Parshat Vayikra Parshat Zachor 9 Adar ll 5779 / March 16, 2019 Daf Yomi: Chulin 109, Nach Yomi: tehillim 64 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO A MOST PRECIOUS BOX Rabbi Aharon Ziegler Associate Member, Young Israel Council of Rabbis

The parasha discusses the various korbanot. Korbanot were the medium with which an individual achieved the desired goal of coming and bringing oneself closer to HaShem.

Of all the korbanot, only one is referred to as a Mincha, meaning a gift to HaShem. That was the poor man’s gift, the one who couldn’t afford the expensive animals or even the lesser expensive birds. The poor individual offered mere grain which was a minuscule expense compared to the others. Yet, only this one is called a “Mincha” to G-d. The Mishna in Menachot [13:11] states “ECHAD HA’MARBEH VE’ECHAD HA’MAMIT, U’VILVAD SHEH’YE‘CHAVEN ADAM ET DA’ATOH LA’SHAMIYIM”. It makes no difference to HaShem if one brings a lot or little, as long as his intention is sincere to G-d.

As a matter of fact, all korbanot are preceded with the phrase “Adam,” Ki Yakriv Mikem”, IF an individual, a person of prominence will offer a korban. However, by the poor man it begins with “NEFESH” Ki Yakriv”, if a nefesh, a poor soul brings a korban it is regarded by HaShem as more precious because he’s bringing it with his soul, he is giving something of “himself”. That to HaShem is Chashuv, precious.

There is a short story that really brings out this point.. Some time ago, a man punishes his 5-year old daughter for wasting a roll of expensive gold wrapping paper. Money was tight and he became even more upset when the child pasted the gold paper onto an empty box. The next days, the little girl brought the decorated box as a gift to her father said, “This is for you, Daddy (Abba)”. The father was embarrassed by his earlier overreaction about the gold paper, but his anger flared again when he opened the box and found it to be empty. He spoke to her in a harsh manner: Don’t you know, young lady, when you give someone a present there’s supposed to be something inside the package?” The little girl looked up to him with tears in her eyes and said: “Daddy, it’s not empty. I blew kisses into it until it was full.”

The father was crushed. He fell on his knees and put his arms around his little girl, and begged forgiveness for his unnecessary anger, and thanked her for her precious gift. Only a short time later, a tragic accident took the life of that child. The father kept that gold box by his bed for all the years of his life. And whenever he was depressed or faced a difficult problem he would open the box and take out an imaginary kiss and remember the love of the child who put it there.

A korban Mincha is precious to HaShem. Our two daily Tefillot are called by the time of day we pray- Shacharit =shachar, morning, Arvit =erev, evening. Only one is called Mincha, the afternoon Tefillah, the most difficult one to find the time to Daven, the easiest one to forget. Therefore, it’s not called “afternoon prayer”, but rather Teffilat Mincha. Eliyahu HaNavi was not answered when he confronted the false prophet on Mt Carmel, until time of Mincha. Let’s keep that in mind the next time we daven Mincha. I am happy to see many women have gotten into the habit of davening Shacharit; it would be nice to see them extend that practice of davening Mincha as well.

Remember Amalek Rabbi Nachi Klein Mara D'atra, Young Israel of Northridge, CA

Memory plays a key role in Jewish observance. Zechirat Yetziat Mitzrayim(remember our departure from Egypt) is a major component in many mitzvot. A key factor in mitzvot is the mental attention applied when each mitzvah is performed. Mitoch Sheloh Lishmah Bah Lishma (a concept used when performing mitzvot that we’re not enthusiastic about, but do so anyway because it’s proper), teaches this. Although we are rewarded for the performance of these mitzvoth, having the mental focus of doing a mitzvah for the sake of HaShem is better. In fact, in some instances, such as the mitzvah of loving G-D or the sin of idol worship, thought alone will create the mitzvah or the sin.

Regardless of age, the mitzvah of Zechirat Amalek (remember to destroy the nation of Amalek) applies to all Jews. Forgetfulness may be excusable when it comes to anniversaries or birthdays, but for the mitzvah of remembering to wipe out Amalek, there are no workable excuses. When someone doesn’t remember, they’re guilty of violating a negative commandment.

In order to understand the mitzvah of remembering [to destroy] Amalek, it is important to understand the essence of Amalek.

In the first incident of Amalek in the Torah (Shemot 17:8-16) the verse statesVayavoh Amalek Vayilachem im Yisrael B’Rifidim (Then came Amalek, and fought with Israel in Rephidim) The Medrash explains that the place Massah was called Rephidim (decline) because the Jewish people weakened in their study of the Torah.

The verse directly prior to the arrival of Amalek states that the place was called Massah Meriva (because of the striving of B’nei Yisrael) because the Jews said “Is the Lord among us, or is He not?”

These two ideas present two faults of B’nei Yisrael: 1. They questioned whether HaShem was with them; and 2. They were lax in the study of Torah.

Both of these ideas − belief in HaShem and Torah study − are fundamental to the survival of the Jewish People. Without them, there is no reason for existence.

In the pesukim leading up to today’s reading of Parshat Zachor, the Torah warns us to ensure that when we conduct business, we use proper weights and measures. One who cheats in weights and measurements has done acts of abomination to HaShem (Devarim 25:13-16). The Netziv (Devarim 25:17) explains that the sin of false measurements is rooted in idol worship, insomuch that both express a lack ofemunah (faith) in HaShem. Both times Amalek are mentioned in the Torah relate to the Jewish peoples’ lack of faith in Hakadosh Baruch Hu. Yet, one needs to understand the necessity for the negative mitzvah of Lo Tishkach − You shall not forget (Devarim 28:17- 19).

Amalek comes when the Jewish people are lax in their avodat HaShem (service to G-d). Amalek’s goal is to make events of the world seem as mikrah(happenstance) thereby removing people’s feeling of being connected to G-d.

Amalek is a focused nation – focused on eradicating the Jewish people. Their determination reminds us of the intensity with which we should also focus – on our own goals. Their determination shakes the laxity that exists within us, to help us become a devoted, focused nation with one goal in mind: Kiddush HaShem, sanctifying HaShem.

We’ve lost our focus when we start to question our emunah, whether by letting go of the Torah, by subverting people in business, or lack faith in the Almighty. With this we can understand the mitzvah of Lo Tishkach (you shall not forget). Lo Tishkach is a mitzvah of the heart. The heart is considered to be the source of our devotion to HaShem, and more importantly our Emunah in HaShem.

HaShem wakes up the hearts of His children to follow Him through a Mitzvah of the heart − the remembrance of what Amalek did to us.. It is only when we lack our own devotion that Amalek comes with their kind of devotion.

The mitzvah of Zechirat Amalek is the constant reminder to have faith in Hakadosh Baruch Hu. With constant faith, the sinful incidents leading up to Amalek’s arrival would never happen. May we be zocheh (worthy) to always remember and never forget to build our emunah in HaShem. When we do, we’ll avoid the other negative reminders, which we would rather do without. Shabbat Shalom. Parshas Vayikra: Humility and Faith Мошиаха Ваикра: смирение и вера Rabbi Yisroel Yitzchok Silberberg Associate Member, Young Israel Council of Rabbis

Некоторые люди думают, что смиренный человек это тот, кто думает, что очень мало о себе. Человек, который думает, что он не такой умный, красивый и стоит очень много. Тем не менее, Тора на этой неделе в главе, учит нас, что реальная смирение напротив этого понятия.

Тора использовал немного Alepf в слове Ваикра, потому что Моше Rabeynu из смирения хотел слово читать как Vayikar. Vayikar означает, что Всевышний, кажется, кто-то только редко. Аль-могучий настаивал, что слово следует читать как Ваикра смысл Хашем называет Моше часто и с любовью. Моше знал и признавал его величие еще он не хотел, чтобы выставлять напоказ свое величие. Это то, что правда, скромный человек стремится к. Не признаются, но, скорее, избегают любой почет и уважение.

Причина это так важно быть смиренным, потому что мы должны понимать, что все замечательные качества подарки от Аль-могучий. Да, мы, возможно, использовали все возможности правильно, но мы должны признать, откуда она взялась.

Раббену Bechaya добавляет еще один аспект к прекрасному характеристики смирения. Он пишет, что истинный смиренный человек смотрит в сторону, когда он оскорбил. Моше отвернулся бесчисленное количество раз, когда его честь был нарушен. Но то, что связь между смотрит в сторону и, понимая, что он Аль-могучий отвечает? Ответ интуитивно понятным. Человек, который знает, где все происходит из не будет принимать это близко к сердцу, когда его честь нарушается. Ибо он знает, что Аль-могучий контролирует события и человек только посланник Всевышнего. Правда человек имеет свободную волю и не должны выбирать быть больно другому человеку, но, тем не менее он не случится, если он Аль-могучий не согласны.

Существует удивительная история рабби Файнштейн, который когда-ехал в автомобиле со студентом. Как студент закрыл дверь, чтобы помочь рабби Файнштейн оставить машину, он закрыл дверь на пальцах рава Моше. Большинство человеческих лиц бы лекции студентам за свое поведение и, по крайней мере выдавать реальный стон. Тем не менее, Рав Моше сдержался и проводятся никакой боли.

В этой главе Ваикра мы знакомимся с законодательством korbanos-жертвы. Концепция принося животное и предлагать его Аль-могучий, как акт искупления, коренится в смирении. Человек часто грехи и нарушает слова он святой Торы, из-за отсутствия смирения. Человек не чувствовать себя подчинены воле Аль-могучий и, следовательно, не подтверждает свою волю с волей Всевышнего.

В качестве искупления к надменным характером человека, мы заповедь, чтобы принести жертву. Цель этого ритуала смириться с Аль-могучий. Мы предположим, чтобы понять, что то, что делается для животного должно было быть сделано для нас.

Моше Рабейну был величайшим вождем еврейского народа, потому что он был также самый скромный в мире. Он понял, что его величие, но не давайте его величие повлиять на его преданность и приверженность к Аль- могучий. Желаю всем нам попытка приобрести черту см. Хорошие Шаббат! Good Shabbos!

The Weekly Sidra Rabbi Moshe Greebel Z"L

Sefer (the book of) Vayikra opens with a very prominent and honorable calling of the name Moshe:

“And HaShem called to Moshe, and spoke to him out of the Tent of Meeting, saying.” (Vayikra I:1)

Rashi, expounding upon this language of calling to Moshe, instructs:

“….. It is a language of endearment, a language which is utilized by the ministering Malachim (heavenly emissaries), as it states (Y’shaya 6:3), ‘And one called to another, and said, “Holy, holy, holy, is HaShem of the hosts; the whole earth is full of His glory.”’”

Now, while this calling to Moshe is a matter of great distinction, the same can be said for the actual name Moshe, as we see in the Midrash Vayikra Rabbah 1-3:

“Ten names were applied to Moshe: Yered, Chaver, Y’kusiel, Avi Gedor, Avi Socho, Avi Zanoach, (etc.)…… Said HaKadosh Baruch Hu to Moshe.’As you live, out of all the names applied to you, I shall call you by just that name which Bisya, the daughter of Pharaoh, has called you: “Even as she called his name Moshe (Sh’mos. 2:10).”’ In this manner, (this week’s Sidra opens with) ‘And HaShem called to Moshe.’”

It is a well known fact that the name of a person, of another living creature, or of anything inanimate is synonymous with its essence and being. As well, this assigning of names is in itself a great wisdom, as we see from Adam HaRishon in the Torah:

“And out of the ground HaShem formed every beast of the field, and every bird of the air; and brought them to Adam to see what he would call them; and whatever Adam called every living creature, that was its name.” (B’raishis 2:19)

The Midrash B’raishis Rabbah 17-4 has this to say on the above Passuk (verse):

“Said He (HaShem) to him (Adam HaRishon) 'And what is your name?' 'It is fitting that I be called Adam, because I was created from the ground (Adamah),’ he replied. ’And what is My name?' 'It is fitting for You to be called Adon, since You are L-rd over all Your creatures,’ was the answer. Rabbi Chiya said, ‘Thus, it is written, “I am HaShem, that is My name (Y’shaya 42:8),” which means, “That is My name by which Adam called Me…..”’”

Rav Chayim Leib Shmulevitz (1902- 1979) of the Mir Yeshiva of blessed memory, made the following observations in his text Sichos Mussar (732- #25) on this matter of the name Moshe.

It is most truly interesting that while most people have only one name, Moshe had ten. And, of all these ten renowned names, HaShem opted to refer to Moshe by a name given to him by nothing less than an Egyptian woman. True, she was the daughter of the Pharaoh, but still an Egyptian woman, of whom it is difficult to say that just as Adam HaRishon, she also had this great wisdom of assigning names. In fact, other than the name Moshe translating into ‘pulled out of water’ (Sh’mos 2:10), which is not in the least symbolic of the manhood or essence of Moshe, it speaks more to the greatness of Bisya who rescued the baby. Why should the name Moshe be the exception to the rule?

In truth, continued Rav Chayim Leib, to understand the true significance of the name Moshe, it is essential to realize what was actually done by Bisya. The Gemarah in M’gillah 13a learns that anyone who repudiates Avodah Zarah (idolatry) is referred to as a Y’hudi, a Jew:

“(It is written in Divrei HaYamim I 4:18), ‘And his wife the Jewess (Bisya) bore Yered the father of Gidor, and Chever the father of Socho, and Y’kusiel the father of Zanoach, and these are the sons of Bisya the daughter of Pharaoh, whom Mered took.’ Why was she (the daughter of Pharaoh) called a Jewess? Because she repudiated idolatry, as it is written, ‘And the daughter of Pharaoh went down to bathe in the river…. (Sh’mos 2:5)’ And, Rabbi Yonasan (commenting on this) said that she went down to cleanse herself from the idols of her father's house.”

In essence, expounded Rav Chayim Leib, Bisya did not simply rescue a baby from the river, she literally gave herself over, or, risked her very own life to violate the command of her father the Pharaoh, to drown every male child of the B’nai Yisroel. Disobeying the express order of the Pharaoh was punishable by death, which applied even to his own daughter.

Now then, continued Rav Chayim Leib, it is a known fact that the greater a person’s good influence is, the more it leaves an impression on anyone who is the recipient of that influence. Because Bisya was ready to forfeit her life to save an innocent baby, the more her influence of risking her life for a noble cause was engrained into the quintessence of Moshe, who in the future, would be more than willing to put his very life on the line for the B’nai Yisroel. And so, the name Moshe most certainly signifies the manhood and essence of Moshe.

This concept of a strong impression from a strong influence, explained Rav Chayim Leib, can be seen from the Gemarah in Y’rushalmi Sanhedrin 29a-b, in which we note the following:

“In that hour, Dovid said, ‘HaKadosh Baruch Hu gave three gifts to Yisroel: those who are easily shamed, those who are compassionate, and those who bestow kindness…..’ Those who bestow kindness is as written, ‘….. That HaShem your G-d shall keep with you the covenant and the mercy which He swore to your fathers.’” (D’varim 7:12)

But, posed Rav Chayim Leib, the Passuk (verse) of ‘That HaShem your G-d shall keep with you the covenant’ illustrates that HaShem bestows kindness, not Yisroel. Why does the Gemarah then, consider this Passuk to be a proof that Yisroel bestows kindness?

To this, Rav Chayim Leib responded that the abundance of goodness bestowed by HaShem for Yisroel, leaves a strong impression upon Yisroel to bestow goodness as well. Hence, determined Rav Chayim Leib, from the valiant efforts of Bisya, it is not surprising that her nobility in giving over her life for that which is good, left an indelible impression upon Moshe to be the same, which his name now signifies. This is illustrated in Midrash Sh’mos Rabbah 2- 2, which begins with Dovid HaMelech:

“By what does He try him (that they are worthy to be leaders of Yisroel)? By tending flocks. He tried Dovid through sheep and found him to be a good shepherd, as it is said, ‘He chose Dovid also His servant, and took him from the sheepfolds.’ (T’hillim 78:70) Why from the sheepfolds? Because he used to stop the bigger sheep from going out before the smaller ones, and bring smaller ones out first, so that they should graze upon the tender grass, and afterwards he allowed the old sheep to feed from the ordinary grass, and lastly, he brought forth the young, lusty sheep to eat the tougher grass. Whereupon HaKadosh Baruch Hu said, 'He who knows how to look after sheep, bestowing upon each the care it deserves, shall come and tend my people…..’”

Since Dovid gave his entire self over for the benefit of each age group of his sheep, HaShem considered that he had the qualifications of a good leader of Yisroel. The Midrash continues:

“…..Also Moshe was tested by HaKadosh Baruch Hu through sheep. Our Rabbis said that when Moshe our teacher, peace be upon him, was tending the flock of Yisro in the wilderness, a little kid escaped from him. He ran after it until it reached a shady place. When it reached the shady place, there appeared to view a pool of water and the kid stopped to drink. When Moshe approached it, he said, ‘I did not know that you ran away because of thirst; you must be weary.’ So, he placed the kid on his shoulder and walked away. Thereupon HaKadosh Baruch Hu said, 'Because you have mercy in leading the flock of a mortal, you will assuredly tend my flock Yisroel…..’”’

Since it is quite impossible for a leader of Yisroel to have one general influence which will suffice for the entire nation, he must instead have the ability to give himself over, to have concern for each and every individual of that nation, which can only be accomplished by one who is totally committed to this cause.

In conclusion, the more an individual virtuously influences others, the greater the impression he leaves. Therefore, it is upon every Jew to positively inspire everyone with whom he comes into contact, and to create a Kiddush Shem Shamayim (a sanctification of the Name of Heaven) via all his actions and words.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times.

The Angel Inside of You Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

In a surprising comparison between tzadikim (righteous people) and malochim (angels), supremacy is given to the physical over the metaphysical. The Midrash declares that tzadikim are greater than malochim and provides an example of this. When malochim hear Hashem’s voice addressing them, they lose their composure, whereas tzadikim are able to listen to and hear the words of Hashem. We see this in this week’s parsha when Hashem called and spoke to Moshe - “Vayikra El Moshe” (Vayikra 1:1). Although this assessment applies to great tzadikim such as Moshe Rabbeinu - most of us do not measure up to the level of angels - nevertheless, this statement is relevant to the rest of us as well.

In Hilchos Teshuva (5:2) the Rambam writes: “Every person is capable of being as righteous as Moshe Rabbeinu”. This is a surprising statement because we are accustomed to viewing Moshe Rabbeinu as a figure of legendary greatness whose level was beyond our comprehension, and rightfully so. Yet the Rambam is telling us that every Jew, in every generation, regardless of his level of intelligence and religious background, has the ability to reach that exalted level. How are we to understand this statement of the Rambam?

The Rambam’s position is further complicated by another statement that he makes in the 10th perek of Mesechte Sanhedrin. There, extolling the unique greatness of Moshe Rabbeinu, the Rambam writes that a basic tenet of Judaism is to believe that Moshe was greater than all the prophets who lived before and after him, and that no man will ever reach the level of his understanding and closeness to Hashem. How then can the Rambam assert that every person can reach the level of Moshe Rabbeinu?

In order to answer this question we must understand that there are two ways to measure one’s performance. We can refer to these two perspectives as input-based and output-based. The output-based view (which our result-driven society primary utilizes) evaluates processes by the outcomes they produce. The only thing truly being measured is what your output; how many products you manufactured, how many sales you closed, have many deals you brokered. One’s efforts, aspirations, and hard work are irrelevant sentiments in a value-added point of view. The input-based standard on the other hand, evaluates an individual’s investment such as his efforts, commitment, and loyalty even more than the results actually produced. Although our production driven culture (and a human being in general) is unable to accurately measure and value intangible sentiments that don’t produce commensurate results, Hashem’s estimation bears no such limitation.

The Rambam is discussing these two perspectives in his two comments regarding Moshe Rabbeinu. From an output- based standpoint, no human being will ever approach the level that Moshe reached in greatness in Torah and closeness and understanding of Hashem. Moshe was the receiver and transmitter of Torah, Hashem’s communication to him possessed a clarity that was qualitatively different than the prophecies of all other neviim. The miracles that he performed for the Jewish people overshadowed any subsequent miracles in Jewish history and serve as the paradigm of Hashem’s control over natural and supernatural events in this world (See Ramban end of Parshas Bo). Utilizing objective standards, nobody will ever approach the magnitude of Moshe’s accomplishments, and recognition of this truth is a fundamental principle in Judaism’s reverence for our mesorah.

However, in Hashem’s unique input-based perception, every person has a unique personality, unique strengths and weaknesses, and a specific set of challenges that he faces. Hashem’s expectation for each person varies, as each person is functioning in his own unique environment, with a different potential than that of anyone else. On a daily basis, we choose how much effort to put into our avodas hashem, whether to work hard or take it easy. We decide whether to exert ourselves in our learning or to be satisfied with a more moderate understanding of the gemara. And we decide how hard to push ourselves and how much personal sacrifice to make in order to perform a chesed and help another Jew. These choices may have little visible impact on the results that they yield, but from an input-based outlook, these choices are everything. They determine whether the person was going with the flow, doing what feels good while shirking genuine sacrifice, or whether when the going got rough he rolled up his sleeves and showed his determination in his avodas Hashem.

And so, when the Rabman speaks about Hashem’s input-based worldview, he tells us that an individual who uses all the abilities that Hashem has given him has reached the madreiga (the spiritual level) of Moshe Rabbeinu. He may not be the biggest talmid chacham of his generation, but he has used every fiber of his being and every ounce of his energy to serve Hashem. So while he will certainly never produce like Moshe, he has performed with a distinction befitting of Moshe Rabbeinu.

This empowering Rambam places awesome greatness within our reach. Our goal is not to produce specific targets. Our mission is to emulate to the best of our abilities the dedication that Moshe demonstrated. One who becomes the very best he can be, has transformed himself into a miniature of Moshe Rabbeinu. Suddenly the words of our opening midrash become very relevant. A tzadik is greater than a malach. And although the midrash refers to great tzadikim, that type of greatness is within our reach. We just need to identify where our challenges lie and we need to constantly expand our limits, making sure that we are fulfilling our potential. It’s ok to have respect for angels. But if you respect angels, you ought to also respect yourself. Provided that you are determined to do your very best.

Incremental Spiritual Growth Rabbi David Sochet Associate Member, Young Israel Council of Rabbis, Spring Valley, NY

The Gemarah [1] states in the name of Rav Yehuda: Whoever wishes to be pious should fulfill the laws discussed in the Tractates of Nezikin (the section of the Talmud that deals with civil law). The Chida [2] explains that Rav Yehudah is teaching us that in order to be regarded as a devout person, it is not satisfactory to be pious only in matters that are between man and Hashem, one must also be scrupulously ethical in matters that are between him and his fellow love your friend as yourself, I am‘ - 'ה ינא ךומכ ךיערל תבהאו [man as well. He adds that we see this in the pasuk [3 Hashem.’ Part of love of Hashem is through loving your friend, which in effect is saying that by being virtuous in matters concerning man and his neighbors it is also part of fulfilling our requirements between Hashem and man.

A further interpretation of this Gemarah was said by Rabbi Yissachar Ber of Satmar [4].Our sages [5] educated us “to sanctify yourself with that which is permissible to you". On the simplest level this form of serving Hashem relates to those behaviors which are not forbidden. Such behaviors can be elevated to the point that they actually become sanctified. For example, the necessary physical activities of eating and drinking are in and of themselves ethically neutral. Whether these activities are defined as positive or negative depend on the intentions of the performer of the activity. If the behavior is motivated by gluttony or excess, then the activity takes on a negative character. If one's motive is to sustain one's life and health in order to be able to do good deeds, than the physical activity has become elevated to a sacred duty.

There are however, human traits that are malevolent per se, such as bad temper, avarice, or haughtiness. These traits are to be suppressed; they cannot be elevated in the manner that morally neutral attributes can. These features must be eliminated from one's personality before even attempting to elevate more mundane activities.

you shall not ascend with steps on My - וילע ךתורע הלגת אל רשא יחבזמ לע תלעמב הלעת אל The pasuk [6] says Alter, so that your nakedness will not be uncovered upon it. This is explained by many as instructing us not to attempt great leaps in spirituality in service of Hashem; it is preferable rather to grow spiritually in smaller increments and to ascend step by step. If one does proceed too quickly, this itself can lead to his eventual stumble, heaven forbid, because one cannot sustain high levels of spiritual unless he has first purged himself of his intrinsically negative dispositions.

One is required to first distance himself from his core negative traits and only afterwards to continue on his climb towards spiritual heights by sanctifying himself with that which is actually permissible. This, he continues, is what Rav Yehudah is saying. “If someone wants to be pious he should fulfill the laws discussed in the Tractates of Nezikin”. The word nezikin literally means damages. One who’s desire is to be pious by ascending to great levels must first completely purge himself from all damaging traits, and only then can he continue by making sacred even his permissible deeds.

The Gemarah [7] relates that after Adam sinned, he offered a bullock offering as atonement. The horns on this specific bull were developed before its hoofs, as it is said by the and it [my thanksgiving] shall please Hashem better - סורפמ ןירקמ רפ רושמ 'הל בטיתו [Psalmist [8 than a bullock that has horns and hoofs.

An animal sacrifice is symbolizing the person’s dedication of his animalistic traits for Hashem’s sake. The hoof of the animal can be used for both good and bad. Good: the animal walks on them and can plough and thresh with them. Bad: it can kick and injure pedestrians or it can trample objects with its hooves. Conversely, are the animal’s horns which serve no other purpose save to cause damage. The animal can gore with them; it cannot however produce positive results through its horn.

The Oros Hameirim [9] explains that by Adam bringing as a sacrifice an animal that had developed its horns prior to its hooves it is symbolic of the above mentioned idea; Adam was dedicating his animalistic characteristics to Hashem since he realized that it was this that caused him to sin. When doing this however he first had to dedicate the horns which are the part that can only be used negatively, suggesting that he first had to rid himself of all his negative traits. Only afterwards could he elevate those of his attributes that can be either good or can be corrupted (which is represented by the hooves) that have both positive and destructive uses.

when a person from among - הל ןברק םכמ בירקי יכ םדא ' The pasuk [10] in our parsha says you will bring an offering to Hashem. The Alshich HaKadosh [11] explains the Pasuk to mean that when a person has to bring a Korban he must take from "himself" so to speak. Our Rabbis [12] deduced from the word ‘michem- from among you’ that not from everyone can we accept an offering,’ only from among you,’ and not all of you, meaning to exclude offerings brought by Jewish heretics. Now according to the Alshichs explanation of the pasuk we also need to explain how we would understand the exegesis of the Gemarah.

There is a Medrash [13] in this week’s parsha that drives from this pasuk ‘that a person should make sure he brings an offering like the offering brought by Adam’. Just as Adam’s offering was not from purloined goods [for as he was the only one in the world at that time there was no one from whom it could have been pilfered] so too, no offering in the Temple may be brought using misappropriated funds.

Pursuant to the discussion above we can understand both the Medrash and the Gemarah homiletically. ‘A person from among you that brings an offering’, but not all of you, suggests only part of a person that brings a korban but not the entire person. The obvious question now is how is it feasibly possible for only part of a person to bring a korban? The answer is as suggested by the Medrash ‘that a person should make sure he brings an offering like the offering brought by Adam’. The animal offered by Adam had horns before it grew hooves which reveal that a person has to grow gradually in his divine service step by step and not skip any steps. He therefore first has to purify himself from all inherently negative traits and only then to begin refining his traits that can be used for both good and bad. “To sanctifying yourself with that which is permissible to you": this is the meaning of ‘that person who brings an offering from part of you, but not all of you’. For at first when a person begins serving Hashem, he cannot offer this lofty trait of sanctifying that which is permissible, since he has to begin by first offering only part of himself- that which is wholly detrimental. ______

[1]Tractate Bava Kama 30A [2]The Chida, Rabbi Chaim Yoseph Dovid Azulai 1724- 1810 [3]Vayikra / Leviticus 19:18 [4] Rabbi Yissachar Ber Leifer (1850-1906) the son of Rabbi Mordechai of Nadvorna. He led his followers first in Bochnia, and later on in Satmar [5] Tractate Yevamos 20A [6] Shemos / Exodus 20:23 [7] Tractate AvodahZarah 8A [8] Tehillim / Psalms 69:32 [9] Rabbi Meir Leifer of Nadvorna Cleveland (1881-1941). [10] Vayikra / Leviticus 1:2 [11] Rabbi Moshe Alshich 1522-1570 was the author of many works, including important analytical explanations of Scriptures. [12] Tractate Chulin 5A [13] Bamidbar Rabbah 2:7

Meafar Kumi Rabbi Ronen Shaharabany Graduate, Young Israel Rabbinic Training Program, Brooklyn, NY

פרשתנו פותחת: "ויקרא אל משה וידבר ה' אליו מאהל מועד לאמר". רש"י מפרש, "ויקרא" הוא לשון חיבה, לשון שמלאכי השרת ג(. מוסיף רש"י, שבאמת, לא רק כאן הקדים הקב"ה לקרוא למשה, אלא בכל פעם משתמשים בו, שנאמר "וקרא זה אל זה" )ישעיה ו, שה' דיבר אליו, הקדים "לקרוא" לו, אלא שהדבר לא נכתב כל פעם. מקשה האדמו"ר מפיסצנא )"אש קודש", עמ' נ(, מדוע רש"י המתין לה "ויקרא" נאמרה למשה, דהיינו בסנה: "וירא ה' עד עכשיו לפרש ש"ויקרא" הוא לשון חיבה, במקום לפרש זאת בפעם הראשונה שהמי כי סר לראות ויקרא אליו אלקים מתוך הסנה ויאמר משה משה ויאמר הנני" )שמות ג, ד(. ויש להוסיף, שלכאורה לא היה צריך להכתב מספיק לכותבו בסנה בפרשתנו "ויקרא אל משה", שהרי בכל פעם שה' דיבר אל משה הקדים לקרוא לו, וכמו שכתב רש"י, אם כן היה בלבד. מדוע הדגיש הכתוב שה' קרא למשה דווקא כאן?

נראה לבאר בס"ד: כתוב "בראשית ברא אלקים את השמים ואת הארץ". פירש רש"י, לא כתוב "בראשית ברא ה'" )המורה על מידת שראה שאין העולם מתקיים, הקדים הרחמים(, שבתחילה עלה במחשבתו של הקב"ה לברוא את העולם במידת הדין )שם אלקים(, וכיון מידת הרחמים )שם ה'( ושיתפה למידת הדין, וזה שכתוב "ביום עשות ה' אלהים ארץ ושמים" )בראשית ב, ד(, ע"כ.

מבואר שחפצו ורצונו יתברך היה לברוא את העולם במידת הדין, שאם אדם יחטא, מיד יענש בלי רחמנות. וכיון שה' ראה שלפי הנהגה זו א יתקיים, "בלית ברירה", צירף להנהגת העולם את מידת הרחמים והאפשרות לשוב בתשובה. לכאורה, מכאן אדם יכול להבין העולם ל שאם הוא חוטא ובא לשוב בתשובה, אין לה' שום חפץ ורצון בו כלל, ורק "בלית ברירה", מקבל את תשובתו, כי פשוט אין דרך אחרת לקיים את העולם.

ובוש ובוש ,היחו וכרדמ עשר בושב םא יכ ,עשרה תומב ץפחא םא 'ה ינדא םואנ ינא יח םיקלא רמא" רמוא קוספה !אך אין זה נכון כלל מדרכיכם הרעים ולמה תמותו בית ישראל )יחזקאל לג, יא(. כותב הרה"ג ר' דוד קראנגלאס זצ"ל בספרו 'שיחות חכמה ומוסר' )ח"א עמ' ף בגדולה וחמורה שבהם, אין רצונו יתברך גדול וחזק כל כך כתשוקתו בתשובה, אפילו נ(, וז"ל: "בכל המצוות האמורות בתורה, א תלמוד תורה שהוא כנגד כולם וחביב מאוד מאוד בעיניו יתברך שמו, אך אין זה ערך ודמיון כלל להנחת רוח והשמחה שיש לו מתשובה. לינו על ידי כל הנביאים לשוב אליו וכו'. ולכן אנשי כנסת ומשתוקק הוא ומתאוה, מייחל ומצפה לתשובת רשעים. מבקש הוא ומתחנן א הגדולה תקנו לנו בשמונה עשרה ברכת "הרוצה בתשובה" ולא אמרו "ברוך אתה ה' מקבל שבים", כנוסח שאר הברכות, להורות בזה גודל החפץ והרצון שלו בתשובה" עכ"ל.

ה", ולמה רש"י פירש דווקא כאן ש"ויקרא" הוא לשון חיבה. ידוע שספר בזה ניתן לבאר מדוע ה' יתברך הדגיש דווקא כאן "ויקרא אל מש ויקרא עוסק בעניני קרבנות, ועיקר הקרבן אינו רק זביחת הבהמה, אלא הוידוי והתשובה שהאדם עושה בשעה שמקריבו על המזבח. וכמו ובה, לא מתכפר עוונו. וביאר הראשית שכתב הרמב"ם )הלכות תשובה, פ"א הלכה א( שאם אדם מביא קרבן ואינו מתוודה ושב בתש חכמה )שער התשובה פ"ג, ז( שעל פי מידת הדין, אין ה' מקבל קרבן לכפר על עוונות, שהרי מידת הדין סוברת ש"הנפש החוטאת היא ה'", שרק תמות". ורק במידת הרחמים, האדם יכול להקריב נפש בהמה תחת נפשו. לכן לא כתוב בקרבנות "קרבן לאלקים", אלא "קרבן ל במידת הרחמים מתקבל הקרבן, ע"ש.

לכן דווקא כאן בפתיחה לספר ויקרא, שהוא ספר הקרבנות, הקב"ה מביע ומגלה לכל אחד מאיתנו את חביבתו ואהבתו אלינו. אדם כי לנו כמה חביב יחטא ויקריב קרבן, שלא יחשוב שחלילה איבד את חביבותו ואהבתו בעיני ה' יתברך. אלא אדרבה, אבינו שבשמים מגלה ורצוי הוא האדם שמקריב קרבן ושב בתשובה על חטאיו. עד כדי כך שה' קרא לכל הספר בשם ספר "ויקרא", שהוא קריאה של חיבה לכל יהודי לשוב אליו יתברך!

שם" דבר זה לומדים גם מאדם הראשון לאחר שחטא בעץ הדעת, שהפסוק אומר "ויעש ה' אלקים לאדם ולאשתו כותנות עור וילבי לע לבא .)כ ,חל תישארב( "שובלל דגבו" בותכש ןינעכ ,"שובלל" רוע תונתוכ רמאיש היה יואר :ל"זו ,ייחב 'ר בתכ .)אכ ,ג תישארב( דרך הפשט, רצה לייחס פעולת ההלבשה אליו יתברך, להורות על אהבתו וחמלתו על יצוריו, שאף על פי שחטא לא זז מחבבן, והוא בגמילות חסדים, עכ"ל.בעצמו השתדל בתיקונם, ו

חטא אדם הראשון לא נעשה חודש לאחר שה' הזהיר אותו מלאכול מעץ הדעת, ואף לא שבוע ולא יום, אלא לאחר שעות ספורות! ואמרו חז"ל )מדרש קהלת ז, יג(: "בשעה שברא הקב"ה את אדם הראשון, נטלו והחזירו על כל אילני גן עדן ואמר לו, ראה מעשי כמה נאים ים הן, וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי". ועם כל זה שקלקל והחריב את עולמו של ה', ומשובח הקב"ה בעצמו דאג לו והלבישו, כדי שלא תפול בדעתו איזו מחשבה פסולה שאולי כבר פסקה חביבותו ואהבתו בעיני ה' יתברך אליו. ןושארה םדא םע רבדל אב ה"בקה .)ט ,ג תישארב( "הכיא ול רמאיו םדאה לא םיהלא 'ה ארקיו"לפי זה נראה בס"ד לפרש את הכתוב במילה "ויקרא", שהוא לשון חיבה. שידע שאף שהחריב את העולם, לא -אודות מרידתו והחורבן שגרם לעולם. ובמה פותח ה' את דבריו לשון רכה, לשון של אהבה. שידע שאף על פי שמרד, לא זז מלחבבו. ומה בלשון "ויאמר", שהוא -זז מלחבבו. ובאיזו לשון ה' דיבר אליו ידכ ,דימ ושינעה אלו םירבדב ומע סנכנ ןכלו ,הבושת השעיו הדוותי ןושארה םדאש הצר אלא ,אוה ןכיה 'ה עדי יאדו ."הכיא" -ה' שאלו ע, ט( שאף לא חייב את אדם הראשון עד שנתן לו רמז שלא יהיה נבהל מלהתוודות )עיין רש"י ורא"ם(. ואומר המדרש )תנחומא פר' תזרי לעשות תשובה, שאמר לו "בזעת אפיך תאכל לחם עד שובך אל האדמה" )בראשית ג, יט(. אין "שובך" אלא תשובה, שנאמר "שובה מים!ישראל עד ה' אלקיך" )הושע יד, ב(. הוי אומר, אשריכם ישראל לפני מי אתם מיטהרין ומי מטהר אתכם, אביכם שבש

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