בס“ד Toronto Torah Yeshiva University Torah miTzion Beit Midrash Zichron Dov

Parshat Vayikra 5 Nisan 5773/March 16, 2013 Vol.4 Num. 26

Sponsored by the families of Irwin, Jim and David Diamond in memory of their father, Morris Diamond z"l לזכר נשמת אבינו מורינו ר' משה בן דוד שלמה ז"ל Torat Kohanim Rabbi Baruch Weintraub The ancient question regarding the understand the grave results of his sin Perhaps we might deepen our insight by sacrifices – why are they needed – was and imagine himself being sacrificed looking at a question posed by Tosafot asked already by the prophets. David instead of the animal, then the actual on that talmudic passage. Whereas the asks in Tehillim (50:13), on behalf of sacrificer should be the sinner; why, passage we just cited debates the status HaShem, "Will I eat the flesh of bulls, then, is this role given to the kohen? of kohanim, another talmudic passage or do I drink the blood of goats?" But if (Yoma 19b) quotes Rav Huna, son of David means to say that G-d does not Two answers may be offered: Rabbi Yehoshua, saying plainly that need the sacrifices, why are we kohanim are Hashem's delegates. [It commanded to offer them? 1. The kohen serves as the sinner's must be so, according to Rav Huna, for advocate in front of Hashem. From the a delegate is not authorized to do that Many answers have been given; one educational perspective emphasized by which his sender cannot do personally; particular view, cited by Ramban Ramban, it would have been better for if kohanim were delegates of other Jews, (Commentary to Vayikra 1:9), explains the sinner to sacrifice by himself. On they could only do that which non- korbanot in the following terms: the other hand, the act of sacrificing kohanim could do.] Why is our first includes standing in front of G-d, and passage uncertain about the status of Since human actions are that is something a sinner is not kohanim, if Rav Huna is certain that performed through the qualified to do. The kohen serves as the kohanim are Hashem's delegates? dimensions of thought, speech sinner's delegate, asking Hashem for and deed, G-d commanded that forgiveness. The Tosafot commentary to the when a person sins and brings a offers two possible answers. The second sacrifice, he must lay his hands 2. The process of sacrificing has two one, upon which we will focus, is that upon it, corresponding to the sides – the sinner offers the sacrifice, indeed all agree that kohanim must be dimension of deed, and confess, and Hashem takes it. The kohen is the appointed by Hashem. The talmudic corresponding to the dimension of representative of G-d to take the debate was only whether we can view speech, and burn in fire the sacrifice. According to this explanation, them as our delegates in addition to innards and kidneys, the organs the kohen does not serve as the delegate their role as delegates of G-d. of thought and desire… and of the sinner, but rather as the delegate splash the blood upon the altar, of Hashem. One might suggest that these two representing his own blood and aspects of the kohen's role carry within life. As a matter of fact, the question of how them the essence of a lesson to be Through all this, a person should we see the kohen's role is articulated in learned from Sefer Vayikra, the book of reflect that he has sinned against the Talmud (Nedarim 35a), as the sages sacrifices also named 'Torat Kohanim'. G-d with both body and soul, and ask, "Are the kohanim agents of G-d or Atonement cannot be achieved by a that it would be proper to spill his agents of ours?" The Talmud identifies a man standing alone; salvation should own blood and burn his own practical difference between the two be sought only in the presence of body. possible roles in a case in which a man another. This other serves as G-d's vows not to draw any benefit from a delegate to you, and sometimes, in Ramban ends the presentation of this certain kohen. If kohanim serve as the addition, as your own delegate to G-d; explanation by saying that it is delegates of sinners, this sinner won't someone to look up to and from whom "accepted, and it draws the heart." be able to bring his sin-offering via that to learn that there can be life without However, when we look more carefully kohen. However, there is no reason to sin and shame, life in which one can at the details of the sacrificial laws, we prohibit this kohen from bringing the stand in front of G-d. might ask a strong question against sin offering if kohanim are delegates of this explanation: if the goal of Hashem. [email protected] sacrifices is to make the sinner

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TORAH FOR YOUR TABLE! We are grateful to Continental Press 905-660-0311 Matzah before Pesach: Until when? Adam Frieberg TORAH FOR YOUR TABLE

Manners Matter Many Jews avoid eating matzah According to Baal haMaor, the Talmud between Purim and Pesach; others stop compares the status of matzah after Rabbi Mordechai Torczyner eating unleavened bread from Rosh midday on erev Pesach with one's Chodesh Nisan. While these customs fiancé, to whom one is partially "And He called to Moshe, and G-d spoke should be respected, Jewish law only connected in the eyes of Jewish law. to Moshe from the Tent of Meeting, to presents a much shorter requirement Just as marital relations with a fiancé say: Speak to the Jews, and tell for avoiding matzah. are prohibited, so one may not eat them…" (Vayikra 1:1) matzah. The redundancies in the verse above Three opinions are quoted regarding the are twofold: last time one may eat matzah: According to Ramban, the Talmud 1. Why begin by saying that G-d 1. Rosh (Orchot Chaim L'Rosh 114) compares the first consumption of called to Moshe and that G-d spoke cites a view that one must stop matzah with the first relations between to Moshe? eating matzah 24 hours before husband and wife. Once a man and a 2. What is the meaning of the double Pesach; woman commit to each other, the language, "to say: Speak to the 2. Ramban (Milchamot HaShem relationship should be consummated Jews and tell them"? Pesachim 15b) claims that matzah in a mitzvah context; once we begin may not be eaten from first light on preparations for Pesach on the The talmudic sages (Yoma 4b) explain the fourteenth of Nisan. fourteenth of Nisan, our "relationship" that both of these apparent 3. Baal HaMaor presents the most with Pesach has begun, and the superfluities teach us proper conduct: lenient opinion, claiming that matzah should be consumed in a 1. Regarding the former, the students matzah may be eaten until midday mitzvah context. of the yeshiva of Rabbi Yishmael on erev Pesach. state, "One should not speak to One question remains, though: When another before catching his Both Ramban and Baal HaMaor does our relationship with Pesach attention." support their views with a rather truly begin? Ramban claims it begins 2. Regarding the latter, Rabbi graphic talmudic analogy. The Talmud from first light on the fourteenth of Menasya Rabbah declares, "When Yerushalmi (Pesachim 10:11) states, Nisan, but it would be easy to claim one person speaks to another, the “ Levi said: One who eats matzah that it begins on Rosh Chodesh listener is prohibited from repeating on the day before Pesach is like one Nissan, or even from the time when we the lesson until the speaker says, who lives with his fiancé in his father-in are obligated to begin learning the laws 'Go tell it.'" -law's home.” [Mahari Weil (193) of Pesach, thirty days before the interprets this metaphor literally, holidays. Perhaps this latter view Rabbi Baruch haLevi Epstein (Torah explaining that just as one's fiancé explains why some Jews refrain from Temimah Vayikra 1:1) notes that the becomes permitted only after seven eating matzah much earlier than former lesson could have been deduced brachot are recited under the chuppah, Jewish law demands. Nonetheless, from an earlier biblical passage; as so matzah is permitted only after seven Rama (Shulchan Aruch, Orech Chaim, Masechet Derech Eretz (5) notes, G-d brachot have been recited at the seder.] 471:2) follows Ramban, ruling that the called to Adam after he ate from the only time one must refrain from eating forbidden fruit, rather than take him by Rabbi Moshe Feinstein (Igrot Moshe, matzah is from first light on the surprise. Why, then, does the Talmud Orach Chaim 1:155) attempts to explain fourteenth of Nisan. choose to draw the lesson from Moshe's how the talmudic analogy may suit the experience? views of both Ramban and Baal [email protected] HaMaor: Rabbi Epstein explains that the Torah taught us an extra lesson by using Moshe as its example. Moshe is 613 Mitzvot: #249-250, 255-256, 510-515 described as the most faithful member Sorcery of the Divine household, who communicated with G-d in the most Rabbi Mordechai Torczyner direct of ways. Nonetheless, as the Talmud notes, G-d formally invited Numerous mitzvot prohibit witchcraft, that these practices are real and potent, Moshe into conversation before magic, sorcery and paranormal but his conclusion is similar to that of addressing him. prediction, and prescribe harsh Rambam: The Torah expects a Jew to punishments for their practice. Why place his faith in HaShem alone, and not This offers a strong lesson for our own does the Torah mandate tough in other entities. interactions. Many of us are duly penalties for these transgressions?  The author of Sefer haChinuch respectful when interacting with  Rambam wrote (Peirush (Mitzvah 62) took a different tack: parents and mentors, but when dealing haMishnayot Avodah Zarah 4, Moreh HaShem created the world’s entities with with friends we drop our guard. To an haNevuchim 3:37) that these certain positive uses and powers, and He extent, this is normal for friendly practices are not inherently powerful; also created the possibility for those relationships, but our parshah reminds some of them promise false results, entities to be combined inappropriately, us that even in the most intimate of and others rely on subterfuge and which would cause harm. The relationships, a level of courtesy is slight of hand for their apparent prohibitions against sorcery are meant to appropriate. success. The danger is that these prevent those inappropriate practices lead directly to worship of combinations, because they are [Note: This is not the only time that G-d false gods. destructive to the Divine plan. instructs Moshe in proper manners; see Shabbat 89a for another example.]  Ramban (Bereishit 17:1) argued [email protected] [email protected]

2 Visit us at www.torontotorah.com Biography: Rabbi Yekutiel Yehudah Halberstam Yair Manas This Week in Israeli History 7 Nisan 1925 Torah in Translation Rabbi Yekutiel Yehuda Halberstam, born in 1905 in Poland, was a great- Rav Kook Hallel in Shul grandson of Rabbi Chaim Halberstam of at Hebrew University (also known as Divrei Chaim, the on Pesach Night name of his major halachic work). Rabbi Ezra Goldschmiedt Rabbi Yekutiel Yehudah Halberstam Recognized as a prodigy at a young age, 7 Nisan is Monday he studied with leading Chassidic Divrei Yatziv Orach Chaim 207 rabbis, including Rabbi Chaim Elazar On April 1st, 1925, the Hebrew Regarding the custom of saying Hallel on the Shapiro (the Munkaczer Rebbe). At the University campus of Mount Scopus night of Pesach in the Beit HaMedrash, must age of sixteen, he married a cousin, held its gala inauguration. The one say it after Rabbeinu Tam's definition of Chanah Teitelbaum, daughter of the university's open-air theatre hosted nightfall, since the Tur explains that the Rabbi of Sighet, Romania. over 6,000 attendees, among them blessing applies to the seder's Hallel. many of Israeli history's most When Rabbi Halberstam was 22, he influential personalities. The service We will begin by analyzing why the Sages accepted the position of Rabbi of was conducted by future President established Hallel on the night of Pesach. Klausenberg, capital of Transylvania, Chaim Weizmann, who urged then- Tosafot (Succah 38a) explains that women and led the community for sixteen Chief Rabbi of Israel, Rabbi Avraham are obligated to recite this Hallel because it is years. It is reported that he slept only a Yitzchak HaKohen Kook, to deliver said for the miracle that happened to us… few hours each night, spending his time the invocation. According to Rabbi The Vilna Gaon (Orach Chaim 671:7) also in learning and in prayer. In 1937, he Yitzchak Hutner, Rabbi Kook agreed explains that we say Hallel because we was offered a seat on the Beit Din in on condition that biblical criticism publicize the miracle that was performed… Yerushalayim, but his mother advised would not be taught in the university. him to decline because of his youth. (This promise was made, but not The Talmud (Megilah 14a) says, "If we say fulfilled.) Hallel when we go from slavery to freedom, The Jews of Klausenberg were not As Rabbi Shnayer Z. Leiman puts it, then of course we should say Hallel when we initially affected by the outbreak of Rabbi Kook's "very presence was an go from death to life." Rashi explains that World War II, but in March of 1944 the act of courage; indeed, many of his "from slavery to freedom" refers to the song Germans invaded Hungary and began rabbinic colleagues viewed his at the Sea when we left Egypt. Turei Even their liquidation of Hungarian Jewry. presence as an act of treachery. Even questions this, and explains "from slavery to The Rebbe and his family were sent to more courageous was the message he freedom" to refer to the first day of Pesach, Auschwitz, where his wife and ten of his delivered that afternoon, which the day of the exodus from Egypt. In the next children were killed on June 2, 1944. minced no words about his true paragraph, Turei Even explains that the The eldest child died in a DP camp after feelings regarding the Hebrew Talmud asks why we say Hallel on the night the war, before the Rebbe found out that University and its place in the life of a of Pesach because we do not say it on the he had survived the war. The Rebbe revitalized Jewish yishuv in the land nights of other holidays, and so it answers himself survived multiple death marches, and constantly comforted and of Israel." that we recite Hallel at night due to the miracle that happened that night… strengthened those with him. Rabbi Kook's address was an exposition of Yeshayah 60:4-5, "Lift It is possible to suggest that in truth, each In the DP camp, the Rebbe created an up your eyes and look about; they holiday was established over a miracle. On organization that operated schools in have all gathered and come to you. Sukkot, the Clouds of Glory were returned nineteen different DP camps, set up a Yours sons shall be brought from (Taz Orach Chaim 625)…On Shavuot, there slaughter-house, built a mikvah, afar, your daughters like babes on were many miracles when we received the distributed tzitzit and tefillin, and raised shoulders. As you behold you will Torah… Regarding Rosh HaShanah, the money to marry off couples. When he glow. Your heart will fear and rejoice – Talmud Yerushalmi (Rosh haShanah 1:3) met General Dwight Eisenhower, he for the wealth of the sea shall pass on explains that normally people who face requested a lulav and etrog to use on to you; the riches of the nations shall litigation [display anxiety]… but Israel is not Sukkot. In 1947, he re-married, and set come to you." Rabbi Kook felt that the so, wearing white… and rejoicing because up a community in Williamsburg, university, in its role of actualizing they know that G-d will perform miracles for Brooklyn. He subsequently had two and promoting 's values, was them… sons and five daughters. In 1956, he set an important part of the fulfillment of up a community in Netanya, Israel, and this prophecy of redemption. He On the night of Pesach, when recitation of moved there in 1960. The Rebbe’s faith warned, however, that this was an Hallel is due to the miracle, we must say the and dedication to the Jewish people occasion worthy of Yeshayah’s fear as Hallel at the time of the miracle, when night served as an inspiration to many who well as rejoicing. In the marketplace has definitely fallen. Bedieved, though, survived the Holocaust. He passed away of ideas, Judaism, and particularly saying it earlier, after maariv, would be in 1994. the traditional ideas of the yeshiva acceptable… system, would be in danger if not [email protected] loyally respected by the university, its faculty and curriculum.

Opponents of Rabbi Kook, resenting his presence at the inauguration, misrepresented his words as an unconditional approval of the university, and an embrace of a view that saw secular studies as "Torah". Reading the speech's transcript, one can see that these claims are unquestionably false.

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Visit us at www.torontotorah.com 3 Our Haftorah: Yeshayah 43:21-44:23 Rabbi Mordechai Torczyner Who is the prophet of our haftorah? echoing a midrashic theme, interprets offerings, rather than an enslaving Yeshayah (Isaiah) was a prophet in the the rebuke to mean that the sins of the obligation. period leading up to the exile of the ten Jews compel G - d to elevate Our haftorah and our liturgy northern tribes of Yisrael by the Nevuchadnezzar and the Babylonians, Several passages from our haftorah Assyrians. He lived in the southern so that the Jews will be punished by have entered into the liturgy of Yamim kingdom of Yehudah, and he this mighty nation.] Noraim (the High Holy Days), because of prophesied during the reigns of Kings The haftorah continues (44:1-5) with a their statements of Divine might or their Uziahu, Yotam, Achaz and Chizkiyahu. promise by G-d that He will show us promises of forgiveness. "I am the first The Talmud (Sotah 10a) states that he favour, and we will return to Him. G-d and I am the last, and aside from Me descended from Yehudah and Tamar. declares (44:6-8) that He is the only there is no G-d" (44:6) is part of musaf The prophecies of Yeshayah may be G-d, and that redemption of the nation for the second day of Rosh haShanah. classified in two categories, Rebuke and can come only through Him; in a vivid "I, I am the one who wipes away your Redemption; the former dominates the passage, the prophet declares that idols transgressions for My sake, and your early chapters of the book, while the formed by man are powerless. (44:9-20) sins I will not recall" (43:25) is part of latter occupies the latter portion. The The haftorah concludes with a call to musaf of Yom Kippur. "I have wiped split is not clean, though; portions of the heavens and earth, hills and forests away your transgressions like a mist, the former include redemption, and to celebrate, for G-d will redeem the and like a cloud your sins; return to Me, portions of the latter include rebuke. nation He formed. (44:21-23) for I have redeemed you" (44:22) is part of the Selichot service. What is the message of our haftorah? What is the link between the haftorah Although our haftorah comes from the and our parshah? In addition, the reassurances of our portion of the book of Yeshayah which Yeshayah charges the Jews with failure haftorah have been incorporated into is normally identified with redemption, to bring korbanot, and declares that G- the rituals of the close of Shabbat, as it begins with a message of d has neither enslaved nor exhausted we transition from the security of our unambiguous rebuke. G-d tells the the nation with sacrificial demands for communal Shabbat into the uncertainty Jews (Yeshayah 43:21), "I formed you flour offerings and frankincense. (43:23) of our week in the broader world. G-d's to be Mine," and then He criticizes the On the other hand, our parshah call, "Do not fear, My servant nation for not bringing korbanot. In a presents a list of G-d's sacrificial Yaakov" (44:2) is the refrain for a poem poetic rebuke, G-d says, "I have not demands; one might view this as a which people sing at havdalah; the enslaved you with flour offerings and I contradiction of Isaiah's message. closing two verses of our haftorah, have not exhausted you with However, Rashi cites Eichah Rabbah which call upon the universe to rejoice frankincense…but you have enslaved (Petichta 10), noting that we are only at G-d's redemption of our nation, are Me to your sins and exhausted Me with expected to burn fist-sized quantities of included in the "v'yiten lecha" verses of your iniquities." (43:23-24) [Radak grain and frankincense on the altar; redemption which many Jews recite explains that G-d is burdened by His these should not exhaust us. Further, after maariv at the close of Shabbat. patience with the nation's sins. Rashi, Rashi notes that these are voluntary [email protected] Highlights for March 16 – March 22 / 5 Nisan - 11 Nisan Some shiurim go on Pesach hiatus this week, but opportunities remain!

Shabbat, March 15-16 Friday night R’ Mordechai Torczyner, An Unbreakable Monday, March 18 Bond, The Village Shul 8 PM Monday night Beit Midrash: Bnai Torah, Clanton Park 7:45 AM R’ Baruch Weintraub, Reasons for mitzvot and 8 PM Hillel Horovitz, Melachim I:20-22, Bnai Torah the parshah, Or Chaim not this week 8 PM R’ Ezra Goldschmiedt, Mesilat Yesharim, Bnai Torah, 10:10 AM R’ Mordechai Torczyner, Koreich: Unifying the high school students Jew and the Jews, The Village Shul 9 PM Hillel Horovitz, Rav Kook’s Ein Ayah, Bnai Torah 10:20 AM R’ Baruch Weintraub, Parshah, Clanton Park Tuesday, March 19 11:10 AM R’ Mordechai Torczyner, Punishing Egypt, The 1:30 PM R’ Mordechai Torczyner, Daniel, Pesach hiatus Village Shul 8 PM Adam Frieberg, Haggadah Insights, Shaarei Tefillah Derashah R’ Mordechai Torczyner, Shouldn’t G-d be 8 PM Yair Manas, Chaburah: Sanhedrin, 33 Meadowbrook Vegan? The Village Shul 8:30 PM R’ Baruch Weintraub, Rambam’s Laws of Kings, Derashah Adam Frieberg, Shaarei Tefillah Shomrai Shabbos, men Seudah Shlishit R’ Mordechai Torczyner, Karpas Creativity, The Village Shul Thursday, March 21 8:30 PM R’ Baruch Weintraub, Sotah, Clanton Park Sunday, March 17 8:45 AM R’ Mordechai Torczyner, Punishing Egypt: Sign up for our free daily Justice or Revenge?, Forest Hill Jewish Centre (Shacharit 8:00 AM), with breakfast Omer Email 9:15 AM Hillel Horovitz, Parshah, Zichron Yisroel, Hebrew email us at [email protected]

(Shacharit 8:30 AM) st 40 min. pre-minchah R’ Baruch Weintraub, Contemporary Save the date: 8 PM Sunday April 21 Halachah in Israel, Hebrew, Clanton Park, men Program for Rav Soloveitchik’s 20th yahrtzeit 8:30 PM R’ Baruch Weintraub, Contemporary Halachah in at Shaarei Shomayim Israel, Hebrew, 4 Tillingham Keep, mixed

4 We would like to thank koshertube.com for filming our shiurim! Visit us at www.torontotorah.com