‫בס“ד‬
Toronto Torah
Parshat Nasso 2 Sivan, 5771/46 Omer / June 4, 2011
Choose Midbar!
In books, on stage and in film, the
setting of a story is, itself, a character,
providing a sense of realism, giving the
actors option s an d lim its, and
interacting with the other characters.
The same is true in the Torah; every
backdrop is part of the story, whether
Canaanite territory or Egyptian empire
or Har Sinai or mishkan. And with the
start of a new chumash last week we
were introduced to another player:
Midbar, Wilderness.
Of course, we‘ve met the midbar before;
the Jews already hungered for food and
thirsted for water right after they
crossed through Yam Suf. But back
then, the midbar was quickly subdued
by manna and Miriam‘s well and
Aharon‘s clouds, and then fully eclipsed
by Har Sinai and the mishkan. Only as
the Jews move away from Sinai does the
midbar, the wilderness, come to the fore.
Watching our ancestors interact with the
midbar setting teaches us valuable
lessons:
 The midbar offers a lesson in humility;
in a wilderness, all beauty is natural,
all artifice is overtaken by nature, all
property is communal. As the gemara
explains, HaShem gives the Jews the
Torah in a midbar to teach that we
need to be humble in order to receive
the Torah. Certainly, Moshe already
taught the Jews this lesson with his
own modesty, but there is a difference
between observing humility in Moshe
and being enveloped in humility in an
environment that declares, ―All
property is nothing.‖
Shavuot Questions
 Does the prohibition against theft belong in the Aseret haDibrot?
(Rashi to Shemot 20:12(
 How can we say about G-d, vayanach, that He rested?
(Rashi, Mechilta, Siporno, Ohr HaChaim, Netziv, and Daat Mikra to Shemot 20:10)
 Why is it significant that there was a great and unterminating sound when G-d
gave the Torah?
(Rashi, Mechilta, Ibn Ezra, Ramban, Rabbeinu Bachaye, Malbim, and Netziv‘s
Haameik Davar and Herchev Davar to Shemot 19:19)
 For children: Why does the story of the Nazir immediately follow the story of the
Sotah?
Beit Midrash Zichron Dov
 The midbar offers a lesson in isolation; us? We are tempted to believe that
the Jews receive the Torah in the desert
in order to afford them the opportunity
to focus on this Divine gift without need
to plant their fields, maintain their
homes or engage in commerce. Indeed,
in the midbar a large group of women
established their homes at the Ohel
Moed and devoted their days to Torah
study.
 The midbar is tabula rasa, a blank slate
on which our story can be scripted, an
open canvas on which we can paint as
we choose. In a desert wilderness, a
society with neither incumbent wealth
nor predetermined hierarchy, Ahaliav
from the tribe of Dan can become
master craftsman of the mishkan and a
nation of slaves can demonstrate
spiritual greatness.
No other biblical environment would have
suited all of these ends – the humility, the
isolation, and the tabula rasa. Canaanite
Israel lacked isolation; the same was true
for Egyptian slavery. The mishkan
certainly would not have served, as it was
the opposite of humility, a grand
construction outfitted with beautiful
silver and gold and colourful embroidery.
The Jews need the Midbar environment in
which to work through their growing
pains, enduring rebellions and hunger
and suspicion while studying the Torah
and achieving personal, tribal and
national greatness.
Some might compare the midbar to
childhood - at what other time in our lives
have we accomplished so little, at what
other time in our lives are we as
unentangled, at what other time in our
lives does the future lie so pliable before
Vol.2 Num. 36
R’ Mordechai Torczyner
childhood is the ideal, midbar-like time
for a Jew to embrace Torah. But I believe
the comparison to childhood can lead to
a mistake of great consequence; people
who believe they missed their chance in
childhood abandon hope of change,
instead of taking the opportunities that
yet lie before them.
It is never too late. Always, we can
return to the midbar, if not in practice
then in state of mind. Always, we can
develop humility. Always, we can pare
down our distractions. And, always, we
can envision life as a canvas on which to
paint afresh and build great things.
Perhaps the best proof of this point is in
that Jewish nation which entered the
midbar. True, they were newly formed as
a nation, but their slate was actually no
cleaner than ours; they had a great and
complex history behind them: They had
been patriarchs and matriarchs, a family
with wars and treaties both without and
within. They had been slaves, and they
had seen their captors punished. They
had been heroically persevering families
as well as rescued damsels in distress.
They had been idolaters, and they had
stood at Sinai witnessing Divine
revelation. This was not a child-nation,
emerging blinking into the sunlight for
this time – but it was capable of
nonetheless viewing its future as a blank
slate, and creating a brilliant and
enduring legacy for its descendants.
On the first morning of Shavuot, we
precede the Torah reading with the
public recitation of Akdamut, an
Aramaic poem describing Divine might
and introducing the Torah reading itself.
Toward the beginning of the poem, we
describe Gd creating the universe with
the letter ,‫ה‬a letter which is just a
breath, the simplest exhalation,
demonstrating that for Gd, creation is
simple and the possibilities are infinite.
For us as human beings, creation is
anything but simple and easy – but
when we, like the Jews in the midbar,
look at the world as a blank slate and an
opportunity for accomplishment, then
for us, too, there will be few limits.
torczyner@torontotorah.com
Shavuot Answers
Does the prohibition against theft
belong in the Aseret haDibrot?
 Rashi explains that lo tignov, ―Do
not steal‖, can be interpreted in
two ways: theft of property, and
abduction of individuals. Since the
other commandments, ―Do not
murder‖ and ―Do not commit
adultery‖, are capital crimes,
Rashi explains that ―Do not steal‖
must logically refer to such a
crime as well. Therefore, by logical
inference, since property theft is
not a capital crime and
kidnapping is, lo tignov must refer
to kidnapping.
How can we say about G-d,
vayanach, that He rested?
 Rashi and the Mechilta, a
collection of Halachic midrashim
on Sefer Shemot, explain that this
is a mere anthropomorphism: G-d
does not labour, and therefore
does not require rest.
Nevertheless, He still rested on the
seventh day of creation. Hence we,
who do toil all week, must all the
more so rest on Shabbat.
 The Seforno, Rav Ovadiah ben
Yaakov, elucidates that the rest
here refers to the fact that the
creation process was completed.
 The Or HaChaim Hakadosh, Rav  Da’at Mikra relates that vayanach
Chaim ibn Attar of Morocco and
Jerusalem, whose synagogue
stands today in the Old City of
Jerusalem, is known for his
Kabbalistic leanings. To this end, Why is it significant that there
613 Mitzvot: Mitzvot 95
To build a Mikdash
Mitzvah 95 instructs us to build a
house in which we will be able to
serve Gd through offerings and
through holiday gatherings. This
refers to both the Mishkan the Jews
travelled with in the desert and the
Beit haMikdash in Jerusalem, and it
also includes creation of the
implements used in those
structures – the aron, menorah,
mizbeiach and so on. The Minchat
Chinuch suggests that this may
include the Torah's instructions to
keep a jar of Manna and Aharon's
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he offers two interpretations:
 First, this phrase was chosen to
explain a fundamental principle
of the 39 melachot Shabbat, the
39 activities prohibited on
Shabbat. There are some acts,
such as carrying an object from
the private domain to the public
domain, which are not
strenuous, but are still
prohibited. The fact that the
basis for forbidden work is the
―rest‖ of G-d, who is incapable of
both rest and toil, demonstrates
that this prohibition is not
rooted in the toil of the action,
but in the action itself.
 Next, The Or HaChaim relates,
based on a Midrash, that for
each of the six days of creation,
G-d had to continually sustain
the world from destruction.
Shabbat, on the seventh day,
ensured that the world would
not need the constant
maintenance. The kedushah of
each future Shabbat, as well,
maintains and sustains the
world for the following week. For
this reason G-d was able to
―rest‖, as the world‘s existence
was guaranteed for another six
days.
does not refer to rest, but cessation
of work; G-d ceased the creation
process after the first six days.
staff before the aron, but that may
have been an obligation specific to
Moshe Rabbeinu.
On a simple level, one goal of this
mitzvah is to allow the Jews to
establish a central space to which
they will be able to come, in order to
serve Gd. As Gd actually stated, no
house could ever contain Gd – but
having such a location provides us
with the opportunity to focus
ourselves on a stronger level than we
could without a central site.
torczyner@torontotorah.com
was a great and unterminating
sound when G-d gave the Torah?
 Rashi and Rabbeinu Bechaye
explain that Moshe was required
to speak over this great sound;
that, and directly addressing the
approximately two million Jews at
once, is a physical impossibility.
G-d helped Moshe to speak loudly
when he repeated the Ten
Commandments to the nation,
and the fact that this sound
existed speaks to the fact that
Moshe did, indeed, require this
help.
 The Mechilta contrasts G-d with
a mere mortal: Whereas sounds
produced by flesh and blood will
inevitably weaken, those
produced by the Almighty
increase in intensity. The Midrash
continues that those learning
Torah may merit a similar trait,
that their power of thought will
not wane.
 The Ibn Ezra relates that had the
sound been similar to the sound
of an ordinary shofar, the initial
sound would have frightened the
Jewish people. An increasing
sound allowed the people to
become accustomed to the noise
without fright.
 The Ramban cites some who
explain that this sound was
meant to acclimate the Nation of
Israel to such a loud sound. They
were anxious due to the great
sound, and Moshe Rabbeinu
explained to them to expect such
a noise when would they receive
the Commandments directly from
G-d.
 The Malbim explains that this
sound of the shofar testified to
the Jewish People that Moshe was
truly the messenger of G-d.
For children: For children: Why
does the story of the Nazir
immediately follow the story of
the Sotah?
 Rashi explains that after watching
the story of the Sotah unfold, and
after witnessing her demise, one
will certainly abstain from the
wine which was the impetus for
her impropriety.
 Ha’Am V’Ha’Aretz
R’ Aharon Soloveichik R’ Azarya Berzon

Torah in Translation: also His creature. My work is in the demand help and generosity from
city and his is in the field. I rise another. The Torah‘s concept of
The Dignity of Man, early to my work and he rises early tzedek, however, gives the person
from Logic of the Heart, to his. As he cannot excel in my
work, so I cannot excel in his work.
the right to demand aid.
The Torah states, ―Tzedek, tzedek,
Logic of the Mind But perhaps you say, ‗I do great
you shall pursue‖ (Deuteronomy
things and he small things.‘ We
The statement of Rebbe Akiva (Avos 16:20). Why should the Torah
have learned that it matters not
3:18), ―Beloved is Man, who was repeat the term tzedek? Rabbenu
whether he does much or little if he
created in the image of God; it is by only directs his heart to Heaven.‖ Bachaye in his work Kad
special distinction that he was created Hakemach, interprets that the
in the image of God,‖ teaches that The concept of k’vod habriyos is the Torah intimates that we should
every human being, regardless of basis of all civilized jurisprudence, employ the same standard of
religion, race, origin or creed is as well of all the laws of justice in justice and righteousness that we
en d o wed wi th Div i n e d ign i ty. the Torah. Civil law and the do toward our Jewish brothers
Consequently, all people are to be misphatim (rational laws) of the toward all men. When one delves
treated with equal respect and dignity. Torah, on the whole, bear a into the halachah, one can readily
The verse in Genesis, ―In the image of remarkable correspondence for the see that the Torah does not make
God He created Man‖ (1:27) proclaims simple reason that every law in a distinction between Jews and
a metaphysical truth which underlies modern jurisprudence is based non-Jews within the realm of
the halachic principle of k’vod exclusively upon the doctrine of mishpat and tzedek.
habriyos, the dignity of Man. The human rights which the nations of Moshe comes to a well where he
halach ah establishes that any the world adopted from the Torah. witnesses an act of injustice. The
commandment in the Torah can be For example, it is a crime to commit local shepherds drive away the
passively violated, bi’shev v’al taaseh, homicide, to commit assault and shepherd daughters of Yisro so
in order to preserve the dignity of battery, or to trespass upon that the shepherds can water their
another human being. K’vod habriyos another‘s property, because every flocks first. Here Moshe
also supersedes every Rabbinic law, human being has a fundamental encounters a dispute between non
whether the subject be a Jew, a non- right to be secure in person and -Jews, a matter seemingly so
Jew or a pagan. This can be gathered property against any attack, assault unimportant to him that we might
from laws like nivul hames, indignity of or molestation. Everyone has such a have understood had he stood idly
the deceased, contained in the verse, right since everyone was created in
by. Wouldn‘t discretion urge him
the image of God and consequently
‫לא תלין נבלתו על העץ כי קבור תקברנו ביום ההוא כי‬ to ―mind his own business?‖
deserves to be treated with dignity
)‫קללת אלקים תלוי (דברים פרק כא פסוק כג‬ Chazal say, ―Moshe represents
and respect.
tzedek” (Midrash Rabbah, Shmos).
This halachah stems from the concept
While Jewish jurisprudence in one Moshe was bent upon emulating
of k’vod habriyos, and it applies to
respect begets modern civil law, in the ways of God, one of which is to
Jews and non-Jews, including pagans.
another respect it is distinct and defend a victim from an attacker,
The concept of the dignity of all unique. Insofar as the idea of as the verse says, ―God takes the
human beings constitutes the basis of human rights - emanating from our side of the aggrieved and the
human rights. The maxim of ―Man was common ―image of God‖ - is at the victim‖ (Ecclesiastes 3:15). Chazal
endowed by his Creator with certain core of all mishpatim of the Torah, comment, ―Even if a righteous
inalienable rights‖ was not an the two codes of law are similar. person attacks a wicked person,
innovation of the founders of the However, Torah law is distinct and Go d s till s id es with th e
American republic. These men were unique in that, whereas secular victim‖ (Yalkut Shimoni). In
impressed with the doctrine of human juris p rud en c e is ex c lus iv ely Moshe‘s mind, the pursuit of
rights which flows naturally from the grounded in human rights, Torah righteousness and justice was
concept of ―the dignity of Man‖ and the jurisprudence is additionally paramount; no consideration
―image of God in which He created founded upon the pillar of duties. could stand in its way—―And
Man,‖ as they knew from their Biblical B e s i d e s m i s h p a t , J u d a i s m Moshe stood up and helped them
background. emphasizes the concept of tzedek, and watered their flocks‖ (Exodus
This attitude of our sages towards righteousness and duty, as a 2:17). A Jew should always
k’vod habriyos, the dignity of Man, is primary motive. In modern society, identify with the cause of
expressed clearly in the Talmud in assaulting a person is a crime but defending the aggrieved, whoever
Maseches Brachos (17a): ―In the words failure to save a human life is not. the aggrieved may be.
of the rabbis of Yavneh: I am a Civil law finds it inconceivable that
a person should have a right to
creature of God, and my neighbor is

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 Schedule for the Week of June 4, 2 Sivan
Sunday, June 5
9:15AM Itamar Zolberg, Parshah&Issues, Zichron Yisroel
Monday, June 6
7:15 PM R‘ Meir Lipschitz, The Thought of R‘ Shlomo Aviner:
Sefirah and Shavuot,, 3000 Bathurst, Apt 1201,
Women
7:45PM R‘ Azarya Berzon, Rambam Hilchot Tfillah, Clanton
Park
8:45PM R‘ Meir Lipschitz, Gemara Beitzah Chaburah,
Shaarei Shomayim
After Maariv R‘ Azarya Berzon, Ramban al Hatorah, 12
Midvale Road
1st night of Shavuot, June 7-8
12 AM Itamar Zolberg, Shiur for Gr 5-8, Clanton Park
12:00AM R‘ Azarya Berzon: Aseret Hadibrot - What Makes
Them Unique?, Clanton Park
12:00AM R‘ Mordechai Torczyner: Shavuot in the eyes of
Rav Kook, TCS
1:00 AM R‘ Mordechai Torczyner: What did Yechezkel see in
G-d‘s Throne Room?, BAYT
1:05AM R' Netanel Javasky, Writing a Sefer Torah: Past,
Present and Future , Clanton Park
1:05AM Itamar Zolberg, ‫אורו של משיח‬, Clanton Park (Hebrew)
4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com
2:30 AM R‘ Mordechai Torczyner: The Sephirot of Shavuot, Bnai Akiva
2:35 AM Itamar Zolberg, The Hidden Message of Megillat Ruth
3:20 AM R‘ Mordechai Torczyner: Kiddush, Bikkurim and Yom Tov Meals:
Building Community through Food, Zichron Yisrael
4:15 AM R‘ Mordechai Torczyner: The Giants of Moroccan Jewry, Ayin
l‘Tzion
4:30 AM Dovid Zirkind, Written Torah vs. Oral Torah - Where Has The
Distinction Gone?, Shaarei Shomayim
1st day of Shavuot, Wednesday, June 8
6:00 PM Rachel Javasky, for women, Clanton Park
7:30 PM R‘ Azarya Berzon, The deeper meaning of the Aseret HaDibrot,
Clanton Park
2nd day of Shavuot, Thursday, June 9
6:00 PM Mrs. Charnie Berzon, for women, Clanton Park
1 Hour Before Mincha: R‘ Azarya Berzon: National Geirut at the time of
Matan Torah, Clanton Park
Between Mincha and Maariv, Dovid Zirkind, Two Jews, Three Opinions:
The Origin and Importance of Machloket, Shaarei Shomayim
Mon, Tues, Fri 6 AM R‘ Mordechai Torczyner: Daf Yomi, BAYT