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1 Nisan 5772/March 24, 2012
Beit Midrash Zichron Dov
Toronto TorahToronto TorahToronto Torah
 
Parshat Vayikra / HaChodesh
 
Vol.3 Num. 26
 
סבד
However, Kli Yakar suggests that adistinction can be drawn between
semichah 
for the korban olah describedwith one hand in Parshat Vayikra andthe
semichah 
for the goat of Yom Kippurdescribed with two hands. He notes thatsins can be divided into two categories:actions and thoughts. Man can sin in hismind without acting, but a sin of actionis not a sin without premeditation. Therefore, an active sin is twice asproblematic, because it contains both animproper thought as well asinappropriate behaviour. The korbanot of Yom Kippur are brought to atone for theactive sins of the nation, and one hand of 
the kohein parallels the people’s intent
and the second hand parallels theiractions. The korban olah of ParshatVayikra, on the other hand, is a sacrificebrought by someone who never acted onhis sinful thoughts; this less-problematictransgression only requires a one-handed
semichah 
. The act of 
semichah 
appears in a secondcontext in Chumash, namely theordination of a student by his teacher.When Hashem instructs Moshe toappoint Yehoshua as his successor,Moshe is told to perform
semichah 
onthis trusted pupil. Here, the instruction
and Moshe’s implementation appear to
be incongruous. Hashem commands
Moshe, “You shall place your
hand
on
him” (Bamidbar 27:18) but Moshe
appears to disobey the command as heplaces both of his
hands
on Yehoshua(ibid 27:23).Although the two contexts are quitedifferent, the Kli Yakar extends hisnovel understanding of 
semichah 
upon
korbanot to explain Moshe’s behaviour.
Yehoshua is described in the pasuk as
the appropriate leader because he is “aman in whom there is spirit” (ibid).
Rashi explains this to mean that he hadthe skills to treat each person accordingto his unique spirit or personality. The
average leader, lacking Yehoshua’s
interpersonal sensitivity, could never beexpected to understand the souls of hisflock. Such a leader could persuade hisnation to
behave
in the proper way, andhe could even coerce them to do so, buthe could never truly understand theirmindset. Yehoshua, a man of spirit, hadthe ability and responsibility to engagethe Jewish people in an intimately emotional way. Therefore, says the KliYakar, when Hashem instructed Mosheto place a hand on Yehoshua, Hisintention was for Moshe to place thehand of thought upon him. Moshe,though, understood that if Yehoshua
had the skills to affect the people’s
machshava 
, surely he had aresponsibility for their actions as well. Therefore Moshe deemed it appropriateto add his second hand in ordaining hisstudent as the new leader. Mosheconveyed a confidence in Yehoshua,that he possessed the skills with whichto play a transformative role as thesecond leader of Israel. The connection between these twosemichot speaks volumes of Yehoshuaas a leader, and it simultaneously demands greatness from every Jew whoengages Hashem through the bringingof Korbanot, and performance of mitzvotmore generally. While the Torah expectscompliance from its followers, it alsodemands a metamorphosis of sorts. Through the fulfillment of mitzvot wechoose to not only behave in a mannerbefitting a Jew, but to develop thepersonality of a devoted servant of Hashem.
dzirkind@torontotorah.com 
Parshah Questions
R’ Meir Lipschitz
 
Answers to the questions appear on the back page 
Why was salt supposed to be added to a korban, while honey was not allowed?(Rashi, Ramban, and Netziv to Vayikra 2:11-13)
Why does the Torah use the word "asher" rather than the more common "im"when describing the transgression and korban of a nasi (leader)? (Rashi, Siftei
Chachamim, Ba‘al HaTurim, Ramban, Seforno, and Netziv to Vayikra 4:22)
 
Why does the Torah use the term "nefesh" when describing the sin-offering, asopposed to the term "adam" which had been used previously? (Ramban, OhrHaChaim, Rabbeinu Bachaye, Alshich, Mincha Belulah, and Tzror Hamor toVayikra 4:2)
For children: Why is the opening word "Vayikra" written with a small letter
aleph? (Ba‘al HaTurim Vayikra 1:1)
 
meir.lipschitz@gmail.com 
Lean On Me
 
Rabbi Dovid Zirkind
 
To sign up for daily Omer reminders and divrei torah, please contact info@torontotorah.com or 416-783-6960
As we begin the third
sefer 
of theChumash we are immediately introduced to a variety of korbanot andthe intricate details encompassed withineach one. The first procedure we aretold of is the act of 
semichah 
 (specifically for a korban olah), placingone's hands on the animal and leaningon the korban prior to its slaughter.In the opening of Parshat Vayikra the
 Torah writes “
V'samach yado 
- and he
will lean his hand” (1:4). The
commentaries struggle with thisseemingly direct imperative as itappears to contradict the rules of 
semichah 
as taught by the Sages. Amishnah in Menachot (93a) statesclearly that
semichah 
requires
two
 
hands. This rule is based on the Torah’s
description of the Yom Kippur service,
where the phrase “And he shall place
his
hands
” is used (16:21). Why, then,
does our parshah state that
semichah 
isperformed with one hand alone?Ramban is convinced that the principleset out in the mishnah is unchanged.Our pasuk agrees that
semichah 
mustbe done with both hands, but
emphasizes “
his
hand” to reject the
possibility that
semichah 
could be donevia a
shaliach 
. Although many mitzvotmay be performed with a representative(and one might have thought the sameregarding
semichah 
) the pasuk demandsthat
semichah 
be done strictly by theowner.
 
"ינליא יזחו ןסינ ימויב קיפנד ןאמ יאהרמוא יבלבלמ אקד:רסיח אלש ךורבתובוט תוירב וב ארבו םולכ ומלועבינב ןהב תואנתהל תובוט תונליאוםדא ( ."גמ תוכרב):
 
רחאל דציכ האור ןסינ תפוקתב הדשל אצויהןבל הטעמ תוטעל תונליאה םיליחתמ ףרוחההשדח הנש ליחתהלו,רסיח אלש תכרב תא ךרבמ
-
תונליאה תכרב.בה"כר ןמיסב ח"תכרבש בתוכ ו לכ אלו הנשב תחא םעפ קר םיכרבמ תונליאהןכש תוליגרה הייארה תוכרב ומכ םוי םישולשאלא הייארה תכרב אל איה תונליאה תכרבהעפוהה תכרב,לש העפותה לע םיכרבמ רמולכןסינ תפוקתב עבטה תושדחתה.קסופ ןכ ומכונשמה"ב (כר"ו,א'תרחאמ םהב תוצראבש ר רחאל החירפה"םעפב ךרבל ןתינ ןסינ חשדוחב קר אלו תוריפה בולבל האורש הנושארהןסינ.
 
וקלחנו תבשב ןסינ שדוח שאר אצוי הנשהתבשב תונליאה לע ךרבל ןתינ םאה םיקסופה.םייחה ףכב בותכ (ר'רפוס בקעי:)  "ויו תבשב"תכרב ךרבל ןיא ט תונליאה,םיחרפה ודיב חקי אמשםהב חירהל,שולתי אמש וא...הארנו תכרב ידי לעש םילבוקמה יפלשןמ השודק יצוצינ ררוב תונליאהחמוצה,תבשב ררוב רוסיא שי,ןכלו תבשב תונליאה תכרב ךרבל רוסאויבו"ט".
 
הלעמ תונעט יתש ןכ םא"םייחה ףכ",הרזג תחא ררוב ןאכ שי אמש תינשו שולתי אמש.אבומהכוס תכסמב ארמגב (ל"ע ז"ב: )  הבר רמא,רתומ רבוחמב סדהוב חירהל,רוסא רבוחמב גורתאוב חירהל
.
 
אמעט יאמ,חירהלד סדההייזגמל יתא אל היל תירש יא יאק,היל תירש יא יאק הליכאלד גורתאהייזגמל יתא
.
 
שולתי אמש לש ששח יבגל תרבדמ ארמגהםהש םושמ תכייש הרזגה תוריפב יכ תרמואוחכשי םדאש םיששוח ונא ןכלו הליכאל םידמועותוא שולתל אוביו ירפה תא חירמ קר אוה יכ,תונליאה תכרב תא רוסאל ילוא הארנ ךכ םושמתבשב.ףסוי הידבוע ברה (ח תעד הווחי"עס א'ב' קסופ,ןכש חירה תכרבב רבדל םיששוח ונא יכתכרבב םלוא ירפה תא חירהל ברקתי אוהונא ןיא הייארה לע םיכרבמ ונאש תונליאהאל ךכ םושמו שולתיו אובי םדאש ךכל םיששוחתבשב ךרבל רוסאנ.
 
ררוב רוסיאב ןודל ךכ םא ךישמנ.ושב"ראב ת םייח םימ,ןתינ עודמ ןודל םייחה ףכ ךישמה
Visit us at www.torontotorah.com
 
of the specific danger lest peopleerroneously think that they can find away around the danger.Other authorities offer differentexplanations. Some explain that non-kosher food is physiologically safe, butG-d instructed us to sanctify our diets by dedicating them to G-d, following Divineinstructions as to what we eat and whatwe refrain from eating.
torczyner@torontotorah.com 
2
תעדל הליפתב םג ירה תבשב ללפתהלהז םג הרואכלו תוצוצינ תרירב שי םילבוקמהרוסא תויהל ךירצ:"ירש רתלאל לכוא ררוב ןל אמייקו.הניאש תונליאה תכרבב ןכ ןיאש המהעש התואל הכירצ,ךרבל לוכי ירהשןסינ שדוח לכב וז הכרב,הז ירהורוסאש ןמז רחא ךרוצל ררובכ."
 
תישענ הליפתהש רחאמ תבשב ללפתהל ןתינרתלאל
-
דימ,אוה ררוב תכאלמב םינידה דחאדחוימה ילכ אללו דימ השענ רבדה רשאכשרתומ רבדה הרירבל,תווצמ איהש הליפתההרירב יהוז ןכלו ידימ השעמכ תבשחנ םויהםג תושעל ןתינש תונליאה תכרב םלוא תרתומןכלו תידיימ היישעכ תבשחנ הניא לוח םויברתוי רחואמ ןמז ליבשב ררובש םדאכ תבשחנרוסא רבדה ךכ םושמו.
 
הלבקו הכלה בורע לע,רפוס םתחה בתכ (ושת וא"אנ חךכ: "הלבק ירבד ברעמה לכ רמוא ינאותוקוספ תוכלה םע,אל םושמ רבועשדקת ןפ םיאלכ ךמרכ ערזתהאלמה."
 
ושב םג ןייעל ןתינו"בדרה ת"ז (ד קלח'יס'חק ךכ בתכש:קסופ ינאש ינדשחתו ינמישאת לאווכו הלבקה ךרד יפ לע הארוה הרומו הכלה
'
,דיחה ןרמו"וישודיחב ןיעה תיארמ רפסב אןירדהנסל (ע ק"אבתכ,יפ לע ןיד איצוהל ןיאש תודוס
.
ונשאר תא סינכהל אל ידכב םלואםלוע יקנע ןיב תקולחמב,ירבד ברעל ןתינ םאההכלה ירבדב הלבק,ושב הידבוע ברהש רמאנ"ת תעד הוחי (ח"ס א"בםייחה ףכ ירבד תא החד תבשב תונליאה תכרב ךרבל ןתינש קספו,אלוררוב רוסיאל שושחל ךירצ.
 
הכרבה תאש םושמש אוה הלעוהש ףסונ ששחךרבל םיגהונ"תודשבו תונגב ( "במרה ןושל"ם, ילואש םיששוח ונא ריעל ץוחמ אצי רשאכרוסיא ידיל אוביו רודיס ומיע לטלטי,הווחיבךרבל לוכיו םיששוח אל הזל םג יכ קספ תעדףידע הליחתכל םלוא תבשב תונליאה תכרבתובושת יקספב אבומ ןכו לוחב ךרבל (כר"ו ל םאש םש ףיסומו'ןסינ (הכרבל ןורחא םוי רחאל תוכחל אלו תבשב ךרבל ףידע תבשב אצויןסינ שדוח.
 
hhorovitz@torontotorah.com 
Mitzvah 147 distinguishes betweentwo types of animal fats,
chelev 
and
shuman 
, and prohibits eating theformer kind.
Chelev 
includes fatsurrounding the kidneys, fat coveringthe abdominopelvic cavity, and fataround some of the digestive organs.Removing the fat is part of a practicecalled
traybering 
; this is accompaniedby removal of forbidden veins Forvideo of a
traybering 
session, seehttp://ouradio.org/ouradio/channel/C675/. The
Sefer haChinuch 
(Mitzvah 73)writes that all non-Kosher foods areforbidden because they aredangerous. The Torah omits mention
613 Mitzvot: #147
Stay off the fat!
 
R’ Mordechai Torczyner
 Hitoriri: Jewish Spirituality
Three Torahs!
 
R’ Mordechai Torczyner
 
 Time is valuable, but it is only acurrency to be traded and spent ratherthan hoarded. A moment of time has noindependent worth; the value of time isrealized when it is invested in arelationship, in spiritual growth, ineducation, or in community.Unfortunately, we easily mistake ourvaluable currencies for commodities; asa natural outgrowth of our need toacquire currency, we come to view it asan end unto itself. This is how webecome obsessed with amassing money,and it is also how we become obsessedwith protecting our time. Much aspeople spend what they must forperceived necessities and stint onspending for other items, so peoplespend time on perceived necessities,and stint on the time they spend forother pursuits, including davening,Shabbat meals and learning. This point is particularly relevant today,when we invest our time in readingfrom three sifrei torah. What a beautifulmoment - the confluence of Shabbat,Rosh Chodesh, and the onset of Nisan,the month which leads all others in the Torah's calendar! We withdraw threescrolls of our sacred heritage from theAron Kodesh and parade them throughthe synagogue, the silver polished andshining, the gathered children awed by this unusual display of religiousgrandeur, hands reaching out to pressonce, twice and three times the velvetcases enwrapping sanctified parchment.We celebrate the riches of oursynagogue, and express a greatcommunal appreciation of the blessingrevealed to us at Sinai.But in the midst of this pomp, some of us might turn to our neighbours andsigh, "Three Torahs
 – 
we won't be out of here until 12:30!" This reaction stemsfrom a view that time is a commodity tobe hoarded. Better to recognize thatthose minutes of Shabbat morningcould not be used in a more worthwhileway, that the time during which wehonour our tripled Torah, listen to itstripled words and comprehend its triplemessage, will be time well-spent, andwill bring us and our children greatreturns. Knowing how to spend ourtime positively, rather than hoard it,will help us live more fruitful andinspired lives.
torczyner@torontotorah.com 
 
The Blessing of the Trees
, and Sparks
Hillel Horovitz
 
 
Biography: Rabbi Naftali Tzvi Yehudah Berlin
 
R’ Ezra Goldschmiedt
 
 The area of Hamat Gader offershealing baths which have been inuse since the time of the Mishnah,in the 2
nd
century CE. The springsthemselves, per our Sages(Sanhedrin 108a), have been theresince the time of the Flood,remnants of the channels G-dopened in the earth to drown thegeneration of the Flood.Hamat Gader is in the YarmukValley, south of the Golan Heights,about 150 meters below sea level. The name "Hamat" comes from theHebrew word "
ham 
[hot]", becausethe water is hot. "Gader" is thenearest city; today it is under Jordanian control. There are fourmineral-rich hot springs; the watercomes from a depth of more thantwo kilometres below the ground.Apparently, there was a strong Jewish population in the areaduring the Second Temple period;historians record that the local Jewsinflicted heavy casualties uponRoman forces in the invasion thatled to the destruction of the Temple. Jews continued to frequent the siteafterward; the remains of a fourthcentury CE synagogue are foundnear the site. Further, the TalmudYerushalmi (Shabbat 4:2) recordsthat Rabbi Yehudah haNasi stayedthere with his students, and the Talmud Bavli discusses bathing atHamat Gader on Shabbat (Shabbat109a) and travelling to and from thebaths on Shabbat (Eruvin 61a).Hamat Gader was abandoned fromthe time of the Crusades until thestart of the twentieth century, whenSheikh Suleiman bin Nachif waslicensed by the British governmentto operate the site. It is said thatSuleiman received this right as areward for his aid to the Jewishunderground NILI group, whichsupported the British against the Turks in World War I. The financingcame from a Jew named Zev Sapir.During the War of Independence theSyrians conquered Hamat Gader.When Israel liberated Hamat Gaderfrom the Syrians in 1967, the rightsto the springs were transferred tothe surrounding kibbutzim of MevoHamah, Kfar Charuv, Afik andMeitzar. Each year, more than600,000 tourists visit the site.
bweintraub@torontotorah.com 
Rabbi Naftali Zvi Yehuda Berlin, alsoknown as the Netziv (1816-1893), wasborn in Mir, Russia, to a family of Torahscholars. At the age of 13 he marriedRayna Batya, daughter of Rav Yitzchakof Volozhin, the Rosh Yeshiva of thefamed Volozhin yeshiva in Belarus andson of the yeshiva's founder, Rav Chaimof Volozhin.After decades of dedicated study, RabbiBerlin became the Rosh Yeshiva of theVolozhin yeshiva. Despite many difficulties, including the burning downof Volozhin and its yeshiva on twooccasions, enrollment steadily increasedunder Rabbi Berlin's guidance. Duringhis tenure, the yeshiva produced many future leaders of Klal Yisrael, such asRav Moshe Epstein, Rav AvrahamYitzchak Kook, Rav Isser ZalmanMeltzer, and Rav Shimon Shkop.Rabbi Berlin's approach to learning wasto search for the earliest possiblesources on a topic, thereby developing aclear understanding through the roots of our mesorah. For similar reasons, hewas also a strong proponent of the study of Tanach. Additionally, Rabbi Berlinwas an early supporter of the Chovevei Tzion movement and strongly supportedthe resettling of Eretz Yisrael. The maskilim, who viewed theVolozhiner Yeshiva's success as theirfailure, constantly appealed to theRussian government to disrupt the yeshiva's program. Eventually, theirdemands for an overwhelming programof secular studies (to take place from themorning until 3:00 PM), the requirementthat every instructor hold a seculardegree in education, as well as theclosing of the yeshiva at night, forcedRabbi Berlin's hand; after leading the yeshiva for forty years, he decided toclose it. Rabbi Berlin's life was sointertwined with the yeshiva's existencethat its closing had detrimental effectson his health, eventually leading to hispassing only two years later.
egoldschmiedt@torontotorah.com 
Visit us at www.torontotorah.com
 3
[Note: In publishing, proofs are thepreliminary versions of publications createdfor proofreading and copyediting purposes.]Concerning publishing house proofs [of  Torah works] in which most of the pages arethrown into the trash and also trampledupon, and non-Jews denigrate them [by using them] in their kitchens, etc. Is onepermitted to burn or [otherwise] actively destroy them?... The leniency is primarily because of this:Even though it is assumed that one createsthem for a holy purpose, nevertheless, if oneexplicitly intends that his work not becomesanctified, it certainly contains no holinessof the Name. This is similar to Maimonides'statement (Hilchot Tefillin UMezuzah V'Sefer Torah 1:13) that Torah scrolls written by a
min 
[one who does not believe in G-d] shouldbe burned with their Names of G-d becausethey were not written for His sake; theauthor considers them like any mundanematter. Therefore, when it is better that theName not be sanctified we do notautomatically treat this as a text written for
His sake…
  This same logic can be applied concerningthe holiness of G-d's Names. It would bebetter that the names in chumashim andsiddurim be sanctified to make them moreeffective for learning and prayer, as seenfrom a great episode involving R' Chiya(Bava Metzia 85b), that he sanctified [the Torah he personally created] more thandemanded by law in order that it assist inthe students' learning. Similarly, the Torahspecifies that the King's [personal] Torahscroll be written by the Priests/Levites, i.e. Torah scholars, in order to better assist itsmoral purposes. Therefore, it is presumedthat these texts are invested with holiness.However, it would be better that a siddurwhich is not for reading or learning not besanctified. Therefore, the Names writtenwithout specific intent are not sanctified. Therefore, there is no prohibition concerningthe burning of the Name in these proofs,which had not been printed for use inlearning...Because these were initially written with thisintention, one may actively burn publishers'proofs; it is even a mitzvah to do so, so thatthese not lead to stumbling in the greatdisgrace of having them in the garbage, withnon-Jews abusing them...
Ha’Aretz
 
Hamat Gader
R’ Baruch Weintraub
 
Torah in Translation
Writing Gd’s Name
 
 without intent for sanctity
Rabbi Naftali Tzvi Yehudah BerlinMeishiv Davar 2:80
Translated by R’ Ezra Goldschmiedt
 
In truth, if it was possible to printwithout publishers' proofs, it would bebetter, just as we don't dedicate[possessions to the Temple] nowadays.However, just as the Hasmoneangovernment allowed the Name to bewritten in legal documents for the needsof the moment (Rosh HaShanah 18b),here too [we can allow this]; since it isimpossible to publish without proofs, it is
permitted because of [the principle of] “It
is a time to act for G-d, [and therefore]
they have cancelled Your law.”(Psalms
119:126)
egoldschmiedt@torontotorah.com 

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