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Beit Midrash Zichron Dov

23 Adar 5772/March 17, 2012 Parshat Vayakhel-Pekudei/Parah Sponsored by Miriam and Moishe Kesten " " in memory of Larry Roth, who was so dedicated to Torah MiTzion, on the occasion of his first yahrtzeit

Vol.3 Num. 25

The Golden Calf and the Korban

The commentators express different opinions regarding the relationship between the sin of the Golden Calf and the construction of the Mishkan. Rashi's opinion is that the command to build the Mishkan was given by G-d to Moshe only after the sin, regardless of the fact that the Torah presents them in the opposite order: There is no chronological order in the Torah; the sin of the Calf took place many days before the instruction to build the Mishkan. As we know, on the seventeenth of Tammuz the tablets were broken, and on the tenth of Tishrei G-d forgave the people of Israel, and on the following day they began collecting money for the Mishkan, which was built on the first of Nisan. (Rashi Shmot 31:18) Rashi's point is not limited to the chronological order; Rashi is teaching us how to understand many of the laws and procedures surrounding the Mishkan. For example, the half-shekel contribution to the Mishkan also served to count the people of Israel after the plague which punished them for their sin. (Rashi Shemot 39:7) The bull that Aharon brings as a special korban at the dedication of the Mishkan atones for the sin of the Golden Calf. (Rashi Shemot 29:1) The selection of the tribe of Levi to serve in the Mishkan is a result and a reward for their innocence in the incident of the Golden Calf. (Rashi Devarim 10:8) A midrash expresses a similar notion: The Blessed One said: The gold that is in the Mishkan should atone for the gold that was used to build the calf. The Torah states [regarding the calf], 'The entire people removed their gold rings.' Therefore, gold should atone, [and so it states regarding the Mishkan contributions], 'This is the portion that you shall take from them: Gold. (Tanchuma, Terumah 8) This perception of the Mishkan as a 'reaction' to the sin of the Golden Calf reminds us of the Rambam's principal explanation of sacrifices as a response to the human habit of sacrificing to idols. (Guide for the Perplexed 3:32) The Ramban (Vayikra 1:9) sharply attacked the Rambam for this view. In the Ramban's opinion, we cannot see the Mishkan as a 'reaction' to a sin; it is neither an atonement nor a cure for man's habits. For Ramban, the Mishkan is 'lechatchilah' [ideal], an end unto itself and not a response. Ramban explains that the role of korbanot is to bring humanity closer to G-d. The Hebrew word 'korban' is derived from the root krv, meaning, to draw closer, to approach.

Rabbi Baruch Weintraub

Perhaps we may suggest a point of view which would compromise between these two camps. Looking at the order of the Torah's sections, we see that the command to construct the Mishkan was presented prior to the sin of the Golden Calf, while the actual communication of the command to the people, and its fulfillment, occurred only afterward. We may say, therefore, that the Mishkan and sacrifices present more than one message, serving more than one function. Ramban may be correct in averring that sacrifices are based on our aspiration to approach G-d. Nonetheless, this does not mean that the Rambam was wrong. In the situation of the Israelites after the sin of the Golden Calf, the main role of the Mishkan was to re-direct people from idolatry toward the service of G-d. The Divine plan was 'lechatchilah [ideal]'; the way the plan was revealed to the nation satisfied their 'bedieved [posttransgression]' reality. In other words: The Mishkan was a response to the sin of the Golden Calf, but this does not necessarily convert the Mishkan into a concession to flawed reality. The sin of the Golden Calf was catastrophic, but embedded within that sin was an element of good in that it taught us the power of the human desire to give to G-d and to draw close to Him. Thus, the concepts of Mishkan and korbanot, which would have existed independent of the Golden Calf, and which may have been communicated to Moshe before that sin, were revealed to the nation specifically in the context of their terrible sin. This is an important lesson. Many situations which we perceive as 'bedieved', which we would prefer not to experience, may contain within them an inner layer which is desirable even 'lechatchilah'. This layer can and should be used by us, as part of our growth in the service of G-d. bweintraub@torontotorah.com

Parshah Questions
(Answers for the questions are on the back page)

R Dovid Zirkind

What does the work of the Levites describe at the start of our parshah? (Rashi, Ohr HaChaim and Netziv to Shemot 38:21) How many chapters of Tehilim did Moshe author? (Rashi Shemot 39:43, Rashi Tehillim 90:1) Why does the Torah credit the entire people with building the Mishkan, if only a select group was involved in the process? (Ohr HaChaim, Sforno and Haamek Davar to Shemot 39:32) For children: Why was Moshe commanded to erect the Mishkan, if it was physically impossible for one man to do it on his own? (Rashi Shemot 39:43) dzirkind@torontotorah.com

Marrying the Matzah

In addition to the prohibition against eating chametz on Erev Pesach (after the fourth hour of the day; see Shulchan Aruch, Orach Chayim 443:1), one also may not consume matzah. The Talmud Yerushalmi (Pesachim 10:1) quotes R' Levi, who likens one who consumes matzah on Erev Pesach to a man who lives with his arusah (betrothed) before the wedding. The ruling behind R. Levi's colourful analogy is codified in Mishneh Torah (Hilchot Chametz Umatzah 6:12) and by Rama in Shulchan Aruch (Orach Chayim 471:2); they write that one may not eat matzah on the day of the 14th of Nisan. Magen Avraham (471:6) implies that one should not eat matzah on the evening of the 14th as well, although it is permitted before then. Despite the above, Mishneh Berurah (471:12), among others, notes that some customarily refrain from eating matzah from the beginning of Nisan. Others even have the custom to stop eating matzah thirty days before Pesach (i.e. after Purim). While some claim that these customs are foolish and breed arrogance (see Orchot Chayim (Spinka), 471:5), Rav Moshe Feinstein (Igrot Moshe, Orach Chayim 1:155) provides a rationale for their practice. As part of a larger discussion about the prohibition against eating matzah on Erev Pesach, Rav Moshe connects R' Levi's analogy with these customs. Unlike after nisuin, when a marriage is complete, a physical relationship at the stage of erusin has no mitzvah value.

R Ezra Goldschmiedt
For a husband and wife to take the spiritual potential of their first time together and rob it of that potential sanctity is to cause irreparable harm. Similarly, Rav Moshe argues, one who eats matzah on Erev Pesach, a time when the coming holiday's preparations are most intense, has engaged in a first experience with matzah devoid of the mitzvah's holiness. In drawing a parallel between these two laws, Rav Moshe equates Erev Pesach with the stage of erusin in marriage. However, there is reason for concern even before erusin, and its Erev Pesach analogue. Rashba (responsum 284, attributed to Ramban) notes that our concern for robbing their first act of its sanctity applies from the moment a couple intends to enter a marital relationship, creating the potential for that sanctity. Practically speaking, Rav Moshe says this status takes effect when a couple is merely engaged. Continuing the parallel to eating matzah before Pesach, Rav Moshe suggests that perhaps one is considered engaged to matzah at an earlier point in time than Erev Pesach this stage of the relationship is reached at the time when one is required to begin learning the laws of Pesach, preparing for his wedding with matzah. Talmudically (Pesachim 6a), this time is either thirty days before Pesach or Rosh Chodesh Nisan, the same times that the customs to refrain from eating matzah begin. This may be a basis for those customs. egoldschmiedt@torontotorah.com

Hitoriri: Jewish Spirituality

Why Amalek Attacked

Yair Manas
After Mordechai dons his sackcloth, Esther sends for Mordechai to "know about this and about this" (Esther 4:5). A midrash (Esther Rabbah 8:4) comments that Esther wondered why trouble was befalling the Jewish people, so she asked Mordechai whether the Jewish people had denied their ancestors' statement, "This is my G-d and I will glorify Him" (Shemot 15:3), and the Two Tablets, about which the Torah says, "On this [side] and this [side] they were inscribed." (Shemot 32:15) [See Megilah 15a for a similar explanation.] The midrash continues to say that when Mordechai responded by telling Esther "all that had happened," Mordechai was referring to Amalek, who the Torah says "happened upon you." (Devarim 25:18) What does this midrash see in Esther's question and Mordechai's answer? The Beit HaLevi (Parshat Beshalach) points out that two different midrashim explain why Amalek attacked the Jewish people. One midrash says that Amalek attacked because the Jewish people had become weak in their Torah observance. A second midrash explains that Amalek attacked because the Jewish people had questioned whether G-d was in their midst (Shemot 17:7). Thus, Esther asked if the reason that Haman had arisen against the Jewish people was because the Jewish people had violated the Torah ["On this and this they were inscribed"] and questioned whether G-d was in their midst ["This is my G-d"]. Mordechai replied that this was precisely what had taken place, as it had when Amalek had "happened upon" us originally. The Minchat Chinuch (Mitzvah 603) suggests that the mitzvah to remember what Amalek did to the Jewish people may be applicable in the times of Mashiach, even after Amalek is destroyed. Why would we need to remember Amalek after their eradication? Rabbi Mordechai Eliyahu zt"l explains that the point of remembering Amalek includes remembering what we did to deserve the punishment of their attack. By remembering why Amalek attacked us, we will be inspired to strengthen our faith in G-d, and our Torah observance. ymanas@torontotorah.com

613 Mitzvot: #145-146 Polar Opposites: Korban and Impurity

R Mordechai Torczyner
According to some commentators, tumah (impurity) is generated by exposure to a corpse, the loss of an egg in a menstrual period and other situations because these situations involve loss of life or loss of potential life. Korbanot (Temple offerings), on the other hand, represent the essence of life; these are meant to bring us closer to G-d, the Source of all life. In another approach to tumah, Rabbi Shimshon Raphael Hirsch contends that tumah is produced when a human being loses the power of free choice, such as in death. Again, this is the opposite of the korban; the korban is brought "in accordance with your will" (Vayikra 22:19), and must be a product of a voluntary relationship. These contrasts between korbanot and tumah may explain why the Torah says one is not allowed to eat a korban if it becomes tamei (mitzvah 145); instead, the korban must be burned (mitzvah 146). A korban which becomes impure is no longer valid as an agent of Life, or as a symbol of a voluntary relationship with G-d. torczyner@torontotorah.com

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Biography: Rabbi Avraham Yitzchak Kook Torah in Translation

R Netanel Javasky

HaAretz

Minority Medical Opinions

Rabbi Avraham Yitzchak Kook Responsa Daat Kohen 140 Translated by R Mordechai Torczyner
The simple explanation of the words of the Sages, From And he shall heal we see that the Torah permitted a doctor to heal, indicates that the knowledge involved in medicine is uncertain. Were it clear, how could anyone think there was no obligation to heal? Would one not be violating, Do not stand by the blood of another for [not intervening to prevent] any trouble which befell a person, even trouble from Heaven! Even a lion is from heaven, and yet we are instructed to save people from lions and there is no concern of "G-d strikes; how may I heal?" So, too, in medical treatment. The essential, founding principle is that the concepts of medicine are not entirely clear, and people do not know clearly that their [medical] assumptions are beyond doubt. Therefore, we need permission, since humans have no other way to heal In any case, doctors themselves do not consider the accuracy of their own opinions any stronger than a majority likelihood, and all of them acknowledge that mistakes occur. Therefore, their view only holds sway in matters of violating prohibitions, where we follow the majority. Regarding saving a life, though, we are concerned for minority possibilities (in a case of competing opinions). Only where one doctor says food is medically necessary and two deny it do we say not to feed the person, because a single witness is nothing when contradicted, and his words are as naught when opposite two opinions. However, if two doctors say food is necessary then we feed the patient even if 100 others disagree because we are concerned for the minority. Two say it is needed, so the weakness [of the opposing view] is established before us, and the words of every other physician in the world could not eliminate that doubt

Rav Avraham Yitzchak haKohen Kook was born in Griva, Latvia, known today as Daugavpils, in 1865. Recognized as a prodigy at a young age, he joined the famed Volozhin Yeshiva, where his father had studied as well, and the young Avraham Yitzchak developed a fond relationship with the Rosh haYeshiva, Rav Naftali Zvi Yehuda Berlin (The Netziv). His stay in Volozhin was not a lengthy one, lasting under two years, but the Netziv is quoted as saying that had the entire Volozhin Yeshiva been founded just to teach Rav Kook, it would have been a wor thwhile endeavour. His brilliance and inquisitive nature combined to lead him to the study of subjects not commonly explored in the traditional Yeshiva settings of the time, including the study of Tanach, philosophy, Hebrew language and mysticism. Becoming a Rav at the age of 23, Rav Kook, in his early years, served the communities of Zaumel and then Bausk. In the early years of the 20th century, immediately before emigrating and fulfilling his dream of living in Israel, Rav Kook published three articles on the topic of Israel; the ideas in these articles would form a basis for his philosophy on this subject later in life. In 1904 Rav Kook assumed the position of Rav of Jaffa, and his impact on all walks of life was instantly felt. He had great respect and love for all Jews, and considered them all as pioneers in ushering in the spiritual redemption. In his mind, there was enough sinat chinam, baseless hatred, and it was time to engage in ahavat chinam, baseless love for each and every Jew. He explained that the Jew was made up of two components: the inner pintele yid and the route which he has set out upon with his actions. Even if one was weak in the latter, there was still the heart and soul of a Jew that could be loved and encouraged. Rav Kooks love and affection towards the secularists was often seen by his opponents as compromising Halachah by supporting those who were staunchly anti-religion. Rav Kook was in Europe during the outbreak of World War I, and he used the opportunity to spread his philosophy

Kfar Hasidim
Mrs. Michal Horovitz
Kfar Hasidim is located in Emek Zevulun at the base of Mount Carmel; about 800 people live there. In 1925, about eighty chasidic families ascended to Israel from Poland under the leadership of Rabbi Yeshayahu Shapiro, "The Admor Chalutz". ["Admor" is a Hebrew acronym for "our master, teacher and mentor"; "Admor Chalutz" means "the pioneer Admor".] Their goal was to establish agricultural communities, working the land while observing agricultural mitzvot. Joining the Zionist movement did not fit the view of most Orthodox/ Chareidi communities in those days, and so they lacked any connection to a Zionist body. The group included members of two separate chasidic sects, and so they purchased two plots of land, on which they established the Avodat Yisrael and Nachalat Yaakov communities. Lack of agricultural knowledge and dwindling financial support from Poland led to economic difficulties, and the chasidim turned to Keren Kayemet l'Yisrael for agricultural guidance and financial aid. Keren Kayement sent pioneers from Kfar Uriah and Petah Tikvah, as well as members of Mizrachi, including Yechiel Glass, my mother's grandfather. This satisfied all sides, because the agricultural experts were also Torah-observant Jews. The two communities then joined to form one community, taking the name, "Kfar Hasidim". In 1937, a youth village un d e r th e s am e n a m e wa s established nearby. Kfar Hasidim developed relatively slowly; only in the 1960's did they begin to achieve economic stability. The population then grew, and a new neighbourhood, Kfar Hasidim Bet, was established for non-farming residents. The population has since changed; the founding chasidim remained there until their deaths, but their children moved to Bnei Brak or Jerusalem. The Mizrachi members, who identify as "nationalist and religious", live there until today, but the chasidim have been replaced by secular residents. Kfar Hasidim is now an example of a community in which observant and secular Jews live in harmonious cooperation.
hillel.michal@gmail.com

and his desire that religious Jews settle the Land and influence its development. Soon after his return to what was then Palestine, he was appointed as the first Chief Rabbi. Rav Kook wrote prolifically on Jewish thought and the development of the Jewish State, and new works of his writings continue to be published even now. In 1924 he founded Yeshivat Merkaz haRav named posthumously in honour of Rav Kook - known today as the bastion of the Religious Zionist Yeshivot and a place which has become synonymous with the teachings of Rav Kook. Rav Kook passed away in 1935, but his influence continues to be felt to this very day. taneljavasky@gmail.com

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Parshah Answers
What does "the work of the Levites" describe at the start of our parshah? Rashi explains that "the work of the Leviyyim" addressed in this verse is the responsibility to assemble and disassemble the Mishkan as the Jewish people moved from place to place. Ohr HaChaim suggests that the term "work" refers to the daily service in the Mishkan, and "Levites" includes both Kohanim and Levites. One may have thought that atonement for the sin of the Golden Calf would come with a reinstatement of the firstborn to their position in the Mishkan, and so the Torah emphasizes here that the work would done by the Kohanim and Levites, alone, from this point forward. Netziv writes that there were extra donations that had not been used in the building of the Mishkan, as well as the general building fund of bedek habayit. These funds were entrusted to the Leviyyim, and Itamar specifically, for safeguarding. How many chapters of Tehillim did Moshe author? The Torah tells us that when Moshe saw the completion of the Mishkan and its contents, he blessed the people. Rashi explains that the blessing Moshe gave them was the words of Tehillim (90:17) Viyhi Noam Hashem This was one of eleven chapters of Tehillim written by Moshe (Tehillim 90-101). Rashi adds an additional layer to this in his commentary to Tehillim (90:1), suggesting that the eleven chapters Moshe wrote are parallel to the eleven blessings he gave to the tribes before his passing (Devarim 33). Why does the Torah credit the entire people with building the Mishkan, if only a select group was involved in the process? Seforno answers that the project, as a whole, was completed by the entire people. Some were builders, others were donors, but everyone had a role. The Ohr HaChaim first cites the rule of shaliach shel adam kimoto; those who physically built the Mishkan represented all of their Jewish brethren. Alternatively, Ohr haChaim suggests that the builders of the Mishkan can be seen as representatives of G-d alone, and yet the people are still credited

R Dovid Zirkind
because every action a Jew performs is credited to the entire community. A Kohen can do something that a Yisrael can not, and it is still part of the peoples collective worship. The same is true for those who were chosen to build the Mishkan. The Netziv suggests that the great passion the Jewish people had for the Mishkan might have led them to go beyond Moshes instructions. As such, the Torah is telling us that each Jew did only what he was told to do, even if that meant some did nothing. For children: Why was Moshe commanded to erect the Mishkan, if it was physically impossible for one man to do it on his own? Rashi explains that until this point Moshe had not been given any job in the building of the Mishkan. The people told Moshe that the beams were too heavy to lift; Hashem left this as an opportunity for Moshe to participate. Hashem told Moshe he should make the effort and the Mishkan would rise on its own. In this way, Moshe was given a chance to be involved. dzirkind@torontotorah.com

Schedule for March 17-23 / 23-29 Adar

Shabbat, March 17 7:45 AM R Baruch Weintraub, Rav Kook on the Parshah, Or Chaim 10:20 AM R Baruch Weintraub, Parshah, Clanton Park 1 hour before minchah Yair Manas, Gemara Sukkah, Mizrachi Bayit 45 minutes before minchah R Mordechai Torczyner, Daf Yomi: Temurah 31, BAYT After minchah R Mordechai Torczyner, Selling Israeli Trees: Avodah Zarah 20b, BAYT Sunday, March 18 9:00 AM R Dovid Zirkind, Matzah: Symbol of Slavery and Freedom, Shaarei Tefillah, with breakfast 9:15 AM Hillel Horovitz, The First Pesach in Israel, Hebrew, Zichron Yisroel, with breakfast 9:15 AM Yair Manas, Why is this night different? Shaarei Shomayim, with breakfast 9:15 AM R Mordechai Torczyner, Pesach: Defeating Datan and Aviram; R Baruch Weintraub: The Art of Storytelling, TCS, with breakfast 11:00 AM R Baruch Weintraub, Hilchot Melachim, Or Chaim, collegiates 6:40 PM R Baruch Weintraub, Halachic issues in Israel: Recruiting Yeshiva students, Hebrew, Clanton Park, men 7:00 PM Mrs. Ariella Zirkind, And Devorah Sang: Women at War, Shaarei Shomayim, women 8:00 PM R Dovid Zirkind, Informing on others, 631 Coldstream Ave, young professionals 8:30 PM R Baruch Weintraub, Halachic issues in Israel: Recruiting Yeshiva students, Hebrew, 4 Tillingham Keep, mixed Monday, March 19 8:00 PM R Mordechai Torczyner, Medical Halachah with CME: Minyan vs. Medicine, Shaarei Shomayim 8:30 PM Hillel Horovitz, In-Depth Siddur, Clanton Park, men Tuesday, March 20 1:30 PM R Mordechai Torczyner, Zecharyah: Redemption!, Mekorot, Shaarei Shomayim 7:15 PM R Ezra Goldschmiedt, Ramban: Why Korbanot?, BAYT 8:00 PM Hillel Horovitz, Early Prophets, Bnai Torah, not this week 8:00 PM Mrs. Elyssa Goldschmiedt, Malbim on Chumash, TCS, women 8:15 PM Yair Manas: Minchat Chinuch, Clanton Park Wednesday, March 21 10:00 AM R Mordechai Torczyner, Dramas of Jewish History: Shabbtai Zvi, BEBY, with Melton 8:00 PM R Dovid Zirkind, Gemara Beitzah, 2 nd Perek, Shaarei Shomayim 8:00 PM R Ezra Goldschmiedt, The Meat and Potatoes of the Haggadah (Part 2 of 2), BAYT 8:30 PM R Baruch Weintraub, Hilchot Melachim: Too much silver and gold?, Shomrai Shabbos, men Thursday, March 22 9:15 AM R Mordechai Torczyner, Rav Kook on Maggid II, 36 Theodore Ct, Thornhill, women, free babysitting Friday, March 23 8:00 AM R Dovid Zirkind, Friday Parshah Preview, Village Shul

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