from Babylon after the first exile of the Jewish people. There is a – was relocated to , where it monument of the “burning bush” for wandered from one place to another. It fallen soldiers, and tapestries of Marc was clear that a permanent location Chagall in the state hall reflect the

The Zionist Idea: Compelling Aliyah? Rabbi Mordechai Torczyner

While it is not necessarily advisable, a mishnah (Ketuvot the land remains.” Even in the absence of a religious duty, 13:11) does license a Jew to compel his or her spouse to the magnetism of our land is sufficient. make aliyah. The simplest explanation for this remarkable license is that we have a religious duty to live in Israel, and Finally, Rabbi Eitam Henkin (Techumin 28) noted a fourth one’s spouse should not be entitled to thwart fulfillment of possibility, writing, “An additional reason which seems to be that mitzvah. This is consistent with the view of Ramban at the foundation of our Sages’ enactments in this matter is (Hosafot l’Sefer haMitzvot 4) and Rivash (#101), who the growth of Israel’s population, benefiting the Jewish identified a biblical mitzvah of living in Israel. However, other nation.” He cited Rabbi Avraham Danziger’s explanation for classic halachic authorities, such as Rabbi Yisrael Isserlein the ’s restrictions against leaving Israel, “Because (Terumat haDeshen 2:88), contended that there may not be there are few Jews there, and it should not be left empty of any such mitzvah. According to them, what empowers a Jews. They pray for all of us, and their prayer is more spouse to force a move? accepted than ours.” (Shaarei Tzedek, Shaar Mishpat ha’Aretz, Chochmat Adam 11:14) And Rabbi Henkin saw in Rabbi Moshe Sofer (Chatam Sofer Yoreh Deah 234) this an explanation for why the Talmud (Bava Kama 80a) contended that the value of living in Israel should not be marriage in Israel with purchasing a home there; we expect reduced to a technical obligation. He wrote, “It appears that that marriage there will lead to the introduction of new this power is not because of the mitzvot which depend on Jewish lives in our land. being in Israel or Jerusalem, but because of the inherent sanctity of the place, and ‘Any who dwell outside Israel are as We certainly hope that Jewish families will resolve aliyah- though they had no G-d.’ (Ketuvot 110b)” As Rabbi Isserlein related tensions without resorting to this law. However, we himself wrote of moving to Jerusalem, “There certainly is can learn from here the multiplanar attachment of the Jew great praise and a great level for one who dwells in Israel, to our heritage. Living in Israel is more than a duty; it is and certainly in the sacred city, providing benefit in the next immersion in holiness, it is a loving relationship, and it is a world as well as this one.” means of supporting our nation as a whole.

A third approach may view this as an emotional issue. Rabbi [email protected] Yom Tov El-Asvili (Ritva to Ketuvot 110b) wrote of the power to move one’s family unilaterally that one may do this “even after the destruction [of the Beit haMikdash], for the love of

2 Visit us at www.torontotorah.com & www.facebook.com/torontotorah Biography Torah and Translation

Rabbi Shlomo Wolbe What Today’s Student Lacks

Adam Friedmann Rabbi Shlomo Wolbe, Alei Shur, Introduction Translated by Adam Friedmann Rabbi Shlomo Wolbe was born in Berlin, A thick division separates between the מחיצה עבה מבדלת בין עולם התורה לבין -Germany in 1914. Raised in a non world of Torah” and the world which is“ העולם אשר מבחוץ. העומד בחוץ, אף אם observant Jewish home, he attended the outside. One who stands outside, even if הוא שומר תורה ומצוות, אין לו ציור ומושג University of Berlin, and he became he observes Torah and mitzvot, has no מהפלא המתחולל בפנים. ויש, אשר גם interested in Judaism through his image or imagination of the wonder היושב בין כותלי בית המדרש דומה כמי association with the Orthodox Students occurring within. It happens, that even שנעלמו ממנו טעמי תורה ועדין בחוץ עומד Union. After completing university, Rabbi one who sits between the walls of the - כשלא שימש תלמידי חכמים. Wolbe learned in the Hildesheimer Rabbinical Seminary, the Montreux study hall can be like one from whom the Yeshiva in Switzerland, and then the Mir meaning of the Torah is hidden and he Yeshiva of Poland under the guidance of still stands outside – when he does not Yerucham Levovitz and Yechezkel apprentice to Torah scholars. Levenstein. Unable to follow the Mir In our generation, the numbers of those בדורנו זה הולכים ומתרבים ב “ ה לומדי Yeshiva when it moved into Russia ,who learn Torah are, thank G-d תורה, אך מועטים המה הזוכים לשמש during World War II, Rabbi Wolbe spent increasing, but there are few who merit to תלמידי חכמים. ספורים הם הרבנים the war years serving as a Rabbi in apprentice with Torah scholars. Few are הדומים למלאך ד ‘ צב ‘ שיש לבקש תורה Stockholm, Sweden, where he lived with the rabbis who are similar to angels of מפיהם, כי עלו על המוקד המה ותלמידיהם the family of a yeshiva colleague. After G-d, from whose mouths we ought to נ “ע הי“ד, ורק שרידים נשארו לפליטה אשר the war, he created a school for Jewish seek the Torah, because they ascended הם בבחינת שירי כנסת הגדולה. ובני ,refugee girls near Stockholm. In 1946 ,on the pyre, they and their students התורה אשר בדורנו כה התרגלו בלימוד Rabbi Wolbe moved to Israel, where he their souls in Eden, may G-d avenge their תורה בלי שימוש ת “ ח, עד שאינו עולה על served as the mashgiach of the Be’er blood. Only remnants are left as survivors דעתם כלל כי יתכן, ועדין בחוץ הם עומדים, Yaakov Yeshiva for thirty years alongside who resemble the “remnants of the Great על אף הידיעות הרבות שרכשו להם בתורה! .its , Rabbi Moshe Shapiro Assembly”. The students of Torah who, in ” בחוץ ”הם עומדים - זאת אומרת שלא Later, he became the mashgiach of the Lakewood Yeshiva in Israel and opened our generation, have become so הגיעו לפנימיות התורה ולפנימיות עצמם. .Yeshivat Givat Shaul accustomed to Torah study without מהם שאינם עומדים כלל על החסר להם; apprenticing to Torah scholars, that it does not enter their minds at all that גם הם זוכים למעמד בתורה ולהיות A unique leader, Rabbi Wolbe placed an ,possibly they are still standing outside מתופסי התורה באשר הם שם. אחד נהי ‘ emphasis on the importance of despite the wealth of knowledge they have למדן. השני נהי ‘ זהיר מאר בדקדוק individuality: that each Jew should not amassed for themselves in Torah! They במצוות. שלישי בוחר להיות עסקן חרדי. view himself simply as a member of the are standing on the “outside” – that is to רביעי נמשך לקנאות. אחרים מרגישים כי herd, trying to conform to the general say that they have not yet arrived at the תורת אמת - מהם והלאה. יקרים אלה Jewish population. His published ideas essence of the Torah nor the essence of מחפשים דרך: הם קולטים פתגם פה, reflect a carefully thought-out world themselves. Some do not sense at all והנהגה שם. במקום החינוך בא החיקוי, view. On child-rearing, Rabbi Wolbe what they are lacking; they even merit ובמקום השימוש – ההבנה השטחית מכלי emphasized the need to combine standing in Torah and to be among those שלישי ורביעי. rigorous education (the “building of a child”) with the provision of an ideal who grasp the Torah, at their own levels. environment for a child to develop their One becomes a scholar. The second personal religious feelings and becomes very careful in fulfilling the motivations (the “sprouting of a child”). mitzvot. A third chooses to become a His writings on children’s education charedi communal activist. A fourth is bespeak a broad knowledge of secular drawn to zealotry. Others sense the Torah psychology and educational theory. On of truth is beyond them, and these general religious life, he decried a self- precious ones seek a path. They collect a centered emphasis on frumkeit, arguing saying here, a practice there. Instead of that this approach to Judaism opposes education comes imitation, and instead of the altruism that is critical to inter- apprenticeship – superficial personal relationships from a Torah understanding from a tertiary and perspective. quaternary vessel.

What happens to someone who truly ומה מתחולל במי שנכנס באמת לתוך עולם Rabbi Wolbe’s politics were staunchly enters the world of Torah? “A wild donkey התורה? ” עיר פרא אדם יולד “ זה קורה גם anti-Zionist. He viewed the State of Israel is re-born as a man” (cf. Iyov 11:12) also מחוץ לעולם התורה. מחנך מובהק יוכל as heretical and did not commemorate its independence. However, this did not occurs outside the world of the Torah. A להצליח לחנך ”אדם“. האדם שזכה להיכנס hold back his deep love for other Jews master educator is successful in לתוך עולם התורה באמת - נהפך לאיש and he evidently did not have educating a “man”. The person who merits to truly enter into the world of אחר. זוהי מהפכה פנימית שלא ראינו -reservations about speaking at non Torah – is transformed into another כמותה ולא שמענו עלי ‘ מחוץ לכותלי בית .religious Kibbutzim or to IDF soldiers person. This is an internal revolution the המדרש. .Rabbi Wolbe died in Jerusalem in 2005 likes of which we have not seen or [email protected] heard outside the walls of the study hall.

Call our office at: 416-783-6960 3 The 613 Mitzvot: #91, 449, 606 - Bikkurim, Part 1 Rabbi Mordechai Torczyner In Shemot 23:19 and 34:26, as well as Devarim 26:2, the haMikdash, they recite biblical verses (Devarim 26:5-10) Torah tells us to bring the first produce of our land to the summarizing Jewish history and thanking G-d for giving them Beit haMikdash. This is the mitzvah of bikkurim (“firsts”); this land; Sefer haChinuch records this as the Torah’s 606th when we have a Beit haMikdash, Israeli farmers bring the mitzvah. As Sefer haChinuch notes, the reading is only first wheat, barley, grapes, figs, pomegranates, olives and performed by those who can honestly recite it; a legal dates to the Beit haMikdash. Those who live closer bring guardian or agent bringing bikkurim for others does not recite fresh fruit; those who live farther away may dry them first. it, since G-d did not give him the land in which these fruits Sefer haChinuch lists this as the Torah’s 91st mitzvah. grew. The same passage appears, with amplification, in the Haggadah; according to some, the farmers include the Ideally, the season’s bikkurim are first brought on Shavuot. Haggadah’s additional material in their recitation. (Tzitz [One may dedicate them even earlier; Minchat Chinuch 11:3 Eliezer 17:24) The bikkurim are then given to the kohanim, discusses bikkurim that are chametz on Pesach!] The who eat them in Jerusalem. residents of Jerusalem greet parades of marchers, who bring their produce into the city in beautifully decorated baskets. To be continued…

When the farmers bring their produce to the Beit [email protected] Weekly Highlights: Sept. 2 — Sept. 8 / 11 Elul — 17 Elul

Many classes are still on summer hiatus, watch this space for their return! Time Speaker Topic Location Special Notes

Sept. 1-2 שבת After Hashkamah Adam Friedmann Parshah Analysis Clanton Park 8:50 AM R’ Jonathan Ziring Pre-Shacharit Parshah BAYT Turk Beis Medrash

End of the Summer, 5:25 PM Adam Friedmann Clanton Park For Women End of the Year

Before minchah R’ Jonathan Ziring Daf Yomi BAYT Rabbi’s Classroom After minchah R’ Mordechai Torczyner Gemara Avodah Zarah BAYT Simcha Suite

Sun. Sept. 3 8:45 AM R’ Jonathan Ziring Responsa BAYT Hebrew

11:00 AM R’ Jonathan Ziring Contemporary Halachah Yeshivat Or Chaim University men

Mon. Sept. 4

9:15 AM Breakfast Labour Day Yarchei Kallah: Please RSVP at 9:30 AM Learning R’ Mordechai Torczyner Yeshivat Or Chaim www.torontotorah.com/yk The Shofar of Rav Kook 10:30 AM Shiur or [email protected]

7:00 PM Adam Friedmann Great Jewish Thinkers Terraces of Baycrest Open to the public Tue. Sept. 5

The Book of Jonah: Women; there is a fee 10:00 AM R’ Mordechai Torczyner Adath Israel More Than a Fish Story [email protected]

Wed. Sept. 6 Bobbing for Inspiration 10:00 AM R’ Mordechai Torczyner Beth Emeth Register at Week 1: Apples www.torontotorah.com/rosh

8:00 PM Adam Friedmann Why do we do that? Shaarei Tefillah Thu. Sept. 7 1:30 PM R’ Mordechai Torczyner Shoftim: Samson’s Humour 49 Michael Ct. For women Fri. Sept. 8 8:30 AM R’ Mordechai Torczyner Yeshayah Yeshivat Or Chaim University men 10:30 AM R’ Jonathan Ziring Ribbit Yeshivat Or Chaim Advanced Coming Up! Sunday September 10: MARIJUANA LEGALIZATION & THE JEWISH COMMUNITY with Lawyer Matthew Friedberg; Dr. Barry Pakes; Rabbi Mordechai Torczyner 7:00 PM at Yeshivat Or Chaim, RSVP at www.torontotorah.com/members Free for families who have donated at least $36 in 2017; donations accepted at the door