Toronto Torah

Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Ki Tisa

16 Adar, 5775/March 7, 2015

Vol. 6 Num. 25

This issue of Toronto Torah is sponsored by Esther Salmon & Family

in memory of Alan (Bumi) Salmon

Life-giving waters taken for granted?

Blue are the life-giving waters taken
for granted.
In their original context, these words
appear in the 1967 blues classic, Bold
as Love. When we look at the words
themselves, however, they have the
potential to be a catalyst for
introspection. Water is described here
in a number of ways: blue, life-giving,
and taken for granted. The truth of the
last description almost hurts, and
perhaps it should. In a material sense,
Western society certainly does take
water and access to it for granted.
Even when water rationing is put into
effect, it doesnt seem to have a lasting
impact upon our actions. However, the
physical is only one part of our lives;
water is also part of our spiritual lives,
in the Beit haMikdash. Do we take this
spiritual aspect of water for granted,
too?
In Shemot 30:17-21, the Torah
introduces to us the kiyor. The kiyor
was a copper utensil that held water
which was used in washing the hands
and feet (kiddush yadayim vraglayim)
of the kohanim in the Beit haMikdash
each day. As with any of the vessels
found within the Beit haMikdash,
numerous laws governed the use of the
kiyor. The framework that these laws
helped to establish can, in turn, guide
our own spiritual lives.
Here are a few examples of the laws of
the kiyor, and the lessons we can draw
for our own spiritual lives:
The kiyor occupied a specific
location within the Beit haMikdash
[See Rashi to Shemot 30:18] Am I
grounded in my spirituality, or do
I drift? Do I have a haven to

which I can turn to for inspiration

and assistance in times of need?

The kiyor had twelve faucets, enabling

all twelve kohanim required for the
daily offering to wash in unison [See
Yoma 37a] In which ways do we
prepare ourselves for mitzvot
together as a community or as
individuals?
The minimum amount of water
required at the beginning of the
kiyors usage each day was enough
for 4 kohanim to wash [See Zevachim
21b-22a] How do we evaluate our
own spiritual reservoirs? Is there
enough energy and motivation to
enable us to fulfill our potential?

Another way of relating to the kiyor is

through the daily routine of washing
our hands before the Shacharit morning
prayer. The Talmud (Berachot 15a)
teaches that washing our hands is
essential before engaging in any prayer.
Additionally, there is a special emphasis
on Shacharit. The exact reason for this
special emphasis on Shacharit has
troubled many. Rabbi Shlomo ben
Aderet offered the following fascinating
answer: Each morning we awaken and
are, in essence, new creations. In light
of this miracle, it is only appropriate to
give thanks to Hashem. Since our
prayers are modeled upon the korbanot
brought in the Beit haMikdash, it is
sensible that our preparation for this
prayer of thanks should be modeled
upon the preparation necessary for the
service in the Beit haMikdash. Just as
washing ones hands and feet is a
requisite preparation in the Beit
haMikdash, so, too, we wash our hands
before prayer. (Shut Rashba 1:191)

Yisroel Meir Rosenzweig

Th i s h an d -washi n g can b e an
opportunity for us to re-dedicate the
acts of our hands to constructive
purposes at the beginning of each day.
Not only can the act of hand-washing
create a mindset, but the wording of the
blessing recited upon performing the
mitzvah can do so as well. Rabbi Yaakov
Tzvi Mecklenburg (Iyun
Tefillah)
explains that the blessings wording of
al netilat yedayim means upon the
elevating of the hands (see Isaiah 40:15
and Daniel 4:31). Upon first read this
seems strange, in that it does not seem
to speak to the act of washing ones
hands. However, this is exactly the
point: we are not merely washing our
hands. We are elevating our hands and
sanctifying them for the day ahead of
us. Just as a kohen who has not
washed his hands and feet is absolutely
forbidden from performing the service in
the Beit haMikdash [see Shemot 30:20],
so, too, we should not allow ourselves to
begin our day without elevating our
hands.
By paying attention to the lessons of the
kiyor and of our hand-washing ritual,
we can learn not to take these life-giving
waters for granted, and instead to use
them for growth and elevation.
yrosenzweig@torontotorah.com

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AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI JOSH GUTENBERG, YISROEL
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We are grateful to
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Book Review: Even Shleimah

Even Shleimah
By Rabbi Eliyahu of Vilna (Gra)
First published Vilna 5633 (1873);
Reprinted Jerusalem 5747 (1987)
The Author
The Gra (an acronym for HaGaon
Rabbi Eliyahu), also known as the Vilna
Gaon, is known as one of the greatest
minds of the past 250 years of Jewish
history. In his time, he was well known
for his diligent and nearly perpetual
Torah study. He studied both the
revealed and concealed aspects of Torah
and was considered a great scholar in
both. Though he never accepted a
rabbinic position, he developed a
following of students, all of whom were
scholars in their own right. Most of his
writings, which were all published postmortem, are commentaries on Tanach,
Talmud, midrash, halachah, and
Kabbalah. Even Shleimah stands out,
as it is a work of mussar character
refinement.
The Book
Even Shleimah, while a tremendously
powerful book, is also unique among
works of mussar in that it is incredibly
brief. In eleven short chapters, the Gra
is able to convey the importance of
constant growth, regarding specific
activities, and more generally in terms
of our Divine service and how we live
our lives.

Rabbi David Ely Grundland

The Gra discusses the existence of

negative character traits and the
importance of self-improvement, but
he goes deeper, describing the source
of those character flaws in the human
psyche, and how adherence to Torah
and mitzvot can help one overcome
negative tendencies. Furthermore, he
parallels personal growth with
spiritual growth; as ones character is
perfected, so too is ones soul.
In this line of thinking, the Gra
discusses a process of purifying ones
soul upon departing from this world.
He explains the different processes of
purification for various spiritual
blemishes caused by our deeds and
misdeeds. By expounding upon
matters of reward and punishment,
the Gra tries to guide the reader in
the direction of reward.
In guiding the reader towards reward,
the Gra teaches about the struggles of
living an observant life, and how to
overcome them. He expresses that the
study of Torah is the primary goal, and
all other attainments of proper
character can only come about
through Torah study. That said, he
also warns of the folly of believing that
since one is engaged in learning, one is
inherently better. Rather, he states
that one who learns a little with the
intent of observing the mitzvot and

613 Mitzvot: #428-429: Owning and Using Idols

As the Jews prepare to enter the land of Canaan, Moshe
warns them, Do not desire the silver and gold that are upon
[their idols] and take it for yourself, lest you stumble with it;
it is abhorrent to Hashem, your G-d. And do not bring that
which is abhorrent to your home, lest you be cherem like
it. (Devarim 7:25-26) Rabbi Samson Raphael Hirsch explains
the term cherem here as a snare; the idol is excluded from
our civilization, and so is the person who is ensnared in its
grasp.
Rabbi Yeshayah HaLevi Horowitz (Shlah to Ekev) notes that
the Torah says not to desire and take the silver and gold,
and he offers two explanations for the emphasis upon desire:
1. Once a person desires, he is ready to take; the eye sees,
the heart desires, and the limbs complete the mission;
2. When dealing with idolatry, desiring is the moral
equivalent of taking.
As Rambam explains, these verses present two prohibitions:
Not to benefit from the decorations used to benefit idols (Lo
Taaseh 22) and not to bring idolatry into our possession (Lo
Taaseh 25). Sefer haChinuch lists these as the 428th and
429th mitzvot in the Torah. However, a Jew may own and
benefit from an idol which comes into his possession after
non-Jews have actively removed its idolatrous status.
(Mishneh Torah, Hilchot Avodah Zarah 8:8; Shulchan Aruch
Yoreh Deah 146:5-11)
Both of these prohibitions stem from concern lest a Jew
become attracted to Canaanite idolatry. Rambam expands

serving Hashem is greater than one

who learns much but for ones own
honour, or for reward. In a statement
that is surprising given the Gras
o p p os i ti on t o Ch a s si d i sm , h e
encourages all who are able to learn
the secrets of the Torah, and he even
says that until one learns the secrets,
even the simple meaning will not be
clear. (8:21)
The book covers many other topics,
including proper engagement in
prayer, how to raise children in the
ways of Torah, how to properly rebuke,
and even the emergence of the
messianic era - may it come soon.
Recommendation
This book is suitable for all audiences.
It is clear, concise, and has elements
that can be harnessed for everyones
growth - from the most elementary
student of Torah, to the great sages of
our time. The Gra states clearly that
the primary goal of our lives is the
future; our own, our childrens and the
worlds. By learning and taking to
heart the teachings in Even Shleimah,
one will indeed see much improvement
in both ones material and ones
spiritual life.
dgrundland@torontotorah.com

Rabbi Mordechai Torczyner

upon this point, writing regarding the prohibition against

benefit from the accoutrements of idols, The masses often
think of happenstance as cause and effect. For example,
many people will say, after living in a certain house or
acquiring a certain animal or utensil and then becoming
wealthy and increasing their assets, that these [house/
animal/utensil] were blessed for them. And so a person
might succeed in his business and increase his wealth with
that money [from sale of the decorations] and think that this
was the cause, that the blessing of the money he received
when he sold that item was what caused this. And he will
believe in it. (Moreh haNevuchim 3:37)
Minchat Chinuch (428:5, 429:9) contends that non-Jews
are not bound by these commandments, even though the
Noachide laws prohibit idolatry. However, Rabbi Chaim
Kanaievsky does contend that non-Jews do have a separate
mitzvah of eliminating idols. (Chashukei Chemed to Avodah
Zarah 50a)
In discussing these mitzvot, Rabbi Yeshayah haLevi
Horowitz (Shlah to Ekev) adds a positive note, This
command includes an imperative of Do good. We are to love
the convert who is separated from idolatry. Those who
convert are beloved to the blessed Creator of all, for He has
equated love of them with love of Him. Thus it is written,
And you shall love Hashem your G-d (Devarim 6:5) and
And you shall love the convert. (Devarim 10:9).
torczyner@torontotorah.com

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Biography

Torah and Translation

Rabbi Yitzchak Elchanan

Spektor

Disposing of Galleys of Torah Texts

Rabbi Yitzchak Elchanan Spektor, Ein Yitzchak 1:OC 5

Rabbi Baruch Weintraub

Translated by Rabbi Baruch Weintraub

Rabbi Yitzchak Elchanan Spektor was

born on 5577 (1817) in Resh, Grodno,
then part of the Russian Empire. His
father, Rabbi Yisrael Isser Spektor, was
the Rabbi of the city. Learning from his
father,
Rabbi
Yitzchak
Elchanan
advanced quickly in his Torah studies.
By the age of thirteen he was married to
Sarah Raisel; he moved to his wifes
parents house and continued his studies
there, first under the supervision of
Rabbi Elyahu Schick and later under
Rabbi Binyamin Diskin. The latter,
impressed with the young students
abilities, chose him as a chavruta (study
partner) for his son, Yehoshua Leib, who
later became a famous Rabbi in Brisk
and Jerusalem (known as Maharil
Diskin).
In 1837, before turning 20, Rabbi
Spektor was appointed as Rabbi of
Sabelin, where he served for two years.
Later he served as Rabbi in Baresa,
Nishvez and then the great Jewish
communities of Novardok and Kovno. He
received questions in all areas of
halachah and Jewish life, and his
responses were collected in the popular,
Beer Yitzchak and Ein Yitzchak. He
served as Chief Rabbi and Rosh Yeshiva
of Kovno for thirty-two years, until his
passing in 1896.
Rabbi Yitzchak Elchanan was renowned
not only for his scholarship, but for his
public leadership as well. He served on
special rabbinic committees overseeing a
variety of internal Jewish issues, from
helping the needy to collecting money for
the sake of Torah study. He was involved
in public policy; in 1868 he permitted
kitniyot on Pesach because of a severe
drought, and in 1875 he banned the use
of Corfu Etrogim because of their high
price.
Rabbi Yitzchak Elchanan was a strong
supporter of the first Chovevei Tzion
groups in Russia, and he sent two
delegates to the Zionist Katowice
Conference. After his passing in 1896
many institutions were named after him,
including the Rabbi Isaac Elchanan
Theological Seminary (RIETS), an affiliate
of Yeshiva University.
Rabbi Spektors yahrtzeit is this coming
Thursday.
bweintraub@torontotorah.com

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...

I have been asked regarding pages of

sacred writings, which are called
korektin [galley proofs]. They are printed
not for the purpose of learning or
reading. Also, they are not at all fit for
reading, for they are full of confusion
and plagued with typos. Their very
existence is only for the sake of
proofreading the books published by the
press

...

It is known that because there are so

many of these papers, which multiply
every day in the publishing house, it is
not possible to dispose of them properly
[genizah]. Instead, they are scattered
here and there in the publishing house,
and are removed from there to the yard
and to the trash and to other dirty
places. They come to great,
indescribable disgrace. Even regarding
those korektin that are kept and buried
in the cemetery near the city, it has
become clear that non-Jews come and
dig them up from the earth and use
them. There is no greater disgrace

...

...

It is known that the Shevut Yaakov

permitted burning sacred writings
instead of having them come to disgrace,
as in our situation, and that the Knesset
Yechezkel disagreed Later rabbis
agreed with the Knesset Yechezkel. I
have been asked to give my opinion in
the matter

... ...
...
...

I agree with the idea of instructing the

owners to make a stipulation prior to
the printing of those korektin that are
not written in Ashurit [formal Hebrew
script], in which the mentionings of Gds Name are not written in the formal
way. They should stipulate explicitly
that the holiness of sacred writings
should not apply to them at all. Then
burning them would be permitted, given
that it would be difficult to put them in
genizah because there are so many
sacred writings and because they are
stolen from the cemetery. and they
could come to disgrace, G-d forbid It
would be appropriate to have a minor do
this and ideally, a non-Jewish minor

...


...

This method [burning] would be better

than to give the pages to the
bookbinders to put them in the covers,
for in the bookbinding process they may
be disgraced, G-d forbid For they cut
[the papers] into small pieces, and throw
away those tiny fragments that are cut
to make the cover fit the book, and the
fragments are trampled upon

This Week in Israeli History: 20 Adar, 1947

The Truman Doctrine

Rabbi Mordechai Torczyner

20 Adar is Wednesday
Many explanations are offered for President Harry S
Trumans recognition of the State of Israel, over the
objections of the United States Department of State.
Suggestions include Trumans desire for re-election,
Trumans Baptist motivations, the legacy of the Holocaust,
and the historic American support for the vision of a Jewish
state. However, another key element is the Truman
Doctrine, an activist philosophy first publicly unveiled in an
address to the United States Congress on 20 Adar (March
12), 1947.
After World War II, the Soviet Unions encroachment in
Eastern Europe, and its delayed withdrawal from Iran, led
to US fears of Communist expansion. At the same time, the
internationally recognized government of Greece was dealing
with an insurrection by the Greek Communist Party, and

Turkey was facing Soviet demands for partial control of the

Dardanelles passage which provided access between the Black
Sea, the Aegean Sea and the Mediterranean Sea. This led
President Truman to formulate his Truman Doctrine, in
which he contended before Congress, We shall not realize our
objectives, however, unless we are willing to help free peoples
to maintain their free institutions and their national integrity
against aggressive movements that seek to impose upon them
totalitarian regimes.
The Truman Doctrine led to aid for Greece and Turkey in
1947, the Berlin Airlift of 1948-1949, and the Korean War in
1950. Historians suggest that the Truman Doctrine was also
one of the reasons why President Truman recognized the State
of Israel on May 14, 1948 to stem Soviet influence in the
Middle East.
torczyner@torontotorah.com

Weekly Highlights: Mar. 7 Mar. 13 / 16 Adar 22 Adar

Time

Speaker

Topic

Location

Special Notes

R Josh Gutenberg

Parshah and Kugel

BAYT

Turk Beis Medrash

10:30 AM

Yisroel Meir Rosenzweig

Meshech Chochmah:
Talmud Torah

Clanton Park

Before minchah

R Mordechai Torczyner

Daf Yomi

BAYT

Rabbis Classroom

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

Photographing the Stars

BAYT

West Wing Library

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

Third floor

9:15 AM

R Shalom Krell

Kuzari

Zichron Yisroel

with light breakfast

12:00 PM

R Mordechai Torczyner

The Ethics of Ebola

Alliance Francaise
24 Spadina Rd.

Limmud Toronto

12:15 PM

R David Ely Grundland

Ski and Learn:

Torah and Sports

Moonstone Lodge

8:30 PM

R David Ely Grundland

Gemara: Mind, Body, Soul

Shaarei Shomayim

not this week

Adath Israel

Sisterhood

Mar. 6-7
Fri. 5:45 PM

Sun. Mar. 8

Tues. Mar 10
10:00 AM
1:30 PM

R Mordechai Torczyner

Passover:
Why do Jews ask questions?

R Mordechai Torczyner Book of Job: End of Round 1 Shaarei Shomayim

Wed. Mar. 11
10:30 AM

R Mordechai Torczyner

Sociology and the Synagogue

Beth Emeth

Week 3: Breakaways

R Mordechai Torczyner

The Book of Yehoshua:

A Summary of Conquests

49 Michael Ct.
Thornhill

For Women Only

R Mordechai Torczyner

Advanced Shemitah

Yeshivat Or Chaim

Thu. Mar. 12
1:30 PM
Fri. Mar. 13
10:30 AM

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