‫בס“ד‬

Toronto Torah Beit Midrash Zichron Dov

Parshat Yitro 22 Shevat 5770/Feb 6, 2010 Vol. I Num.17

Preparing for the Mitzva of Shekalim R’ Azarya Berzon

This Dvar Torah is based on the insights of protect stray cats and dogs, but not to help Finally we come to the last of the
my Father, HaRav Dov Aryeh Berzon, human beings in distress. There are categories: akum shetoram et shel yisrael.
zatza”l. "benefactors" who never contribute to There are Jews who give only to impress
synagogues or yeshivot, or organizations non-Jews. They contribute thousands and
The goal of contributing the Shekel is to
such as Tomchei Shabbos, the U.J.A. or the millions to non-Jewish causes and pennies
impact upon the nefesh. To prepare
Cancer Fund. This kind of indiscriminate or nothing to enterprises which help their
ourselves for this mitzvah we are well
giving is shtoos --utter folly--- and it does own people. Of course, a Jew should
advised to consider how to give and how
not uplift. contribute to non-sectarian benevolences
not to give. The mishnah in the beginning
Third is the katan, the immature giver. The and institutions. Care must be taken,
of Masechet Terumah lists five kinds of
"juvenile" gives to impress his "elders." however, to strike a happy balance in the
giving that fail to uplift the donor. It
His major concern is to obtain publicity distribution of one's wealth. This is
states, ―Five who gave, their giving is not
and approval. Please do not particularly true in our time when the need
considered terumah. They are: the
misunderstand me. Each one who gives in to help the State of Israel in its struggle for
cheresh, the shoteh, the katan, hatorem et
accordance with his ability, deserves survival is so urgent. A Jew who goes out of
she'eno shelo, and akum shetoram et shel
recognition and praise. But when the sole his way to give all his Shekalim to non-
yisrael.‖ Let us analyze these five
motive for giving is an insatiable hunger Jewish drives and little or nothing to Jewish
categories and learn how not to give.
for public flattery and aggrandizement, it ones is a runaway and a renegade. His
The cheresh, the giver who is hard of
is detrimental to character. Providence giving is far from the ideal of terumah.
hearing, represents the individual who is
has been kind to certain individuals and This thought is stressed in the second
insensitive to the plight of others. His
they have been blessed with a lot of verse of Parshat Terumah."Speak unto the
budget has complete mastery over his
money. But when they give as ktanim their children of Israel that they may bring Me
life. The accountant tells him how much
Shekalim do not uplift them. terumah" (Ex. 25:2). The emphasis is on the
charity is tax deductable, and come what
The fourth is hatorem et she'eno shelo, one Hebrew word lee, to Me, which Rashi
may, he will not go beyond that figure.
who gives that which does not belong to interprets lishmi, for the sake of G-d's
No emergency and no pleas will move
him. He gives the wealth that was earned name. Some give because of lekha, you.
him. His giving is finished for the year
by others whom he has cheated, or They wish to impress you with their
and he will not respond. While it is true
defrauded. He gives "laundered" money. generosity. Others give because of lo, him.
that what the cheresh has given is worthy,
Waiters and bell-hops report that crooks They get political and commercial
nevertheless, the fact that he lacks the
and racketeers are very good tippers. advantages and honors out of their giving.
capacity to hear the call to go beyond,
Easy come, easy go. Sure, it is better that The correct way of giving is lishmi --to
makes his giving unworthy of the name of
they give to libraries, hospitals and peace alleviate suffering, to educate the young,
terumah. It simply will not uplift him.
foundations than keep all the "loot" for to promote human welfare and freedom, to
Second is the shoteh, the fool. This refers
themselves, but their giving could not be spread the word of G-d.
to the person who gives without using
characterized as terumah. There will come a moment in each one's
good sense. The examples are numerous.
There are men and women who give to life when we will realize that what we gave
with sekhel and heart will uplift the nefesh
of man.
Parshah Questions Meir Lipschitz aberzon@torontotorah.com
(Sources are provided to help the reader research answers)
 Does theft belong in the Aseret haDibrot? This Toronto Torah is dedicated
(Rashi to Shemot 20:13) in honour of the Strauchler
 How can we say about HaShem, ‫וינח‬, that He rested? family on the birth of
(Rashi, Seforno, Ohr HaChaim, Netziv, and Daat Mikra to Shemot 20:11)
 Why is it significant that there was a great and unterminating sound when G-d
Tzvi
gave the Torah? May he grow to Torah, Chupah
(Rashi, Mechilta, Ibn Ezra, Ramban, Rabbeinu Bachaye, Malbim, Netziv‘s Haameik and Ma’asim Tovim!
Davar and Herchev Davar, and Nachalat Yaakov to Shemot 19:19)
 For children: Why did Yitro choose to join the Jews? To dedicate a future Toronto Torah, contact us at
(Rashi to Shemot 18:1) dedications@torontotorah.com or (416) 781-1777.
mlipschitz@torontotorah.com

Yeshiva University
Center for the Jewish Future
 The Lessons of Sinai Netanel Javasky

‫אילו קרבנו לפני הר סיני ולא נתן לנו את‬ damental lessons at Sinai, before they son who is as humble as the lowly de-
.‫ דיינו‬,‫התורה‬ accepted the Torah: sert, which is trampled by the masses.
There is no room for arrogance when
Had He brought us before Mount Sinai 1. ―And they travelled from Rifidim‖-
accepting the Torah. The Torah is
and not given us the Torah, this would Why does the Torah reiterate that the
compared to water, which, by its very
have sufficed. Jews had just left Rifidim? We are very
nature, seeks the lowest possible ter-
aware of where Bnei Yisrael were be-
On Seder night, as we gather with rain. In fact, the description the Torah
fore embarking on their journey to
family and friends to recall the great chooses to define Moshe, the recipi-
Sinai, so why stress this geographical
kindness that G-d has bestowed upon ent of G-d‘s Torah, is that he is more
fact?
us, and specifically the kindness of humble than any other man. The To-
taking us out of Egypt, we make this Rifidim was the place where Amalek rah does not elaborate upon Moshe‘s
seemingly preposterous claim. Ap- attacked us, and a midrash, [playing brilliant mind and great intellect, but
parently, standing at the foot of the on the similarity between ‫ רפידים‬focuses on his modest ways. After
mountain without receiving the Torah ‗Rifidim‘ and the words ‫רפו ידיהם‬, ‗their Hashem speaks to Moshe at the burn-
– the purpose of the entire Exodus hands weakened‘] claims that we were ing bush his first reaction is, ―Who am
and the greatest revelation of vulnerable because we had weakened I to go to Pharaoh...‖ Not only is this
G-d to mankind – would have been a in our Torah observance. Only the lesson of humility learnt from the de-
worthwhile endeavour! How are we voice of Jacob‘s Torah and our adher- sert, but the Gemara (Megilah 29a)
to understand this? ence to Mitzvot can silence the hands states that the fact that Mount Sinai
of our oppressors. The Torah empha- was chosen from among all the other
As the Jewish Nation arrives at Har
sizes this point by reiterating that upon mountains was a direct result of the
Sinai the Torah states (Shemot 19:2):
coming to Sinai we must leave behind lowliness of the mountain. The Ge-
,‫ וַ ַ ּיחֲנ ּו‬, ‫ וַ ָ ּיבֹא ּו ִּמ ְד ַּבר ִּסי נַי‬, ‫וַ ִּ ּי ְסע ּו מֵ ְרפִּ י ִּדים‬ Rifidim, the weak and lazy attitude to mara generalizes from here to state
.‫ ֶנגֶד הָ הָ ר‬,‫ ָשם יִּ ְש ָראֵ ל‬-‫ַּב ִּּמ ְד ָּבר; וַ ִּ ּיחַ ן‬ our Torah study and observance. Dili- that Hashem does not rest His Shechi-
gence is a prerequisite for Kabbalat nah on arrogant objects. Humility,
―And they travelled from Rifidim HaTorah. like diligence, is a prerequisite for
and they came to the Sinai Desert Kabbalat HaTorah.
and camped in the desert; And the 2. ―And they camped in the desert‖- It
Jewish people camped there, op- seems superfluous to note that Bnei 3. ―The Jewish people camped there
posite the mountain.‖ Yisrael camped in the desert after opposite the mountain‖- A passage in
travelling to the Sinai desert; where Midrash Tanchuma notes that for all
Rav Chaim ben Moshe Ibn Attar, in else would their encampment have the other travels of Bnei Yisrael plural
his commentary Ohr HaChaim, notes been? verbs are used, with the exception of
three peculiarities within this verse this verse. Here the Torah describes
and determines that the Jewish peo- The Gemara (Eiruvin 54a) says that the Jewish people in the singular.
ple were taught three crucial and fun- the Torah can only take hold in a per-
The Midrash continues to state that
this fact was not merely a coinci-
The 613 Mitzvot – Mitzvot 22-23 : dence; unity, too, was a prerequisite
for Kabbalat HaTorah. The Torah
Redeeming one’s first-born donkey could not be given to 600,000 indi-
viduals; it was destined to be given to
one collective unit, an entity much
The Torah mandates that the owner The Torah explains that this mitzvah greater than the sum of its parts. The
of a donkey redeem its first-born is meant to remind us of our own Torah, founded upon the principles of
progeny by dedicating a lamb in its redemption from Egypt, and of the shalom, peace, with ―all of its paths
place, or by donating the lamb‘s destruction of the Egyptian firstborn. peaceful‖ could only be given to a
monetary equivalent. Failure to do Why donkeys, though? Rambam, in nation at peace and total harmony
so means that the donkey‘s owner his Moreh haNevuchim, suggested with each other.
must instead end his donkey‘s life. that the Torah singled out donkeys
With G-d‘s help, we should strive to
Our sages wrote that the penalty of because they are common beasts,
recall these three fundamental les-
losing one‘s donkey is meant to and because their ability to carry sons learned at Sinai, the prerequi-
encourage owners to fulfill the burdens make them indispensable sites for Kabbalat HaTorah past, pre-
mitzvah of redeeming their for all people. sent and future.
donkeys.
njavasky@torontotorah.com
torczyner@torontotorah.com

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 Ha’Am V’Ha’Aretz
Shiloh
R’ Moshe Ben Nachman-Ramban Russell Levy
Shiloh, before Shlomo haMelech built
Torah in Translation Born in 1194 in Gerona, Spain, R‘ the first Beit haMikdash, was the
Nachman ben Moshe, Nachmanides, location of the Mishkan (Tabernacle).
Responsa of Ramban #68 already attained recognition as a Torah Shiloh was located off of the main
scholar in his teens. While still of the highway; the Book of Judges (21:19)
Question: Regarding the case in which a
young age of 16, he authored his first states: ―And they said: The annual feast
person lent money to a pauper in exchange
work, Milchamot Hashem, defending the of the Lord is now being held at Shiloh,
for wi thholding future tzeda ka h
Rif‘s (R‘ Yitzchak Alfasi) halachic which is north of Bethel, east of the
responsibilities, and then the pauper passed
compendium from the criticism of the highway that runs from Bethel to
on or became wealthy. Do we apply the
Ba‘al haMaor (R‘ Zerachia haLevi, who Shechem, and south of Levonah.‖ In
Mishnaic dictum (Gittin 30a), ―If [one lent
also authored this book of criticism while other words, Shiloh‘s location is east of
money to a pauper against withholding of
in his teens). the highway.
future tzedakah tithes and] the pauper dies,
the lender must receive permission from his Although the Ramban was an ardent The Mishkan remained in Shiloh until the
heirs [to continue to withhold the tzedakah opponent of the views of the Rambam city‘s destruction by the Philistines.
tithes as repayment of the loan RL]?‖ (Maimonides), he held him in the highest
Many researchers attempted to discover
regard; in both his correspondence
Answer: This surely is the case described in the location of the Mishkan, and carried
regarding the Rambam with the Jewish
the Mishnah [you cited], ―One who lends out excavations at Tel Shiloh (near the
community of Provence, as well as in his
money to the Kohen, Levi or the poor.‖ This Arab village of Silon). They discovered
other extant published writings, his
law applies to tzedakah and to the that the city had indeed been burnt
respect for the Rambam is striking.
agricultural gifts for the poor – gleanings, down in war during the time of the
forgotten crops and the corner of the field - After being promoted from the rabbi of Judges, but they did not succeed in
alike. However, I must clarify your citation, his home town of Gerona to serve as the finding the Mishkan. They were not
―If the pauper dies, the lender must receive Chief Rabbi of Catalonia, he became the aware of the fact that a Temple cannot
permission from his heirs.‖ representative of the Jewish community be built within the bounds of the city,
in the disputation against Pablo but must be situated outside the city, as
It goes without saying that if the pauper
Christiani, a Jewish apostate, in 1263. the city holds certain dangers of
becomes wealthy, the lender cannot
Though his victory in this disputation was
withhold tithes from the general needy in his impurity. The people of Israel built their
acknowledged by King James of Aragon,
name; rather, the former pauper has simply Mishkan or Temple in the outskirts of the
he was nevertheless banished from his
acquired that portion of the debt which city, at a low point, a valley, according
home country for two years due to
remained in his hands. If the pauper dies, to the verse (Devarim 33: 12): ―and it
pressure from the Dominican order. This
any heirs of his are not obligated to pay the rests between his shoulders‖. Following
exile, upon further pressure on the pope,
lender, and even if the lender received many efforts, the Mishkan was indeed
was turned into a perpetual banishment.
permission from them to withhold their discovered to the north of Tel Shiloh.
tzedakah tithes for himself, he cannot do so. After three years of wandering, the As the Mishkan in Shiloh had been
Ramban made aliyah, and re-established
We find this idea in the Yerushalmi (Gittin constructed out of fabrics spread over
the Jewish community in Jerusalem
3:7): ―R‘ Chama bar Ukva said in the name of stone walls, we are today able to see the
following the Crusades. As well, he set
R‘ Yosa bar Chanina: One‘s ability to stone walls whose measurements
up a synagogue, the Ramban Synagogue,
withhold anticipated tithes against the heirs‘ correspond exactly to the measurements
that still stands today.
debt applies specifically with regard to in the Torah.
Kohen and Levite heirs. However, this is not In addition to Chief Rabbi, the Ramban
the case with the heirs of a pauper, as was also a practicing doctor and Today, the Tel Shiloh area is a national
poverty is not inheritable. As Bar Kappara philosopher. park, which can be visited for a minimal
taught: There is not a one who has not come The Ramban was a great kabbalist. He sum, and in which one can behold the
to this state [of poverty RL] – if not him, then also wrote extensively; his works, among excavations of
his son or his grandson.‖ others, include: commentaries on the the Mishkan. Following your tour of the
However, one who lends money to the Torah and the Talmud; a commentary on site itself, you may visit the modern
community as charity may withhold future Rambam‘s Sefer haMitzvot; various Shiloh, which consists of 300 families
tithes against those monies until he is repaid, halachic works; a summary of his and boasts many public institutions, the
even if the specific paupers he aided are no disputation; Iggeret haMussar; and most illustrious of which is Shiloh‘s
longer destitute or if some of them pass on. Derashot haRamban. Hesder Yeshiva. The Yishuv‘s Bet
This is also in the Yerushalmi (ibid.): The Ramban passed away in Israel in Knesset is built according to the model
―Nechemiah lent money to the community; 1270. His primary students were the of the construction of the Mishkan.
when the matter came before the Rabbis for Rashba (R‘ Shlomo ben Aderet) and the Adapted from an article originally
judgment [for reimbursal RL], they Ra‘ah (R‘ Aharon haLevi).
responded, ‗The community does not and their children wished to withhold
individual pauper. The community will
become entirely wealthy and the community their portions for themselves, and the
never become entirely wealthy, such that
does not become entirely poor.‘‖ That is to Rabbis said that the community is neither
they will not need support for their
say, he lent money to the community in all rich nor all poor, meaning that they
needy members, and so one may collect
order to claim reimbursal by withholding his may claim reimbursal from their share.
by withholding his community
portion of responsibility to the communal
responsibilities, with their permission.
tzedakah and kupah collection. Many years Granted, the Sages did state that poverty
rlevy@torontotorah.com
later, when the first generation passed on is not inheritable, but that applies to an

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Shiur in Review: Ramchal’s Derech HaShem: Who knows G-d? Meir Lipschitz

In the first chapter of his work Derech cannot know anything about G-d does actually stems from G-d‘s infinite
HaShem, Rabbi Moshe Chaim Luzzatto not undermine his description of nature. Infinitude, the absence of any
(Ramchal) introduces sever al Divine infinitude; rather, the two lacking, is the very definition of
fundamental - and apparently statements are part of the same idea. perfection. Knowing that G-d is perfect
contradictory - descriptions of To be infinite entails, by definition, is not a discrete belief, separate from
Hashem. the absence of any lack or deficiency, belief in Divine infinitude; it is a logical
Ramchal begins by stating that a state so completely beyond the necessity of His being infinite. To say
HaShem is the first, primal, infinite nature of finitude as to defy any that we know nothing about HaShem
existence, who created and sustains comprehension. Therefore, Ramchal since He is infinite, and to say that we
all creation. (The arguments is simply making the same point twice know He is perfect, are actually the
supporting this assertion are beyond when he says that HaShem is infinite same statement phrased differently.
the scope of this article.) However, in and that He cannot be understood. It Alternatively, we may solve this second
his next statement Ramchal tells us is tautological rather than problem of describing G-d —
that we cannot know or contradictory: G-d is infinite; we assigning labels limiting his infinite
understand anything about G-d. His cannot understand G-d. We describe nature, and thereby contradicting His
second statement entirely G-d by describing this unknowable incomprehensibility — by re-defining
undermines the descriptions of G-d in infinity. the act of labeling. We cannot know
his first statement! We take a similar step in using the what G-d is, but we certainly know
Further along, Ramchal tells us that G- term ‗kadosh‘ to describe G-d. what G-d does. Our labels describe
d is perfect in every possible way. But Ramban (Vayikra 19:2) suggests how we perceive Him based on our
if Ramchal is correct in saying that G- that kadosh refers to that which is set experience of what He does. When we
d is infinite, then how may we use apart, and this is what we apply to G- look at the good that exists in the world
these descriptions? Describing G-d as d when we say that He is kadosh. G-d, and our lives, remembering that G-d is
wise, good, or anything else, limits G- by virtue of His infinity, is set apart the creator and sustainer of all, we
d to specific traits and activities, and and distinct in every possible way – know that what He does is good.
an infinite Being knows no limits! and so G-d‘s infinity implies His Examining the sophistication of Torah
kedushah. and the intricacies of the natural world
We need to redefine certain key yields evidence of Divine wisdom. This
words and phrases in order to resolve The same concept of describing G-d brings us to observe that G-d is good
Ramchal‘s seemingly contradictory by describing infinity may also and wise, not as a real description of
i d e a s o f u n k n o w a b i l i t y a n d resolve our second problem, the nature of G-d, but as a description
description, infinity and finite explaining how we may ―limit‖ G-d of how we perceive G-d.
definition. by describing Him as perfect: This
description of Divine perfection mlipschitz@torontotorah.com
First, Ramchal‘s assertion that we

Beit Midrash Zichron Dov would like to extend a Mazal Tov

to the Stoll Family on the Bar Mitzvah of Uriel Dov Stoll.

Schedule for the Week of February 6, 22 Shevat

Shabbat, February 6
7:50AM R‘ Azarya Berzon, Ramban al haTorah, Or Chaim
Following Hashkama R‘ Azarya Berzon, Clanton Park
Following Youth Minyan R‘ Mordechai Torzcyner, Mini Shiur,
BAYT
4:10PM R‘ Azarya Berzon, Masechet Kiddushin in-depth,
Mizrachi Bayit
Sunday, February 7
9:15AM Itamar Zolberg: Shiur in Hebrew, Zichron Yisrael Men
and Women ‫בעברית‬
2:00PM R‘ Mordechai Torczyner: "Educated Tzedakah" for Teens
(2 hours), Prosserman JCC must RSVP to
sharonis@prossermanjcc.com
8:30PM R‘ Azarya Berzon: Masechet Kiddushin in-depth, Shaarei
Shomayim
Monday, Febuary 8
8:30PM R‘ Azarya Berzon: Rambam‘s Hilchot Talmud Torah,
Clanton Park Men
8:30PM Russell Levy: Abortion and Halachah, Marlee Shul Men
Tuesday, February 9
11:00AM R‘ Azarya Berzon: Masechet Sukkah (Advanced), Clanton Park Men
1:30PM R‘ Mordechai Torczyner: Trei Asar-The Twelve Prophets, Shaarei
Shomayim Women, with Mekorot
7:30PM R‘ Azarya Berzon: Shiur in Parsha, Westmount Men and Women
8:30PM R‘ Mordechai Torczyner: Minchat Chinuch, Clanton Park Men
Wednesday, February 10
10:00AM R‘ Mordechai Torczyner, Weekly Torah Class, 239 Franklin,
Babysitting provided Women
7:30PM Meir Lipschitz, Ramchal‘s Derech Hashem, Kehillat Shaarei Torah
Men and Women
8:45PM R‘ Mordechai Torczyner: Tzibburology V, BAYT Men and Women
Thursday, February 11
11:00AM R‘ Azarya Berzon: Masechet Sukkah (Advanced), Clanton Park Men
3:40PM R‘ Azarya Berzon: Hilchot Muktzah (Advanced), Clanton Park Men
7:00PM R‘ Azarya Berzon: Shiur for Fathers at Or Chaim
8:00PM Netanel Javasky: Halachah and 21st Century Medicine, B‘nai Torah
Men and Women
8:30PM R‘ Azarya Berzon: Machshavah and Life Issues, Clanton Park Men

4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com