Yeshiva University Torah MiTzion Beit Midrash Zichron Dov

Parshat Tetzaveh 8 Adar 1, 5774/February 8, 2014 Vol. 5 Num. 22

Toronto Torah
How might we reconcile these two identities? Can a Kohen Gadol be a welcoming friend to the broad Jewish population, and yet preserve the monkish separation of a person whose existence is dedicated to G-d? In his eulogy for Rabbi Chaim Ozer Grodzinski, Rabbi Yosef Dov Soloveitchik further complicated the Kohen Gadol's identity by identifying two polar opposites in the garb of the Kohen Gadol.

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Tzitz and Choshen, Kohen and Parent

The portrait of the Kohen Gadol as a welcoming friend is as old as Aharon haKohen. As one midrash (Avot d'Rabbi Natan 12) tells it, "If two people fought with each other, Aharon went and sat with one of them and said, 'My son, see what your friend is saying! He strikes his heart and tears his clothes and says, 'Woe is me, how will I lift my eyes and see my friend? I am embarrassed before him, for I sinned against him.' Aharon would sit with him until he had removed the anger from his heart, and then Aharon would go sit with the other" This model of sensitivity, for the Kohen Gadol and for other leaders, is praised in the Talmud. [See Sanhedrin 6b contrasting the approaches of Moshe and Aharon, for example.] Nonetheless, Rambam (Mishneh Torah, Hilchot Klei haMikdash 5:3-7) depicts the Kohen Gadol as a "Man of G-d" who does not mingle with the community. He writes, "The Kohen Gadol is obligated to conduct himself with dignity. He may not be frivolous with the nation He may not attend a place of celebration or a public feast, even for a mitzvah. He may go to a house of mourning, but he does not mix among the other kohanim; instead, the kohanim surround him and show him respect, and his deputy stands between him and the nation A domicile was prepared for him in the Temple, and it was called 'the room of the Kohen Gadol'. His splendour and honour was in dwelling in the Temple all day, leaving only to go home at night or for an hour or two during the day. His home was in Jerusalem, and he never left there."

Rabbi Mordechai Torczyner

With his tzitz, the Kohen Gadol carries Divine acceptance of the offerings of the Jews. (Shemot 28:38) In other words, the Kohen Gadol bears only one, unified identity: Sponsor of the Jewish People. This identity may require relationships of varying distance in varying contexts, but their unifying point is the betterment of the nation. Indeed, perhaps this is why the tzitz and the choshen are the two garments which must be upon the Kohen Gadol "always" (ibid. 28:29-30, 38); the inclusion of one and exclusion of the other would be disastrous. Of course, this dvar torah is about more than a Kohen Gadol, for the job description above could easily be rewritten for a parent: at times a friend to one's children and at times remote, at times focussed upon the picayune and immediate and at times sensitive to a bigger picture. We, too, are challenged with multiple identities. We would do well to remember that the Kohen Gadol's single goal is to be Sponsor of the Jewish People, and the parent's is to be Sponsor of the Next Generation. May we carry out our sponsorship successfully, earning the praise which Malachi authored for Aharon, "The Torah of truth was in his mouth, and corruption was not found on his lips. He waled with Me in peace and integrity, and he brought many back from sin. For the lips of the kohen will guard wisdom, and they will seek guidance from his mouth, for he is a malach of G-d." (Malachi 2:6-7) torczyner@torontotorah.com

On his chest the Kohen Gadol wears a choshen, a breastplate bearing gems representing the tribes of Israel. (Shemot 28:15-30) On his forehead the Kohen Gadol wears a tzitz, a gold plate displaying the words, "Sacred to G-d." (ibid. 28:36-38) As Rabbi Soloveitchik explained, the tzitz represents the head, the seat of the intellect which resolves halachic questions, calculating "Permitted", "Forbidden", "Pure" and "Impure". The choshen rests upon the heart, seat of love and affection and sensitivity, with which the Kohen Gadol sensitively leads the nation in matters of war and public policy. We now see that the Kohen Gadol is split between halachic authority and national leader, as well as between the aforementioned friend and monk. How is he to manage all of these identities? An answer may lie in the Torah's description of that which the Kohen Gadol "carries" with these two garments. With his choshen, the Kohen Gadol carries Divine guidance for the affairs of the Jews. (Shemot 28:29-30)

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, KEVIN HEYMANN, ALEX HUBERMAN, SHIMMY JESIN, YISHAI KURTZ, YOSEPH LEVI, AKIVA MARESKY, JACOB NEMIROV, MITCHELL PERLMUTTER, KOBY SPIEGEL, GRAHAM TUGETMAN, MENDY WEISBROD, YOSSI WELTMAN, SHALOM WISE

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Haftorah: Yechezkel 43:10-43:27

Who is the prophet of our haftorah? Yechezkel, son of Buzi, was a priest who was exiled from Israel before the destruction of the first Beit haMikdash. Some suggest that Buzi was actually Yirmiyahu. Yechezkel's book begins in Babylon, during our exile, although the first half of the book (until Chapter 24) records rebukes he had issued before the destruction of the Beit haMikdash, against the sins and corruption of the Jewish nation. After G-d's decision to destroy the Beit haMikdash, Yechezkel turns to the surrounding nations and prophesies their destruction as a punishment for the suffering they have inflicted upon the Jewish nation. Then, from Chapter 33 to the end, Yechezkel offers consolation for the devastated Jews, predicting their redemption. What is the message of our haftorah? Our haftorah can be divided into three different parts. The first one is a call to Bnei Yisrael to hear the description of the future Beit Hamikdash, and be ashamed of their sins (10-12). The second part is a description of the future altar (13-17), and the last part describes seven days of special celebrations to occur when this future altar will be built. Many commentators have noted that it is extremely hard to understand Yechezkel's descriptions; their wording is enigmatic, and what we think we understand seems to contradict explicit biblical commands. These difficulties almost caused the sages to remove the whole book from Tanach. (Menachot 45a) Nonetheless, some laws are learned from our haftorah regarding the altar's structure, (Menachot 97a), the application of the korban's blood, (Zevachim 53a) and the use of salt in the korbanot. (Menachot 21b) Th e me ssage of the haftor ah tr a n sce n d s th e p ar ti c ul ar s of korbanot, as we will see below. What is the connection to our parshah? As we noted earlier, our haftorah consists of three parts: an introduction, the altar's measurements and the descriptions of the first seven days' services. All of these connect strongly with our parshah, which also describes the dimensions of the mishkan and the rites of its first seven days. However, one may see the essence of the haftorah's message in its first sentence, commanding Yechezkel to "describe the House to the House of Israel, that they may be ashamed of their sins; let them measure its plan." (43:10) Why should hearing the description of the Beit haMikdash cause the people to feel ashamed? There is an unbridgeable gap between

Rabbi Baruch Weintraub

the finite world of the material, of which humanity is part, and the infinite, Divine G-d. The Beit haMikdash we build is an attempt to make contact with G-d. As our parshah says near its end, the Mishkan is a dwelling house for HaShem, (29:45) and His simple presence should fill us with shame regarding our sins. Perhaps the special services of these first seven days come not only to celebrate the inauguration of the Beit haMikdash, but also to express our feelings of shame and to atone for our unworthiness. The haftorah, then, does not only teach us a few more halachot regarding the way the Beit haMikdash should be built, or the way the service should take place; it teaches us the proper emotions one should feel when learning these halachot: finiteness and unworthiness, together with the happiness and delight of knowing that all of our inequities notwithstanding, we live by the Divine promise, "I will accept you with satisfaction, says HaShem." (43:27) bweintraub@torontotorah.com

613 Mitzvot: #350, 353, 354, 355 Commitments to the Beit haMikdash
The Torah provides us with many obligations, but we are also able to create obligations upon ourselves, via verbal declaration. As part of our ability to sanctify via speech, the Torah provides a framework in which a person might dedicate his own value [based on a biblically fixed erech scale] (mitzvah #350), or the value of his animal (#353), home (#354) or field (#355) to the Beit haMikdash. Honouring this verbal commitment fulfills a mitzvah, as though one were fulfilling a Divine command. One might argue that our ability to create obligations which G-d will honour is unusual. We are familiar with externally imposed religious obligations, but why should personally imposed commitments be binding? Sefer haChinuch (mitzvah 350) explains that the authority granted to our speech is a function of our obligation to honour speech, the most spiritual of our natural abilities. "Man does not participate in the upper realms other than via speech, which is his honoured portion. This is what Bereishit 2:7 calls, in Man, "the living spirit", which is translated by Onkelos, "And it was in Man a speaking spirit". The rest of the body is dead, and if one were to ruin this good portion

Rabbi Mordechai Torczyner

then the body would be dead, a vessel with no value. Therefore, Man is always obligated to uphold his speech as it is used for spiritual matters, such as dedications and donations. And in all other worldly matters, even those without applicable commandments or prohibitions, the Sages have instructed in multiple ways that one not alter his speech. They have even enacted a curse for one whose speech is dishonest" Rambam took our ability to sanctify via speech in another direction, noting that if our own speech must be honoured, then certainly, Divine commands must be heeded. He wrote, "Come, see how strict the Torah was regarding trespass on sacred property! Sticks, stones, dust and ash become holy when the Name of the Master of the Universe is bestowed upon them, and one who treats them in a mundane manner commits trespass against Gd! Even accidental trespass requires atonement! How much more so regarding the command Gd engraved for us." (Mishneh Torah, Hilchot Meilah 8:8) torczyner@torontotorah.com

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Biography The Rogatchover Gaon

Rabbi Baruch Weintraub
Yosef Rosen was born in 5618 (1858), in Rogotchov, Belarus. His father, Rabbi Ephraim Rosen, was a Chassid of the Kopust brand of Chabad, but this fact did not prevent him from sending his son, upon Bar Mitzvah, to the Litvish Rabbi Yosef Dov Soloveichik ("Beit HaLevi") to teach him. He learned under Rabbi Soloveichik, as well as with his son, Rabbi Chaim Soloveichik, who would become the founder of a new, "Brisker" approach to learning. Even in that company, young Yosef soon stood out as a unique genius. His nickname came to be 'the Rogatchover', after the place of birth; this nickname followed him from then on, and is better known than his real name to this day. At the age of 31, Rabbi Yosef Rosen was appointed as Rabbi for the Chassidic Jews of Dvinsk, Latvia. His counterpart, the famous Rabbi Meir Simcha HaKohen ("Or Sameach"), served the nonChassidic Jews of the city. He became famous worldwide for his powers of memory. Rabbi Rosen seemed to remember everything Midrash, Mishnah, Gemara and Rishonim and he was able to summon immediately every appearance of each word. Furthermore, he was able to find connections between what seemed to be completely unrelated issues. But these abilities were not received only by heavenly gift; the Rogatchover was known for his persistent, continuous learning. Rabbi Meir Simcha once contended that it was no wonder the Rogotchaver could remember everything after all, doesn't everyone remember what they have just learned? For the Rogatchover, who never stopped learning and reviewing, every source is as it was just learned. Rabbi Yosef Rosen was outstanding not only in mind, but also in personality. He knew his own qualities, and he heeded neither his generation's authorities, nor the authorities of previous generations. Some of his answers even disputed those of the Rishonim of the Middle Ages. Unfortunately, Rabbi Rosen's genius and breadth make his writings extremely cryptic. On many occasions he only refers to a certain page in the Talmud, and leaves it to the reader to decipher the meaning. The Rogatchover passed away on 11 Adar 1, 5696 (1936); his Yahrtzeit is this coming Tuesday. bweintraub@torontotorah.com

Torah and Translation

One Hand or Two?

The Rogatchover, Tzafnat Paneiach, Shemot 29:19
Translated by Rabbi Baruch Weintraub
Please note: We recognize that the translation below is less clear than our normal translations. The point is to demonstrate the extreme brevity of the Rogatchover Gaon. His words are in bold; the rest is interpolation meant to explain his intent.

" ) , " ( ? , " - - " . ... ,

"And you shall take the second ram, and Aaron and his sons shall lean their hands upon the ram's head" (Shemot 29:19) [Do we see] the two hands [leaning on the ram] as one entity or as two, where both are required? [They are seen as one.] And this may explain why we dont mention in Menachot 25a regarding the left hand, that one may use it to perform the Beit Hamikash's service on Yom Kippur. See Rashi bmachta [who explains that the Talmud describes the Kohen Gadol carrying the spoon in his left hand on Yom Kippur] and on Yoma 48b [where the Talmud concludes that blood that was walked to the altar in one's left hand is disqualified] see Tosfot Yeshanim [who explains that the left-handed service with the spoon on Yom Kippur cannot serve as proof to license general use of the left hand, because there there is no other way to conduct that particular service, since the Kohen Gadol carries the pan in his right hand]. We see that cupping [the incense] was allowed with two hands, for there is a need to use both hands in the act of cupping, and cupping is regarded as a service, as explained there on 48a. You must say [that the reason why the Talmud didnt use cupping as an example of left-handed service is because] where the Torah requires both hands, it is not relevant to speak about a definition of left or right, as both are viewed as one entity [The same may be applied to having multiple people lean their hands on a korban: if they do it together then we see it as the act of a collective, but if they separate their leanings then we see each one of them as leaning on his own.] Indeed, in the Torah there is a shift from Parshat Tetzaveh to Parshat Tzav regarding the description of the act of leaning [for in Shemot 28:10 and 28:19 the singular verb v'samach is used, while in Vayikra 8:18 the plural verb v'samchu is used]. This is because after the deed of the Golden Calf, [the ram recorded in Vayikra] serves also as an atonement for Aharon [and so he needs a separate act of leaning, and he cannot lean together with his sons].

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This Week in Israeli History: 12 Adar 1, 1948 - The Bombing of Ben Yehuda
Wednesday is the 12th of Adar 1 In the months preceding Israels independence, the first phase of what would become the "War of Independence" began. At this time, there were numerous attacks on the Jewish people, killing many innocent civilians. One of the worst and most devastating attacks occurred on February 22, 1948 (12 Adar I, 5708). The plan was organized by Abdel Khader El Husseini, who wished to terrorize the Jews into leaving Jerusalem. He hired two deserters from the British army, Eddie Brown and Peter Madison, and an Arab man, to carry out the attack. (The two British men were also involved in the bombing of the Palestine Post, which had occurred only a few weeks earlier.) The perpetrators packed three armoured cars with explosives and drove towards Jerusalem. Posing as British soldiers, they passed through the Jewish checkpoint

Josh Gutenberg

without having their vehicles searched. At approximately 6:15 AM they parked the cars on Ben Yehuda Street, in the heart of Jerusalem. They picked this location for the attack because Haganah headquarters as well as several hotels were in the area. The site was also a hub for those beginning their morning commute. The three perpetrators fled from their cars and detonated the bombs about fifteen minutes later, destroying many of the buildings in the vicinity. More than fifty people were killed and more than one hundred people were injured in this horrific attack. The Jewish groups did not have a unified response to the attack. The Haganah encouraged their members not to react in a rash and irresponsible manner. However, members of the Irgun and Lechi were not as passive. In the weeks following the bombing, they carried out several attacks against British forces to avenge the death of those murdered in the bombing. jgutenberg@torontotorah.com

Highlights for February 8 February 14 / 8 Adar 1 - 15 Adar 1

Time
SHABBAT FEB. 8 Before minchah Before minchah After minchah SUNDAY FEB. 9 9:15 AM 10:00 AM to 11:20 AM 8:00 PM MONDAY FEB. 10 8:00 PM 8:00 PM TUESDAY FEB. 11 12:30 PM 8:45 PM WED. FEB. 12 1:30 PM 8:00 PM 8:00 PM 9:00 PM 8:45 PM THU. FEB. 13 7:30 PM R Mordechai Torczyner The Book of Daniel, Week 5 Kehilat Shaarei Torah R Mordechai Torczyner Adam Frieberg R Mordechai Torczyner R Yehoshua Weber Josh Gutenberg The Book of Yehoshua Kuzari Business Ethics: Lending Responsa: Metzitzah A Changing World, Week 6 49 Michael Ct. Yeshivat Or Chaim BAYT For women only Community Beit Midrash Night
Machine Matzah

Speaker

Topic

Location

Special Notes

R Mordechai Torczyner Adam Frieberg R Mordechai Torczyner

Daf Yomi Crockpots Avodah Zarah 37b: Bishul Akum

BAYT Shaarei Tefillah BAYT

R Shalom Krell

Kuzari

Zichron Yisroel Bnai Torah

With light breakfast For women only With light breakfast

Rebbetzin Miriam Milevsky Social Mitzvot: A Closer Look R Mordechai Torczyner Betzalels Destiny, and Ours

R Baruch Weintraub

On-line shiur in Hebrew: http://www.torontotorah.com/online

Adam Frieberg Josh Gutenberg R Mordechai Torczyner Rav Shlomo Gemara

Cooking on Shabbat Parshah Medical Halachah: Shabbat Prophets of Israel

Shaarei Shomayim Bnai Torah

Community Beit Midrash Night

R Mordechai Torczyner Adam Frieberg

Living Midrash Exploring Laws of Shabbat

Shaarei Shomayim Shaarei Tefillah

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