In Memory of Mr.

Max Glass

Likutei Ohr
Volume VII : Issue IV
Editor-in-Chief:
Jack Levkowitz 17
Senior Editor:
Noam Gershov 17
Managing Editors:
Noah Hyman 18
Gidon Amsellem 18
Shawn Partovi 19
Layout Editor:
Eitan Tennenbaum 17
Distributors:
Yair Isaacs 16
Nathan Silberberg 16
Avishai Zarifpour 16
David Silverman 19
Mickey Piekarski 16
Nathan Bentolila 16
Benyamin Tarko 18
Staff Advisor:
Rabbi Arye Sufrin

The Flame of
Our Ancestors

A righteous man
falls down seven
times and gets up.
- Proverbs 24:16

Tefillah Gems
Eytan Merkin 18

In Memory of Mr. Jack Gindi

The Pamphlet of Light

Parshat Vayikra

A publication of YULA Boys High School

Derech Eretz Kadmah LaTorah

Rabbi Joseph Schreiber

And He called unto Moshe, and spoke to him (1:1).

The Midrash is bothered by the following question. Where do our Sages derive the saying that a
carcass is better than a Torah scholar that lacks Daat, knowledge, sensibility, and delicacy of feeling? This
idea is learned from Moshe Rabbeinu, the father of wisdom and the father of all prophets, who performed
wondrous deeds and miracles for Bnei Yisrael. Nonetheless, Moshe Rabbeinu would not enter the innermost
part of the Mishkan until Hashem summoned him, as the Pasuk writes, And He called unto Moshe. Rav
Meir Rubman ztl points out that waiting to be called to enter is referred to by Chazal as Daat, sensibility,
and had Moshe Rabbeinu enter without first being called, he would be a Torah scholar with no Daat, and a
carcass would be better than him!
The explanation for this concept is that a carcass emits a very foul odor and is repulsive, so people
know to stay clear and avoid it. However, people generally flock to a Torah scholar to learn from his
wisdom and spend time in his presence. The Torah scholar who does not possess Daat deceives all people,
as they are unaware of his negative trait. This explanation is the reason that in reality, the carcass is better
than such a Torah scholar. Basically, what you see is what you get!
Rav Isser Zalman Meltzer ztl, the Rosh Yeshivah of Etz Chaim in Yerushalayim, would travel to
Chevron from time to time. He would usually ask a few of his Talmidim to join him on these trips because he
would always pay a visit to Rav Nosson Tzvi Finkel ztl, the Alter of Slobodka, at his Yeshivah that was
located in Chevron. On one such visit, Rav Isser Zalman said to the Alter that he had with him this time a
Talmid who was a true Illui, prodigy, who will one day light up the world with his wisdom! As the three
were sitting and discussing various Torah topics, the Alters wife served tea and sugar. After adding sugar to
his tea, the Illui picked up some of the granules that had fallen on the table with his fingers, and then began
to lick the sugar from his fingers. This conduct was very displeasing in the eyes of the Alter. He felt that this
behavior was a lack of Derech Eretz, and that one should not behave so when sitting with other Torah
scholars. The Alter asked the Illui if he could ask the Illui a series of questions. After responding correctly to
all of the Alters questions, the Alter finally asked if he could ask a riddle. The Alter began, Do you think
that there is ever a possibility that an animals carcass can be greater than a live human being? The Illui
answered emphatically, No! There is no such possibility. The Alter responded, Although this question
was just a riddle, Chazal tell us that a carcass is better than a Torah scholar that lacks Daat.
After the Illui left the room, Rav Isser Zalman turned to the Alter and said that he understood well
the meaning and intention of the Alters riddle, yet he thought it was an exaggeration. The Alter was
implying that the Illui lacked Daat, sensibility and Derech Eretz, because he acted inappropriately in front of
the Alter with regards to the sugar. Rav Isser Zalman reiterated that this Talmid was outstanding, a true
prodigy. The Alter was unconvinced and stated that if he does not improve in his Derech Eretz, he will not
amount to anything! Rav Isser Zalman responded politely, and said that this time, the Alter was probably
incorrect in his prediction.
Rav Meir Chodosh ztl, one of the prime students of the Alter, would relate this story to his
Talmidim often. He would conclude the story by saying, I knew that Illui both in his younger years and as
he advanced into old age. I can testify that, unfortunately, the Alter was right! This story demonstrates that
regardless of the amount of Torah knowledge that the Illui accumulated, since he did not posses the
character trait of Daat, sensibility and delicacy of feeling for others, he did not amount to anything and a
carcass was better than him.

In Masechet Berachos, Rabbi Shimon Bar Yochai said that the most favorable situation for prayer is When the congregation is
praying together (Berachos 8a). This answer is surprising because we usually view prayer as a private matter between God and us. Why
is an emphasis being placed on public prayer?
Rav Kook explains that prayer is, first and foremost, a tool for refining moral character. A person who lives alone does not
encounter many moral and ethical challenges. These issues arise from living with other people-- when it is necessary to interact and share
resources. Since prayer is meant to improve our moral sensitivity, its logical that prayer is of greater importance to those who require such
sensitivity in social interactions with people around them. On the other hand, hermits and recluses have a smaller need for prayer, as their
moral character requires less refinement.
Therefore, prayer possesses an inherent communal nature. When a congregation prays together, each member prays for the good
of the community. Our Sages placed an emphasis on communal prayer because it fulfills one of the most basic functions of prayer-improved social living and the refinement of morals and ethics.

The Small Alef

Joshua Partovi 17
This week, as the Kohen goes up for the 2irst Aliyah of the
Torah reading, he will notice that the last letter, Aleph, of the 2irst
word, Vayikra, is small. Why is this? This question has been
discussed for many years among various commentators. It has
always been taught to mean that Moshe Rabbeinu was extremely
humble. In a second explanation, some rabbis suggested that the
small letter represents the fact that Moshe was only able to
hear Gods voice while inside the Mishkan.
Another explanation states that Hashem can be heard
and even seen in the smallest aspects of life, not only during the
large events. The 2irst pair of Luchot was accompanied by a lot of
noise and a great display of Gods power, but they ended up
being smashed. Contrastingly, the second pair of Luchot, which
was given privately to Moshe who transferred it to all the Jews,
remained intact as one piece and eventually ended up in the
Mishkan. Hashem speaks with a small Aleph to all his creations
so that they can see him in all corners of the earth, no matter
how small they may seem to be in reality.
A Jew who has Emuna and believes that everything he
does is for the good of Hashem will sees God in every part of his
life. Many people only wait to see Gods apparent presence
during the big and open miracles. Although Hashem can indeed
be found there, the place that He has chosen to constantly reside
in is the small and seemingly insigni2icant crevices so He can
always be found with minimum effort. We often try to self
improve by taking big steps which never truly result in success,
just like by the case of Moshe destroying the tablets. The path to
success, rather, is taking small but consistent steps and
committing oneself to one thing at a time. Sefer Vayikra contains
many Mitzvot and Halachot, but it always concentrates on the
small aspects in order to consistently raise us up to higher levels.

The Essence of Korbanot

Halachic Illuminations

From Rabbi Nachum Sauer

The Bracha of Shehechianu is recited when a mitzvah
comes about periodically. The Bracha Shehechianu is
an expression of gratitude to Hashem for keeping us
alive and bringing us to this particular time. For
example, we say Shehechianu on various holidays,
such as before reciting the Megillah on Purim, taking
Lulav and Etrog, or sitting in the Sukkah on Sukkot.
One interesting situation when we say Shehechianu
is when eating a new fruit, as we do on the second
night of Rosh Hashana. We bless Hashem for
allowing us to the pleasure of eating a new fruit.
There are some opinions that hold that one says
Shehechianu when they 2irst see the new fruit, but
our custom is to wait until we eat the new fruit to
say the blessing. One would only say Shehechianu on
a seasonal new fruit, not one that grows all year
round. Therefore, if one did not eat an orange for a
year, they still cannot use it as a new fruit on Rosh
Hashana and say Shehechianu because the fruit
grows throughout the year. This Halacha of saying
Shehechianu on a new fruit only applies to fruits,
excluding vegetables. Shehechianu can even be said
on a non-food item. For instance, if one buys a car
for his own individual use, he must say Shehechianu.
If one buys new clothing that gives him happiness,
such as a suit or an expensive Sheitel or dress, they
should say Shehechianu over this purchase. If the
suit requires tailoring, then Shehechianu should not
be said at the time of purchase, rather when it is
worn for the 2irst time. Something of less
signi2icance, such as a tie or even a new shirt, would
not be great enough to warrant a Shehechianu.

Compiled By Ari Willner 19

Shawn Partovi 19

This week we are beginning Sefer Vayikra. In Parashat Vayikra, Hashem speaks to Moshe informing him
about the different Korbanot that Benei Yisrael must bring voluntarily. The first Korban articulated to Moshe was
known as the Korban Olah, the elevation offering. This Korban was to be brought from a person who was repenting
for something they did wrong. This Korban had to be brought voluntarily, it was entirely burnt up, and it would
either consist of an ox, goat, dove, lamb, pigeon, or flour.
Each man would bring an offering that they could financially afford. For example, a wealthy man would
bring an ox as his Korban while a poor man would bring a pigeon or flour. If a rich man decided to bring flour or a
pigeon to the Mizbeach, Hashem would generally not accept that offering. The Gemara explains that the reason
Hashem rejected the rich mans scanty offering is that the main purpose of giving a Korban is for the giver to have
the intention that it is for Hashem and no other purpose. By only offering flour or a pigeon, which relative to the
wealthy man is virtually nothing, the giver is demonstrating that he is simply trying to exempt himself from the
obligation of giving a Korban rather than willfully trying to praise and exalt Hashem.
Later, the Torah explains about the sin offering, the Korban Chatat. The Torah writes that a Kohen Gadol who
made an error in a Halachic matter must bring this type of Korban. The Torah says further that even if a king did
something wrong, he must bring a Korban Chatat and confess to his wrongdoings. From here, we learn how
fortunate the Jewish nation is that even their leaders, such as the Kohen Gadol or king, must confess to their sins
and publicize them with an offering.

YULA Boys High School Nagel Family Campus 9760 W. Pico Blvd. Los Angeles, CA 90035 Tel: 310.203.3180