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understand the grave results of his sin and imagine himself being sacrificed instead of the animal, then the actual sacrificer should be the sinner; why, then, is this role given to the kohen? Two answers may be offered: 1. The kohen serves as the sinner's advocate in front of Hashem. From the educational perspective emphasized by Ramban, it would have been better for the sinner to sacrifice by himself. On the other hand, the act of sacrificing includes standing in front of G-d, and that is something a sinner is not qualified to do. The kohen serves as the sinner's delegate, asking Hashem for forgiveness. 2. The process of sacrificing has two sides the sinner offers the sacrifice, and Hashem takes it. The kohen is the representative of G-d to take the sacrifice. According to this explanation, the kohen does not serve as the delegate of the sinner, but rather as the delegate of Hashem. As a matter of fact, the question of how we see the kohen's role is articulated in the Talmud (Nedarim 35a), as the sages ask, "Are the kohanim agents of G-d or agents of ours?" The Talmud identifies a practical difference between the two possible roles in a case in which a man vows not to draw any benefit from a certain kohen. If kohanim serve as the delegates of sinners, this sinner won't be able to bring his sin-offering via that kohen. However, there is no reason to prohibit this kohen from bringing the sin offering if kohanim are delegates of Hashem.
Sponsored by the families of Irwin, Jim and David Diamond in memory of their father, Morris Diamond z"l
Torat Kohanim
The ancient question regarding the sacrifices why are they needed was asked already by the prophets. David asks in Tehillim (50:13), on behalf of HaShem, "Will I eat the flesh of bulls, or do I drink the blood of goats?" But if David means to say that G-d does not need the sacrifices, why are we commanded to offer them? Many answers have been given; one particular view, cited by Ramban (Commentary to Vayikra 1:9), explains korbanot in the following terms: S i n ce h um a n a c ti on s a r e performed through the dimensions of thought, speech and deed, G-d commanded that when a person sins and brings a sacrifice, he must lay his hands upon it, corresponding to the dimension of deed, and confess, corresponding to the dimension of speech, and burn in fire the innards and kidneys, the organs of thought and desire and splash the blood upon the altar, representing his own blood and life. Through all this, a person should reflect that he has sinned against G-d with both body and soul, and that it would be proper to spill his own blood and burn his own body. Ramban ends the presentation of this explanation by saying that it is "accepted, and it draws the heart." However, when we look more carefully at the details of the sacrificial laws, we might ask a strong question against this explanation: if the goal of sacrifices is to make the sinner
Adam Frieberg
According to Baal haMaor, the Talmud compares the status of matzah after midday on erev Pesach with one's fianc, to whom one is partially connected in the eyes of Jewish law. Just as marital relations with a fianc are prohibited, so one may not eat matzah. According to Ramban, the Talmud compares the first consumption of matzah with the first relations between husband and wife. Once a man and a woman commit to each other, the relationship should be consummated in a mitzvah context; once we begin preparations for Pesach on the fourteenth of Nisan, our "relationship" with Pesach has begun, and the matzah should be consumed in a mitzvah context. One question remains, though: When does our relationship with Pesach truly begin? Ramban claims it begins from first light on the fourteenth of Nisan, but it would be easy to claim that it begins on Rosh Chodesh Nissan, or even from the time when we are obligated to begin learning the laws of Pesach, thirty days before the holidays. Perhaps this latter view explains why some Jews refrain from eating matzah much earlier than Jewish law demands. Nonetheless, Rama (Shulchan Aruch, Orech Chaim, 471:2) follows Ramban, ruling that the only time one must refrain from eating matzah is from first light on the fourteenth of Nisan. afrieberg@torontotorah.com
Sorcery
Rabbi Mordechai Torczyner
Numerous mitzvot prohibit witchcraft, magic, sorcery and paranormal prediction, and prescribe harsh punishments for their practice. Why does the Torah mandate tough penalties for these transgressions? that these practices are real and potent, but his conclusion is similar to that of Rambam: The Torah expects a Jew to place his faith in HaShem alone, and not in other entities.
Rambam wrote (Peirush haMishnayot Avodah Zarah 4, Moreh haNevuchim 3:37) that these practices are not inherently powerful; some of them promise false results, and others rely on subterfuge and slight of hand for their apparent success. The danger is that these practices lead directly to worship of false gods.
The author of Sefer haChinuch (Mitzvah 62) took a different tack: HaShem created the worlds entities with certain positive uses and powers, and He also created the possibility for those entities to be combined inappropriately, which would cause harm. The prohibitions against sorcery are meant to prevent those inappropriate combinations, because they are destructive to the Divine plan. torczyner@torontotorah.com
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Yair Manas
Rabbi Yekutiel Yehuda Halberstam, born in 1905 in Poland, was a greatgrandson of Rabbi Chaim Halberstam of Sanz (also known as Divrei Chaim, the name of his major halachic work). Recognized as a prodigy at a young age, he studied with leading Chassidic rabbis, including Rabbi Chaim Elazar Shapiro (the Munkaczer Rebbe). At the age of sixteen, he married a cousin, Chanah Teitelbaum, daughter of the Rabbi of Sighet, Romania. When Rabbi Halberstam was 22, he accepted the position of Rabbi of Klausenberg, capital of Transylvania, and led the community for sixteen years. It is reported that he slept only a few hours each night, spending his time in learning and in prayer. In 1937, he was offered a seat on the Beit Din in Yerushalayim, but his mother advised him to decline because of his youth. The Jews of Klausenberg were not initially affected by the outbreak of World War II, but in March of 1944 the Germans invaded Hungary and began their liquidation of Hungarian Jewry. The Rebbe and his family were sent to Auschwitz, where his wife and ten of his children were killed on June 2, 1944. The eldest child died in a DP camp after the war, before the Rebbe found out that he had survived the war. The Rebbe himself survived multiple death marches, and constantly comforted and strengthened those with him. In the DP camp, the Rebbe created an organization that operated schools in nineteen different DP camps, set up a slaughter-house, built a mikvah, distributed tzitzit and tefillin, and raised money to marry off couples. When he met General Dwight Eisenhower, he requested a lulav and etrog to use on Sukkot. In 1947, he re-married, and set up a community in Williamsburg, Brooklyn. He subsequently had two sons and five daughters. In 1956, he set up a community in Netanya, Israel, and moved there in 1960. The Rebbes faith and dedication to the Jewish people served as an inspiration to many who survived the Holocaust. He passed away in 1994. ymanas@torontotorah.com
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. egoldschmiedt@torontotorah.com
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Our haftorah and our liturgy Several passages from our haftorah have entered into the liturgy of Yamim Noraim (the High Holy Days), because of their statements of Divine might or their promises of forgiveness. "I am the first and I am the last, and aside from Me there is no G-d" (44:6) is part of musaf for the second day of Rosh haShanah. "I, I am the one who wipes away your transgressions for My sake, and your sins I will not recall" (43:25) is part of musaf of Yom Kippur. "I have wiped away your transgressions like a mist, and like a cloud your sins; return to Me, for I have redeemed you" (44:22) is part of the Selichot service. In addition, the reassurances of our haftorah have been incorporated into the rituals of the close of Shabbat, as we transition from the security of our communal Shabbat into the uncertainty of our week in the broader world. G-d's call, "Do not fear, My servant Yaakov" (44:2) is the refrain for a poem which people sing at havdalah; the closing two verses of our haftorah, which call upon the universe to rejoice at G-d's redemption of our nation, are included in the "v'yiten lecha" verses of redemption which many Jews recite after maariv at the close of Shabbat. torczyner@torontotorah.com
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