Toronto Torah Yeshiva University Torah Mitzion Beit Midrash Zichron Dov
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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 Talmud 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 NEW FEATURE ON PAGE 2 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 “Rebbe 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.