‫בס“ד‬

Toronto Torah Beit Midrash Zichron Dov

Parshat Dvarim 6 Av 5770/July 17, 2010 Vol. I Num. 40

Learning from G-D R’ Netanel Javasky

‫ יקימך ה' לו לעם קדוש כאשר נשבע לך כי תשמר‬Rav Avahu says we can learn from here sense of forfeit, but we must all find a
‫ ( דברים‬. ‫ את מצות ה ' אלקיך והלכת בדרכיו‬that He created worlds and destroyed way to carry on, persevere through
)‫ט‬:‫ כח‬them until He created this one. He said destruction. The loss should not be
Hashem shall uphold you as a holy this one is pleasurable to me, and these viewed as a failed experiment which
nation, as he has promised; for you will are not. (Brieshit Rabbah 3:7) bears no fruit, but a learning
guard the commandments of Hashem, experience which is necessary to
How are we to understand this? Were
your G-d, and follow in His ways. proceed in a way much superior to the
we discussing a chemist attempting to
(Devarim 28:9) original attempt. This, said the Rav, is
develop a revolutionary drug, we
the lesson Rav Avahu is trying to
The Talmud (Shabbat 113b, Sotah 14a) could imagine that he would take a
convey. G-d Himself is teaching us
teaches that Man must emulate G-d‟s number of tries before attaining
the importance of rebuilding, of
traits and attributes. While G-d is perfection. But when dealing with the
picking one‟s self up and trying again
infinite and incomparable in every Almighty, Kol Yachol, how can we
and again. Failure and destruction
way to mortal Man, nonetheless, we begin to fathom that He couldn‟t get it
must be used as a springboard
are instructed to learn from G-d, learn right the first time? He needed to
towards growth, renewal and
from His characteristics and actions create “World 1” and came just shy of
rebuilding.
and incorporate them into our lives. perfection. Tried again with “World
Ju st a s H e i s M er ci f u l and 2” and still fell a tad short. Finally, It was this lesson that R‟ Akiva kept in
Compassionate, we should be after a few tries He was able to perfect mind when dealing with the
merciful and compassionate. Just as His creation and declare, ki tov, that tremendous tragedy; the loss of his
He visits the sick [Avraham after his this was good. Surely, this can not be 24,000 students. The loss is felt and
brit milah], we too, should visit the taken li terally and as many mourned by all of us until this very
sick and those in need. This lofty midrashim, is meant to teach us a day, but R‟ Akiva persevered and
dictum of emulating the traits of G-d moral lesson. rebuilt. The Talmud (Yevamot 62b)
should guide us throughout our lives describes the world after this colossal
Rav Yosef Soloveichik explained that
and it is in this light that we can loss as, ‫שמם‬, desolate from Torah
this medrash is attempting to convey a
understand a puzzling medrash. study. Nobody could have criticized
crucial lesson for Man in this world.
,‫א"ר אבהו מלמד שהיה בורא עולמות ומחריבן‬... After experiencing destruction and R‟ Akiva had he accepted the defeat,
‫ יתהון לא‬, ‫ אמר דין הניין לי‬, ‫ עד שברא את אלו‬tragedy it is exceedingly difficult to been content with his great
(‫ז‬:‫ )בראשית רבה ג‬.‫“ הניין לי‬start again”. The lost energies and accomplishments until this point and
efforts can‟t lead to despair and a not reinvested in Torah‟s rejuvenation.
And yet, R‟ Akiva, in his old age,
recognized at this crossroads that
Parshah Questions R’ Meir Lipschitz there was only one path to march; the
rebuilding of Torah and Judaism was a
(Sources are provided to help the reader research answers)
must. This act of imitating G-d is what
 Where are the following places: Paran, Tofel, Lavan, Chatzeirot and Di Zahav? gave R‟ Akiva the strength and will to
(Onkelos, Rashi and Rashbam to Devarim 1:1) continue moving forward in those
 Why is Devarim called Mishneh Torah? tragic times.
(Ramban, Netziv, Da‟at Mikra and Ner Uziel introduction to Devarim) As we navigate our own personal
 What is the connection between the spies‟ sin and Moshe‟s punishment? tragedies and the national tragedies
(Ramban, Da‟at Zekeinim MiBa‟alei HaTosafot, Abarbanel, Seforno, Ohr which we currently mourn, we must
HaChaim, Kli Yakar, Netziv and Ma‟ayan Beit HaShoeivah to Devarim 1:37) heed the call of ‫ ;והלכת בדרכיו‬imitating
 For children: Why were we not allowed to conquer the land of Edom, Amon, the traits of Hashem and the lesson of
and Moav? rebuilding and marching forward in
(Rashi to Devarim 2:5) the face of disaster.
njavasky@torontotorah.com
mlipschitz@torontotorah.com
 The Spies’ Other Sin R’ Meir Lipschitz

Moshe, in recounting the incident of
the spies, makes a statement which at
first glance seems to be false. Moshe
details the request of the people, his
acquiescence, their false report, the
ensuing discussion and G-d‟s oath to
wipe out that generation save for
Calev and Yehoshua. He then adds
one more sentence which does not
appear in the original episode: “With
me, as well, HaShem became angry
because of you, saying: „You too,
shall not come there.‟” (Devarim
1:37) Moshe claims that HaShem did
not allow him to enter into Israel on
account of the sin of the spies, when
the Torah declares otherwise: Moshe
was not allowed into Israel on
account of his sin of hitting the rock at
Mei Merivah (Bamidbar 20:12)!
According to Ramban, Moshe was
saying that just as the Jews had
missed entering Israel because of a
national sin, so he had been cheated
out of entering Israel as a result of a
national sin – the rebellion at Mei
Merivah, and his own subsequent
error.
Da‟at Zekeinim MiBa‟alei HaTosafot
suggest a different answer, claiming
that the link can be found in the root
cause of the two incidents. The
underlying motivation in petitioning
for a reconnaissance mission into
Israel was a lack of faith and trust in
HaShem, which was also the cause of
the people‟s complaints regarding the
lack of water at Mei Merivah. Moshe‟s
sin was born of the same seed as the
spies‟ sin: the people‟s lack of faith in
HaShem.
Rav Shimon Schwab in his Ma‟ayan
Beit HaShoeivah suggests a similar
answer, but with a slight twist,
attributing Moshe‟s sin to the
influence of the people‟s attitudes and
actions. A significant faction of the
nation repeatedly complained about
their conditions in the desert and their
hesitations about Israel, and voiced
their desire to return to Egypt. The sin
of the spies (Bamidbar 14:1-4) is one
clear example of these complaints: “If
only we had died in Egypt or in this
wilderness… Why is HaShem bringing
us to this land… Is it not better for us
to return to Egypt?” The episode at
Mei Merivah (Bamidbar 20:2-5) was
accompanied by similar claims. The
people complained loudly and often
over the years in the desert. They
berated Moshe, as though he was
acting on his own accord and not the
word of HaShem, for having taken
them out of Egypt and having put
them into these “poor” circumstances.
Moshe knew these claims were
baseless and irrational, but their
repetition did eventually take their
toll on him. Perhaps, says R‟ Schwab,
this is what caused Moshe to sin:
‫טבע האדם שבשמעו אותם דברים מ' שנה רצופים‬
‫ישפיעו עליו במקצת‬
After forty years of listening to the
same complaints, the words of the
people left an impression on Moshe
and led to his brief anger and lapse in
judgment. This causes Moshe to
connect his punishment with the story
of the spies.
Moshe‟s placement of his punishment
fits perfectly with the story of the
spies, highlighting the extent to
which the previous generation‟s evil
speech had harmed the nation. The
negative speech and attitudes of the
Jewish people in the desert cost us
the life of our greatest teacher and
prophet, Moshe Rabbeinu.
We read Moshe‟s linkage during this
time period marked by suffering and
tragedy, in which we traditionally
focus on rooting out our negative
speech. May we merit to rise above
the negativity around us and enter
into Israel as we are intended to do,
as a part of the ultimate redemption.
mlipschitz@torontotorah.com

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 Ha’Am V’Ha’Aretz
Torah in Translation
Shut Achietzer 3:33:5
Kashrut of Gelatin
Regarding the kashrus of a powder produced
from animal bones and used in a variety of
food products. In the process of
manufacturing this powder, bones of non-
kosher animals are soaked in lime and then
in water. Phosphorus is added to the mixture
which is cooked, cleaned, and dried for
twenty-four hours. The dried bones are then
ground into a powder.
The Ramah (Y”D 87:9) permits the
consumption of cheese which is produced by
pouring milk into animal hides which are
dried and become hard like a piece of wood.
The underlying principle is that once dried,
the hides are considered as wood not as
meat since any remnant of meat is gone. The
Shach (Ibid.) applies this very same
reasoning to the innards of an animal which
have been converted to “wood”, and the
later Poskim apply this principle not only to
non-kosher meat but to blood and even
insects, if when dried these become like
wood. How much more so in the case of
bones since they are not included in the
Torah prohibition enjoining the consumption
of Nevela and Treifa (i.e. non-kosher meat).
See the fourth chapter of the Rambam‟s
Hilchos Ma‟achalos Asuros. One could
conceivably raise the issue of “bli‟ah”, i.e.
the absorption of the taste of meat into the
bones when the bones are cooked, and the
subsequent “pleita” (i.e. expulsion) of this
taste of meat which penetrates into the food
product when the powder is added to it [see
Y”D 99:2]. This is not a valid argument,
however, since the taste is “pagum” [a
technical term for a taste which is more than
24 hours old] and does not render the food
prohibited. Even though we generally
prohibit “pagum” Lechatchila, this does not
apply in our case since the lime and the
phosphorus have totally burnt the taste and it
is no longer fit to penetrate the food. This is
based on a principle called “nifsad”, i.e. a
prohibited foodstuff that is no longer edible
even for animal consumption. Such a
foodstuff is like the dust of the earth and is
“batel”, i.e. null and void of any status of
“issur”. One could, however, raise the
objection that the Shach (Y”D #87) prohibits
deliberately converting the inner parts of a
non-kosher animal into wood by drying
them. The principle of the Shach is limited to
non-kosher meat which is prohibited by
Torah law, but does not apply in the case of
animal bones which could never become an
issur deoraisa (i.e. prohibited by Torah law).
The Pri Megadim (end if #116) prohibits the
eating of non-kosher food which is unfit for
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Rav Chaim Ozer Grodzensky R’ Azarya Berzon
Rav Chaim Ozer Grodzensky (1863-1940) president of the movement, participating
was born in Ivye, a small town near Vilna, in every Knessia Gedolah as long as his
where his father (a talmid of Rav Yisrael health permitted. When the Moetzes
Salanter) was Rav for forty years, Gedolei HaTorah was established, he
preceded by his grandfather who had served as its first chairman and remained
also served as Rav there for forty years. so throughout his life. The Chofetz
At 15, Rav Chaim Ozer went to Chaim would not initiate any public
the Yeshiva of Volozhin. In spite of his action, or sign any public document, until
age, he was immediately accepted into he consulted with Rav Chaim Ozer,
Reb Chaim Brisker's select group. Five considering him to be the living
years later, at the age of 20, when he embodiment of Torah.
passed through Vilna, his fame preceded Rav Chaim Ozer was a giant in chesed. His
him. It was in that year that Rav Chaim life was a continuous chain of dedication
Ozer married the daughter of the Vilna to Klal Yisrael. Countless stories are told
dayan, Reb Lazer, son-in-law of Reb of his tireless aid for the needy. In Rav
Yisrael Salanter. Rav Chaim Ozer had Chaim Ozer‟s eyes, every individual was a
ex pec t ed to engage in full - world unto itself. He worked perpetually
time Torah study in his father-in-law's to protect the community from both the
house, but after two years Reb Lazer threats of anti-Semitic enemies from
died, and the community of Vilna without as well as those who sought to
requested him to take his father-in-law's undermine the Torah and its values from
position as dayan in Vilna. The 22-year within. Rav Chaim Ozer rose to provide
old Rav Chaim Ozer joined the for every need, be it bread for the hungry,
Rabbinical Court, and over the following ransom money for a kidnapped Jew,
55 years emerged as the unofficial Rabbi shelter for those who lost their homes in
of Vilna, for it was apparent from the start the great fire, a safe haven for the
that his vast Torah knowledge was refugees, medical attention for the ill,
complemented by his great wisdom. assistance for those who had suffered
Rav Chaim Ozer was gifted with an financial collapse, vindication for
infallible memory - never experiencing individuals pursued by the authorities,
"forgetting" - as he himself remarked - protection for a Yeshiva student under
until his old age. His brilliance as well as threat of forced induction into the Russian
the scope of his leadership are reflected army, support for the unfortunate widow,
both in the sha'alos that were sent to him wisdom, advice, a recommendation, a
from all parts of the world and in loan, a gift or a blessing for an individual
the responsa he sent in return. He would in need. He was the acknowledged
write each responsum personally, not address for anyone requiring help. In one
entrusting this to a secretary. His mind of his letters he wrote, “my greatest
was so disciplined, that he would pleasure in life is to do chesed for another
simultaneously write a responsum in person”. Toward the end of his life he
halacha, give orders to two secretaries, wrote, “in my youth I believed that the
and speak on the telephone. Rav Chaim greatest achievement for a person like me
Ozer was known to use an electric bulb in is to increase Torah novella and to author
place of a havdala candle, in line with his more and more works of Torah. But now I
opinion that electricity constitutes a fire. have come to realize that while writing
He authored She'elos uT'shuvos Achiezer, books is an exciting pastime but it pales in
a three-volume collection of responsa. comparison to give support to widows,
Rav Chaim Ozer was one of the founders orphans, the destitute, and needy Torah
of Agudath Israel and the honourary scholars”.
Included Amongst his many Talmidim
animal consumption under a different were Rabbis Moshe Shatzkes, Eliezer
principle called “achshevei”. The Silver, Avigdor Amiel, Yechezkel
reasoning behind this rule is that one who Abramsky and Dayan Michoel Fisher. Rav
eats this food has demonstrated that in his Chaim Ozer died on the 5th of Av in 1940
eyes it is considered suitable for after a protracted illness. His death
consumption. This concept is not prompted massive grief and a huge
applicable here since he is not eating the funeral, attended by most of Lithuanian
bones in their original form, rather he is Jewry and many war refugees from
eating an entirely different substance, Poland, led by the eminent rabbis of the
namely, a dust-like powder. Hence, there time. With his petira, the Jewish people
is no kashrus issue with regard to this were left orphaned without the loving
powder. parent that Rav Chaim Ozer was. May his
aberzon@torontotorah.com memory be a blessing.
3
 Schedule for the Week of July 17, 6 Av
Shabbat, July 17
7:50AM R‟ Azarya Berzon: Ramban al haTorah, Or Chaim
After Hashkamah: R‟ Azarya Berzon, Clanton Park
After Mussaf: R‟ Mordechai Torczyner: Permission to Mourn
and Celebrate, TCS
6:30PM R‟ Mordechai Torczyner: Rav Soloveichik on Kinot,
441 York Hill Blvd
One Hour Before Minchah: R‟ Azarya Berzon: Masechet
Kiddushin, Mizrachi Bayit
Sunday, July 18
8:30AM Russell Levy: Practical Halachah at the Cottage, Bnei Isaac, Baysville
Cancelled This Week, Restarting July 25, continuing until Labour Day
8:45AM R‟ Mordechzi Torczyner: Yerushalyim is Ours! Should Nachem Be
Changed?, BAYT
9:15AM Itamar Zolberg: Shiur b‟Ivrit, Zichron Yisrael
7:30PM R‟ Azarya Berzon: Masechet Kiddushin, Shaarei Shomayim
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