Parshat Bechukotai

27 Iyar, 5776/June 4, 2016

Vol. 7 Num. 36

This issue of Toronto Torah is graciously sponsored by Shloimie and Annie Romberg
for the yahrtzeit of Grandmother Rose Troster zl
and Aunt Fanny Weiner zl

The Goal of It All

The conclusion of Vayikra is, on the
surface, anticlimactic. After the
terrifying suffering portrayed in the
Tochachah, the Torah suddenly shifts
to a brief, chapter-long description
of Arachin: valuations, of people,
animals, and houses.
Rabbi Menachem Leibtag notes that
Sefer Vayikra on the whole deals with
two basic themes: the sanctity of the
Mishkan (ch. 1-17) and the sanctity of
the nation and land (ch. 18-26). The
overwhelmingly harsh Tochachah
would have been a staggering
conclusion to a book so focused on the
observance of sanctity; this would
have emphasized the gravity of all that
had preceded it. Ending with Arachin
i n ste ad se e m s m i sp l a ce d a n d
tangential at best. While one could
argue that ending Vayikra on a note as
dramatic as the Tochachah would have
been awkwardly abrupt, the question
still stands why end with Arachin?
Why is it here?
To explain this, Rabbi Leibtag notes
further that this final chapter of
Vayikra closely resembles the opening
chapter of this book in its
misplacement. The opening chapter
of Vayikra discusses the laws of an
individuals korban olah [elevation
offering]. This placement is strange,
given that it isnt until Parashat
Shemini (Vayikra 9-11) that the
Mishkan is dedicated. Contextually, it
would have made sense to place these
laws after the dedication of the
Mishkan, the place where the
sacrifices would be offered. Similarly,
the final chapter of Vayikra, discussing
Arachin, seems out of place; it doesnt
appear to have any clear connection

Rabbi Yisroel Meir Rosenzweig

with the Tochachah that precedes it.
Instead, Arachin seems to be closely
related to the laws of Yovel delineated in
Parashat Behar, as well as the laws
discussing optional offerings found in
the opening chapter of the book.

Further, from a thematic perspective,

both the opening and ending chapters
of Vayikra discuss an individual who
has dedicated an item of monetary
value to the Beit Mikdash, be it for a
required offering or an optional one.
Based on these links between the
beginning and end of the book of
Vaikra, Rabbi Leibtag argues that the
fact that Vayikra, which focuses on the
sanctity of the Mishkan, Eretz Yisrael,
and nation of Israel as a whole, begins
and ends with the individual, suggests
that it is imperative that each member
of the Jewish people find a balance
between becoming a part of the whole
and maintaining their autonomy as
unique individuals. Doing so enables us
as individuals and as a community to
maintain the high level of sanctity
described in Vayikra.
We could add another layer to Rabbi
Leibtags explanation. The opening and
closing chapters of Vayikra may do
more than frame the book as a whole
they may point to the importance of a
particular section of the book.
Specifically, we refer to the Yom Kippur
service found in Vayikra 16-17. As
Rabbi David Block and Immanuel
Shalev explain, Vayikra is built upon a
chiastic structure:
A Opening chapters (1-7)
B Priests, sanctity of time, and
sanctity of space (8-10)

C Things which make one impure,

how to become pure (11-15)
D Yom Kippur (16-17)
C1 Maintaining purity (18-20)
B1 Priests, sanctity of time, and
sanctity of space (21-26)
A1 Closing chapter (27)

At the very core and centre of Sefer

Vayikra is the Yom Kippur service.
Perhaps the message is that each day
should be treated as though it is Yom
Kippur. That is to say each day is an
opportunity to strive for purity, each
day is a new beginning, and most
importantly, each day is a pristine
occasion to achieve closeness to G-d
through our actions. Connecting this to
Rabbi Leibtags suggestion that the
bookends of Vayikra emphasize the
importance of the individual results in a
powerful lesson. We each have a place
in the world, our own plot of land. At
the same time, we are all members of
something far larger than our own
selves: the Jewish nation. By properly
balancing our individual autonomy and
our identity as a part of the whole can
we can attain the central goal of Sefer
Vayikra: Yom Kippur, and the model of
purity, renewal, and closeness to G-d
that it represents.
yrosenzweig@torontotorah.com

Will we see you on June 22

at our Annual Dinner?
For information:
Call 416-783-6960
or go to
www.torontotorah.com/june22

OUR BEIT MIDRASH

ROSH BEIT MIDRASH
RABBI MORDECHAI TORCZYNER
SGAN ROSH BEIT MIDRASH
RABBI JONATHAN ZIRING
AVREICHIM RABBI DAVID ELY GRUNDLAND, RABBI YISROEL MEIR ROSENZWEIG
CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, DANIEL GEMARA,
MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER, ZACK MINCER,
JOSH PHILLIP, JACOB POSLUNS, ARYEH ROSEN, SHLOMO SABOVICH, EZRA SCHWARTZ,
ARIEL SHIELDS, DAVID SUTTNER, DAVID TOBIS

We are grateful to
Continental Press 905-660-0311

Book Review: Headlines

Headlines: Halachic Debates
Current Events
Rabbi Dovid Lichtenstein
OU Press, 2014

of

The Author
Rabbi Dovid Lichtenstein is the founder
and CEO of The Lightstone Group, a
prestigious real estate firm. He is also a
Torah scholar, who shows a vast depth
and wide scope of Torah knowledge and
understanding. He delivers weekly
shiurim on contemporary halachic
subjects on Shabbat afternoons,
regarding technological advances or
simply the issues of the day. He
c l e ar l y c o n n e c t s a n d a n a l yz e s
traditional sources and brings them to
life by relating them to contemporary
issues, using a style that is both
understandable to the layperson and
illuminating to the scholar.
Contemporary
He ad line s dea l s pr imar il y wi th
contemporary halachic issues from, as
the title implies, news headlines. As the
book was published in 2014, most of
the issues are from 2011-2013 and
relatively fresh in our memories.
In the first two sections, Lichtenstein

Rabbi David Ely Grundland

addresses many issues in society and
the Jewish family that resonate today,
such as:
Socialized medicine and communal
responsibility for public health;
Stand-your-ground laws;
Redeeming capti ves, and
its
application to a Jew who was
convicted of a crime;
Blessing a non-Jewish leader;
Parenthood when there are multiple
mothers or fathers;
Forcing a husband to give a get.
In the section on Israel, Rabbi
Lichtenstein discusses the forced draft
of yeshiva students and the dilemma
of trading many terrorists to achieve
the release of a Jewish prisoner. In the
section on Shabbat and Holidays, he
questions the validity of inviting nonobservant guests for a meal when
there is a likelihood they will drive. In
the te chn ol ogy se cti on , Rabbi
Lichtenstein explores whether a test
tube cheeseburger is kosher, and
analyzes halachic issues raised by
webcams. Finally, in the business
section, he questions the validity of
receiving tzedakah from a criminal
endeavour, the unauthorized use of an
open wi-fi signal, file sharing, and the

613 Mitzvot: 517-519: False Prophets

Every civilization establishes a set of institutions to govern its
national life; examples of these are courts, legislatures, police
and militaries. Because of the critical need for these centres
of authority, the highest penalties are established for those
who violate societys trust in these institutions.
Aside from courts, legislatures, police and militaries, the
nation of Israel depends on the religious institution of
prophecy. We have already seen (Toronto Torah Behar 5776,
Mitzvah 516) the Torahs instruction to the Jews to heed
their prophets, as well as its prohibition against testing
trusted prophets (Toronto Torah Yitro 5775, Mitzvah 424).
We have also seen a separate mitzvah, prohibiting listening
to the message of one who claims to offer prophecy in the
name of idolatry. (Toronto Torah Bereishit 5776, Mitzvah
456) In addition, in Devarim 18:20-22 the Torah warns
against abuse of power by our prophets.
Sefer haChinuch codifies these warnings in three mitzvot:
One may not speak falsely, claiming that G-d gave him a
message which G-d did not give him (Mitzvah 517);
One may not convey a message in the name of idolatry
(Mitzvah 518)
The nation must execute a false prophet (Mitzvah 519)
Sefer haChinuch (#517) explains the seriousness of the
mitzvah of listening only to a true prophet: A human being
cannot achieve true knowledge in this world beyond the truth
of prophetic knowledge, which is knowledge that cannot be
challenged for it comes from the wellspring of truth. Few
people in this world merit this and ascend to it, for the ladder
is very long, its feet on the ground and its top reaching
heavenward. Who is it who reveres G-d and merits and

issue of who bears responsibility for

damage by a computer virus.
In the introduction, Rabbi Lichtenstein
notes that the book is not meant to
give halachic rulings. The book is
dedicated to exploring various halachic
approaches to these issues.
Structure
In remaining true to the books title,
each halachic discussion is preceded
by an excerpt from an actual news
ar ti cle, often sour ced from a
mainstream print newspaper and
other times from on-line news sources.
Either way, the book makes the effort
to remind us that the issues being
dealt with are real. After the news
article, the author follows by
summarizing the article and
delineating exactly which questions
will be explored over the course of the
deliberation.
Recommendation
This book, while very readable, is also
incredibly well thought out and
presented. Anyone interested in
halachah will benefit greatly from
learning about the Headlines.
dgrundland@torontotorah.com

Rabbi Mordechai Torczyner

ascends to the mountain of G-d, and stands in His
sanctuary? One in thousands of myriads of people achieve
this level, and then only in a generation which is suited for
this. Therefore, the Torah commanded us that when a
member of a generation does reach this level, and he is
known to us for his involvements and the propriety of his
conduct, then we must believe this prophet, and listen to all
that he commands, for he knows the true path and guides
us on it. We dare not muster ourselves to rebel against his
word and dispute with him, for arguing against him in any
matter would be total error, and a deficiency in our
knowledge of truth.
Because of the level of trust mandated by the Torah for our
prophets, the prophet is held to the highest of standards.
Not only is the prophet warned against bending to
temptation and issuing his personal command in the name
of G-d, but even adopting the message given by another
prophet, presenting it as his own prophecy, is prohibited
and punished. (Sanhedrin 89a)
It is not for nothing that Rambam stresses that achieving
prophecy requires not only intellectual perfection, but
perfection of character as well. (Shemonah Perakim,
Chapter 7) At its core, our national connection with G-d
relies not upon signs and miracles, but upon the total
integrity of a human being.
torczyner@torontotorah.com

Visit us at www.torontotorah.com & www.facebook.com/torontotorah

Biography

Torah and Translation

Rabbi Shlomo Goren

Diary: The Liberation of Jerusalem

Rabbi Baruch Weintraub

Rabbi Shlomo Gorens Personal Diary Entries

Rabbi Shlomo Goren was born as

Shlomo Goernchik in Zambarow, Poland,
at 1917. His family made Aliyah to Eretz
Yisrael then under the British mandate
in 1925. A year later, Shlomo moved
with his family to Jerusalem, and began
learning in the famous Talmud Torah
Etz
HaChaim.
He
was
soon
acknowledged for his unique intellect,
and before his bar mitzvah he began to
study in Yeshivat Chevron, one of the
greatest yeshivot in Eretz Yisrael at that
time. At the age of seventeen he
published his first book, Nezer
HaKodesh, securing enthusiastic letters
of approval from such distinguished
Torah scholars as Rabbi Isser Zalman
Meltzer and Rabbi Avraham Yitzchak
Kook.

Translated by Rabbi Baruch Weintraub

At the age of twenty-two, after a more

than a decade in Yeshivat Chevron, he
enrolled in Hebrew University, studying
Greek, philosophy and math, and
completing his studies with excellence.
At the age of twenty-seven he married
Tzfia Cohen, the daughter of Rabbi David
Cohen [the Nazir of Jerusalem].
In 1948, with the establishment of the
IDF, it became clear to Rabbi Herzog, the
new states Chief Rabbi, that he needed
to appoint a Chief Rabbi for the IDF. He
asked Rabbi Goren to take the
responsibility upon himself, and Rabbi
Goren served in this role for more than
twenty years. In this position, he fought
vigorously both for enabling religious
soldiers to keep faith to halachah, and to
train the Jewish army in appropriate
Jewish conduct kosher kitchens, shuls,
and rest from training on Shabbat at all
bases, regardless of the actual presence
of observant soldiers.
Being Chief Rabbi of the first Jewish
army in two thousand years was not an
easy task, and Rabbi Goren had to make
decisions on matters with almost no
halachic precedent: from allowing
soldiers in besieged Jerusalem to eat non
-kosher meat, to recruiting yeshiva
students to dig anti-tank tunnels, to
burial of non-Jewish soldiers.
In 1972, Rabbi Goren was appointed
Chief Rabbi of Israel, but in collective
Israeli memory, he will always be
remembered as the Chief Rabbi of the
IDF, blowing the shofar at the Kotel in
the Six Day War.

.

,
,

,
.
.
.

.


(
,

...)

11:11 .
,

.

,
.



,
,

:
.

.

.

, ,

.

The Moments of the Liberation

I blessed, invoking G-ds Name and
monarchy, the blessing of Shehechiyanu
and the blessing of Consoler of Zion
and builder of Jerusalem. I said
Chapter 84 of Tehillim, [which includes
the passages] How beloved are Your
dwelling places, Hashem Tzevakot, and
Fortunate are those who sit in Your
home. Then I said Kaddish for the souls
of those killed, and finished with Kel
malei rachamim, to elevate the souls of
those who fell during this war, as it is
still unnamed. As I recited Kel malei
rachamim, those present began to cry.
Tears choked my throat and I had to
pause in the middle. Finally I finished
the memorial prayer, and then we all
stood at attention and sang HaTikvah. I
kissed the general and other officers and
combatants and began to sing, This
year in Jerusalem, rebuilt! (I altered the
standard version of Neilah and the
Haggadah of Pesach, saying This year
in Jerusalem, rebuilt instead of Next
year in Jerusalem, rebuilt.)
In the meantime, the Kotel plaza filled
with soldiers, and a few citizens. At
12:11, when according to my
calculations the time for the earliest
Minchah came, I began to pray
minchah, leading the congregation. I
changed the edition of the prayer,
adding to the repetition of the Amidah
the prayer of Nachem, which is usually
recited at Minchah of Tishah BAv,
which ends with Consoler of Tzion and
builder of Jerusalem. I made changes
in Nachem itself: Instead of saying the
mourning, desolated and degraded, I
said the happy city, rejoicing from the
victory of Israel. And I continued, My
heart, my heart [aches] for the
paratroopers who were slain, my
innards, my innards [ache] for the slain
soldiers of the IDF. You, Hashem, have
ignited here with fire, and You shall in
the future rebuild her with fire, as it is
said: And I shall be for her, says
Hashem, as a surrounding wall of fire,
and I shall provide glory within her.

After repeating the Amidah, I said the blessing of Hallel, invoking G-ds Name and
monarchy, and completed the full Hallel. After the prayers we began dancing, This
year in Jerusalem, rebuilt! and May the Temple be built! As we were praying, the
chaplain of the Jerusalem division, Rav Zemmel, came, bringing with him a
portable Aron Kodesh of the IDF Rabbinate, with a big sign: Military Synagogue.

bweintraub@torontotorah.com

Call our office at: 416-783-6960

This Week in Israeli History: 29 Iyar 5727 (June 8 1967)

The Sinking of the USS Liberty

29 Iyar is Monday

Rabbi Mordechai Torczyner

The ships speed, which was consistent with that of a

warship;
Lack of clear markings on the USS Liberty.

One of the most tense moments in American-Israeli

relations occurred on June 8, 1967, the third day of the Six
Day War. The Israeli Air Force and Navy responded to
reports of shelling from the area of El-Arish, and in the
process accidentally fired upon an American ship, the USS
Liberty. 34 sailors were killed, and 171 were wounded.
Causes of the tragic Israeli mistake included:
An American declaration at the United Nations, on June
6, that they had no ships within hundreds of miles of
the war zone;

US President Lyndon Johnson accepted the immediate Israeli

apology and explanation that the sinking had been a mistake,
and this has been confirmed by more than a dozen
investigations by both American and Israeli authorities.
However, conspiracy theorists continue to seek evidence that
the attack was intentional, despite the clear lack of any
motivation for such an attack.
torczyner@torontotorah.com

Weekly Highlights: June 4 June 10 / 27 Iyar - 4 Sivan

Time
June 3-4

Speaker

Topic

Location

Special Notes

Walking in Jerusalem Shabbaton at BAYT

R Jonathan Ziring

Jerusalem: Never Divided?

BAYT

Turk Beis Medrash

After hashkamah

R Yisroel M. Rosenzweig

City of Stringency?

BAYT

Rabbis Classroom

Derashah

R Mordechai Torczyner A City Surrounded by Walls

BAYT

Main Shul

7:00 PM

R David Ely Grundland

Har haBayit

BAYT

Simcha Suite; Hebrew

7:15 PM

R Jonathan Ziring

Daf Yomi

BAYT

Rabbis Classroom

BAYT

Main Shul

8:50 AM

8:00 PM

R Mordechai Torczyner Pirkei Avot: City of Miracles

Seudah shlishit

R Yisroel M. Rosenzweig

Ezra and Nechemiah

BAYT

Rebbetzin Taub Hall

After minchah

R Mordechai Torczyer

Gemara Avodah Zarah

BAYT

Simcha Suite

Book of Shemuel

Associated (North)

Hebrew

Sun. June 5
9:15 AM
10:00 AM to
11:20 AM

Yom Yerushalayim
R Shalom Krell
Mrs. Yael Gelernter
R David Ely Grundland

A Red Heifer Redemption Midreshet Yom Rishon

For women
Shaarei Tefillah
Refreshments served
Fire on the Mountain

Mon. June 6
9:30 AM

Mrs. Ora Ziring

Womens Beit Midrash

Ulpanat Orot

7:30 PM

R David Ely Grundland

R Mordechai Torczyner

Daf Yomi Highlights

Medical Halachah

Shaarei Shomayim

Beit Midrash Night

Yeshivat Or Chaim

University Chaverim

Tue. June 7
9:30 AM

Rosh Chodesh Sivan

R Yisroel M. Rosenzweig Chabura: Disappearing Meat

10:00 AM

Mrs. Ora Ziring

Womens Beit Midrash

Ulpanat Orot

10:30 AM

R Mordechai Torczyner

Moshe and the Angels

Adath Israel

1:30 PM

R Mordechai Torczyner

Iyov: Divine Reward?

Shaarei Shomayim

Wed. June 8

Women; there is a fee

info@adathisrael.com

Yom haMeyuchas

2:30 PM

R Jonathan Ziring

Narratives of the Exodus

8:00 PM

R Yisroel M. Rosenzweig

Burial: Ancient & Modern

8:00 PM

R Mordechai Torczyner Halachah v. Human Ethics

Location: Contact
carollesser@rogers.com

For women

Shaarei Tefillah
BAYT

Thornhill BYachad

Thu. June 9
11:30 AM

R Mordechai Torczyner

Eruvin

Yeshivat Or Chaim

Advanced

1:30 PM

R Mordechai Torczyner

Shoftim: Devorah Begins

49 Michael Ct.

For women