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Tzav-Shabbat HaGadol | 10 Nissan 5780 | April 4th, 2020 | Issue 838
This edition is dedicated
in loving memory of
Mordechai Yosef ben Yitzchak David Friedland z"l
Menashe z"l ben Mordechai Yosef z"l and Miriam Friedland
Yosef Tzvi ben Moshe Chaim Halevi z"l
Margarida Weinberg z"l
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What is in this week's newsletter
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More online learning opportunities
Divrei Torah on the Parasha in English and Hebrew
Shiurim on Pesach
Videos from our 'Lilmod' program in Russian, German and French
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Dedicated in memory of Yaakov Aharonov z"l
By Rav Mordechai Torczyner
Rosh Kollel YU TMT Zichron Dov, Toronto
Why offer animals to an incorporeal, immortal and unhungry G-d? How could the ritual described in the opening verses of our parshah atone for sin?
In the 16th century, Rabbi Moshe Isserles (“Rama”) published Torat Ha’Olah to explain the Beit haMikdash and its services on philosophical and mystical levels. In it, he presented no fewer than thirteen reasons, culled from many centuries of diverse texts, to explain the roles of korbanot. His eleventh explanation emphasizes the power of human behaviour to shape our universe.
Rama referred to Rabbi Avraham Ibn Ezra’s 12th century comment on korbanot: “When one gives each portion at its proper time, then the [owner], who has a place in the next world, escapes [harm]. Thus the word l’chaper [to atone] means lateit kofer [to present a ransom], etc.” (Commentary to Vayikra 1:1) In other words: the korban is a lightning rod, absorbing punishment which had been meant for its human owner. As Rama explained, “A decree expressed via the constellations will not shift, if a bad fate has been decreed for this person. Hashem causes the decree to be fulfilled upon another [i.e. the korban], to save this person.”
This view is problematic, though. If a transgressor repents, as required before bringing a korban of atonement, then let G-d annul the decree! Why must anyone suffer? To understand Rama’s approach, we need to grasp what happens when a person sins.
Most of our world’s rules are either Real or Perceived.
· The “Real” arena includes laws of weather, health and physics. These are immutable, applicable regardless of anyone’s personal preferences or cultural ideals.
· The “Perceived” arena includes government legislation, social manners and popular fashion. These are conventions, binding only to the extent that we honour them. Even the term “laws” does not sit easily in this category.
The precepts of Judaism occupy an in-between space, bridging the two arenas. On one hand, the Torah expresses its laws as immutable Divine requirements. On the other hand, Judaism softens the impact of law, saying: “G-d desires the heart. (Sanhedrin 106b)” “G-d considers intent [to fulfill a mitzvah] as though one had fulfilled the mitzvah. (Berachot 6a)” Apparently, the laws of Judaism are flexible, in ways that a snowstorm or coronavirus is not. So why should a Divine decree of punishment be irreversible? Why do we need a korban as a proxy for the penitent sinner?
Ibn Ezra addresses this by arguing that spiritual law occupies the realm of the Real. Teshuvah is effective, but a price must be paid for violating Divine law; once a judgment for guilt has been issued, one cannot cancel the penalty.
This idea also reveals the power of mitzvot. Our tzedakah, Torah study and observance of Shabbat are more than checked boxes on a list of communal expectations; they are deeds which affect the universe in meaningful ways, as part of the Real category. The specifics of that impact lie in the foggy province of mystics, but the essential point is clear: Let us see our mitzvot not as private deeds which are meaningful only in our circle, but as real-world interventions, with a radiance as powerful as the brilliance of the sun.
May we merit that our deeds should be accepted like this light, and we should celebrate a Pesach of peace and health and complete redemption.
comments: torczyner@gmail.com
For more Divrei Torah on the parsha click here
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We Have A Winner!
As part our our Activities around the world, the Matalon Family from Geva Binyamin are the winners in this year's International Costume Party.
Yinon is a former Shaliach in Melbourne and his wife, Vered, is herself a former Bnei Akiva Shlicha.
The Matalon's dressed up as Babushkas, which represented to them the continuity and power of our tradition as is is transferred from generation to generation. As the winners, they won a voucher for a toy store of their choice, which, we are sure, they will use very soon!
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Out of Africa: Mutual responsibility then and now.
Zeev gave a talk to Jewish students in Moscow via Zoom on what we can learn from the Corona Challenge.
He shared his views on the Entebbe Operation, Exile to Egypt and how we can come out as better people
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Eliezer and Rotem Noy, our shlichim in Berlin, put up an especially optimistic sign on their porch -
Positive is Contagious!
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Like every year, the Training Seminar for next year's shlichim began in Nissan. But unlike in the past, the training took place online, in an efficient and professional way. Adapting to our current situation was challenging, but most interesting!
30 candidates from various Yeshivot began their training towards shlichut - they were exposed to the world of shlichut, got to know each other better, learnt about the various communities and attended a fascinating alumni panel.
In addition, the staff listened to the concerns and worries of the candidates, which naturally exist for them at this point, and the decision of leaving on shlichut.
The Corona virus surely brought us all closer, making us united and focused.
Torah MiTzion stood up to the challenge holding a great training period
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Where was this picture taken?
Please send answers to -
arik@worldbneiakiva.org
The answer, further information about this location, as well as the name of the first person to recognize this site will be published in next week's edition.
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