Purim Torah - YU Torah MiTzion Beit Midrash Zichron Dov of Toronto

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
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