Purim Torah ‫בס“ד‬ Yeshiva University Torah MiTzion Beit Midrash Zichron Dov Parshat Tzav/Purim 13 Adar 2, 5774/March 15, 2014 Vol. 5 Num. 27 This issue is sponsored by the Rutman Family in honour of the marriage of Raffy Rutman and Chaviva Augenblick Sacrificing to Hashem, Sacrificing for Hashem Rabbi Baruch Weintraub Note: This article is real Torah, not Purim Torah. The same cannot be said for the rest of this issue… mentioned first because they are more important for the altar; more of the korban is burned on the altar. rejection of the sacrifice, but a rejection of the person giving the sacrifice; this was the reason for Kayin's awful rage. A redundancy? Comparing Parshat Tzav with last week's Parshat Vayikra, we realize that the structure and order of these two parshiyot are strikingly similar: However, Ramban's division does not explain why the Torah went to such lengths to highlight the two different perspectives on the korban, by dividing the laws of each korban into two Torah portions, delineating olah, shelamim, chatat, asham and then returning to do it all over again. Why split them? The second sense of the sacrifice is "to sacrifice for" some ideal. The sacrifice is not part of a relationship, but a way to express identification with a certain value. For example, we can say that someone "sacrificed his best years," or even his life, for the State of Israel. The State is not an entity with which one can have a relationship, or to which one can give a gifts; rather, it is an idea, a value and a symbol. When I sacrifice "for something" instead of "to someone", I expect neither to be acknowledged nor to become close with someone. My purpose in the second type of sacrifice is to realize and cherish a value, giving it strength and power beyond that which it possessed before. Our sages were well aware of this; as Rabbi Shimon Ben Elazar said, "Every mitzvah for which Israel gave their lives in the face of persecution, like idolatry and circumcision, they still maintain. Any mitzvah for which Israel did not give their lives in the face of persecution, like tefillin, they remain weak in maintaining." (Talmud, Shabbat 19a) Vayikra begins with the laws of the olah (burnt offering), and Parshat Tzav also opens with the laws of the olah, especially the daily korban tamid. Vayikra continues to describe the different kinds of minchah (flour offering); Tzav, too, moves on to menachot, especially minchat kohen. The rest of Vayikra enumerates the laws of the shelamim (peace offering), chatat and asham (sin offerings). Tzav details the same korbanot, in a different order – chatat, asham, shelamim. The structure just described begs the question: why were these laws of sacrifices split into two parts? Ramban (Vayikra 6:2) notes the fact that while Vayikra begins with a call to the whole nation (Vayikra 1:2), Tzav begins with a call to the Kohanim alone. (Vayikra 6:2) Ramban maintains that this is the dividing line between the parshiyot: Vayikra speaks about the sacrifice from the Human point of view, and that is why it addresses the whole nation; Tzav speaks about the sacrifice as a deed of the Kohanim, and so only they are addressed. Perhaps the same reason underlies the difference in the order of the korbanot. In Vayikra the shelamim comes before the chatat and asham, because the shelamim is consumed by the owner, and so it more important to him. In Tzav the chatat and asham are My mentor, Rabbi Mosheh Lichtenstein, a Rosh Yeshiva in Yeshivat Har Etzion, offers the following explanation. (Maamar HaZevach, pg. 99) In every sacrifice there are two aspects. On the one hand, the sacrifice is a gift from man to G-d, part of the intimate relationship between them. In this aspect, the kohen represents the giver, as his delegate. On the other hand, the sacrifice is a function of the Beit haMikdash – the korban is holy because it is "the altar's bread". In this aspect, the kohen is G-d's delegate. In his article, Rabbi Lichtenstein analyzes this duality from a halachic point of view. Here, I would like to focus on the philosophical basis. Sacrifice to G-d, Sacrifice for G-d Recently, Professor Moshe Halbertal published a short book, On Sacrifice. He divided the book into two sections, following two interrelated meanings of the term 'sacrifice'. The first meaning is "to sacrifice to…", describing a gift being given. Unlike in a regular gift, though, the giver cannot benefit the recipient in any way. The sacrifice comes in order to express the subordination of the giver, and its acceptance validates the relationship. A rejection of a sacrifice, as happened to Kayin, is not only a It seems that these two meanings of korban underlie the division we saw earlier between Vayikra and Tzav. Vayikra speaks about a sacrifice to G-d, as part of the relationship between a man and his Creator. Tzav, on the other hand, expresses the importance of a sacrifice as the altar's bread. Unrelated to the question of who brought the Korban and why, the mere fact that sacrifices are being brought on G-d's table sanctifies His Temple and His holy Name. bweintraub@torontotorah.com OUR BEIT MIDRASH ROSH BEIT MIDRASH SGAN ROSH BEIT MIDRASH AVREICHIM RABBI MORDECHAI TORCZYNER RABBI BARUCH WEINTRAUB ADAM FRIEBERG, JOSH GUTENBERG, RABBI ADAM LAW CHAVEIRIM EITAN AZIZA, JOSH AZIZA, HILLEL BIERBRIER, DANIEL GEMARA, ALEX HUBERMAN, SHIMMY JESIN, YOSEPH LEVI, AKIVA MARESKY, JACOB NEMIROV, MITCHELL PERLMUTTER, KOBY SPIEGEL, GRAHAM TUGETMAN, MENDY WEISBROD, SHALOM WISE We are grateful to Continental Press 905-660-0311 ‫!‪PURIM TORAH‬‬ ‫‪Hillel Horovitz Masechet Choref, Perek Toronto‬‬ ‫מתני'‪ .‬גבורות חורפין‪ -‬חוזק השלגים והגשמים ושערי נתב"ג‪ -‬פירש בקונטרס דהואי מקום‬ ‫המראת המטוסים בארעא דישראל ‪ ,‬וקשה‬ ‫של אותה שנה וקרי לה וועז"ר בלעז‪ .‬ר'‬ ‫אמאי לו מזכירנן ליה בהגיען לפירסו"ן? אלא‬ ‫טורטשינר אומר‪ -‬ריש מתיבתא דכולל‪ .‬שמו של‬ ‫דמתרצינן שמפאת כובד החורף מקפידים‬ ‫הכולל בעל שמא אריכתא וסימנו ייתמבמז " ד ‪.‬‬ ‫להודיע להם לפני שעולים‬ ‫משיגיע השליח ‪ -‬דמקפידים‬ ‫למטוס בכדי שיוכלו לחזור‬ ‫טובא להתריע בפני השליחים‬ ‫ש י ה י ה ק ר ו ל כ ן מ ק ד י מ י ן מתני ' מאימתי מזכירין גבורות בהם ‪ .‬סימן קללה ‪ -‬תמהני‬ ‫ההזכרה לשערי נתב" ג‪ -‬נמל חורפין? ר' טורטשינר אומר משעת על דפירש שבעקבות השלג‬ ‫תעופה בן –גוריון דהוא מקום נפילת השלגים ‪ ,‬ר ' ברוך אומר לא יגיעו והרי כל השליחים‬ ‫המרא ת המ טוס ים ב ארע א משיגיע השליח לשערי נתב"ג‪ ,‬אמר מ ג י ע י ם ב ש ב י ל ה ש ל ג ? !‬ ‫וצריך עיון ‪ .‬ר ' עזרא‪ -‬אמר‬ ‫דישראל ובלע“ז נאטבאג סימן‬ ‫השלגים‬ ‫ואין‬ ‫הואיל‬ ‫טורטשינר‬ ‫'‬ ‫ר‬ ‫לו‬ ‫הקונטרס וסימנך בבקש"ה‪,‬‬ ‫קללה ‪ -‬שהרי לא רגילים הן‬ ‫לשלג ולא יבואו לטורונטו א ל א ס י מ ן ק ל ל ה ל ש ל י ח ל מ ה ולא ידעתי מה היא אותה ה'‬ ‫אלא ילכו לפלורידה כדאיתא מזכיר ? אמר לו ר ' ברוך אף אני שלא פירש ?!‪ ,‬ומפרקינן לה‬ ‫לקמן ‪ .‬לא לשאול אלא להזכיר אמרתי לא לשאול אלא להזכיר ‪ ,‬חכמי טור ונטו דאו ת ה '‬ ‫ דבני ארעא דישראל מקפידין אמר לו אם כן לעולם יהא מזכיר! פ י ר ו ש ה ה כ ל ‪ ,‬ש ר י ש‬‫לא לשאול אף אחד ‪ .‬גמ ' ‪ .‬ר ' גמ ' אמר ר ' עזרא חורף היכא קאי מתיבתא של בית המדרש‬ ‫עזרא ‪ -‬ר ' עזרא גולדשמיט דקתני מאימתי ? אמרו לו חכמי נמצא בכל מקום ומעביר‬ ‫שיעורים בכל העיר‪.‬‬ ‫דהוי אסיסטנ"ט בלעז ב‬ ‫שבעים‬ ‫כבני‬ ‫אנחנו‬ ‫הרי‬ ‫טורונטו‬ ‫להפרידא זבלא‪ -‬פירש‬ ‫" בית " ‪ ,‬וסימנא דקהילת א‬ ‫דחברי הכולל ‪ ,‬בבקש " ה ‪ ,‬ב ית ש נ ה ו ל א ז כ י נ ו ל ר א ו ת ח ו ר פ א בקונטרס שמגביה השלג‬ ‫א ב ר ה ם י ו ס ף ‪ ,‬ב נ י ת ו ר ה ‪ ,‬חמימא כדאיתא בשתא זו ‪ .‬ולא זו מ ע ל ל פ ח י ם ו א י א פ ש ר‬ ‫ק לנטון פארק ‪ ,‬ש ערי שמיים ‪ .‬בלב ד אל א חזקה על ינ ו מי מי ם ל ה פ ר י ד ה א ש פ ה ‪ .‬ו ק ש ה‬ ‫להפרידא זבלא‪ -‬דנהיגא אצל ימימה‪ ,‬דכל המלעיז על חורפין סופו דהרי מפרידים האשפה כבר‬ ‫חכמי טורונטו להפריד פחיהן בא לידי חורפין קשים ומרים עד דאי בתוך הבית ועוד דהפחים‬ ‫לעשרות פחים ובהאי שתא אפשר להפרידא זבלא בהאי שתא‪ .‬מאוד גבוהים וכיצד יתכסו?‬ ‫ונראה לתרץ שמדובר בפח‬ ‫מגביה השלג עד מעל לפחים עד‬ ‫האומר‬ ‫כל‬ ‫דרומאי‬ ‫דויד‬ ‫'‬ ‫ר‬ ‫אמר‬ ‫הירוק‪ ,‬שנממוך יותר‪,‬‬ ‫כי אי אפשר להפריד בין לח‬ ‫ליבש ולבין בשיל ולא בשיל ‪ .‬איכא חורפא בטורונטו לא ראה ומתוך שמתכסה אין לאן‬ ‫אמר ר ' דויד דרומאי ‪ -‬קרי חורפא מימיו ‪ .‬אמר ר ' יאיר אנא ל ז ר ו ק א ת ה ז ב ל ו נ מ צ א‬ ‫ליה דרומאי על שום קהילתו חזינא דהוה חורפא ‪ .‬מנא אמינא שזורקים הזבל ביחד ללא‬ ‫דהי דרומית ביותר בין קהילות ליה ? איכא דאמרי דמחותנתיה הפרדה ‪ ,‬ועל כך יש רעש‬ ‫הכולל ‪ .‬קנדאי ‪ -‬דהתחתן אם קנדאי ואיכא דאמרי דחזיא לה בעולמות עליונים‪ .‬ר' דויד‪-‬‬ ‫בחורתא מאוטוו"א בירתה של בכושר טוב‪:.‬למה מזכיר‪ :‬אמר הלל ראיתי צורך לברר ‪ ,‬כיצד‬ ‫נמצא שר ' דויד לא חשש‬ ‫קנדה‪ .‬כושר טוב‪ -‬אתר‬ ‫א‬ ‫ל‬ ‫ו‬ ‫ן‬ ‫י‬ ‫ר‬ ‫י‬ ‫כ‬ ‫מז‬ ‫ן‬ ‫ינ‬ ‫שנ‬ ‫א‬ ‫מ‬ ‫טע‬ ‫י‬ ‫א‬ ‫מ‬ ‫לגזרתם של חכמי טורונטו‬ ‫אי נט ר נט ד מ קר ין שי דו ר א‬ ‫טובא ומונה מספר הצפיות ‪ 01‬אומרים ? אלא דאנשי טורונטו לא ו ה ו צ י א ל ע ז ע ל ה ח ו ר ף ‪.‬‬ ‫ב ש ב ו ע א ' ‪ 0 1 1 ,‬ש ב ו ע ב ' ‪ ,‬ידעי חורפא דטורונטו‪ :.‬אמר לו אם ונראה לפרש שמשום דשנה‬ ‫‪ 01,111‬שבוע ג' וכן הלאה‪ .‬לא כן לע ולם י הא מז כיר ‪ :‬והלכת א הבאה יהיה בניו יורק לא‬ ‫חשש לחורף‪ .‬בטורונטו‬ ‫ידעי‪ -‬שזוכרין הן מילדותם כיצד‬ ‫ודו"ק‪.‬‬ ‫היה החורף אך בשנים האחרונות לא ידעו כיוון דהיו‬ ‫בארצות החום ובארעא דישראל כל אותו החורף ‪.‬‬ ‫והלכתא כוותיה‪ -‬שמזכירין בכל פנאי ועת לכל אדם‬ ‫דלא היה מטורונטו מילדותו ‪ ,‬דהחורפים קשים‬ ‫ומרים‪.‬‬ ‫‪2‬‬ ‫‪Visit us at www.torontotorah.com‬‬ ‫‪2 at www.torontotorah.com‬‬ ‫‪Visit us‬‬ Purim [Haf]Torah: Shemuel I 15:2-34 Who is the prophet of our haftorah? The book of Shemuel records the tumultuous period of Jewish history which began with the destruction of the mishkan at Shiloh and continued until the death of King David. In a span of half a century, the prophet Shemuel was born to his mother Chanah, matured, judged and led the Jewish nation, coronated Shaul to serve as the first Jewish king, deposed Shaul, and coronated David to serve as his successor. All of this occurs within the first of two volumes which comprise the "Book of Shemuel"; the second half of the book records the monarchy of Shemuel's protégé, King David. Our haftorah comes from the first half of the book of Shemuel, recounting a pivotal story in the arc of King Shaul’s life and career. At G-d's command, Shemuel instructs Shaul to further the historic battle between the Jews and Amalek. Shaul goes to war, but he spares Agag, the Amalekite king. He also spares the cattle of the Amalekites, destroying only that which he considers to be of inferior quality. Shemuel rebukes Shaul for his failure to carry out the Divine instructions. After Shaul seeks to excuse his conduct rather than repent, Shemuel informs Shaul that he will no longer serve as king. Shemuel personally executes Agag. Rabbi Mordechai Torczyner What is the message of our haftorah? Our haftorah offers many layers of insight for future generations, including:  It's important to go to war wellrested: Knowing that his soldiers might be restless on the night before a battle (see Megilah 3a-b on Yehoshua 8:9, and Shoftim 7:9-15), Shaul made sure that they counted sheep to help induce sleep. (Shemuel I 15:4)   Bluffing is not a good tactic to employ with a tired prophet: Having heard from G-d regarding His displeasure with Shaul's actions, Shemuel comes to meet Shaul after the battle. Rather than own up to his mistake, Shaul says, "Blessed are you to G-d, I have fulfilled the word of G-d!" (15:13) This does not put him on good footing with a prophet who had not slept at all the night before. (15:11) Bluffing is an even worse tactic when dealing with Dr. Doolittle: Aside from his night-long conversation with G-d, Shemuel also uses his gift for speaking with animals to catch Shaul. From the sheep he learns that they are not impressed with King Shaul, as he tells the king, "The sheep say Meh." (15:14) 613 Mitzvot: #615 Women’s Ordination While it is well-established that only males may receive semichah to serve as Rabbis, it is less known, but equally true, that women are qualified to confer semichah upon males.1 Granted that this latter type of semichah refers to an act which is part of preparing a korban for slaughter, the application to ordination of a Rabbi is self-explanatory. One might question why women should be eligible to confer semichah, given that they cannot receive it. After all, women are exempt from the mitzvah of circumcising their sons due to the inapplicability of circumcision for them,2 and women are ineligible to write tefillin, due to their exemption from wearing tefillin, 3 whatever happens at Ramaz notwithstanding. Why, then, is a woman authorized to confer ordination when she cannot receive it herself? The Chiddushei haLetz to Parshat Korach notes that this apparent paradox is a logical extension of the shul proba phenomenon, in which hordes of unordained congregants vet candidates in order to decide who is best qualified to provide halachic and philosophical Torah guidance for their families and community. Just as a shul of people who talk through chazarat hashatz, drink through the haftorah and sleep through the derashah are empowered to recommend a spiritual leader, so women who cannot serve as Rabbis are empowered to decide who will serve. Or as he wrote, "The inmates are running the asylum anyway, no?" 3  Not everyone is a sucker for barbecue: Shaul explains that the nation brought back the cattle from Amalek in order to bring offerings to G-d. (15:21) In response, Shemuel quotes the Jimmy Eat World song Sweetness, asking, "Are you listening? (Whoah, oh, oh, oh-ohoh.)" He explains, "Does G-d desire offerings, as He desires listening to the voice of G-d? Listening is better than a good offering, and paying attention is better than the fat of rams." (15:22) [Shares of Joe Boo's Cookoo's dropped at this point, while frustrated spouses the world over cheered.]  Mockery is definitely not a good tactic to employ with a tired prophet: When Agag is brought before Shemuel, he declares, "The bitterness of death is gone." As Ralbag explains, he anticipates that the pious prophet will not harm him. Shemuel promply slices Agag in half; per Eichah Rabbah (3:Tav) Shemuel fed his body to the birds. How does our haftorah connect to Parshat Zachor? Are you serious? Did you not hear the maftir in shul? Hello? torczyner@torontotorah.com Rabbi Mordechai Torczyner Some suggest that women's exclusion from the rabbinate is one in a series of examples of Divine favouritism toward women. In line with the Creator's exemption of women from rising early in the morning for daily minyan and from circumcision, G-d also rescued women from participating in a career regarding which Pirkei Avot 1:10 says, "Hate the Rabbinate," and the Talmud4 says, "The Rabbinate buries those who occupy it." On the other hand, there is nothing to stop women from ordaining males, much as the female praying mantis devours the male. And on that note, we wish a hearty Mazal Tov to past and present avreichim, Rabbi Adam Frieberg, Rabbi Ezra Goldschmiedt, Rabbi Josh Gutenberg and Rabbi Yair Manas on receiving semichah at the RIETS Chag haSemichah this coming week! torczyner@torontotorah.com See Eruvin 96a and Chagigah 16a; granted that Rambam disagreed (Mishneh Torah, Hilchot Maaseh haKorbanot 3:8), Tosafot (Rosh haShanah 33a) rules that women may perform semichah. The Shulchan Aruch is silent on this question. 1 2 Shulchan Aruch Yoreh Deah 261:1 3 Shulchan Aruch Orach Chaim 39:1 4 Pesachim 87b Visit us at www.torontotorah.com This Week in Ontario History: 16 Adar 2, 1976 - Founding of ToronHill Torah 16 Adar 2 is Tuesday As more people moved to the city of Toronto over time, the city expanded north. At first all were happy to live in one unified city, but a small revolution eventually began north of Steeles. Tired of traditional red fire trucks, blue street signs and unique and spread-out housing, they sought change. Led by John Thorn and Adam Hill, they stormed into Queen’s Park insisting that city officials obey their demands. Toronto mayor James Patrick refused to meet their demands and the area north of Steeles seceded from Toronto declaring itself Thornhill, “the city above Toronto”. The city of Toronto was furious, and they responded, successfully, by neutralizing Thornhill’s public transportation. They charged an extra fare for crossing the city border and vowed never to extend the subway beyond Steeles. Not knowing how to respond, Thornhill’s leaders hired Bilaam to curse the city of Toronto. Mustering all of Josh Gutenberg his powers, Bilaam proclaimed: “There will come a day, when the mayor of Toronto will be the world’s most famous mayor.” Recalling Bilaam’s track record for curses which turned into blessings, the city of Thornhill thought their plan had failed. Bilaam was banished for his failed curse, and the city of Toronto “had light and gladness and joy and honour” after hearing Bilaam’s proclamation. (Little did they know...) The split left the publication Toronto Torah in a bind. Since it was widely distributed in both cities, what was it to call itself? Should they maintain their allegiance to Toronto, like a certain shul on Clark Avenue, or should they appeal to the greater population of readers who resided in the city above Toronto? On March 18, 1976, a compromise was reached by the avreichim of the YUTMZBMZD, and Toronto Torah would forever more be ToronHill Torah. jgutenberg@torontotorah.com Highlights for March 15 – March 21 / 13 Adar 2 - 19 Adar 2 Time Speaker Topic Location Before minchah R’ Mordechai Torczyner Daf Yomi BAYT Before minchah Adam Frieberg Purim Shaarei Tefillah R’ Mordechai Torczyner Special Purim Shiur BAYT Special Notes SHABBAT MAR. 15 After minchah SUNDAY MAR. 16 PURIM SHIURIM 2 PM Josh Gutenberg Why Drink on Purim Cong. Cheresh, Shoteh v’Shoteh BYOB 3 PM R’ Mordechai Torczyner Don’t You Dare Drink Kehilas Modernishe Chumros Don’t BYOB 4 PM R’ Wannabe A. Posek Women May Drink While Wearing Tefillin Ramaz BYOT 5 PM Mayor Rob Ford Can I convert to Judaism just for this mitzvah? Nathan Phillips Square It’s on the house! Recording prohibited Shaarei Shomayim Community Beit Midrash Night MONDAY MAR. 17 SHUSHAN PURIM Josh Gutenberg Parshah R’ Mordechai Torczyner not this week Rav Shlomo Gemara Prophets of Israel: Yoel Bnai Torah R’ Mordechai Torczyner Living Midrash Shaarei Shomayim Adam Frieberg Exploring Laws of Shabbat Shaarei Tefillah 1:30 PM R’ Mordechai Torczyner The Book of Yehoshua 49 Michael Ct. For women only 8:00 PM 9:00 PM R’ Mordechai Torczyner R’ Yehoshua Weber Business Ethics: Lending Responsa: Kol Isha Yeshivat Or Chaim Community Beit Midrash Night R’ Aaron Greenberg Laws of Shabbat Yeshivat Or Chaim University students 8:00 PM 8:00 PM TUESDAY MAR. 18 12:30 PM 8:30 PM WED. MAR. 19 THU. MAR. 20 8:50 AM FRI. MAR. 21 4 10:30 AM We would like to thank koshertube.com for filming our shiurim! R’ Mordechai Torczyner Laws of Bishul Akum Visit us at www.torontotorah.com Yeshivat Or Chaim Advanced shiur OUR MISSION: TO ENGAGE, INSPIRE AND EDUCATE THE JEWISH COMMUNITY OF THE GREATER TORONTO AREA. WE APPLY OUR TORAH HERITAGE TO THE DAILY LIVES OF MODERN JEWS, THROUGH CLASSES, DISCUSSIONS AND CHAVRUTOT IN OUR HOME BEIT MIDRASH AND OUR BNEI AKIVA SCHOOLS, AS WELL AS THE SYNAGOGUES, CAMPUSES AND WORKPLACES OF THE GTA.