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Dvarim Hayotzim Min Halev
Volume XIV - Issue 18The DRS Weekly Torah Publication
   H    A    L    B
          
   H    A    L    B
After Death”—
“You Shall Be Holy” 
By Josh Kaufman, 12th Grade
arshas Kedoshim is filled with many commandments from Hashem to the Jewish people. In the first pasuk, Hashem commands Moshe to address the entire nation of Israel. Hashem tells Moshe to com-mand the Jews:
“You shall be holy [kedoshim tihiyu], for I, G
d, your Lord, am holy”
Regarding one’s path to becoming sanctified, Rav Shimon Shkop points out that the concept of hu-man sanctification is linked to the sanctification of an object to Divine service, which makes it
Likewise, Rashi comments that since the pasuk references “the entire assembly of Bnei Yisrael,” Mosheneeds to address the nation as a whole. This is to teach us that when seeking sanctification for one’s self, a person must refrain from self 
interest and dedicate himself to others.To attain this level of selflessness, one must act consciously in such a manner that every action or  pleasure is used to benefit others. When satisfying basic needs, a person’s mindset should be that he is satis-fying himself so that others who are dependent on him, can benefit from his actions. Any person’s pleasure
(Continued on page 5)
This week’s issue and every issue of 
   
is sponsored by
• 516
The Nation as a Whole
By Ariel Axelrod, 11th Grade
ur starts off with the words,
“After the death of Aharon’s two sons, when they came near before the Lord and died.”
From the word the isinforming us that this death was some type of higher level martyrdom, bywhich both of Aharon’s sons came into the
 proximity of the Lord.
We knowthis to be true from , as the
says, ;on this
explains that Aharon understood the level of his sons hadand that it far exceeded his and Moshe’s to a certain extent (See there).
It wasthrough them that G
d was sanctified.
There are two questions from this incident that I think should be men-tioned. Firstly, why did they die the death of a ? It is evident that theydied this type of death from the in , which says,
. This language is the same used when referring to.
Before we can understand exactly what this symbolism represents,first let us analyze “the
” and what it represents. “
 ) , (
.” Thequoted above translates, “
 for the soul of the flesh is in the blood and I have
(Continued on page 2)
9 I
, 5773
19, 2013
Candle Lighting: 7:20 pm
 Latest : 9:32 am
 Ends: 8:23 pm
 All Zmanim are calculated bymyzmanim.com for Woodmere, NY (11598)
Torah Teasers
 By Rabbi Moshe Erlbaum, 9th Grade Rebbe
1. Which three parts of the Tabernacle are listed in this par-sha, and in what context are they mentioned?
2. In what context is dirt mentioned in this parsha? Whatother Torah command involves taking some dirt? In whatcontext does dirt (
) first appear in the Torah?
3. In this parsha, part of the service of the High Priest onYom Kippur involves two goats (
 seir izim
). In what con-text does a goat (
 seir izim
 gadi izim
) first appear inthe Torah?
4. As part of the Yom Kippur service, the High Priest takes ahandful of incense and brings it into the Holy of Holies(Leviticus 16:12). Where else in the Torah is a commandto “take a handful”?
5. In what context is a lottery performed in this parsha?Where else in the Torah is a lottery performed?
1. These three parts of the Tabernacle appear several times:The
, the curtain separating the Holy of Holies;the
, the cover of the Holy Ark; and the IncenseAltar (Leviticus 16:2, 12). They appear in connection withthe service of the High Priest on the Day of Atonement.
2. In this parsha, when a bird or wild animal is slaughtered,its blood must be covered with dirt (Leviticus 17:13). In parshas Naso, the Kohen is required to take some dirt fromthe floor of the Tabernacle and mix it with water as part of the waters given to a suspected adulteress (Numbers 5:17).Dirt is first mentioned when Hashem takes "dirt from theground" and forms Man from it (Genesis 2:7).
3. In parshas Vayeshev, Yosef's brothers slaughter a goat(
 seir izim
) and dip Yosef's coat into its blood (Genesis37:31).
4. In parshas Bo, Moshe and Aaron are commanded to eachtake a handful of ashes to initiate the plague of boils(Exodus 9:8).
5. In this parsha, a lottery is performed to determine whichgoat will be brought as an offering on Yom Kippur, andwhich goat is designated as the scapegoat (Leviticus 16:8).In parshas Pinchas, Hashem commands the Land of Israelto be divided among the tribes through a lottery (Numbers26:5).
The complete edition ofRabbi Moshe Atik's Torah Teasersis available on AMAZON(keyword Torah Teaers)
assigned it for you upon the Altar to provide atone-ment for your souls; for it is the blood that atones for the soul 
.” Our blood contains the , but theanimal’s blood does not. The only difference be-tween our blood and the animal’s blood is the
aspect, which contains the spirituality with which weget closer to Hashem. By burning the
and its blood, we are attempting to sanctify ourselvesthrough removing the impurity within our blood, i.e.the physical, and we isolate our 
, our souls.Then, and only then, will the holiness of divine puri-ty glow from within us. For we will have found our essence, our soul, within our bodies.
With this we can answer our first question; itis that the sons of were actually
, and thewine that they drank is comparable to the wine liba-tions offered with every . Their bodies being burned was a symbol of the
which was absentin their lives. All that they had left was their soulsand the process by which they met death representedthat. They were completely
to Hashem.
This then leads to our second question: if theylived lives of , why is their deathconsidered a punishment?
We are not meant to play the role of the sacri-fice; that is the role of the animal. Really, the sons of Aharon were so close, yet they were also so far away; for although they were , the job in thisworld is not to isolate ourselves in an only spiritualrealm, but to elevate the physical to spiritual heights.There is a reason that Hashem put us in a world withso much
, and that reason is to inject thespirituality of a Jew into everything. The Rav
 putso much emphasis on this very idea; that our job isnot to abandon “the physical” completely, but to ele-vate it.
So when we bring a , the animalrepresenting our bodies, we show Hashem that weare ready to undertake our challenge in this world, tolive a life guided by while beingmaintained in a body of . We must be
like the sons of Aharon, but we must let only the body of the animal be burned and not let our bodies be burned as well. We can do this by injecting thename of He Who Is on High into every thing that wedo, and if we do this than we shall be ,
 “for G
d’s name will truly be glorified by us.”
(Josh Kaufman — Continued from page 1)
Dvarim Hayotzim Min Halev
Taken from
Iyar 9
In 1948, the Arab Legion captured the police station onMount Scopus, isolating it from the rest of Jerusalem.One month earlier, a convoy of 78 Jewish medical per-sonnel en route to Mount Scopus were killed in a merci-less Arab ambush. After 1948, Hebrew University andHadassah Hospital both closed their Mount Scopus fa-cilities and relocated to western Jerusalem. When Jeru-salem was reunited in 1967, these facilities reopened onMount Scopus.
Iyar 10
Yahrtzeit of Rabbi Yitzhak Alfasi (1013
1103), popu-larly know by the acronym, Rif. Alfasi was born in Mo-rocco, and studied in Tunisia under the famed RabbeinuChananel. Alfasi ushered in the era of "Rishonim" (lit:the first ones), the important rabbinic period which cul-minated in the 16th century
Code of Jewish Law
. RabbiAlfasi wrote
Sefer HaHalachot 
, the first codification of talmudic law and a precursor to the great codes of Mai-monides and Rabbi Yosef Karo. Alfasi served for 40years as head of the Jewish community of Fez, Moroc-co. At age 75, two informers denounced him to the gov-ernment on a spurious charge, and he moved to Spain.The most famous of his many students is Judah HaLevi,author of the
Iyar 11
This date marks the death of Judah P. Benjamin (1811
1884), an American
Jewish statesman. Benjamin wasthe second Jew to serve in the U.S. Senate, representingLouisiana. When another senator accused Benjamin of  being an "Israelite in Egyptian clothing," he replied: "Itis true that I am a Jew, and when my ancestors were re-ceiving their Ten Commandments from the immediateDeity, amidst the thundering and lightnings of MountSinai, the ancestors of my opponent were herding swinein the forests of Great Britain." Two U.S. presidents(Franklin Pierce and Millard Fillmore) offered to nomi-nate Benjamin as the first Jew to the U.S. SupremeCourt, but Benjamin declined. During the Civil War,Benjamin served in the cabinet of the Confederacy
 variously as Attorney General, Secretary of War, andSecretary of State. (Remarkably, he was the only Con-federate cabinet member who did not own slaves.) Inthe immediate aftermath of the war, there surfaced anunfounded rumor, tinged with anti
Semitism, that Ben- jamin had masterminded the assassination of AbrahamLincoln. Fearing that he could never receive a fair trial,he burnt his personal papers and fled to England under afalse name. Benjamin was buried in Paris.
Iyar 12
In 1967, Egypt blocked the Gulf of Aqaba to Israelishipping. On May 17, Egyptian leader Gamal Abdel Nasser demanded that UN monitoring forces evacuatethe Sinai, a request with which UN Secretary
General UThant cowardly complied. Nasser began the re
militarization of the Sinai, and concentrated tanks andtroops on the border with Israel. On May 22, Egyptclosed the Straits of Tiran to Israeli shipping, and block-aded the Israeli port of Eilat in the Gulf of Aqaba. TheEgyptian blockade violated international law and Israeldemanded that it cease. When Egypt failed to act, Israellaunched a pre
emptive attack that destroyed 300 air- planes
nearly the entire Egyptian Air Force
in amatter of hours. Within days Israel had captured the en-tire Sinai Peninsula; this would be the bargaining chipfor the Israeli
Egyptian Peace Accords of 1979.
Iyar 13
In 1427, a decree was issued ordering all Jews expelledfrom Berne, Switzerland. Jews have wandered and set-tled in over 100 lands on five continents. Throughoutthe Middle Ages, Jews were subject to frequent expul-sions. And amazingly, 90 percent of Jewish families

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