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Parshat Vayikra 6 Adar II , 5771/March 12, 2011 Vol.2 Num. 28

Korbanot: It’s The Thought That Counts R’ Mordechai Torczyner

Feeling like an astronaut does not and practice? Sanhedrin 106b, rachmana liba ba’ey, mean I‘ve been to the moon, and One answer may emerge from the Hashem desires the heart. The goal of studying the laws of Lulav is not Rambam‘s discussion of why Hashem the korban is to bring us closer to Gd; halachically equal to picking up a decreed the existence of korbanot, at absent that goal, the korban itself is palm branch and waving it. When all. Rambam was troubled by meaningless. [Of course, this dealing with korbanot, though, it Yirmiyahu‘s declaration (7:22-23), ―For emphasis upon the heart does not seems that feeling = doing. on the day I removed your fathers from render the korban ritual meaningless; Vayyikra Rabbah (7:3) illustrates this Egypt, I did not speak to them and I viduy without a korban chatat is as point, saying, ―Since you involve did not command them regarding meaningless as a korban chatat yourselves in studying them, I burnt offerings and celebration without viduy. Nonetheless, the consider it as though you had actually sacrifices. Only this did I instruct them, thought is essential to the korban.] brought them.‖ This message is saying: Hear My voice and I will be We see evidence of the importance of reminiscent of Hosheia‘s surprising your G-d, and you will be My nation.‖ our feelings in the names that the statement, as explained in Yoma 86b, Yirmiyahu seems to say that Hashem Torah and our sages used to identify that reciting the pesukim of the does not desire korbanot - but the the korbanot themselves. Whereas korbanot is considered equivalent to Torah itself, and particularly Sefer ritual mitzvot are often named for the performing their rituals. Vayyikra, is testimony to the contrary! objects they employ – Matzah, Lulav, Similarly, the Mateh Ephraim (621:10) Rambam (Moreh haNevuchim 3:32) Menorah – the korbanot are primarily says that one should study, in advance explained that Yirmiyahu was trying to named for the emotions and thoughts of Yom Kippur, the version of the teach us the importance of the thought they represent: Chatat [sin-offering], Avodah which matches the version in that accompanies, and validates, a Asham [guilt-offering], Todah [thanks the Avodah poem he will read on korban. ―The primary object is that -offering], Shelamim [peace-offering], musaf of Yom Kippur. you should know Me and serve no Neder and Nedavah [voluntary vows This idea is most unusual within other, and I will be your Gd and you to Gd]. [The korbanot which do not Judaism‘s view of mitzvah fulfillment, will be My nation. I instructed you in all follow this model – such as Pesach, though. We do not apply this concept of these rituals in My Name, until the Bechor, Maaser – tend to involve of ―study = fulfillment‖ to any other name of idolatry would be erased and other mitzvot beyond the korban temporarily inaccessible mitzvah, the principle of My Oneness would itself.] such as Hakhel or Mechiyyat Amalek. remain, so that this principle would Perhaps this is why we can, in the How do we understand the korban- endure in your hands.‖ temporary absence of a Beit specific equation between recitation In other words, to borrow from haMikdash, study about the korbanot and merit Divine credit as though we had brought those offerings Parshah Questions R’ Meir Lipschitz ourselves. If the korban‘s primary element is its thought and emotion, Answers are provided on the back page. and the secondary element, its ritual,  Why was salt supposed to be added to a korban, while honey was not allowed? is unavailable, then our engagement (, Ramban, and Netziv to Vayikra 2:11-13) in the primary piece may suffice for  Why does the Torah use the word ―asher‖ rather than the more common ―im‖ when now. describing the transgression and korban of a Nasi (leader)? May Gd‘s will be that we soon see the (Rashi, Siftei Chachomim, Ba‘al HaTurim, Ramban, Seforno, and Netziv to Vayikra 4:22) re-building of the Beit haMikdash and  Why does the Torah use the term ―nefesh‖ when describing the sin-offering, as opposed to the term ―adam‖ which had been used previously? the restoration of our korbanot in both (Ramban, Ohr HaChaim, Rabbeinu Bachaye, Alshich, Mincha Belulah, and Tzror Hamor ritual and emotion, the primary and to Vayikra 4:2) secondary elements united once again in the Land of in our ?א written with a small ויקרא  For children: Why is the opening word (Ba‘al HaTurim Vayikra 1:1) [email protected] service of Hashem.

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The Spirit of Purim R’ Herschel Schachter

The of the have the rabbis is assumed to have been Hashem leyereiov." It becomes recorded (Shabbos 88a) the tradition divinely inspired, and therefore has understandable that halachos are that although the Jewish people been endowed with doraisa status. The developed by the rabbis with the yad accepted the Torah at Mt. Sinai out of verse in Tehilim (25,14) that G-d Hashem guiding them. This is what the their own free will, there was, reveals his secrets to those who fear Torah Shebaal Peh was always about. nevertheless, an aspect of coercion him is quoted several times in the Now that the Jewish people had involved. After the miracle of Purim, Talmud to bring out this point. accepted that part of the Torah again the people accepted the Torah again, This is in no way a contradiction to the without any coercion, this segment of this time without any element of principal developed by the rabbis that halacha was able to flourish and to coercion. Today when we observe "lo bashamayim hi" (see Bava Metzia develop in a much greater fashion Purim, one of the themes being 59b) – that after mattan torah G-d will than ever before. Indeed, the greatest celebrated is this second accepting of no longer reveal any halachos to man part of the development of the Torah the Torah. According to the Geonim, in a supernatural fashion, i.e. through Shebaal Peh took place, historically, this is the reason that Purim alone was prophecy, and any bas kol proclaiming after the days of Purim (see Be’Ikvei singled out from all the other holidays a halachah must be disregarded. Of Hatzon p.138, 114). instituted by the Rabbis (and course G-d expects us to work out the recorded in the Megillas Taanis) to The Shlah, in his essay on Purim, halacha. At the same time, He has have a mitzva of seuda (eating a festive points to the posuk in the megillah promised to assist the rabbis – from meal). Just like on Shavuos the Talmud (8:14) "vehados nitnah beshushan behind the scenes – in their tells us (Pesachim 68b) that all agree habirah", as an allusion to the concept deliberations to see to it that they do that one must have an elaborate meal that the Torah was being reaccepted. not err. The binding force of any psak as part of the commemoration of our The traditional festive Purim meal is of any is based on the accepting the Torah, so to Purim must eaten to celebrate this reacceptance assumption that the individual posek be celebrated with an elaborate meal and should be eaten with such an was granted this supernatural divine for this same reason. attitude. Becoming drunk and rowdy assistance. simply does not fit in with the correct According to the Medrash, the Bnei Yisroel at the time of mattan Torah attitude which should pervade the element of coercion at the time of apparently found it hard to accept this Purim observance. Purim is not the maaamad Har Sinai that necessitated concept (see Meerot Neryah p. 16a). At Jewish Halloween. The custom of the later second acceptance was the time of the nes Purim a group of putting on masks, and dressing up to regarding the Torah She’beal Peh. The rabbis known as the Anshei Knesses conceal one‘s true identity was never Jews were fully prepared to accept Hagedolah was setting all the forms of intended to represent a Jewish Mardi- G-d‘s written Torah, since it was religious observance as they are still Gras; but rather to show that just as in clearly of divine origin. But the bulk of being observed today, two thousand the story of Purim, one had to look the Oral Law consists of laws classified years later (brachos, tefilos, categories below the surface to see the hidden as "divrei sofrim", laws developed by of halacha). The Jews realized that the Mover behind the events, so too in the rabbis over the generations, yad Hashem was involved in the story Torah study, one must always look which have the status of dinim doraisa. from behind the scenes. They came to below the surface, and read in- The discretion and the judgement of understand well the concept of "sod between the lines to gain the insights of the Torah Shebaal Peh, which will actually place everything in the Torah 613 Mitzvot: Mitzvah 85 in the proper perspective. The custom of masquerading is to teach us, "al Creating Shabbat tistakel bekankan elah bemah sheyesh bo!", (Never look at the outer but ,קרבן חטאת In addition to the biblical prohibition prohibition warrants a appearance of the container. Always (mitzvah 32) against performing because there is a commandment try to investigate what might possibly melachah on Shabbat, we are also involved, one would also need to be hiding beneath the surface.) The .in atonement קרבן עולה instructed (mitzvah 85) to actively bring a fact that G-d‘s name never appears in create Shabbat, as we do by ceasing (Minchat Chinuch 85:1) the megillah is also assumed to be for all melachah. The Torah words this Some contend that this commandment the same reason. The hidden Torah a commandment ,מצות עשה as a applies to both men and women even Shebaal Peh interpretation always rather than a prohibition; we are though it is time-bound, because it is enlightens the Torah shebiksa, and expected to generate a proper bonded to the unusually severe always puts things into clearer Shabbat atmosphere. prohibition against performing perspective. By adding this commandment, the melachah on Shabbat. (Minchat Torah intensifies the process of Chinuch 85:2) teshuvah for a Jew who accidentally Reprinted with permission from violates Shabbat. Violating a [email protected] torahweb.org

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R’ Yisrael Gustman R’ Azarya Berzon illustrious residents of Rechavia and . In 1982, Israel was at war. Soldiers were mobilized, reserve units activated. Among Torah in Translation HaRav Yisrael Zeev Gustman z‖tl was one of those called to duty was a reserves soldier, a the outstanding figures in the Rabbinic world university student who made his living as a Time-Dependent Commandments in Lithuania, the U.S. and Israel of the last high school teacher, Shlomo Aumann, Chelkas Yaakov Orach Chaim 20 generation. Born in Tammuz of 1908 Skolka Professor Yisrael Aumann's son. On the eve of (near Bialystock), he possessed a the 19th of Sivan, in particularly fierce combat, Shlomo fell in battle. The Mishna Kiddushin 39a establishes the tremendous zeal and a rare love for Torah principle that women are exempt from time study as a youngster. At age ten, he had Gustman mobilized his yeshiva: all of his dependent commandments. There are two already mastered Shisha Sidrei Mishnah. And students joined him in performing the mitzvah possible definitions to this concept. One, that the was not yet 12 years old when he reached of burying the dead. At the cemetery, Rav mitzvah is caused by time; two, that the mitzvah Rav ‘s yeshiva in Grodno. The Gustman was anguished. He surveyed the rows is limited by time and can only be fulfilled at policy in Grodno was for an older, more of graves of the young men, soldiers who died certain times and not at others. The difference accomplished bochur to learn with a younger defending the Land. On the way back from the between the two definitions is the case of a newcomer. He was privileged to learn first cemetery, Rav Gustman turned to another mitzvah that, although not precipitated by a with Rav Chaim Shmulevitz zt”l, later passenger in the car and said, "They are all unique time-period, cannot be fulfilled at certain the of the Mirrer Yeshiva, and holy." Another passenger questioned the times. Tfillin cannot be fulfilled on Shabbat Rav Shmuel Rozovsky zt”l, later rosh rabbi: "Even the non-religious soldiers?" Rav because of the nature of Shabbat. Does that yeshiva of Ponevezh. Rav Rozovsky referred Gustman replied: "Every single one of them." make tfillin a time dependent commandment? to Rav Gustman as ―mori v’rebbi‖ all his life. He then turned to the driver and said, "Take Tfillin is not generated by a particular time- The story is often told of how the Chafetz me to Professor Aumann's home." period; however, it cannot be fulfilled at all Chayim respectfully rose from his chair in his The family had just returned from the cemetery times. In fact, women are exempt from tfillin presence. While studying in Grodno he and would now begin the week of shiva -- because the Gemara establishes that Shabbat is became the son-in-law of Rav Mayer Bessin, mourning for their son, brother, husband and excluded from tfillin [see Tos‘ Kiddushin 34a]. the Rosh Yeshiva of Ramailes in Vilna and a father. (Shlomo was married and had one child. This would eliminate our first definition and thus Dayan on the Bes Din of Rav Haim Ozer, the His widow, Shlomit, gave birth to their second prove our second. [See, however, Rashi (ibid.) Rav of Vilna, all before his 20th birthday! daughter shortly after he was killed). who defines a time dependent commandment as During the war he hid from the Nazis with the Rav Gustman entered and asked to sit next to a mitzvah which is generated by time.] partisans in the forests and suffered Professor Aumann, who said: "Rabbi, I so The Gemara derives the exemption of women unspeakable horrors. He became the Rav appreciate your coming to the cemetery, but from Succah from the word ―HaEzrach‖, and asks of the remnant of Vilna after the war. After a now is time for you to return to your Yeshiva." why this derivation is necessary since Succah is sojourn in the United States, he settled in Rav Gustman spoke, first in Yiddish and then in a time dependent commandment as it says ―and Israel and served as the Rosh Yeshiva of Hebrew, so that all those assembled would you shall dwell therein for seven days‖. Why is Yeshivas Netzach Yisrael. understand: the Gemara compelled to prove that succah is Kuntresei Shiurim, an edited and expanded "I am sure that you don't know this, but I had a time bound by quoting the verse since it is version of his weekly shiurim, set forth a new son named Meir. He was a beautiful child. He obvious that the mitzvah to dwell in the succah method in Talmudic study. His analysis is was taken from my arms and executed. I only applies during the holiday of Succot? The topical and comprehensive as was his escaped. I later bartered my child's shoes so answer is that without the verse one might have Rebbe's, Rav Shimon, but his conceptual that we would have food, but I was never able mistakenly thought that the premise of the Shas approach to Sugyos is unique - each topic is to eat the food -- I gave it away to others. My is that Succah is a time dependent examined in its entirety following a logical Meir is a kadosh -- he is holy -- he and all the commandment because it is generated by the sequence of its underlying elements. six million who perished are holy." Rav sanctity of that particular time, i.e. this is the Kuntresei Shiurim have been published on Gustman then added: "I will tell you what is time when HaShem provided the succot for the Nedarim, Gittin, Kiddushin, Baba Kama, Bava transpiring now in the World of Truth in Gan Jewish People after they left Egypt. By invoking Metzia, and Bava Basra. Eden. My Meir is welcoming your Shlomo into the verse ―and you shall dwell therein for seven Rabbi Ari Kahn tells the following story. ―For the minyan and is saying to him ‗I died because days‖, the Gemara is teaching us that the mere me, Rav Gustman was the living link to the I am a Jew -- but I wasn't able to save anyone fact that the mitzvah is limited in time and cannot Jewish world destroyed by the Nazis. I never else. But you -- Shlomo, you died defending the be fulfilled the following seven days, that itself had to wonder what a Rav in Vilna before the Jewish People and the .' My Meir establishes the mitzvah as a time dependent war looked like, for I had seen Rav Gustman is a kadosh, he is holy -- but your Shlomo is a commandment even if the time period does not 35 years after the war. At the head of a Shaliach Zibbur in that holy, heavenly minyan." generate the mitzvah. yeshiva in the Rechavia section of Rav Gustman continued: "I never had the In the light of this analysis, we can address the Yerushalayem, Rav Gustman taught a opportunity to sit shiva for my Meir; let me sit following question. It is the seventh day of relatively small group of loyal students six here with you just a little longer." succot before sunset, and one accepts upon days a week. But on Thursdays at noon, the himself the Yom Tov of Shmini Atzeret (through study hall would fill to capacity: Rabbis, Professor Aumann replied, "I thought I could the process called ―tosefet‖, addition), will he intellectuals, religious court judges, even a never be comforted, but Rebbi, you have eat his meal in the succah or in the house? If the Supreme Court justice and various comforted me." mitzvah is generated by ―kedushat HaYom‖ – the professors would join along with any and all Rav Yisroel Zev Gustman served Klal Yisroel as sanctity of the time period – then he has now who sought a high-level Talmud shiur that a world- renowned rov and rosh yeshiva. By entered into a new Kedusha, that is Shmini offered a taste of what had been nearly learning about his life of total dedication to Atzeret, and he will eat inside his house. But now destroyed. When Rav Gustman gave shiur, Torah learning, we catch a glimpse of his that we have proven that the mitzvah of succah is Vilna was once again alive and vibrant. greatness and are thereby provided with a a seven-day mitzvah, he must eat inside the One of the regular participants was a faint glimpse into a world that was, the Torah th succah since the seventh day has not passed. professor at the Hebrew University, Yisrael world of pre-war Vilna. On the 28 of Sivan in One‘s personal ―tosefet‖ does not convert day Aumann who made his weekly participation 1991, Rav Gustman was niftar. Yehi zichro into night and therefore he must eat in succah. in Rav Gustman's shiur part of his schedule, boruch. [See Maharshal, Orach Chayim, siman #768]. along with many other more or less

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Parshah Answers R’ Meir Lipschitz

responsible for the thought process Why was salt supposed to be added to sometimes seems bad, but actually which led to the person to transgress. a korban, while honey was not makes things better. He also quotes the midrash (Torat allowed? Why does the Torah use the word Kohanim) which explains that the word  Rashi only addresses the issue of the “asher” rather than the more common nefesh is broader than adam, including salt, stating that salt was added to “ im” when describing the parties who would not have been korbanot because of an agreement transgression and korban of a leader? included in adam. between HaShem and the sea from the Rashi, citing Horiyyot 10b, explains  Ohr HaChaim quotes the same days of Creation. The agreement was  that the word asher is similar to ashrei, midrash as Ramban, but notes that that if the waters would recede to allow which means praiseworthy or fortunate, adam does naturally include women, dry land to be seen, then water and as if to say: How fortunate is a even though the term adam is often salt would be offered on the mizbeach. generation whose leader publicly limited to the masculine.  Ramban refers us to Moreh Nevuchim recognizes, and atones for, his  Rabbeinu Bachaye explains that where Rambam explains that honey is accidental transgressions. nefesh refers to the whole person, the prohibited because idolatrous Seforno claims that the usage of asher is combination of the physical and practices generally involved honey,  to suggest the inevitability of a spiritual elements. He claims that there and salt is included because the transgression on the part of a Nasi, as would have been no difference had the idolaters didn‘t use salt in their rituals. opposed to im (if) of a regular person. Torah used the word adam, and it is Additionally, it is not appropriate that Similarly, Netziv explains that it is merely a substitution of one we should offer bland foods to fundamental to the very nature of the synonymous word for another. HaShem, and so we add salt in order to Nasi‘s leadership position that he will enhance the flavor. For children: Why is the opening word sin. א? written with a smallויקרא , In Netziv‘s opinion, honey and salt  On a separate point, Ba’al HaTurim respectively, represent improper and  Ba’al HaTurim, basing himself on a explains that this phrase is juxtaposed proper approaches towards G-d‘s midrash, claims that Moshe—due to his with the transgressions of the nation, to divine control over the world. He extreme level of humility—wanted to teach us that one who has the ability to explains that honey is an additive write the word without the aleph at all, protest the actions of others (like a which changes the natural flavor of a so that it would be read as vayiker, communal leader), and does not try to food, which is the equivalent of saying which denotes happenstance, that stop them, is responsible for those that the food was not good enough the HaShem happened to speak to him. actions. way HaShem had created it, and we Moshe did not want it to seem that need to make it better. Salt, on the Why does the Torah use the term HaShem spoke to him directly, but other hand, is an additive which “nefesh” when describing the sin- rather that HaShem addressed him enhances the natural flavor of a food offering, as opposed to the term through dreams. HaShem commanded item. Salt is independently poor- “adam” which had been used Moshe to write the full word, and so in tasting, but it can be used to make previously? his humility Moshe wrote it with a small things better – much in the same way  Ramban claims that the term nefesh is aleph. that HaShem‘s control of the world used because the nefesh (spirit) is Schedule for the Week of March 12, 6 Adar II

Shabbat, March 12 Tuesday, March 15 7:45AM R‘ Azarya Berzon, Ramban, Or Chaim 1:30PM R‘ Mordechai Torczyner: Michah, at Shaarei Shomayim, with 10:15AM R‘ Azarya Berzon, Clanton Park Mekorot: A Punning Navi One Hour Before Mincha: R‘ Azarya Berzon, Masechet 7:15PM R‘ Meir Lipschitz: The Thought of R‘ Shlomo Aviner: Purim, 3000 Bathurst, Apt 1201, Women Kiddushin, Mizrachi Bayit 7:30PM R‘ Azarya Berzon: Tools for Brisk, Thornhill Community Shul 7:50PM Parent/Child Learning, Shaarei Shomayim 8:00PM Dovid Zirkind: Interactive Parshah Discussion, Westmount Learning Sunday, March 13 Centre 8:45AM R‘ Mordechai Torczyner, Medical Halachah 8:00 PM R‘ Mordechai Torczyner, ―Purim Costumes and Shpiels, BAYT (with CME credit): Doctor-Patient 8:30PM R‘ Mordechai Torczyner: Minchat Chinuch at Clanton Park, does not Confidentiality, BAYT, $5 meet this week 9:15AM Itamar Zolberg:Parshah & Issues b‘Ivrit, Zichron 8:30PM R‘ Azarya Berzon: Halachic Business Ethics: Responsibilities towards other people‘s money, Thornhill Community Shul Yisrael 7:30PM R‘ Azarya Berzon: Masechet Megillah, Shaarei Wednesday, March 9 Shomayim 9:15AM R‘ Mordechai Torczyner: Hosheia, 239 Franklin Women, Babysitting 8:30PM R‘ Azarya Berzon: Masechet Kiddushin, Shaarei provided: You will return 6:35PM R‘ Azarya Berzon, Highlights of Week‘s Shiurim, Clanton Park Shomayim 8:30PM R‘ Azarya Berzon: Masechet Psachim, Shomrei Shabbos Monday, March 14 Thursday, March 10 12:10PM Russell Levy, Masechet Pesachim (advanced), 8:00PM R‘ Netanel Javasky: Landmark Halachic Responsa, Bnai Torah, Wolfond Center Lunch served Cancelled this Week 8:30PM R‘ Azarya Berzon, Rambam, Clanton Park 8:00PM Itamar Zolberg: Know your Megillah 2/3, Thornhill Community Shul 8:30PM R‘ Meir Lipschitz, All About Alcohol week 2/3: 8:30PM R‘ Azarya Berzon: Rav Soloveichik‘s Yahrtzeit Shiurim, Clanton Park Beer, Shaarei Shomayim 10:00PM R‘ Azarya Berzon: Rambam Hilchot Talmud Torah , Clanton Park

9:20PM R‘ Azarya Berzon, Ramban, 12 Midvale Road Mon-Fri, 6 AM R‘ Mordechai Torczyner, Daf Yomi, BAYT

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