Toronto Torah

Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Yitro

18 Shevat, 5775/February 7, 2015

Vol. 6 Num. 21

This issue of Toronto Torah is sponsored by Esther and Craig Guttmann and Family
in honour of the yahrtzeit of Clara Berglas

Inner Vision

Rabbi David Ely Grundland

I just had a vision that I was gonna

make a big play and it came true.
These words were spoken by New
England Patriots cornerback Malcom
Butler, immediately following their
victory over the Seattle Seahawks in
last weeks Super Bowl. Butler was
involved in two major plays in the last
minute of the game, one which will
fade from consciousness and one
which will be remembered by NFL
football fans everywhere. In the former
forgotten play, Butler tackled
Seahawks wide receiver Chris
Matthews on the 5 -yard line,
seemingly preventing a game-changing
catch by Seattle until,
miraculously, the ball fell out of the
air, bounced off of Matthews legs and
was caught. A big play for Butler had
gone awry. However, seconds later,
with the Seahawks within a yard of a
game-winning touchdown, Butler
made an interception in the end-zone,
and secured a Super Bowl victory for
the Patriots. Butlers interception will
be regarded as one of the most famous
plays in Super Bowl history.
After missing a big play, Butler could
have easily despaired, but it was his
vision that gave him the strength to
persevere. What Butler described is
not limited to football, though;
achieving great heights in any area,
mundane or spiritual, requires that
vision which tells us that those distant
heights are within our grasp.
At Har Sinai, the Jewish nation
witnessed a shared vision when
Hashem spoke to us from Heaven
(Shemot 20:19), and this inspired us to
produce the national big play,
bringing our vision to fruition.

Our Vision
What exactly did we see when Hashem
spoke to us from Heaven? The Torah
tells us only that the whole nation saw
the thunder and the lightning and the
voice of the shofar and the fiery
mountain, and the nation saw and were
shaken
and
stood
at
a
distance. (Shemot 20:15)
Rabbi Naftali Tzvi Yehudah Berlin, the
Netziv of Volozhin, explains that the
Jews vision was of sparks of fire which
took shape as the letters of the
commandments. (Haamek
Davar)
However, Rambam (Moreh haNevuchim
2:33) explains that the main experience
was a single sound, emanating from a
Heavenly source, and that those who
were worthy merited to hear the actual
words as spoken by Hashem. This
vision provided guidance and direction,
setting the stage for the collective big
play we would perform.
Our Big Play
Shemot 19:5-6 tells us that if we will
listen to Hashems voice and keep
Hashems covenant, we will be selected
to be a kingdom of priests and a holy
nation. This is our big play fulfilling
our covenant. And the payoff is that G-d
will transform us into a kingdom of
priests and a holy nation. Rabbi Moshe
Chaim Luzzato, in Mesilat Yesharim
(chapter 26), teaches that our initial
pursuit of kedushah catalyzes Heavenly
assistance to attain greater levels of
kedushah. Indeed, we see this
assistance in our parshah, when
Hashem descends upon the mountain
and calls Moshe to ascend. (Shemot
19:20)

Torah warns us not to forget that vision,

but to remember what our eyes saw, to
keep our hearts focussed on our
experience at Sinai, and to teach our
children what we experienced. (Devarim
4:9-10) Ramban explains that we must
constantly re-live the experience,
including all of the sights and sounds,
and remember that we all experienced
Hashems voice at Sinai.
Given that we dont normally hear
Hashems voice, how does one re-live it?
Rabbi Mordechai Yosef Leiner, also
known as the Izhbitzer, wrote (Mei
Hashiloach II Likutim, Yitro) that at
Sinai, Hashem actually spoke through
the voices of the individuals who were
present. That is, the Jews spoke the
words, even as Hashem spoke them. To
re-live and convey our experience
means to learn Torah, speaking its
words and messages, living the
kedushah it demands and bringing the
experience of Sinai into our lives.
Life brings challenges, pain, and
disappointment, but like Malcom
Butler, we must not despair. By
constantly reflecting on the great vision
we experienced at Sinai, we can each
gain insight regarding our individual big
plays that we make in Hashems world.
With our collective vision in mind,
together, we can bring about our
national goal of the final redemption.
dgrundland@torontotorah.com

Remembering the Vision

In order to execute the big play, the

OUR BEIT MIDRASH

ROSH BEIT MIDRASH
RABBI MORDECHAI TORCZYNER
AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI JOSH GUTENBERG, YISROEL
MEIR ROSENZWEIG
COMMUNITY MAGGIDEI SHIUR
RABBI ELAN MAZER, RABBI BARUCH WEINTRAUB
CHAVERIM 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 SPIEGEL, EFRON
STURMWIND, DAVID TOBIS

We are grateful to
Continental Press 905-660-0311

Book Review: Between the Kuzari and Rambam

Bein HaKuzari LaRambam (Between
the Kuzari and Rambam)
Rabbi Yitzchak Shilat, 5771
Maale Adumim, 286 pages, Hebrew.
Who is the author of the book?
Rabbi Yitzchak Shilat, of Yeshivat Maale
Adumim, is a well-known authority in
th e r e a l m of m e d i e va l Je wi sh
philosophy. A real student of Rambam,
he has never made his living by
teaching Torah. Rather, he has worked
as a librarian and in other roles; this
author had the merit, while learning in
the Netiv Meir high school, to see him
up close as madrich for Grade 12.
Aside from a few books he has authored
himself, Rabbi Shilat has produced new
translations of many medieval works
which were originally written in Arabic.
He has published Rambams letters,
Rambams Introduction to Mishnah,
Rabbi Yehudah HaLevis Kuzari and
more.
Rabbi Shilat is acknowledged not only
in the yeshiva, but in the academy as
well. Professor Menachem Kellner, a
notable researcher of Jewish
philosophy, has written about him,
Rabbi Shilat has been putting the
world of Rambam studies in his debt
through his editions and translations of
many of Rambams Arabic texts.

What is the purpose of the book?

As Rabbi Shilat himself remarks in his
opening words, Rambam and Rabbi
Yehudah HaLevi are the giants of
Jewish thought, and their ideas
influence Jewish thinkers to this very
day. Since they represent two very
different schools of Jewish thought,
comparing them serves an important
role in any attempt to gain a better
understanding of the foundations of
our faith.
The author draws a panoramic view of
the disputes and - more often than we
would have thought the agreements
between Rambam and Rabbi Yehudah
HaLevi. He does that by providing a
detailed survey of fourteen core issues
in Jewish belief, which both thinkers
engaged. Among these issues you will
find: the way to faith, the perfection of
man, the chosen people, the mitzvot
and their reasoning, the attitude to
general philosophy and much more.
In each one of these fourteen units,
Rabbi Shilat quotes and refers to all
relevant material from each thinkers
works a product that in itself justifies
the purchase of this book. He then
analyzes the texts, highlights shared
and disputed points, and finally
explains certain statements of our
sages according to each of the
positions. This last part, while highly

613 Mitzvot
#424: Testing G-d
Moshe warns the Jewish people, as they are within weeks of
entering Canaan, Do not test Hashem, your G-d, as you
tested Him at Masah. (Devarim 6:16) Moshe was referring to
the Jews low moment that came after they had witnessed the
Ten Plagues, the splitting of the Sea, the rehabilitation of non
-potable water, the arrival of quail, and the gift of manna.
They did not have water to drink, and they questioned, Is Gd among us, or not? Forty years later, Moshe cautions the
Jews against these repeated tests of G-d, and his prohibition
is understood as a command for all future generations.
Rambam takes this mitzvah literally, writing, We are warned
not to test His promises and warnings, which His prophets
promise us and warn us, doubting them even after we know
the legitimacy of the prophet who informs us of them. (Sefer
haMitzvot, Lo Taaseh 64) Sefer haChinuch (Mitzvah 424)
elaborates: Prophecy is not constant for every prophet, and
sometimes he will only prophesy a little. If on each occasion
we will burden him with providing a sign or wonder
demonstrating his credibility as a prophet, this will often
cause the nation to rebel against him and to take his words
lightly.

Rabbi Baruch Weintraub

speculative in nature, shows Rabbi
Shilats mastery of Talmud and
Midrash, and his firm belief that both
Rambam and Rabbi Yehuda HaLevi
saw the statements of our sages in the
arena of faith to be of great weight.
A taste from the books conclusions
In many of his discussions, Rabbi
Shilat shows that the gap between
Rambam and Rabbi Yehudah HaLevi is
not as wide as it seems at first glance.
For example, some contend that
according to Rambam a Jew is not
essentially different from a non-Jew
other than in his ancestry, completely
contradicting the view of Rabbi
Yehudah HaLevi. Rabbi Shilat, on the
other hand, argues that Rambam
agrees that the Jew and the non-Jew
are metaphysically different. The
dispute is only regarding what causes
this difference: is the Jew a different
creation, as Rabbi Yehudah HaLevi
believes, or was the difference created
only by the presentation of the Torah?
Rabbi Shilat takes a similar approach
in discussing the nature of the
holiness of the Land of Israel.
While one might agree or disagree with
some of Rabbi Shilats conclusion, his
work is still a must-have for anyone
interested in the early origins of many
contemporary debates of faith.
bweintraub@torontotorah.com

Rabbi Mordechai Torczyner

Gaon (HaEmunot vhaDeiot 3:5), that awe was specifically
triggered by visible miracles. In the absence of such signs,
people forgot their reverence.
Sefer Mitzvot Gadol (Lo Taaseh 4) and Sefer haChinuch
(Mitzvah 424) identify an additional element in this mitzvah:
To perform mitzvot for their own sake, rather than as a test
of the Divine promise of reward. This is consistent with the
Talmuds understanding as well (Taanit 9a), but there is an
exception. Malachi 3:10 encourages the Jew to separate
tithes from grain, and test G-d to see whether blessing will
flow upon us in response. One is indeed entitled to give
tzedakah in the hope that a sick person will be healed,
although not to the extent of regretting the mitzvah if the
reward is not forthcoming. (Rosh haShanah 4a)
Rambam omits this latter part of the mitzvah both the
prohibition against testing G-d with a mitzvah, and the
license to test with tzedakah. (Minchat Chinuch 424)
torczyner@torontotorah.com

It is interesting to note that Rabbi Yehudah haLevi (Kuzari

1:103) contended that prophets automatically awed those
around them, by dint of their close relationship with G-d.
This mitzvah seems to support the view of Rabbi Saadia

Visit us at www.torontotorah.com

Biography

Torah and Translation

Rabbi Shlomo Tabak

Ethical Competition

Rabbi Mordechai Torczyner

Rabbi Shlomo Tabak, Erech Chai Choshen Mishpat 156:5

Rabbi Shlomo Yehudah Tabak was born

in Sighet, Romania, circa 1832 [there is
a discrepancy between his marriage
certificate and an obituary], and he was
identified in his early years as a brilliant
and dedicated student. He left home to
study in various yeshivot, including
under Rabbi Avraham Yehudah haKohen
Schwartz, author of Kol Aryeh. He was
married at least twice; his second
marriage was to the daughter of Rabbi
Avraham Yehudah haKohen Schwartz.
At the age of 25, Rabbi Tabak became
the dayan (rabbinical judge) of Sighet,
and while serving in that capacity he
became known as a great scholar. He
wrote on a broad range of halachic
topics, from business law to popular
customs. His main composition, Erech
Shai, was published with glowing
approbations from the heads of various
rabbinical courts, as well as Rabbi
Yechezkel Shraga Halberstam, also
known as the Shinover Rav, and Rabbi
Shalom Mordechai Schwadron, one of
the leading 19th century authorities in
Jewish law. The latter wrote, It is rare to
find such a marvelous composition in
our generation.
Rabbi Tabaks writings on business law
remain a cornerstone of practical
rulings, covering topics as diverse as
employee wages, interest, rent control ,
paying a shadchan and the ethics of
com pe ti ti on
( se e
a ccom pan yin g
translation). After his death, Rabbi
Tabaks writings on Tanach and both
Talmuds were published as well.
Rabbi Tabak, who also signed his name
Shlomo Leib , passed away on the 11th
of Tevet, 5668 (1908). He credited one
son, Shalom, for publishing his works,
and he identified Shalom as hanagid
hamuflag, a great community leader.
Another son, Rabbi Meir Dovid Tabak,
was reputed to be a great scholar and
served as a dayan.
torczyner@torontotorah.com

Visit us at www.torontotorah.com

Translated by Rabbi Mordechai Torczyner

[Preface: The Talmud identifies a
prohibition against acting in the
manner of Sodom. This refers to
financially harming another individual
for a purpose other than profit.]

.

.
...
,
... ,

It is found in Chatam Sofer (Choshen

Mishpat 175) regarding a Jew who
purchased a liquor license from the
governor, and the governor decreed
upon all who dwell under him that they
may not purchase liquor other than
from his merchant, who bought the
liquor license with that in mind. Another
Jew then bought a liquor license as well,
from another governor, and the villagers
[from the first area] will come to him to
buy, if he will lower his price in order to
draw the villagers to buy from him.
There is no doubt that [doing so] would
violate a prohibition for the law of the
government is the law, and the governor
decreed upon all who dwell under his
authority. This is part of his taxation

,
,
,
,
.

And regarding one who decreases [the

price] just to harm the other, thinking,
Neither I nor you will gain, even where
he does this so that [his competitor] will
pay him [so that there is an element of
profit], we still compel him not to act in
the manner of Sodom. This is true even
though he acts within his own property,
and he does this as part of a request for
money or for a joint partnership.

. ,
:
.


,


: .

...

It is as Mahari Colon wrote (Responsum

9), that even where there is some reason
for him to do this, still, we compel
people not to act in the manner of
Sodom. Mahari Colon brought proof
from Bava Batra 12b, in the case of two
pieces of land which both border the
same body body of water. Nimukei Yosef
there wrote, Ri said: Regarding the
case of someone who purchased land
near the boundary [of his fathers
property, and then his father died,
leaving his property to this son and
another son], where both of the sons
have property bounding [the fathers
estate], we dont evaluate the financial
value [to force one to buy out the other
in order to receive the land he wants].
That would be the manner of Sodom.
We see that even though his motivation
is to receive money, still, since he is
harming the other, all agree that we
compel him not to act in the manner of
Sodom. And this is why the Shulchan
Aruch (Choshen Mishpat 228:18)
specifies that one may sell more cheaply
than the going rate so that people will
purchase from him.

This Week in Israeli History: 21 Shevat, 1965

Eli Cohen is Captured
21 Shevat is Tuesday
Eli Cohen was an Israeli spy and a national Israeli hero.
After being recruited to the Mossad in 1961, he moved to
Argentina and adopted the alias Kamel Amin Thaabet,
posing as a wealthy Syrian businessman yearning to return
to Syria. After several months in Argentina, he moved to
Syria, where he befriended many high ranking government
and army officials. Through his friendships, he gathered
secret information about Syrias army and then relayed that
information back to Israeli intelligence. The information that
Cohen communicated back to Israel was crucial to Israels
success during the Six Day War, as well as to Israels ability
to thwart terrorist infiltrations in several northern Israeli
cities.
In November 1964, Syria appointed a new head of
intelligence who did not like Eli Cohen. On a secret trip
back to Israel in that same month, Cohen requested to

Rabbi Josh Gutenberg

remain in Israel as he feared he was under surveillance.
However, the Mossad convinced him to travel back to Syria
one last time. Since the Syrian intelligence was suspicious of a
spy in their midst, they developed a plan to help catch the
spy. They enforced a period of radio silence in order to
discover any illegal radio transmissions. Using experts and
tracking equipment from the Soviet Union, the Syrian
intelligence traced the illegal radio transmissions to Cohens
apartment. On January 24, 1965 (21 Shevat 5725), Syrian
authorities stormed Cohens apartment while he was
transmitting signals to Israeli intelligence. He was arrested,
tried and sentenced to death within a matter of days.
Tragically, Cohen was publically hanged in Damascus Square
four months after his capture. Despite his familys efforts to
retrieve his remains, Syria has refused to return them.
jgutenberg@torontotorah.com

Weekly Highlights: Feb. 6 Feb. 13 / 18 Shevat 24 Shevat

Time

Speaker

Topic

Location

Special Notes

10:30 AM

Yisroel Meir Rosenzweig

Meshech Chochmah

Clanton Park

Before minchah

R Mordechai Torczyner

Daf Yomi

BAYT

Rabbis Classroom

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

Idol No More

BAYT

West Wing Library

7:00 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah:
Tropicana Orange Juice

BAYT

Third floor

9:15 AM

R Shalom Krell

Kuzari

Zichron Yisroel

with light breakfast

Rabbi Tsvi Heber

Mashiach Times

Mrs. Sarah Cheses

Minhag: Lessons of Mikvah

Shaarei Tefillah

Midreshet Yom
Rishon for Women
with light breakfast

R David Ely Grundland

Gemara: Mind, Body, Soul

Shaarei Shomayim

R Mordechai Torczyner

Teen Dine and Learn

BAYT

R Mordechai Torczyner

Book of Job: Tzofar Speaks

Shaarei Shomayim

R Mordechai Torczyner

Business Ethics:
Bouncing a Check

9:30 AM

Yisroel Meir Rosenzweig

At Face Value:
Making Images in Halachah

BAYT

High School Boys

1:30 PM

R Mordechai Torczyner

The Book of Yehoshua:

Clean-Up Time

49 Michael Ct.
Thornhill

For Women Only

R Josh Gutenberg

Advanced Shemitah

Yeshivat Or Chaim

Feb. 6-7

Sun. Feb. 8

10:00 AM11:20 AM
8:30 PM
Mon. Feb. 9
7:00 PM
Tues. Feb. 10
1:30 PM
Wed. Feb. 11
12:30 PM

Zeifmans
Lunch and Learn
201 Bridgeland Ave RSVP rk@zeifmans.ca

Thu. Feb. 12

Fri. Feb. 13
10:30 AM

We are funded by the Toronto community. To make a general donation, please email info@torontotorah.com or go
to http://www.torontotorah.com/give-a-gift. Thank you for your continued partnership.