‫בס“ד‬
Toronto Torah Beit Midrash Zichron Dov
Parshat Terumah
V’Asu Li Mikdash
In the literature of Halacha, we often
encounter the fundamental concept
of a “mitzvah kiyumit”, i.e. a mitzvah
without an absolute obligation, a
voluntary mitzvah. What is the
source for this concept, and what is
its meaning? If the act is meritorious,
and one is rewarded for
implementing the will of HaShem,
why is there no obligation to
perform the act?
We would like to explain this
concept by means of a metaphor.
The halachot of chesed are
predicated on the principle of
sensitivity towards the feelings of
the other. In the case of hachnasat
orchim, the host should try his
utmost to make the guest feel at
home. The host is aware of the
sensitivities of the guest; he realizes
that the guest feels like he is an
imposition upon the host. Imagine if
one needs an invite for dinner. He
has two alternatives: he can call his
potential host and hope to elicit an
invitation, or he can show up at the
Parshah Questions
(Sources are provided to help the reader research answers)
 What is the Tachash?
(Rashi and Ibn Ezra to Shemot 25:5, Shabbat 28a)
 How is it possible that the windows of the Beit HaMikdash were both ‫שקוף‬, literally
transparent, and ‫אטום‬, literally opaque?
(Rashi, Ralbag, Radak, Metzudat Dovid, and Malbim to Melachim I 6:4)
 How could G-d command, ‫ ?ויקחו לי תרומה‬How do we “take” anything on HaShem‟s
behalf?
(Rashi, Siftei Chachamim, Ba‟al HaTurim, Netziv, Imrei Noam, Be‟er Yitzchak, and
Chanukas HaTorah to Shemot 25:2)
 For children: Who made the Menorah? Why?
( Rashi to Shemot 25:31)
6 Adar 5770/Feb 20, 2010
host‟s door and announce “Ich bin
do” (“I am here!”). Obviously, the
guest desires to be invited.
Otherwise he will hardly feel at
home.
This experience is reflected in the
very beginning of our Parsha. The
Torah declares:
‫ ( ב) דבר אל בני‬: ‫(א ) ” וידבר ה' אל משה לאמר‬
‫ישראל ויקחו לי תרומה מאת כל איש אשר ידבנו‬
‫ ( ח ) ועשו לי מקדש‬: ‫לבו תקחו את תרומתי‬
] ‫ “[שמות פרק כה‬:‫ושכנתי בתוכם‬
The Brisker Rav, zatzal, points out
that the universal principle of
coercion with regard to the
fulfillment of all mitzvoth does not
apply to this mitzvah of contributing
for the building of the mishkan. This
is so because the Torah stipulates
“from every man whose heart is
willing shall you accept the
contribution”; nedivut halev is a
precondition to this mitzvah. The Rav
does not explain the reason for this
requirement of nedivut halev. I would
like to suggest an explanation based
on an idea I heard from my Rebby,
Meir Lipschitz
mlipschitz@torontotorah.com
Yeshiva University
Center for the Jewish Future
Vol. I Num.19
R’ Azarya Berzon
Rav S oloveichik, zatzal. This
contribution for the mishkan has a
specific goal, namely, to build a
house so that the Shechina would
reside therein. HaShem wanted the
mishkan only if the people wanted it.
The mitzvah of building God‟s
sanctuary becomes binding only
when the people desire a house
where they can meet God, be in His
presence, and be sanctified by His
Shechina.
HaShem declares, “we can have a
long distance relationship; I will
continue to dwell in the upper
Heavenly spheres and you on earth.
That‟s fine. There is, however,
another option; if you desire a close,
intimate relationship, build me a
home and invite me in.
‫“ עשו לי מקדש ושכנתי בתוכם‬I will not
dwell in your midst without an
invitation”!
This, then, is the meaning of the
concept of a “mitzvah kiyumit”.
Whenever the essence of the mitzvah
is establishing a close relationship to
the Divine Shechina, whether it be
through prayer, Torah study, Eretz
Yisrael, or the building of the
mishkan, the basic condition is
nedivut halev; invite the Shechina to
be your guest. There will be no
coercion in these mitzvot as they must
be motivated by a genuine desire,
nay, a profound craving for a close
relationship with Shechina. May He
grant us the wisdom of the heart and
the longing of the soul to fulfill our
mitzvot with genuine nedivut halev.
aberzon@torontotorah.com
Purim: Dressing for Success, or for Trouble?
Today, Purim costumes are largely
the province of children and shul
rabbis, but historically Jews of all
ages costumed themselves for Purim.
No twi t hs tand i ng th e Mi sh n eh
Berurah‟s recommendation (695:3) to
wear Shabbat clothes on Purim, for at
least 750 years adult Jews have also
dressed up in costume for Purim.
Rav Klonymus ben Klonymus, living in
late 13th and early 14th century
France, wrote in his Even Bochan,
“And on the fourteenth of Adar, for
the sake of honor and beauty, young
men are glorified and exalted, acting
in a manner of insanity and
foolishness… One wears a woman‟s
dress and a necklace about his throat,
one acts like one of the fools, with a
drum and a dance and joy…”
Numerous reasons are offered for this
practice, including:
Relating to the events of Purim itself,
Megilat Esther revolves around
changes of clothing, from the clothes
of Achashverosh‟s party, to Vashti‟s
refusal to undress, to Esther‟s
pageant, to Mordechai‟s sackcloth, to
Mordechai‟s parade, to Haman‟s pre-
party downfall, to Mordechai‟s
elevation to royal robes.
The sefer Eleh haMitzvot suggested
that since the gemara states that the
The 613 Mitzvot – Mitzvah 25:
To Believe in G-d
According to the Sefer haChinuch,
mitzvah #25 is the start of the Aseret
haDibrot, “I am G-d, your Lord, who
brought you out from the land of
Egypt, from the house of slaves.”
The Sefer haChinuch follows the
view of Rambam (Sefer haMitzvot,
Aseh 1) that this Mitzvah includes
belief in a single G-d who created all
that exists, by whose Will all exists,
and who is eternal. The mitzvah is
also to believe that this same G-d
brought us out of Egypt and gave us
2 Visit us at www.torontotorah.com
Jews sinned “for show” in bowing to
idols in the days of Nevuchadnezzar,
and HaShem only acted “for show” in
endangering us (Megilah 12a), and so
we, too, display a façade which does
not match who we are underneath.
Chassidic authors discuss changing
clothing in order to induce the joy and
laughter that comes with the
unexpected and unusual.
Anthropologists describe liminal
festivals, in which individuals or
societies mark a rite of passage by
erasing their old identities and taking
on something new. Jeffrey Rubenstein,
in hi s Purim, Li mi nality and
Communitas, mentions this as a
possible explanation for why masks
have such appeal on Purim, a day of
transitions and reversals, a time when
we re-accepted the Torah (Shabbat
88a), a moment when we were
transformed from endangered vassals
to a celebrated population en route to
a new Beit haMikdash.
Despite these various explanations,
the practice of dressing up has,
historically, raised troubled halachic
eyebrows. Two specific questions
were raised regarding potential
prohibitions against Shatnez and Cross
-dressing, but prominent halachic
authorities justified the practice.
the Torah. This is the foundation of
Jewish belief and practice; the fact that
there is an omnipotent G-d, and that
He is involved with our world, is what
establishes the validity of the rest of
Torah.
In contrast, Baal Halachot Gedolot and
Ramban, apparently based on a
midrash (Mechilta d‟R‟ Yishmael,
Yitro: BaChodesh 6), argue that this
Divine declaration sets the stage for
all other mitzvot, but is not a mitzvah
unto itself.
torczyner@torontotorah.com
R’ Mordechai Torczyner
Regarding Shatnez, the Maharil
argued that costumes are not truly
“worn.” Just as the gemara (Yevamot
4b) notes that merchants who sell
shatnez goods may drape them on
their own bodies for display and we
do not consider this an act of
“wearing clothing,” so the Maharil
considered dressing up in costume as
an act of display rather than an act of
donning clothing.
Regarding the prohibition against
cross-dressing, the Rambam ruled
that intent is irrelevant; the
phenomenon of cross-dressing is, in
itself, an act associated with idolatrous
rites. However, other authorities
viewed it as an issue of leading to
sexual license, and so they argued
that it depends on intent, and so
Maharil, Rav Yehuda Mintz and other
early authorities permitted the cross-
dressing costume, so long as it was
limited to the special occasion of
Purim.
And so we are heirs to a centuries-old
tradition of dressing up on Purim,
mirroring the events of Purim,
inducing joy and marking our
transition. We might also mark two
other Purim practices described by
Rav Klonymus ben Klonymus: “They
send portions to each other from the
seven species, but gifts to the poor
are minimized, like the rest of the
year.”
Sending mishloach manot which
include the seven species for which
Israel is known is an excellent way to
connect Purim to our national return
from Persia to Israel, which was
advanced by the miracles of the day
and which we have merited to witness
in our own time.
As far as the observation that people
stinted on matanot la‟evyonim in
centuries past, may we merit to see
‫ונהפוך הוא‬, a Purimesque reversal, such
that we will follow the Mishneh
Berurah‟s advice (694:3) and make
sure that our primary Purim
expenditure is not on costumes, or
even on the feasting and mishloach
manot of the day, but on ensuring that
we provide for the needy.
torczyner@torontotorah.com
 Ha’Am V’Ha’Aretz
Rabbeinu Yosef d’Trani -Maharit
Torah in Translation
Maharit 1:136
Question: The Talmud states (Megillah
32a): “One who holds a Sefer Torah
uncovered will be buried unclothed.”
Does a cloth suffice to avoid this rabbinic
curse? It happened that the shliach
tzibbur picked up the Torah from the
bimah in a sheet in order to wrap it, and
one of the knowledgeable people
present raised his voice, arguing that the
above dictum applies to the shliach
tzibbur’s actions. The shliach tzibbur
responded that the other was wrong.
What would you respond, when we pick
up the Sefer Torah to display its text to
the nation?
Answer: The shliach tzibbur is correct;
the dictum only applies if one is not
using a covering. There is no issue if one
carries the Torah in a covering; both
Rashi (Megillah 32a s.v. Arom) and the
Tur (OC 147) rule thus. Perhaps holding
the Torah by the handles is sufficient as
well.
The Rambam ruled (Mishneh Torah,
Hilchot Sefer Torah 10:6), “One may not
hold a Sefer Torah in his arms and enter
a lavatory or a bathhouse…and he
should not hold a Sefer Torah
uncovered.”
There were those who understood the
word “uncovered” to qualify the person,
to explain the Rambam‟s seemingly
unnecessary additional words. However,
I questioned this understanding; the
Talmud (Shabbat 14a) uses the above
dictum to explain why hands that touch
[the parchment of RL] a Sefer Torah
disqualify Terumah. We see that the
issue is the uncovered parchment of the
Sefer Torah…
As well, this understanding solves the
issue raised by Tosafot’s wording
(Megillah 32a s.v. B'lo) regarding this
dictum. Tosafot wrote, "Some explain this
to refer to the mitzvah of holding the
Torah. But this is difficult, as it is simple
[that he would lose this mitzvah RL]!...
Therefore, the Riva explained that the
dictum referred to the mitzvah of reading
the Torah, or rolling it." However, this
[the explanation of the Riva] is difficult;
who mentioned reading and rolling?!
Visit us at www.torontotorah.com
Russell Levy
Rabbi Yosef di Trani (Maharit) was
born in 1568 in Tzfat, the son of
Rabbi Moshe ben Yosef Trani
(Mabit). His father, who received
formal ordination from his teacher,
Rabbi Yaakov Bei Rav, took him at
age eight to be blessed by R' Yosef
Karo, author of the Shulchan Aruch.
After his father's passing four years
later, Yosef studied under the great
kabbalist Rabbi Sagis.
After a plague in Tzfat in 1588,
Maharit moved to Egypt before
settling in the community of Spanish
exiles in Istanbul (Constantinople),
starting what would become a famed
yeshiva there. After twenty years,
the community appointed the
Maharit to the post of Chief Rabbi of
Istanbul, a position he held until his
death.
The Maharit wrote Shut Maharit, a
book of responsa, as well as
novellae on Masechet Kiddushin. He
was described by both Rabbi
Yonatan Eibeschitz and Rabbi
Yaakov Emden, as well as Rabbi
Avra ham Yes hayahu Ka relitz
(Chazon Ish), as “the greatest of the
acharonim.”
Rabbi Yosef di Trani passed away in
1639 in Constantinople. Though his
burial place was unknown for almost
400 years, his grave was found two
years ago in Tzfat beside that of his
father.
The Gemara mentions that he will be some of the 10,000 Jewish refugee
“unclothed by that mitzvah!”
Rather, it is referring to the mitzvah of from Germany on the Kindertransports.
carrying the Torah to display it [to the The kibbutz was the first religious
congregation RL] or to take it to the have included Rav Levinger of Hevron
bimah. This even applies if he does and Rav Aviner of Beit El.
not touch it [the parchment RL], and
he loses the reward for this mitzvah
as he violated the words of the
Sages... Similarly, he would lose the
reward of the mitzvah if he were to
study from the Torah, to wrap it, or to
check it for mistakes, and he who
grasps it with a cloth will have
“longevity in his right hand (Mishlei
3:16).”
rlevy@torontotorah.com
Kibbutz Lavi
During the time of the Mishnah, both
Tzippori and Teveriyah were major
Jewish settlements. (R‟ Yehudah HaNasi
lived in Tzippori, and the Sanhedrin was
located in Teveriyah.) The Lavi Inn was
situated between the two, on the side of
the road, near today‟s Golani Junction.
Eventually, the Romans destroyed the
inn. Centuries later, the Arab village of
Lubya, a corruption of the Hebrew
“Lavi”, arose on the spot.
Located on the road leading from
Teveriyah to Tabor and the Upper
Galilee, Lubya served as a base for Arab
attacks on Jewish travelers and convoys.
During the War of Independence, the
village housed Fawzi al-Qawuqji‟s Arab
Liberation Army. As soon as the State of
Israel was proclaimed, the ALA
attempted to cut off the Upper Galilee,
the Galilee panhandle, and even the
Jordan Valley.
On June 9, 1948, Golani‟s Dror Battalion
was ordered to capture the village . This
initial assault was a massive failure.
Nevertheless, one of the mission‟s
objectives was achieved: the enemy‟s
operational balance of power was
affected, and al-Qawuqji‟s plans were
foiled. He had hoped to capture Rosh
Pina and join up with the Syrian forces.
However, when Lubya was attacked, al-
Qawuqji abandoned his plans and set out
to assist the village.
When the IDF launched a second attack
against Lubya, the village‟s fighters
surrendered after a short battle, and the
Arab residents abandoned the village.
On 24 Shvat 5709 (February 23, 1949),
Kibbutz Lavi was founded on the site by
young Bachad (Brit Chalutzim Datiim)
immigrants from England, including
children who had arrived in England
kibbutz to have a rabbi; these rabbis
Kibbutz Lavi‟s main industries are
agriculture, a carpentry workshop which
produces furniture for shuls around the
world, and a kosher hotel which serves
the religious public.
The ruins of the ancient Jewish settlement
are still visible in the Lavi Forest, located
between the Golani Junction and Kibbutz
Lavi.
Adapted from an article originally
published by Torah miTzion.
3
Shiur in Preview: Abortion Russell Levy

Abortion has been a controversial reason? It is written (Bereishit 9), is stricter for non-Jews?” is not
issue Western society in general for “He that sheds a man‟s blood, by applied. Though the law is surely
generations, and the Jewish man (lit. in man) his blood shall be stricter with regard to Jews, only in
community has engaged in its own shed”. Who is the man who is inside the non-Jewish courts would the court
share of controversy on this issue as a man? A fetus inside its mother. perform capital punishment in this
well. In the first part in a series of case. The law for the [individual RL]
‫תוספות מסכת חולין דף לג עמוד א‬
shiurim on this topic, we will analyze ‫ואע " ג דבן נח נהרג על העוברים כדאמר התם‬ Jew is stricter, but the court is not
the basis of the prohibition against ... ‫וישראל אינו נהרג נהי דפטור מ"מ לא שרי‬ allowed to perform capital
terminating a fetus, beginning with punishment [due to a technicality RL].
the primary sources in the Torah, Tosafot Chulin 33a: …Even though
Mishnah and Gemara, proceeding a non-Jew has committed a capital ‫סה‬:‫שו"ת אחיעזר ג‬
through the halachic compendiums crime upon terminating a fetus, and ‫ואולי דוקא לרי"ש דס"ל דב" נ נהרג על העוברין‬
‫מוכרח דאיכא איסור תורה לישראל וי"ל דת"ק‬
and concluding with the responsa a Jew has not committed a capital ,‫שם פליג ולדידי' אפשר דבאמת אין איסור תורה‬
literature. crime for the same action, it is .‫וצ"ע‬
nevertheless prohibited.
Below are selected sources that will Shut Achiezer 3:65: … and possibly,
be considered. In this introductory 21:12 ‫גור אריה שמות‬ there is a Torah prohibition [for Jews
shiur, we will also discuss the ‫ דכמו דאיכא לאקשויי‬,‫ותירוץ זה אינו מספיק‬
to abort a fetus RL] only according to
possible reasons for the prohibition, ‫היכן מצאנו גוי חמור מישראל לענין אסור הכי‬
‫נמי לענין מיתה יש להקשות היכן מצאנו גוי‬ the opinion of R‟ Yishmael, who rules
and what punishment one would ‫ דמיתה היא מצוה ביד‬, ‫ אבל לא קשיא‬. ‫חמור‬ that non-Jews receive capital
receive for transgressing it. ‫ ולא שייך לומר בעונש מיתה או מלקות‬,‫בית דין‬ punishment for aborting a fetus.
‫ דודאי‬,' ‫' היכן מצינו דיהיה גוי חמור מישראל‬ However, it is possible that according
Torah or Rabbinic Prohibition? ‫ ולכן לא דנין את‬, ‫חמור הוא הישראל מן הגוי‬ to the tanna kamma, who disagrees
‫ אף על גב דהגוי דנין אותו‬, ‫הישראל למיתה‬ with R‟ Yishmael, aborting a fetus is
‫תלמוד בבלי מסכת ’סנהדרין דף נז עמוד ב‬4. ‫ וזהו בודאי חומרא דישראל הוא על‬, ‫למיתה‬
‫ מאי‬.‫משום רבי ישמעאל אמרו אף על העוברין‬ .‫ אין רשאי לדון אותו למיתה‬,‫הבית דין‬ only rabbinically prohibited for both
) ' ‫ דכתיב ( בראשית ט‬- ? ‫טעמיה דרבי ישמעאל‬ Jews and non-Jews. However, this
‫ איזהו אדם‬, ‫ שפך דם האדם באדם דמו ישפך‬Gur Aryeh Shemot 22:12 : matter requires clarification.
.‫ הוי אומר זה עובר שבמעי אמו‬- ‫( שהוא באדם‬regarding the question as to how it
This is a preview of the first part of a
Talmud Bavli 57a: (The Gemara is is possible that something is a series of classes on the topic of
in the midst of discussing the Seven capital crime only for non-Jews, and abortion. This in-depth shiur will be
Noahide Laws, specifically that of not for Jews): … This is irrelevant; delivered on Monday, February 22 at
murder): It was related in the name capital punishment is a mitzvah upon 8:30PM at 30 Manorhaven Road.
of R‟ Yishmael that they [Noahides] the court, and regarding capital and
are also commanded not to abort corporal punishment, the question rlevy@torontotorah.com
fetuses. What is R‟ Yishmael‟s “Where do we find a prohibition that

Schedule for the Week of February 20, 6 Adar

Shabbat, February 20
7:50AM R‟ Azarya Berzon, Ramban al haTorah, Or Chaim
Following Hashkama R‟ Azarya Berzon, Clanton Park
11:30AM R‟ Mordechai Torczyner: Prisoner Exchanges in Jewish
Thought and Law, Zichron Yisroel
4:10PM R‟ Azarya Berzon, Masechet Kiddushin in-depth,
Mizrachi Bayit
Sunday, February 21
8:45AM R‟ Mordechai Torczyner: Medical Halachah—
Lacerations on Shabbat, BAYT
9:15AM Itamar Zolberg: Shiur in Hebrew, Zichron Yisrael Men
and Women ‫בעברית‬
8:30PM R‟ Azarya Berzon: Masechet Kiddushin in-depth, Shaarei
Shomayim
Monday, Febuary 22
8:30PM R‟ Mordechai Torczyner: Lunch „n Learn: Purim, The Last
Jewish Holiday, KST
8:30PM R‟ Azarya Berzon: Rambam‟s Hilchot Talmud Torah,
Clanton Park Men
8:30PM Russell Levy: Abortion and Halachah, 30 Manorhaven Rd.
Tuesday, February 23
11:00AM R‟ Azarya Berzon: Masechet Sukkah (Advanced), Clanton Park Men
12:00PM R‟ Mordechai Torczyner: Poppies for Purim! A cooking and Torah
class (RSVP to 416-638-1881 ext 4235 required), JCC
7:30PM Russell Levy: Shiur in Parsha, Westmount Men and Women
7:00PM R‟ Mordechai Torczyner: The Thought of Rav Kook and the Laws of
Pesach, I of III, 15 Palm Dr. Women
8:30PM R‟ Mordechai Torczyner: Minchat Chinuch, Clanton Park Men
Wednesday, February 24
9:15AM R‟ Mordechai Torczyner, Weekly Torah Class, 239 Franklin,
Babysitting provided Women
2:00PM R‟ Mordechai Torczyner, The Joy of Adar, MaRS Cafeteria
7:30PM Meir Lipschitz, Ramchal‟s Derech Hashem, Kehillat Shaarei Torah
Men and Women
8:45PM R‟ Mordechai Torczyner: Tzibburology VII, BAYT Men and Women
Thursday, February 25
11:00AM R‟ Azarya Berzon: Masechet Sukkah (Advanced), Clanton Park Men
4:00PM R‟ Azarya Berzon: Hilchot Muktzah (Advanced), Clanton Park Men
7:00PM R‟ Azarya Berzon: Shiur for Fathers at Or Chaim
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