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Parshat Tazria/HaChodesh 27 Adar 2, 5774/March 29, 2014 Vol. 5 Num. 29 This issue is sponsored by the Torczyner Family in honour of our new musmachim Adam Frieberg, Ezra Goldschmiedt, Josh Gutenberg, Yair Manas, David Teller and Dovid Zirkind A Offering for Giving Birth? Baruch Weintraub The beginning of our parshah, apart Rabbi Shimon bar Yochai ( 31b, (, Shevuot 9a), we learn that G-d from teaching us about , adapted from Soncino translation): is obligated to bring a sin offering for focusses on the tumah (ritual impurity) “Rabbi Shimon bar Yochai was asked by making the Moon smaller than the Sun. caused for a woman who gives birth, his disciples: Why did the Torah ordain and the sacrifice brought in order to that a woman should bring a sacrifice Rabbi Avraham Yitzchak Kook, in a remove it. The sacrifice is titled chatat, after childbirth? He replied: When she published letter (Igrot haRaayah 1:108), which is usually rendered as “sin kneels in bearing a child, she swears hinted at the following explanation for offering”, because its ritual is normally impetuously that she will not have the Divine sin offering: the Sun carried out by a person who has relations with her husband. The Torah, represents the ideal that instigated sinned. therefore, ordained that she should Creation, and the Moon represents the bring a sacrifice…” practical realization of that ideal. The The Talmud (Keritot 26a) states “sin” attributed to G-d, thus, is Creation explicitly that the woman who gives According to Rabbi Shimon, both the itself, which fails to fully represent the birth has not sinned, and her offering sacrifice and the impurity are tied to the pure ideal behind it. For this, a sin is not a true “sin offering” – but then woman’s relationship with her husband. offering is being brought every Rosh why does she become impure, and why The Talmud continues to clarify that Chodesh. does the Torah require this offering at Rabbi Shimon’s words are not meant all, for what seems to be the epitome of literally; no real oath has taken place, Giving birth is similar, in many ways, to a good deed, bringing a new life into for an oath would actually require a creation of a world (Talmud, this world? different kind of . Rather, Rabbi 37a), and so a similar explanation may Shimon should be understood be offered here. Giving birth is the The Garden of Eden figuratively; the hardships of labour ultimate act of kindness and a profound One approach is found in Rabbi separate the husband and wife. (see Tosafot Gittin 41b Shlomo Ephraim Luntschitz’s Kli shene’emar), but it is also an act of Yakar commentary. ( 12:2) As I once heard from my Rabbi and bringing potential into reality, and Rabbi Luntschitz explains that the mentor, Rabbi Mosheh Lichtenstein, the losing some of the potential light along source of this impurity is the husband symbolizes the world outside the way. In our practical world, the punishment of Chavah in the Garden of the mother and her baby. In the first mother won’t be able to be the perfect of Eden, “In sorrow you will give weeks after birth, the mother is focused mother she dreams of being, and the birth.” (Bereishit 3:16) on the young infant. This narrowing of child will not be able to realize every her focus, while obviously justified and skill and ability given to him by G-d. The sin, according to the Kli Yakar, is needed, comes at the expense of her The mother, then, experiences a period in eating from the Tree of Knowledge. duties toward her husband, the world, of impurity and brings this “sin offering” The birth process should have been and even G-d. Thus, while the new in recognition of these inherent failures, clean and easy, just as agricultural mother is withdrawing she is considered and with a prayer for the day in development should have been. (See impure, and she needs to bring a sin which ,”The light of the moon shall be Ramban to Bereishit 2:8.) Eating from offering at the end of this period. like the light of the sun, and the light of the forbidden fruit caused the the sun shall be sevenfold as the light of hardships of the field and of giving The sin of creation the seven days, on the day when G-d birth. The woman experiencing these A third explanation may be added. It is shall bind the fracture of His people, hardships while giving birth not only the woman who gives birth who and their wound He shall reconnects to this early sin, and is is required to bring an unusual sin heal.” (Yeshayahu 30:26) thus required to purify and atone. offering; the same requirement is due from G-d, as it were, for “giving birth” to [email protected] The Oath the world. In a well-known midrash A different approach was suggested by

OUR BEIT MIDRASH ROSH BEIT MIDRASH RABBI MORDECHAI TORCZYNER

SGAN ROSH BEIT MIDRASH RABBI BARUCH WEINTRAUB

AVREICHIM RABBI ADAM FRIEBERG, RABBI JOSH GUTENBERG,RABBI ADAM LAW

CHAVEIRIM EITAN AZIZA, JOSH AZIZA, HILLEL BIERBRIER, DANIEL , ALEX HUBERMAN, SHIMMY JESIN, YOSEPH LEVI, AKIVA MARESKY, JACOB NEMIROV, MITCHELL PERLMUTTER, KOBY SPIEGEL, GRAHAM TUGETMAN, MENDY WEISBROD, We are grateful to SHALOM WISE Continental Press 905-660-0311 Haftorah (HaChodesh): Yechezkel 45:16-46:17 Rabbi Baruch Weintraub

Who is the prophet of our haftorah? The Sages were troubled by the fact identified in our haftorah for the first Yechezkel, son of Buzi, was a priest who that the listed sacrifices are not the of Nisan. was exiled from Israel before the ones prescribed for those dates in the destruction of the first Beit haMikdash. Torah itself. For example, Yechezekel There may be another connection, as Some suggest that “Buzi” is actually says that on the first day of Nisan we well. The maftir of HaChodesh Yirmiyahu. His book begins in Babylon, will sacrifice one bull as a korban presents the first mitzvah given to the although the first half of the book (until chatat, but the Torah requires us to as a nation, to calculate the Chapter 24) records rebukes he had sacrifice a korban olah [“burnt calendar. This commandment requires issued before the destruction of the Beit offering”] on that day. political institutions; the ability to haMikdash, against the and decide how to count months and years corruption of the Jewish nation. The Talmud (Menachot 45a) records a exists only if the whole nation accepts disagreement among the Sages as to the authority of those who make the After G-d’s decision to destroy the Beit the resolution of this problem. Rabbi decision. Indeed, the institution of a haMikdash, Yechezkel turns to the Yosi says that Yechezkel’s offerings are separate calendar was a major step in surrounding nations and prophesies special sacrifices, brought as part of the nation’s voyage towards their own destruction as a punishment the miluim investiture of a new Beit independence and self-government. for the suffering they have inflicted haMikdash. According to that view, upon the Jewish nation. Then, from Yechezkel referred to the dedication of Our haftorah presents the other side of Chapter 33 to the end, Yechezkel the second Beit HaMikdash, and the this coin: the responsibility of the focuses mainly on consolation for the involved was Ezra. Rabbi authorities, political or spiritual (see devastated Jews, predicting their Yehudah, in contrast, believes that Rashi to Yechezkel 45:17), to the redemption and salvation. Yechezkel was describing the service in people. As our haftorah says, “And the the third Beit HaMikdash, and at that burnt offerings and the grain offerings What is the message of our haftorah? time Eliyahu will explain to us how to and the libations on the Festivals and Our haftorah describes Yechezkel’s reconcile it with the halachot known to on the New Moons and on the vision regarding a future Beit us from the Torah. Perhaps Rabbi Sabbaths, and on all the times fixed haMikdash to be built, and the Yehudah would identify Eliyahu for meetings of the House of Israel, sacrifices to be brought therein on himself as the nasi responsible for shall devolve on the nasi; he shall certain special occasions. The first date these offerings. prepare the sin offering and the grain mentioned is the first day of Nisan, in offering and the and the which a young bull should be sacrificed What is the connection to Parshat peace offering, to effect atonement for as a korban chatat [“sin offering”]. The HaChodesh? the House of Israel.” (45:17) The nasi haftorah continues to describe other The special maftir for “HaChodesh” is is assigned a mission of great holidays and their sacrifices, all of read on the preceding the responsibility, the atonement for the which are performed by the nasi, a first of Nisan, and so the obvious house of Israel. political leader. connection between the maftir and our haftorah is the special sacrifice [email protected]

613 Mitzvot: #365-367 Rabbi Mordechai Torczyner The Sotah Ritual One of the most incomprehensible mitzvot in the Torah is the the Torah into the water, the erases G-d’s Name, law of the sotah, described by the Sefer haChinuch in mitzvot violating a biblical prohibition. 365-367.  The Talmud seems most uncomfortable with the ritual. The Torah (Bamidbar 5:11-31, as explained in Masechet Talmudic sages (Sotah 2b-3a) condemn a husband who Sotah) says that if a married woman is secluded with a man warns his wife lest she be alone with a particular man; who is not her husband for a period of time in which giving this warning is actually prohibited. relations could have taken place, and this is a man who  Despite the stark biblical account, it appears that this is a already is suspected of impropriety with her, and she denies voluntary ordeal. As noted by Sefer haChinuch (365), a any wrongdoing, and her husband has no similar guilt, then woman could not be compelled to participate in this she brings a special, plain barley flour-offering to the Beit ritual; she was able to decline to participate. haMikdash. A kohen reads to her a section from the Torah describing the laws of sotah and then erases it into water,  Perhaps most perplexing is the ritual’s invocation of the and then she drinks the water. If the woman is guilty, the supernatural; is there any other mitzvah, let alone judicial water supernaturally harms her from the inside; the Talmud process, which so entirely relies upon Divine intervention (Sotah 28a) adds that the man with whom she did this is in human affairs as its basic mechanism? similarly supernaturally punished. If the woman is innocent, One interesting approach is to understand that this is not a then she receives supernatural rewards, including, according judicial proceeding at all; rather, it is a rite intended to to the Torah’s text (Bamidbar 5:28), pregnancy. bring peace in a troubled marital relationship. As Sefer Much of this ritual is perplexing. For example: haChinuch explains it, the Torah lends the authority of the  The biblical law of yichud has been broken by this man Beit haMikdash to a woman who wishes to clear her name and woman who were secluded together. Under the Torah’s of suspicion and redeem a troubled relationship. standard rules, there should be a trial in beit din, and a There is much more to say, of course... penalty should be meted out to the guilty parties.

 The ritual itself violates biblical law. In erasing a portion of [email protected]

2 Visit us at www.torontotorah.com Biography Torah and Translation Rabbi Yaakov Kanaievsky Rabbi Mordechai Torczyner Dealing with Feelings of Guilt Chaim Peretz Kanaievsky was a Eitzot v’Hadrachot pg. 87 Chernobyler chasid and shochet who based on the letters of Rabbi Yaakov Kanaievsky lived in the village of Hornostaipil, about 100 kilometers north of Kiev, toward the Translated by Rabbi Mordechai Torczyner end of the 19th century. His first wife

:Among the traits of the spirit is this ממידת כוחות הנפש הוא שכשהאדם עושה passed away when he was sixty years When a person does something he ought דבר שלא היה לו לעשותו או חושב מחשבה -old; on the counsel of the Rabbi, he re not to have done, or he thinks a thought שלא היה לו לחושבו , מיד מתעוררים בו married. The couple’s first child, born in ,he ought not to have thought רגשי אשמה. ובאמת יש תפקיד חשוב לכוח - was named Yaakov Yisrael; the ,1899 immediately, feelings of guilt are נפש זה שהוא מעורר את האדם ותובע אותו world would come to know him as “The Steipler Gaon”. awakened in him. In truth, this spiritual לא לשוב לחטוא או להתנהג בענין זה עוד . trait plays an important role, awakening וזה האופן הנורמלית. At the age of eleven, Yaakov was sent to learn in Novardok, where he gained a the person and demanding that he not return to sin or act in that way again. reputation for scholarship and diligence. In 1918, the Rosh Yeshiva, Rabbi Yosef This is the normal mode. Yoizel Horowitz, appointed him to However, one who stumbles in sin… and ואולם האדם אשר נכשל בחטא ... ומרגיש establish a branch of the yeshiva in experiences feelings of guilt to the point רגשי אשמה עד כדי שיעסיקו את מחשבותיו Rogatchov, but there Yaakov Yisrael was ,that they occupy his thoughts all day כל היום , וכל הזמן הוא עושה חשבונות .conscripted into the Red Army and who continually analyzes why and מדוע ועל מה קרה ככה וכדומה , ואינו יכול for what reason this happened and the לרכז מחשבתו , ואינו לומד ומתפלל כראוי Numerous stories are told regarding ,like, and who cannot focus his thoughts כיון שמחשבתו טרודה ואינה נותנת לו שום young Rabbi Kanaievsky’s commitment to mitzvot while serving in the army. He and who does not learn and pray properly because his thoughts are מנוחה – ידע שאין זה רצון הבורא יתברך , remarked on the satisfaction of being – disturbed and don’t give him any rest ואין זה אופן הראוי להשתמש בכוח זו. beaten because of his commitment to Shabbat observance, and he is said to he should know that this is not the have avoided wearing a warm uniform desire of the Creator, and this is not the during the Siberian winter out of concern proper way to use this [spiritual] trait. for shaatnez. Eventually he was Advice: All day, he should neither think והעצה: שכל משך היום לא יחשוב ולא ידאג discharged, with damaged hearing; some .nor worry at all about what happened כלל על מה שאירע , רק יקבע לעצמו זמן versions attribute this to childhood He should only establish for himself a מוגבל ביום כמו רבע שעה , שדוקא אז typhus, others due to the cold to which ,fixed time of day, about a quarter-hour באותו הזמן הקבוע יעשה חשבון הנפש כמו .his ears were exposed while in the army and only during that set time should he שכתב האר “ י ז “ ל שדאגת עוונות אינה Upon being discharged, Rabbi make a spiritual accounting. As the Ari Kanaievsky moved to Bialystok, where he z”l wrote, worry over sin is suitable only ראויה כי אם בשעת הוידוי ולא בשעת continued to learn and began to publish ,[during the time of viduy [confession התפלה ותלמוד תורה , שצריך להיות works of Jewish law. He became Rosh not during the time of prayer and Torah בשמחה . ורק אז יעשה חשבון הנפש על פי Yeshiva of the Novardok yeshiva’s study, which must be experienced in דברי חז “ ל והרמב “ ם ז “ ל בהלכות תשובה happiness. Only then [during that set בהתבוננות ושימת הלב , ויחשוב אז על branch in Pinsk, and he married Miriam Karelitz, sister of the Chazon Ish. In time] should he make the spiritual ענייני עזיבת החטא וחרטה וקבלה על 1934, Rabbi and Rebbetzin Kanaievsky accounting, as described in the words of העתיד. made , moving to Bnei Brak, where our Sages, and the Rambam in his Laws the Chazon Ish already lived. For the of Repentance, with contemplation and next fifty years, Rabbi Kanaievsky the focus of his attention. Then he dedicated himself to studying and should think about abandoning the sin, publishing Torah, teaching students and regretting and commitment for the counseling the many who approached future. him for aid. Rabbi Kanaievsy passed away in 1985; more than 150,000 people Immediately after the time passes, he ומיד אחר עבור הזמן יחזור ללימודו .participated in his funeral should return to his learning in great בשמחה רבה ומתוך הודאה להקב “ ה על joy, out of gratitude to G-d for His great חסדו הגדול, שנתן לנו עצה נפלאה זו על ידי Rabbi Kanaievsky’s best-known work is kindness, giving us this marvelous מצות תשובה להסיר מעלינו צער ופגמי his Kehilot Yaakov collection of novellae strategy via the mitzvah of repentance to הנפש , וכל היום כולו לא יחשוב על זה כלל on the Talmud. His letters have been published in volumes entitled Karyana remove our pain and our spiritual defects. All day, he should not think ורק יעסוק בתורה בנפש חפיצה , וירגיש שמחה מופרזה כשלבו מלא בחכמה. d’Igrita, and descriptions of his practices have been published in Orchot Rabbeinu. about this [sin] at all, and only involve Rabbi Yaakov Meir Greenwald consulted himself in Torah with a willing spirit, Rabbi Kanaievsky frequently on matters and he should feel boundless joy when of mental and emotional health; he his heart is full of wisdom. collected the correspondence and published it, with commentary, in a sensitive and insightful work called Eitzot v’Hadrachot. [email protected]

Visit us at www.torontotorah.com 3 This Week in Israeli History: 27 Adar 2, 1979 - The Camp David Accords Rabbi Adam Frieberg 27 Adar 2 is Shabbat waterways. This agreement made Egypt the first Arab state to officially recognize the State of Israel. For more than thirty years, Israel and Egypt were essentially in a state of war. After intense negotiation, the two nations While the peace between Israel and Egypt has lasted since the signed a peace deal on 27 Adar 2 (March 26), 1979. This treaty was signed, the Egyptian Revolution of 2011 led to fears deal was brokered by US President Jimmy Carter, and was in Israel about the future of the treaty. The relationship has signed in Washington, D.C. by Egyptian President Anwar El always been one of “cold peace”, and annual aid of 1.3 billion Sadat and Israeli Prime Minister Menachem Begin. dollars from the US to Egypt has encouraged them to keep the status quo. Nonetheless, a real possibility for the death of this The agreement contained a number of important features. treaty looms. The Deputy chief of Egypt’s largest party, the These included a commitment by both parties to recognize Muslim Brotherhood, has said that they would not recognize one another as sovereign states, a plan to normalize their Israel’s right to exist, and that the treaty is non-binding and should be put to a referendum. The former Egyptian political relations by exchanging ambassadors, and an Israeli withdrawal from the Sinai Peninsula. In exchange for president, Mohammed Morsi, had vowed to respect the Egypt- the withdrawal of Israel from the area, Egypt agreed not to Israel peace treaty. With the political winds swirling, the treaty militarize the Sinai area. Egypt also agreed to allow Israeli currently remains intact, but only time will tell if that will remain true. ships to pass through the Suez Canal, and to acknowledge the Strait of Tiran and the Gulf of Aqaba as international [email protected]

Highlights for March 29 – April 4 / 27 Adar 2 — 4 Nisan Time Speaker Topic Location Special Notes

TUES-THURS. 6 AM R’ Josh Gutenberg Daf Yomi BAYT

SHABBAT MAR 29 Before minchah R’ Mordechai Torczyner Daf Yomi BAYT Gemara Avodah Zarah 38b After minchah R’ Mordechai Torczyner BAYT Bishul Akum

SUNDAY MAR. 30

Halachah and Law: CPD for lawyers 8:45 - 10 AM R’ Mordechai Torczyner BAYT Bankruptcy and Jewish Law Open to non-lawyers 9:15 AM R’ Shalom Krell Kuzari Zichron Yisroel With light breakfast Questions in Contemporary Israel: Women in the IDF 8:00 PM R’ Baruch Weintraub On-line shiur in Hebrew: http://www.torontotorah.com/online

MONDAY MAR. 31

R’ Josh Gutenberg Parshah Community 8:00 PM Shaarei Shomayim R’ Mordechai Torczyner Medical Halachah: Shabbat Beit Midrash Night 8:00 PM Rav Shlomo Gemara Prophets of Israel: Yoel Bnai Torah

TUESDAY APR. 1 Rosh Chodesh Nisan 12:30 PM R’ Mordechai Torczyner Living Midrash Shaarei Shomayim 8:30 PM Adam Frieberg Exploring Laws of Shabbat Shaarei Tefillah

WED. APR. 2 1:00 PM R’ Mordechai Torczyner The Book of Yehoshua 101 Tangreen Circle For women only

8:00 PM R’ Mordechai Torczyner Pesach: Seder & Haggadah Community Yeshivat Or Chaim 9:00 PM R’ Yehoshua Weber Responsa: Kol Isha Beit Midrash Night

THU. APR. 3

8:50 AM R’ Greenberg Laws of Shabbat Yeshivat Or Chaim University students

FRI. APR. 4

10:30 AM R’ Mordechai Torczyner Contemporary Halachah Yeshivat Or Chaim Advanced shiur

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