Toronto Torah

Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Terumah

2 Adar, 5775/February 21, 2015

Vol. 6 Num. 23

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Mishkan or Homeshuling?

Rabbi Mordechai Torczyner

The mega -church seems a

particularly non-Jewish phenomenon:
thousands of members throng to the
same space, read from the same page,
are inspired by the same spiritual
leader and dance to the same music.
With our myriad jokes about
oxymoronic Jewish unity, it is difficult
to imagine how Jews could have
reacted positively to our original megashul, the Mishkan, a central house of
worship for millions of Jews.

upon him,
prophecy.

Our legal literature is littered with

cases of micro-shuls, congregations
convened in private homes. For
example, Rabbi Moshe Isserles ruled,
A community may not alter the status
of a [private] home which has hosted a
congregation
for
a
long
time. (Shulchan Aruch Choshen
Mishpat 149:31; see Pitchei Teshuvah
Choshen Mishpat 149:4 and 162:6 for
more). On the whole, the home
minyan seems to have been far more
popular than the mega-shul. Even
during the days of the Mishkan, home
minyanim were a reality in the form of
the bamah [platform; private altar].
The Mishkan served as a central site
for sacrifices, but there were periods
when Jews were permitted to bring
certain private offerings upon a
bamah. (Mishnah Zevachim 14:4-8)

Perhaps these ritual centres were

simply not designed to provide the
religious fulfillment we expect in a
synagogue; after all, the obligation to
attend was limited to special occasions.
However, it is also possible that the
Mishkan and Beit haMikdash presented
their own unique attraction, via the
kohanim.

The appeal of the home shul and

bamah is logical; people will find
greater attachment to G-d in a more
personal environment, and particularly
among their close friends. Rabbi David
ben Shlomo Abi Zimra wrote in the
16th century, When a person looks at
someone with whom he is at peace, his
spirit is aroused into complete focus
and his mind expands and his heart is
joyous and the spirit of G-d then rests

as

we

state

regarding

Did the large Mishkan and Beit

haMikdash find a way to offer an
intimate and personal experience? Or,
given our preference for more intimate
houses of worship, did Jews of those
days complain, The Beit haMikdash
has gotten so big, I hardly know the
person standing next to me during [the
korban] musaf?

In an impersonal mega-shul, the Jew

might arrive on his own, pray at his
seat, listen to a dvar torah, eat at
kiddush and leave, remaining in his
personal bubble unless called to the
Torah or asked to lead davening.
Communal prayer is an example of
parallel play. Socializing is available,
but is not part of the religious ritual.
In the Mishkan, on the other hand, a
staff of kohanim interacted with each
attendee. Jews who brought personal
offerings were at the centre of a service,
and there were additional maamad roles
for Jews who came to the Beit
haMikdash throughout the year.
Kohanim served as judges for personal
disputes. (Devarim 17:9; Sifri Devarim
153:9) The kohen was expected to be a
teacher, a role model, and an agent of
justice and peace. (Malachi 2) The
kohen represented G-d within the

Mishkan and Beit haMikdash, and his

personal interaction with the nation
converted the space from mega-shul
into sanctuary.
The same personalization was employed
in the one recorded historical instance
of a successful mega-shul. The Talmud
(Succah 51b) describes a very large
synagogue in Alexandria, Egypt: At
times it held double the number that
left Egypt.. There was a wood platform
in the center, on which the designee of
the gathering would stand, holding
scarves. When the time came to respond
Amen, he waved the scarf and the
nation would respond Amen. How,
then, did people feel any intimacy? The
Talmud continues, The goldsmiths sat
in a group, the silversmiths sat in a
group, the blacksmiths sat in a group,
the copper smelters sat in a group, and
the weavers sat in a group. When a
pauper entered, he recognized the
practitioners of his craft and turned to
them. There he found his support and
the support of his household. Perhaps
the personal support of a guild provided
intimacy, too.
Our synagogues might learn an
important lesson from the success of
the Mishkan and the synagogue in
Ale xand ria. The sati sfa cti on or
dissatisfaction of the individual is not
determined by how few or many bodies
are present; rather, personal contact
with synagogue representatives who act
as teachers and role models is a way to
mirror the Mishkan and Beit
haMikdash. This may make our
synagogues more successful, and, more
importantly, help every Jew feel
welcome in shul.
torczyner@torontotorah.com

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: Judaism on Trial

Judaism on Trial
Rabbi Dr. Nathan Lopes Cardozo
Urim Publications, Israel, 2000
About the Author
Rabbi Dr. Nathan Lopes Cardozo is the
dean of the David Cardozo School for
Jewish Studies and Human Dignity. He
has lectured for many institutions
around the world, including the
Orthodox Union and Harvard
University.
Rabbi Cardozo studied at the Mir
Yeshiva and at the Center for Advanced
Rabbinical Studies of Rabbi Unterman
(former Chief Rabbi of Israel). He
received his rabbinical ordination from
the Gateshead Yeshiva in London,
England, and he also holds a doctorate
in philosophy. He has authored many
books relating to Jewish thought, and
he writes a weekly column titled
Thoughts to Ponder.
About the Book
This book offers Rabbi Cardozos
reflections on many current issues
confronting Orthodox Judaism. It is
written as six different conversations
between Rabbi Cardozo and a secular
Jewish student. Since the book is
written in this format, the topics jump
from one to another, and occasionally
the same issue is discussed in multiple
sections in the book.

A recurring theme in the work is the

authors encouragement to ask more
questions. He thinks far too many
people are just going through the
motions, failing to ponder the deeper
meaning behind the issues they
encounter in everyday life. By asking
more questions and giving more
thought to what Judaism has to say
about these issues, people will
appreciate its beauty and relevance in
the 21st century.
The major issues which he confronts
include:
The conversion crisis facing the
Israeli rabbinate due to the many
non-Jewish Russian immigrants
living in Israel.
The state of Jewish education
The importance of the Land of Israel
The relationship between secular
and religious Jews
Rabbi Cardozo is not afraid to offer
contentious answers and solutions
even to the most difficult and sensitive
issues he addresses. For example, he
suggests that it might be necessary to
ease the requirements for converts in
order to allow and encourage more
Russian immigrants to convert to
J ud a i sm . Ad m i t ti n g t h a t th i s
suggestion is controversial, he thinks
the potential danger of intermarriage
that will result if things remain as is

613 Mitzvot
#427: Intermarriage
Moshe warns the Jews, as they are on the verge of entering
Canaan, You shall not marry among them; you shall not
give your daughter to his son, and you shall not take his
daughter for your son. Rambam (Lo Taaseh 52) and Sefer
haChinuch (Mitzvah 427) record this as a mitzvah for all
generations. The prohibition against intermarriage is not
about racial superiority; at issue is our desire to perpetuate
Judaism, and as noted by Sefer haChinuch, non-Jewish
parents are unlikely to successfully raise their children to
love and live Judaism.
In context, this command is stated regarding the seven
Canaanite tribes, but as with our previous mitzvah (#426,
Toronto Torah 6:22), this law is understood to apply to all
non-Jewish nations. However, the seven Canaanite tribes
may have a unique status. Per Rambam (Mishneh Torah,
Hilchot Issurei Biah 12:17), upon conversion these tribes are
like any other Jew, and marriage with them is permitted.
However, Ramban (Yevamot 78b) and Rasbha (ibid. 76b) rule
that these tribes are unique; a non-Canaanite Jew may not
marry them even after their conversion. Only their children
become fully Jewish.
One might expect that we could rank the mitzvot according to
their rewards and penalties; a mitzvah for which the Torah
stipulates a reward of long life could be understood to be
most important, and a prohibition with a penalty of death

Rabbi Josh Gutenberg

takes precedence over the necessity of
strict adherence to Jewish Law in
or d e r t o c on ve r t. I n a n oth e r
example,regarding the actions of Yigal
Amir and Baruch Goldstein Rabbi
Cardozo explains that their actions
resulted from a flawed education. They
came from a system which put too
much emphasis on the significance of
the physical land of Israel. They came
to idolize the land and took drastic
measures to protect it. They werent
taught that the land is a means to an
end, and the true significance of the
land is to provide the Jewish people a
place to develop themselves as a model
nation for the world.
About the Title
Rabbi Cardozo explains that he chose
the title because it entails a dual
me ani ng. He h ope s the b ook
encourages the reader to try Judaism
out and consider its importance and
relevance to their lives. Additionally,
the books goal is to examine Judaism
for its truth or integrity. This is an
exercise in which Rabbi Cardozo
engaged on his own path to practicing
Judaism, and it is one which he claims
i s lacking among many Jews
nowadays.
jgutenberg@torontotorah.com

Rabbi Mordechai Torczyner

would be understood as most severe. However, such an
approach would be misguided in the case of this mitzvah.
Rambam writes (Mishneh Torah, Hilchot Issurei Biah 12:78), Even though there is no penalty of execution in court for
this sin, it should not be light in your eyes. This act involves
destruction the likes of which does not exist in any of the
other crimes of sexual immorality. Ones child from
immorality is still ones child for all matters; he is
considered Jewish, even if he is a mamzer. Ones child from
a non-Jewish woman is not his child; Devarim 7:4 says, He
will lead your son from after Me, meaning that this leads
him away from following G-d. It causes him to join the
idolatry from which G-d has separated us, and to abandon
G-d and trespass against Him. Sefer haChinuch similarly
editorializes, Ones children [from such a marriage] would
be raised for idolatry, and woe to one who disqualifies his
children.
Parents have no guarantee that their children will follow
their education and training, no matter how comprehensive
and expensive. However, in this authors opinion, a home in
which Judaism is happy, meaningful, loving and noncynical may have stronger odds of raising children who will
see it as worth replicating.
torczyner@torontotorah.com

Visit us at www.torontotorah.com

Biography

Torah and Translation

Rabbi Yosef Engel

Quantity or Quality?

Yisroel Meir Rosenzweig

Rabbi Yosef Engel, Lekach Tov 15:1, 21

Translated by Yisroel Meir Rosenzweig

Rabbi Yosef Engel (1851-1920) was born

in Tarnw, Poland to a chassidic family,
descended from leaders like the Noam
Elimech of Lizensk and the Divrei Chaim
of Sanz. His greatness was clear from an
early age, leading him to be labeled the
iluy from Tarnw. Rabbi Dr. Norman
Lamm describes Rabbi Engel as, [O]ne
of the most brilliant and underestimated
fi gur e s
of
p r e -Wor l d
Wa r
II
Europe. (Seventy Faces: Articles of
Faith) For much of his life he was able to
stay immersed in Torah study, and he
dedicated himself to writing and leading
a yeshiva. However, with the outbreak of
World War I, Rabbi Engel was left nearly
penniless. He and his family moved to
Krakow, where he accepted a position as
the head of the Beit Din.
Unfortunately, much of Rabbi Engels
writing was lost during the two world
wars. One of the biggest losses was his
Beit HaOtzar (House of the Vault). Beit
HaOtzar was to have been an
encyclopedia of topics integral to the
learning of Talmud and, in its complete
form, would have totalled around twenty
volumes. The scope is truly illustrative of
Rabbi Engels incredible knowledge,
clarity of mental organization, and
clearly prodigious work ethic. Of Rabbi
Engels works that are extant, the best
known is Otvan Doraita (Letters of
Torah), investigating principles found
within the Talmud and clarifying various
approaches to them. Lekach Tov (A
Good Acquisition), is in the same
category. Rabbi Engels other works
include his glosses to a large portion of
the Talmud and responsum.
The piece translated here provides a
glimpse into Rabbi Engels approach as
well as a fascinating insight into the
dispute between Beit Shammai and Beit
Hillel. It is one of several approaches to
this ageless showdown that have been
suggested. Rabbi Menachem M. Kasher
(Mefaneach Tzefunot) suggests that Rabbi
Engels approach parallels that of Rabbi
Yosef Rosen, the Gaon of Rogatchov.
Rabbi Rosen describes Beit Shammai as
centred around tzurah, form or the
intangible; in Rabbi Engels terminology,
quality. Beit Hillel is focused on chomer,
meaning the material or tangible; in
Rabbi Engels view, quantity.

,
,


,
.
...

.
,
,
,
. ,

,

,

,
:

The Ran (last chapter of Yoma [4b in the

Rif]) wrote that it would be preferable to
slaughter an animal halachically for a
dangerously ill person [who needed
meat] on Shabbat, than to feed him
neveilah [meat of an animal that had not
be slaughtered per halachah]. Even
though slaughtering is punishable by
death and eating neveilah is only a basic
prohibition, the multiple acts of eating
neveilah transgress with each olive-sized
amount, as opposed to slaughter which
is just one transgression. The greater
number of transgressions of a basic
prohibition outweighs the qualitative
seriousness of death. These are the
essence of his words and they are
known
[Rabbi
Engel
then
analyzes
the
application of Rans principle across
multiple scenarios; the following is his
21st scenario:]
Yevamot 14a records a dispute as to
whether or not the School of Shammai
followed their own opinions. [It is
disputed
amongst
talmudic
sages
whether or not the School of Shammai
followed their own halachic opinions in
practice, or whether they followed the
School of Hillel along with the rest of the
Jewish people.]. The view that says they
did not follow their own opinion believes
that this is a result of Beit Hillel being
the majority [because one is required to
follow the majority view]. The approach
that says they did in fact follow their
own view stated that we follow the
majority when two groups are equal [in
wisdom]. Here, Beit Shammai were of
superior wisdom. See the discussion
there.
Behold, this is a dispute regarding
human intellects; does quality [of
knowledge] override greater quantity [of
those in agreement] or the reverse? The
view that Beit Shamai followed their own
opinion believes that even though Beit
Hillel was the majority in number,
nonetheless, since Beit Shammai were
of greater wisdom, the qualitative
ad van tage of sh ar pe r i n te ll e cts
outweighed the greater numbers of Beit
Hillel. The view that Beit Shammai did
not follow their own opinion felt the
opposite, that the greater numbers
outweigh, etc., as is clear.

yrosenzweig@torontotorah.com

Visit us at www.torontotorah.com

This Week in Israeli History: 3 Adar, 3412

Completion of the Second Temple in Jerusalem
3 Adar is Sunday
3rd

According to Ezra (6:15), on the

of Adar the Jews who
had returned to Israel following the Babylonian exile finally
completed the building of the second Beit Hamikdash. The
rebuilding began under Persian King Koresh. (Ezra 1:3,
Divrei haYamim II 36:23) This task was achieved only after
a number of delays, including trouble with the Samaritans
who had been denied their proposal to join in the building
(Ezra 4:4-5), and the decision of new king Artachshasta/
Achashveirosh not to permit the rebuilding. (Ezra 4:6, 21)
Ezra (2:64-69) states that upon returning to Israel, the first
endeavor of the 42,360 olim was to put together funds
toward the building of the Temple in Jerusalem. The
completion of the Temple and the resumption of the Temple
service was greatly celebrated by the Jews as the climax of
the return from exile.

Rabbi David Ely Grundland

The Talmud (Yevamot 82b, and see Rashi there) and Rambam
(Terumot 1:5) explain that the holiness of the Land of Israel
from the time of Yehoshua was nullified upon the Jews exile.
Since the land was conquered with force initially, the sanctity
imbued by the Jews was also conquered, so to speak, when
the Babylonians took the land back by force. However, at the
time of Ezra, the Jews took possession of the land as the
inheritance of the Jewish people, with the agreement of
Koresh, and this latter sanctity can never be uprooted.
Therefore, the completion of the Second Temple gave the
Jewish people an eternal foothold in the Land of Israel, and in
Jerusalem. Our current claim to Israel rests upon that
foundation which was built by Ezra and the Jews who
ascended from Babylon, which has supported our love of
Israel to this day.
dgrundland@torontotorah.com

Weekly Highlights: Feb. 21 Feb. 27 / 2 Adar 8 Adar

Time
Feb. 20-21
After Hashkamah
After Musaf

Speaker

Topic

Location

Special Notes

Shabbaton at Shaarei Shomayim: From Shushan to Shaarei Shomayim

Yisroel Meir Rosenzweig

Hatach: Depths of Dedication

Shiur Theatre: Esthers War

Shaarei Shomayim
Shaarei Shomayim

R Mordechai Torczyner

Joseph, Esther and Daniel:

Jews in Foreign Palaces

Shaarei Shomayim

R David Ely Grundland

Yisroel Meir Rosenzweig

Parent-Child Kumsitz!

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah:
Non-Kosher Medication

BAYT

Third floor

9:15 AM

R Shalom Krell

Kuzari

Zichron Yisroel

with light breakfast

8:30 PM

R David Ely Grundland

Gemara: Mind, Body, Soul

Shaarei Shomayim

R Mordechai Torczyner

Medical Ethics:
Assisted Death

Shaarei Shomayim

Before minchah
7:15 PM
Sun. Feb. 22

Mon. Feb. 23
9:30 AM

Non-physicians
welcome

Tues. Feb. 24
1:30 PM

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

7:30 PM

Brendan Donavan
North York Comm.
Confronting End of Life:
Dr. Daphna Grossman
Memorial Hall
Answering Difficult Questions
R Mordechai Torczyner
5110 Yonge St.

Presented by
UJA/CIJA

Wed. Feb. 25
10:30 AM

R Mordechai Torczyner

Sociology and the Synagogue

Beth Emeth

Week 1: The Kiddush

12:30 PM

R Mordechai Torczyner

The Law and Ethics of

Physician Assisted Death

SLF
2300 Yonge St.

Lunch and Learn

RSVP required
jonathan.hames@slf.ca

R Mordechai Torczyner

Joseph, Esther and Daniel:

Jews in Foreign Palaces

The Village Shul

R Mordechai Torczyner

The Book of Yehoshua:

Wars of Conquest

49 Michael Ct.
Thornhill

R Josh Gutenberg

Advanced Shemitah

Yeshivat Or Chaim

8:30 PM
Thu. Feb. 26
1:30 PM
Fri. Feb. 27
10:30 AM

For Women Only