Toronto Torah

Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshiyot Acharei Mot-Kedoshim

13 Iyar, 5775/May 2, 2015

Vol. 6 Num. 30

This issue of Toronto Torah is sponsored by Esther and Craig Guttmann and Family

The Persistence of Pigul

Perhaps the most widely known
painting by Salvador Dali is his 1931
piece, The Persistence of Memory. The
painting features multiple clocks that
appear to be melting and are draped
over various surfaces, including what
appears to be a melting human face.
What does this painting represent for
us? Dali himself stated that his goal in
being an artist was, [T]o systematize
confusion and thus to help discredit
completely the world of reality. While
it is all but impossible for a Jew
committed to Torah to desire to
discredit completely the world of
reality, there is still a powerful theme
present in this work to which we can
connect: our relationship with time.
When we offer a korban in the Beit
HaMikdash, our intent is an essential
component. The wrong mindset can
invalidate a korban in avariety of ways,
including:

Yisroel Meir Rosenzweig

korban outside of its proper
location, or to perform one of the
services of the korban outside its
proper location, has invalidated the
korban. (Mishnah Zevachim 2)

Chutz lZmano, Intent to bring or

consume the korban outside the
proper time - A korban is bound
by time; each korban must be
brought in a designated timeframe,
and
their
service
or
the
consumption of their meat must be
completed within a clear timeframe.
And as we saw regarding chutz
lmkomo, intending to bring or
consume the korban at the wrong
time is itself a violation. Such a
korban is called pigul. [In certain
contexts, pigul also refers to a
korban brought with intent for the
wrong space, but as a general rule
the word pigul refers to a korban
brought with intent for the wrong
time.]

Lo Lishmah, Intent for a

different korban Korbanot have
unique identities, based on the
function they serve and the
processes with which they are
offered. Offering a korban chatat
(sin offering) while having the
mindset that it is an olah (burnt
offering), invalidates the korban.

The last categorys lesson of pigul

provides a beautiful lesson. Pigul
addresses our internal relationship with
time. Do we view time as something that
can be bent or rearranged to suit our
desires? Or as a tool that provides
structure for our lives, and that we do
not have the ability to change?

Chutz LMkomo, Intent to bring

or consume the korban outside
the proper space - Korbanot must
be processed and eaten in certain,
halachically designated locations;
performing a service or eating from
a korban outside of this area
would be a punishable offense.
One who slaughters the korban
while merely intending to eat the

Dalis portrayal of time as soft and

malleable can serve as a powerful
illustration, not of the true nature of
time, but of our perception of time. We
may perceive our time as pliant, to be
used to our advantage. It is easy to
create excuses in order to push off
tasks to a later moment, to allow
procrastination to become a normal act.
Pigul teaches us the fallacy of this

approach. Time does not bend to our

desires in the manner that Dali bent it
and draped it over a tree branch.
Tax season provides a cogent example of
how piguls lesson impacts our modern
lives. The official due date of April 30th
for Canadian tax filing can become
flexible, if we submit a request for an
extension. Theoretically, one could
submit for an extension without any
pressing need, just for the desire to
acquire more time to file. However,
concern for submitting a tax form late is
fundamentally different from planning
to submit after the deadline. Planning to
be late is, at its core, a pigul mindset.
By convincing ourselves that we have
more time or that our time can be
stretched, we introduce pigul into our
lives. While doing so wont invalidate
our accomplishments in the manner
that it will invalidate a korban, it will
have clear consequences. The Torah
describes a korban that has become
pigul as, not being accepted. It has
failed to achieve what we had intended,
it is a lost opportunity. When we use
time as a structural tool, not bending it
but instead heeding it, then will gain
acceptance before G-d.
yrosenzweig@torontotorah.com

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Book Review: HaMaspik lOvdei Hashem

HaMaspik LOvdei Hashem
Rabbi Avraham, son of the Rambam
Heb/Eng, Feldheim Publishers, 2008
The Author
Rabbi Avraham, son of the Rambam
and often overshadowed in our minds
by his fathers greatness, was himself a
recognized and accomplished scholar
and rabbinic leader in his day. Though
only nineteen years old when his father
p assed a wa y, Rab bi Avrah am s
brilliance was already known; he
succeeded the Rambam as leader of
Egyptian Jewry and as the Egyptian
court physician. His works include
Milchamot Hashem - a defense of the
Rambams Guide of the Perplexed - as
well as commentaries on Chumash,
Talmud, Jewish law, and even on his
fathers Mishnah Torah. However, his
primary contribution to Torah literature
may be HaMaspik LOvdei Hashem.
The Book
HaMaspik is a great work of mussar
(character refinement) that, in this
reviewers mind, stands apart from
others. Other works, including Mesilat
Yesharim and Chovot HaLevavot,
empower students to elevate themselves
in holiness, but often through abstract
terms: love and fear, faith and trust,
purity and holiness. In contrast,
HaMaspik generally integrates abstract

ideas into practical steps. He contends

that only through diligent Torah study
and observance can one learn proper
behavior. He describes in detail the
importance of compassion toward all
creations and a generous and giving
nature, as fundamental underpinnings
of all faith and spiritual
accomplishment. The student is
guided regarding to whom and how to
give, and the way that the giver is
positively affected by giving.
Rabbi Avraham explains the extreme
importance of perpetual calm and
composure. He describes the difficulty
of attaining this quality, and he
stresses the need for hard work and
training to emulate this Divine
attribute. He defines humility as
behavioral training that can potentially
be hindered by accomplishments in
Torah learning. When he discusses
trusting Hashem, it is with great
caution; yes, when we succeed in
business or are healed it must be clear
that Hashem has granted this, but one
must not forget that it is forbidden to
rely on miracles.
The book is a step-by-step guide
toward his final chapter: Hitbodedut
(retreat from society). He explains that
this trait leads to the ultimate goal of
Torah: an encounter with the Divine.

613 Mitzvot: #434: Stick to Sages

As a general rule, Judaism is uncomfortable with the idea of
positioning intermediaries between the Jew and G-d. [Both
the kohen and the navi (prophet) represent unhappy
concessions to the reality that most individuals have trouble
maintaining spiritual heights; see Shemot 19:6 and
Bamidbar 11:29.] However, the Torah recognizes that those
who have a track record of spiritual excellence can be a
positive influence on the rest of us, and requires us to take
advantage. Moshe instructed the Jews, You shall revere G-d,
and you shall adhere to Him (Devarim 10:20), and the
Talmud (Ketuvot 111b) explains that this is accomplished by
drawing near to scholars of Torah.
Rambam codifies this as law (Sefer haMitzvot, Aseh 6),
explaining, It is human nature to be drawn, in ones ideas
and deeds, after ones peers and friends, and to act like the
local population. Therefore, one must join himself with the
righteous and sit perpetually with the scholars, in order to
learn from their deeds. (Mishneh Torah, Hilchot Deiot 6:1-2)
He even counsels moving in order to find a place with good
associates, and to accept the existence of a hermit should
there be no possibility of finding good associates. Sefer
haChinuch lists this as the Torahs 434s mitzvah.
The value of associating with righteous role models is also
seen in the mitzvah designating cities, in each tribe, for the
Levites. As Sefer haChinuch writes, This tribe was selected
for Divine service, and all of their activities involved wisdom,
for they were not caught up in working the land like the
other tribes of Israel. Regarding them Devarim 33:10 says,
They will teach Your laws to Jacob, and Your Torah to

Rabbi David Ely Grundland

Rabbi Avraham makes clear that
anyone can achieve the encounter, as
long as they maintain the proper
character described in the earlier
chapters. That said, he also teaches
that even if one is not yet of perfected
character, by following the books
guidelines one can experience an
encounter with the Divine appropriate
to ones level.
Throughout the book, examples from
Tanach and Talmud show that its
teachings are rooted in the Torah.
The Translation
The translators notes are extremely
helpful in understanding the books
nuances. However, the translation
itself should not be relied upon
exclusively; in some instances, the
meaning of the Hebrew text varies
from the particulars of the translation.
Recommendation
This is one of my favorite mussar
books, both for Rabbi Avrahams
unique style, his grounded perception,
and his faith in the students ability to
achieve the lofty goal of the book. This
book can serve as a guide for anyone
interested in a tangible relationship
with Hashem, and in attaining
personal revelation.
dgrundland@torontotorah.com

Rabbi Mordechai Torczyner

Israel. Because wisdom is in their midst, all Israel was
continually involved with them. (Mitzvah 342)
Sefer haChinuch saw the same principle in the mitzvot of
bringing tithes from our animals and produce to Jerusalem.
He wrote, Undoubtedly, all people are drawn to establish
their dwellings where their property is found. Therefore,
when each individual will annually bring the tithe of his
cattle and sheep to the place of wisdom and Torah,
Jerusalem, where the Sanhedrin possessors of knowledge
and comprehenders of wisdom convenes, and when we will
also bring the tithe of our produce there during four years of
the shemitah cycle and the fruit of a trees fourth year will
be eaten there, then either the owner of the property himself
will go there to learn Torah, or he will send one of his
children to learn there, and the child will be supported by
that produce. As a result, every Jewish home will include a
wise person, knowledgeable in Torah, who will then teach
his wisdom to his entire household, and so the land will be
filled with knowledge of G-d With a teacher in every home,
dwelling there evening, morning and afternoon and
perpetually instructing, then all of them, men, women and
children, will be instructed, and no sin or iniquity will be
found among them (Mitzvah 360)
This mitzvah is connected with the valued rabbinic tradition
of shimush talmidei chachamim, apprenticeship to Torah
sages. As the
Talmud (Berachot 7b)
observes,
Apprenticeship to Torah is greater than its study.
torczyner@torontotorah.com

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Biography

Torah and Translation

Rabbi Moshe Chaim Ephraim

of Sudlikov

The Importance of Intentions

Degel Machaneh Ephraim, Parshat Kedoshim

Rabbi Baruch Weintraub

Translated by Rabbi Baruch Weintraub

Rabbi Moshe Chaim Ephraim was born

in Medzhybizh, Poland to one of the most
notable of Jewish families his mother,
Udl, was the daughter of Rabbi Yisrael
Baal Shem Tov, the famous founder of
the Chasidut movement. There is some
debate regarding his exact year of birth,
with some dating it as late as 1748, but
he certainly grew up in his grandfathers
household. In a letter written by the Baal
Shem Tov to his brother-in-law, young
Moshe Chaim Ephraim is described as a
genius and scholar. The Baal Shem Tov
passed in 1760, and the young student
continued his studies under the
supervision
of
his
grandfathers
successors, Rabbi Dov Ber (the Maggid of
Mezritch) and Rabbi Yaakov Yosef of
Polonoye.
In 1785, Rabbi Moshe Chaim Ephraim
returned to Medzhybizh and taught in
his grandfathers shul, although his
brother, Rabbi Baruch, already served
there in that capacity. He and his
brother were of different characters.
While Rabbi Baruch led many chasidim
in Poland and Ukraine, Rabbi Moshe
Chaim
Ephraim
was
quiet
and
introverted. His outstanding knowledge
was
expressed
in
his
writings,
specifically in his book, Degel Machaneh
Ephraim, which serves to this day as a
primary source in understanding the
Torah taught by the Baal Shem Tov. The
book is rich with direct quotations of his
grandfather, some of which are not
known from any other source. In
addition, Rabbi Moshe Chaim Ephraim
appended documentation of some of his
own dreams, giving us a unique glimpse
into the depths of his great soul.
Even in the last stage of his life, Rabbi
Moshe Chaim Ephraim remembered
affectionately the days he spent with his
marvelous grandfather. The Baal Shem
Tov appears in his book not only as a
great master, but also as a kind and
loving grandfather. He appears in many
of his grandsons dreams, giving him
blessings and reassurance.
Rabbi Moshe Chaim Ephraim passed
away on the 17th of Iyar, 1800; his
yahrtzeit will occur this Wednesday.
bweintraub@torontotorah.com

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.) , (
. - ( )

Do not turn to the idols (19:4). Our

sages interpreted (Shabbat 149a), Do
not remove G-d from your mind.

] [
,
,
[ ]
. []

This should be understood in light of the

saying of my master, my [grand]father of
blessed memory, on the verse, and you
will stray and worship others gods
(Deuteronomy 11:16). [He explained]
that immediately when man removes his
thoughts from clinging to G-d, he is
viewed as worshipping others gods, G-d
forbid.

,
.

,



.
...

Although his words require thorough

understanding, I will explain briefly
according to my feeble mind. For the
man who worship G-d in all his ways,
and performs [the mitzvah] of In all
your ways you shall know him (Proverbs
3:6), does everything consciously. For
example, he eats and drinks and sleeps,
and speaks with [the rest of] the world
in order to draw them closer [to G-d] or
to remove his sadness or to make a
living to sustain himself so he wont be
prevented from worshiping G-d. And if
he does all of that with [this] intention,
then everything becomes sacred service..
.
And when one performs his deeds, G-d
for bi d, n ot wi th i n ten ti on a nd
understanding, then he is similar to a
beast. Even his good deeds are folly and
considered as stupidity.

,
.
.

(
, ,):

( ) .
,
...

As the late Rav HaMagid - my master

and teacher Rabbi Dov Ber of blessed
memory - said, Every cunning man acts
with forethought (ibid. 13:16), meaning
even physical acts, and even cunning
acts, all is with intention for his creator,
as did Abigail. But a fool exposes [his]
stupidity (ibid.), meaning even an act of
chastity and holiness would be
considered folly, even if it was an act of
mitzvah and wisdom

,

...
:

All foolish men are called wicked, as

Shlomo HaMelech, the wise, in Proverbs,
named all the wicked stupid people
and fools And the wise man is
directly opposite this.

,
.

,
,
.

That suffices to demonstrate this aspect

of intention, how it can elevate all things
to their roots, and it is considered as
wisdom. And the root of this is deep, for
everything is clothing to the Shechinah,
as it were, and holy sparks which have
descended, and with his intentions he
can elevate them back to their root.

This Week in Israeli History: 16 Iyar, 1970

The Moshav Avivim Massacre

Rabbi Mordechai Torczyner

16 Iyar is Tuesday
In April, 1968, Ahmed Jibril broke away from the
Popular Front for the Liberation of Palestine (PFLP); his
splinter group was called the Popular Front for the
Liberation of Palestine General Command (PFLP-GC). In
February, 1970, they carried out their first attack, placing
packages with altitude-triggered bombs aboard two planes
bound for Israel. One of the planes crashed, killing 47
people. In May, 1970, they carried out their second attack:
The massacre in Moshav Avivim.
Moshav Avivim is a community in Northern Israel, near the
Baram Forest, and located less than one kilometer from the
Blue Line the UN set for Israels withdrawal from Lebanon
in 2000. A former Arab village, it was settled by Moroccan
Jewish immigrants in 1963.
On the morning of the 16th of Iyar (May 22), 1970, a
schoolbus left Moshav Avivim, carrying children and

teachers to two local schools. Ten minutes after leaving the

moshav, the bus was ambushed by heavy gunfire and bazooka
shells from both sides of the road. The bus crashed into an
embankment, while the attackers continued to fire. Twelve
people, including nine children, were killed, and twenty-five
more were wounded; the attackers were never caught.
Israel responded by shelling four Lebanese villages. The PFLP,
not to be outdone by the PFLP-GC, responded in September,
1970, with the Dawsons Field hijacking, in which they
hijacked multiple planes and brought the planes and hostages
to an airfield in Jordan. [Rabbi Yitzchak Hutner was among
the hostages.] Two days later, Jordans King Hussein
unleashed his army upon the PLO in Jordan, in what became
known as Black September.
These events were among the early steps which led to Israels
Operation Litani, entering Lebanon in March, 1978.
torczyner@torontotorah.com

Weekly Highlights: May 2 May 8 / 13 Iyar 19 Iyar

Time

Speaker

Topic

Location

Special Notes

R Josh Gutenberg

Parshah and Kugel

BAYT

After hashkamah

R David Ely Grundland

Torah Temimah

Shaarei Shomayim

After hashkamah

Yisroel Meir Rosenzweig

Meshech Chochmah

Clanton Park

4:30 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

NEW!

Before Pirkei Avot

R Mordechai Torczyner

Daf Yomi

BAYT

Rabbis Classroom

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

Destroying an Idol?

BAYT

West Wing Library

8:45 AM

R Josh Gutenberg

Contemporary Halachah:
Stem Cell Research

BAYT

Third floor

9:15 AM

R Shalom Krell

Kuzari

Zichron Yisroel

with light breakfast

May 1-2
Fri. 6:25 PM

Sun. May 3

10:00 AM11:20 AM
8:30 PM

Rebbetzin Ruth Rothman From Egypt to Fulfillment Yeshivat Or Chaim Midreshet Yom Rishon
For women only
Rabbi Elan Mazer
Miracles of Matan Torah (small beit midrash) Light refreshments

R David Ely Grundland

Gemara: Mind, Body, Soul

Shaarei Shomayim

R Mordechai Torczyner

Book of Job: G-d as Enemy

Shaarei Shomayim

Business Ethics:

Zeifmans

R Mordechai Torczyner

The Book of Yehoshua:

The Land of Yehudah

49 Michael Ct.
Thornhill

R Mordechai Torczyner

Advanced Shemitah:
Shemitah Dyes

Yeshivat Or Chaim

Tues. May 5
1:30 PM
Wed. May 6
12:30 PM

R Mordechai Torczyner

Thu. May 7

Lag baOmer

1:30 PM

Lunch served

Pursuing Someone Elses Job 201 Bridgeland Ave. RSVP: rk@zeifmans.ca

Fri. May 8
10:30 AM

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