Rav Ginsburg In New York For Pesach. Rav Beinish Ginsburg will be in the New York area next week. His schedule will be as follows:

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1 Parshat Vayikra 1 of 11 In This Issue HaRav Nebenzahl on Parshat Vayikra "Mesirut Nefesh" Parshat Vayikra Mar 14, 2013 Let Me Tell You A Story..."Story of the Picture" Dvar Torah By Yoni Grossman "What Is In A Man" Petuchei Chotam on Parshat Vayikra Visitors, Mazal Tov's, Tehilim List Join Our List Links yna.edu Ask Rav Nebenzahl Suggestion Box Alumni Update Form Contact Us Rabbanit Malke Bina s Glimpse on Pesach RavBeinishGinsburg.com Shiur Of The Week From the archives: Rav Ginsburg In New York For Pesach Rav Beinish Ginsburg will be in the New York area next week. His schedule will be as follows: Shiur In YU: Sunday, March 17 at 1:00 PM (shiur/pizza) in the Glueck Beit Midrash on the third floor. The topic is: MATZAH: HALACHA AND MUSSAR Shiur in the Five Towns: Tuesday, March 19 at 8:30 PM The topic is: THE RAV ON THE HAGGADAH: LEIL HAMESORAH. At the home of Adam Feit, 477 Barnard Ave, Cedarhurst, NY (between Carlyle and Emerson). Shiur In Landers: Wednesday, March 20 at 2:20 PM. The topic is: MATZAH: HALACHA AND MUSSAR You can reach Rav Ginsburg by at beinishginsburg@gmail.com. Come Join Us! ~~~ Rav Amos Luban on the Parsha Right-click here to download Pesach Baskets If you would like to join the Yeshiva's Pesach Second Seder (run by the students!) please contact our Director of Student life Elisha Porat. Families of students and alumni are welcome to join. Second Pesach Seder in past years at YNA If you are looking to send Pesach treats to someone in Israel, here is a suggestion:

2 2 of 11 Gilis Goodies (For informational purposes only, the Yeshiva is not affiliated in any way) Alumni planning to stay at the yeshiva over the Pesach break who have not yet informed Elisha should do so ASAP. Taking Our Time ~~~ While the US moved there clocks forward last Motzei Shabbat, Israel will not be springing forward until Friday, March 29, Therefore keep in mind when you are calling Israel that the time difference is only six hours. Shabbat Davening Times at the Yeshiva Due to the many students who either went to Poland for the Heritage Seminar, or to Tzfat for our Yeshivat Bein Hazmanim, there will not be davening in the Yeshiva this Shabbat. HaRav Nebenzahl on Parshat Vayikra HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi's sermon. Mesirut Nefesh "He called to Moshe and Hashem spoke to him from the Tent of Meeting saying: 'speak to the Children of Israel and say to them: when a man among you brings an offering to Hashem'" (Vayikra 1:1), and so begins the detailing of the laws of the various Korbanot, beginning with those brought voluntarily and continuing with the obligatory offerings. The implication from our Parsha is that the act of bringing an offering is a very positive one indeed. Yet, in other parts of the Tanach we find a less positive view of the Korbanot - almost scorning its value. David HaMelech wrote: "Do I eat the flesh of bulls or drink the blood of goats?" (Tehillim 50:13), while Shmuel HaNavi states: "Does Hashem delight in elevation-offerings and feast-offerings as in obedience to the voice of Hashem" (Shmuel I 15:22). (This latter quote can be explained as follows: It is not that Hashem has no desire for sacrifices, rather given the choice of obeying His commandments or bringing sacrifices without following His dictates, He would rather we heed His

3 3 of 11 commandments (the pasuk would then read: "Shmuel said: 'does Hashem delight in elevationofferings and feast offerings as in (in the same way as) obedience to the voice of Hashem?'" The answer to that question would then be "No! Hashem would rather we obey His voice than bring offerings!"). This interpretation tells us that Hashem does indeed desire our offerings, but not if it entails a lack of proper observance of other Mitzvot. The te- amim - the cantillation notes on this pasuk however, seem to imply the contrary. According to this punctutation, there are two halves to the verse: 1) (The question) "Does Hashem delight in elevation- offerings and feast offerings?", and 2) (The answer) "As in obedience to the voice of Hashem". Shmuel asks whether or not Hashem really has any need for our offerings, to which he answers that Hashem has no need for our Korbanot, all He wishes for us is that we heed His voice). There are many other places throughout the writings of the prophets in which the idea of Korbanot is viewed in a negative light. What then is the true Torah attitude towards Korbanot - positive or negative? In principle the Korbanot are positive, after all the Torah commanded us to bring them. Chazal teach: "if not for the 'maamadot' (i. e. the offerings which are the focus of the 'maamadot'), heaven and earth would not remain in existence" (Taanit 27b), and they added, the offerings are one of the three pillars on which the world stands as it says: "the world depends on three things - on Torah study, on the service (in the Beit Hamikdash), and on kind deeds" (Pirke Avot Perek 1, Mishna 2). Furthermore, when Avraham inquired of Hashem "Whereby shall I know that I am to inherit it (Eretz Yisrael)" (Bereishit 15:8), meaning "through what merit will they (i.e. my descendants) last in the land" (Rashi ibid. 7). Hashem then instructed him "Take to Me three heifers, three goats, three rams, a turtledove, and a young dove" (ibid. 9), in other words "through the merit of the sacrificial offerings" (Rashi ibid. 7). The Gemara adds that Avraham continued asking: "that is fine for the times when the Holy Temple will be in existence, but in the times when the Holy Temple will not be in existence, what will be with them? Hashem answered Avraham: 'I have already established for them the Scriptural section of the offerings, whenever they read from them before Me I will consider it as if they had brought offerings before Me and I will forgive them for all their sins" (Taanit 27b). The effect of the Korbanot is such that not only offering them upon the Altar, but even simply studying them is instrumental in bringing about forgiveness from the A-lmighty. The idea of the Korbanot, therefore is indeed very lofty, this, however, is conditional on the person's heart being in the right place. If a person brings an offering thinking that Hashem is lacking and he is therefore "bestowing" Hashem with a Korban - to Him. The pasuk states: "Do I eat the flesh of bulls or drink the blood of goats?". Does Hashem lack food? G-d forbid! If He wanted to, could He not simply create "thousands of rams or tens of thousands of streams of oil?" (Micha 6:7), of what use does He have for our Olah or Mincha offerings? Why in fact does Hashem wish for us to bring Korbanot? Because "Hashem desires the heart" (Sanhedrin 106b) - Hashem wants us to give from our hearts, that we should use the Korbanot as a means of improving what is in our hearts - the Korbanot are not for His benefit but for our own. In what way does a Korban "alter" a person's heart? At the time of the sacrifice it should awaken within him the desire to be bound and brought upon the Altar like Yitzchak Avinu as a means of becoming closer to Hashem. Because Hashem informed us at Akeidat Yitzchak that He does not desire human sacrifice, I must bring an animal in my stead. Yet, had it been possible, I would offer myself, for I wish to totally give of myself to Hashem. This is the feeling one should have when offering a Korban. The word "Korban" is from the same root as the word "karov" - close, the Korban serves to bring one closer to Hashem. Sin distances us from Hashem, and the subsequent offering returns us to Him. Sin or impurity hardens and seals our hearts, it is written "All the wells that his father's servants had dug in the days of Abraham his father, the Philistines stopped up, and filled them with earth" (Bereishit 26:15) Onkelos interprets "the Philistines stopped up" as "tamonun Plishtaei" - from the same root as "tamei" - impure. Becoming impure implies sealing a person's heart and denying it the ability to receive and absorb the G- dly light and Divine holiness. The word "tahor", pure, on the other hand implies opening the hearts - similar to the word "tzohar" - a window (see Bereishit 6:16), (the letters

4 4 of 11 "tet" and "tzadi" at times can be interchanged, thus the word "tzohoraim" - noon, is called "tihara" in Aramaic). A person who is "tahor" has a "tzohar" in his heart through which the G-dly light can penetrate. ("tzadi" is also sometimes interchangeable with the letter "zayin", thus "tzohar" also implies "zohar" - radiance). Noontime is referred to as "tzohoraim" because at that point the sun is found between two windows ("tzohoraim" means two "tzohar" just as "chodshayim" means two months). At midday, the sun is exactly between the east and west windows, which we refer to when we say: "Who splits the windows of the firmament". A person who is "tahor" is one who has a window in his heart through which the G-dly light can pass. This opening of the window of the heart is what the Mikvah does for one who tovels in it and what a Korban accomplishes for the one offering it. R' Shimshon Raphael Hirsh (in his commentary to Bereishit 22:5) cites from the Chumash two examples of bringing a Korban - one with the proper attitude and the other with a negative one. When Avraham Avinu was about to make the greatest sacrifice a human being can make - to offer his beloved only son, he became filled with humility and instructed the young lads accompanying him: "stay here by yourselves with the donkey, while I and the lad will go yonder, we will bow down and we will return to you" (Bereishit 22:5). Prior to sacrificing to Hashem, he must bend down and belittle himself. Bilaam, on the other hand, instructs Balak prior to offering his Korbanot with the evil intent of destroying the Jewish nation, "stand up by your burnt-offering" (Bamidbar 23:3) - stand tall and be proud! (see Rashi Bamidbar 16:27). Therein lies the difference between the offering of a tzaddik and that of a rasha. When Avraham brings a Korban, he feels subservient to Hashem, even when bringing the supreme sacrifice that any human being can be asked to bring. With Balak we find the opposite - he is so proud of himself for bringing Hashem a few animals, that now Hashem has to abide by his wishes - "stand by your burntoffering". Today, we have no sacrifices, the way to achieve closeness with Hashem is through prayers. Here too "Hashem desires the heart", He has no need for us to read from page 17 until page 97 in the Siddur, it is the dedication of our hearts that He wants. While a dispute exists whether or not one who does not understand the meaning of what he is saying has fulfilled his obligation (see Shulchan Aruch 101:1 and Ramm"a and Gr"a there), all are in agreement that one has not fulfilled his obligation if he prays without feeling that he is standing before the King of kings (some limit this requirement to the opening bracha of the Shmone Esrei (see Sefer HaChinuch Mitzvah 433) while others extend this requirement to the entire tefilla (see R' Chaim on the Rambam Hilchot Tefilla 4:1)). A person praying must realize that he is standing before the King of kings and has come to bless Him. Does Hashem need our brachot? Of course not, He is after all the source of all bracha - He provides us with everything and the entire Shmone Esrei attests to that. My wisdom, my repentance, my forgiveness, and my redemption, my health, and everything else comes from Hashem. How then can I bless Hashem? What do I have to offer Him? I have nothing to give, I would not even be able to pray if not for His assistance, it is for this reason that my tefilla is always preceded by the words "Hashem, open my lips, that my tongue sing joyously of Your righteousness" (Tehillim 51:17) - if You would not open my lips, my mouth would be unable to sing joyously of Your righteousness. If I am dependent on Hashem even to be able to pray to Him, what can I possibly bless Him with? Who am I to give anyone a bracha? I can understand that Yitzchak, who was a prophet, was able to bestow a blessing upon Yaakov, Yaakov in turn conferred brachot upon the holy tribes, and Moshe Rabenu upon the nation of Israel. But these were giants, people on that level have the ability to bestow brachot upon those below them! But I? To the King of kings no less? If He is All-Powerful and can do anything, what could I possibly bless Him with? Yet, Hashem created the world in such a way that human beings, mere physical matter, are "a ladder" as in the verse: "a ladder set earthward and its top reached heavenward; and behold! angels of G-d were ascending and descending on it" (Bereishit 28:12). When we daven, observe Mitzvot, perform good deeds, and learn Torah, we cause angels of G-d to ascend the ladder. If, G-d forbid we do not act properly, we cause the angels to descend the ladder, and perhaps, G-d forbid, in their place, angels of destruction will ascend. Hashem

5 5 of 11 created a world that hinges on whether we act in a way that is good or bad. It hinges on my tefilla and bracha. If I bless Him that His will should be fulfilled, this is what happens. If I do not daven for this, then G-d forbid the opposite might happen. The end result will always be that the world will be filled with what Hashem desires, the only question is whether or not I will be a part of this. If I so merit, I can become a tool for serving Hashem - because of me Hashem's will spreads throughout the entire world. If not, Hashem desires for the world, Hashem's will be fulfilled, in spite of my actions. From my personal perspective, the difference between these two options is vast. The pasuk states: "I said to you 'by your blood shall you live', I said to you 'by your blood shall you live'" (Yechezkel 16:6). The Jewish people were redeemed from Egypt in the merit of two sources of blood - the blood of Pesach and the blood of the Brit Milah (see Rashi Shmot 12:6). How can it be that because of a bit of blood we merited this great redemption? It would appear that it was not in the merit of the blood itself but because of the self- sacrifice involved in drawing this blood. To enter a baby into the covenant of Avraham Avinu requires great sacrifice on the part of the father. The self- sacrifice required of an adult who agrees to undergo a Brit Milah is tremendous. Those who had such "mesirut nefesh" in Egypt merited leaving there, while those not worthy of being redeemed died during the three days of darkness. The blood of the Brit Milah represents "mesirut nefesh" - sacrificing our hearts to Hashem. The Korban Pesach also represents a form of "mesirut nefesh". When Moshe asked for permission to bring an offering to Hashem, he asked Pharaoh: "behold if we were to slaughter the deity of Egypt in their sight, will they not stone us?" (Shmot 8:22), we cannot bring our offerings in Egypt! - "We will go on a three-day journey in the wilderness" (ibid. 23), for it is impossible to offer the deity of Egypt before their eyes. In spite of this, on the tenth of Nisan the Jewish people took the Egyptian god and tied it to the foot of their beds. This god remained in "jail" for four days at which time it was slaughtered - this required incredible "mesirut nefesh". "Because they were steeped in idolatry, Hashem said to them: 'draw and take for yourselves' (lambs and goats), as if to say 'draw your hands away from idols and take for yourselves instead a sheep of a commandment'" (Rashi Shmot 12:6). Removing themselves from Avoda Zara required great selfsacrifice, for they had no way of knowing that the Egyptians would not object to what they were doing. In fact according to many authorities, this is the source for referring to the Shabbat preceding Pesach as "Shabbat HaGadol" - "The Great Shabbat" - in commemoration of the great miracle that took place then. In that year, the tenth of Nisan fell on Shabbat (see Shabbat 87b), and the Jewish people were able to take the Egyptian gods, tie them to the beds, while the Egyptians dared not even open their mouths in objection (see Mishna Brura 430:1). The Jewish people though were unaware of this miracle that would take place and their fulfillment of the commandment of the A-lmighty was at great self- sacrifice. There was still more mesirut nefesh when on the fourteenth of Nisan, the nation slaughtered the Egyptian god before their very eyes and then roasted it, thus negating any godliness it may have been thought to possess. (There is an opinion that the reason we are commanded to specifically roast the Korban Pesach is in order to fulfill the commandment: "the carved images of their gods you shall burn in the fire" (Devarim 7:25) (see Zohar volume 3, 251:1). The Korban Pesach, of course, cannot be totally consumed upon the Altar, for it must be eaten, but placing their god on the fire represents a form of removing any minute amount of godliness it was thought to possess). The Zohar explains that the prohibition of "and you shall not break a bone in it (the Korban Pesach)" (Shmot 12:46) is to prevent us from breaking the bone and sucking out the juices. The bones are rather discarded and left for the dogs to come and eat, as a means of belittling this Avoda Zara of the Egyptians (see Zohar volume 2, 41:2). "By your blood shall you live" is therefore not referring to the blood itself, but to the mesirut nefesh the Jewish people had to undergo in order to fulfill the Mitzvot of Brit Milah and the slaughter of the Egyptian god before their very eyes. It is this blood that merited our leaving Egypt. We recite in Slichot "remember the covenant of Avraham and the binding of Yitzchak"- the blood

6 6 of 11 from the covenant (brit) and that of sacrifice. Here again, the reference is not to the blood itself, but the self sacrifice involved. Avraham, a ninety nine year old man, was willing to carry out this Mitzvah despite the risk to his health, despite being more susceptible to attacks from his enemies. Chazal tell us that he consulted with Aner, Eshkol, and Mamrei regarding whether he should go through with the Brit Milah. Aner and Eshkol counseled him against it (for the two reasons just cited), while Mamrei encouraged him saying: "your G- d who stood by you in the furnace, against the kings you fought, and during times of hunger, and you will not listen to Him to undergo a Brit Milah?" (Bereishit Rabba 42:8). Avraham then decided to fulfill what his Creator demanded of him. Not long thereafter comes the binding of Yitzchak - the greatest test to the faith of Avraham as well as that of Yitzchak. Here too, Hashem did not wish for Yitzchak's blood, but for his self-sacrifice. It was their hearts that Hashem wanted - the fact that Avraham was willing to bind his only son and that Yitzchak was willing to be bound. The pasuk tells us: "I will remember My covenant with Yaakov and also My covenant with Yitzchak, and also My covenant with Avraham will I remember, and I will remember the Land" (Vayikra 26:42). The idea of "remembering" is mentioned regarding Avraham and Yaakov but this word is omitted when discussing Yitzchak. Based on the Midrash (see Vayikra Rabba 36:5) Rashi asks "why was 'remembering' not stated by the verse with reference to Yitzchak? Because the ashes of Yitzchak appear before Me, gathered up and placed on the Altar". Yitzchak's act is always before Hashem's "eyes" and He needs no "reminder". If a particular page of the Gemara is open before me, I need not remember it - for I can see it before my very eyes. I do need to remember, however, what I learned yesterday or some other time. The pasuk mentions remembrance when speaking of the covenants with Avraham and Yaakov because Hashem needs to be "reminded" of them from time to time, so to speak. The covenant with Yitzchak needs no reminding for his ashes are gathered and placed upon the Altar permanently. R' Moshe Arand Shlit"a asked me the following question: "why does the pasuk use the term 'remembrance' when referring to the Land?" Is the Land not always there for Hashem to see? A wise man's question is already half of the answer. For human beings, having the object constantly before our eyes is a means of insuring that we do not forget. This does not apply to the A-lmighty, for to Him past, present, and future are all the same: "for there is no forgetfulness before Your Throne of Glory". Hashem remembers the events of the past and there is no distinction whether or not a reminder of the event is "placed" before Him. He has no need to view the Land, nor for that matter the ashes of Yitzchak, as reminders of His covenant. What then do Chazal mean when they tell us that "the ashes of Yitzchak appear before Me, gathered up and placed on the Altar", and He therefore need not be "reminded" of it? Chazal's intent is that Yitzchak's "heart" was so strong during the Akeidah that there is no need to activate Hashem's "knowledge" of this event. Regarding other Mitzvot, however, the "knowledge" has to be activated - to cause Hashem's knowledge of the event bring about an appropriate response. What do we mean when we say Hashem "remembers"? When we describe Hashem as One "Who recalls the kindnesses of the patriarchs" (in the opening bracha of the Shmone Esrei), we are not speaking of remembering the way human beings do, after all Hashem "eternally remembers all forgotten things". When we say that Hashem "recalls" the kindness of the patriarchs, we are saying He awakens this knowledge and acts upon it. The result of this "remembering" is to redeem the descendants of these kind patriarchs, may it occur speedily in our day. Something as great as Akeidat Yitzchak, however, does not even require this type of "remembering" - this memory is always active, it stands and "shouts" to Hashem, and Hashem always acts based on it. There are two proofs that this was Chazal's intent, and not that Yitzchak's ashes were literally placed on the Altar: 1) The Altar did not exist during the period of exile referred to by the pasuk, and 2) There never were any ashes of Yitzchak, for he was never burned! - a ram was burned in his stead. Had Chazal said that a miracle occurred and the ram's ashes remained eternally upon the Altar, I would believe it, but I am unaware of Chazal having ever made such a statement. Chazal's meaning is that the great mesirut nefesh on the part of Avraham and Yitzchak during the Akeida is what is

7 7 of 11 placed before Hashem at all times - there is no need to "awaken" this memory. The rest of the covenants mentioned in the pasuk - that with the Land, those with Avraham and Yaakov need "awakening" from time to time - they are not constantly active on the same level. The merit of Akeidat Yitzchak, however, is constant - for his entire "heart" went into this act. Avraham is the pillar of chesed, Yaakov of Torah, Yitzchak is the pillar of service - sacrificing himself with a complete "heart" that requires no "awakening" - it is constantly there before Hashem. As we have mentioned, Yitzchak's physical ashes cannot be on the Altar because not only is there no longer an Altar, but Yitzchak was never burned. There are other places, however, where Yitzchak's ashes are indeed found - Yitzchak's ashes are found in Auschwitz, Yitzchak's ashes are found in Siberia, they are found in Yerushalayim, on the Tunnel bypass road, in Haifa, and in all the other places where Jews were murdered "al Kiddush Hashem". These too are the ashes of Yitzchak that are gathered up and placed on the Altar and constantly appear before Hashem. Certainly in their merit Hashem will save us, speedily in our day. The Torah, however, tells us that there may be a situation in which we will not have sufficient merit to inherit the Land: "do not say in your heart, when Hashem pushes them away from before you, saying 'because of my righteousness did Hashem bring me to possess this Land'" (Devarim 9:4). With what right would we then inherit the Land? "Because of the wickedness of these nations does Hashem, your G-d, drive them away from before you" (ibid. 5), and in the merit of our forefathers "in order to establish the word that Hashem swore to your forefathers, to Avraham, to Yitzchak, and to Yaakov" (ibid.). Not only do we have the merit of our fathers, but the wickedness of the nations increases daily such that their obligation is being fulfilled, speedily in our day. All these are preparation for our eventually inheriting the Land - if not as a result of our own righteousness then at least as through the merit of our forefathers and because of the evil nations. This knowledge, however, does not absolve us of our obligation to add to our own merit. During these most difficult times especially, we must increase our Torah learning, add to our merits, and increase our tefillot. If we cannot offer sacrifices today, let us at least gather together and daven as a congregation. Even during "bein hazmanim" we must not forego our obligation of "tefilla betzibbur" and of setting aside times for learning. It is true that we are in need of a "breath of fresh air", but man cannot live on air alone - he needs a bit of Torah, good deeds, and tefilla as well. This period is an opportunity to fulfill the Mitzvah of honoring our parents. During the zman we are also able to fulfill this Mitzvah, for the greatest honor a son can bring to his parents is to become a Torah scholar and a "yarei Shamayim". This honor is so great, that even after one hundred and twenty years when the parents reach "The World of Truth", they are honored simply by virtue of their having left behind a son who is a Talmid Chacham. A child, however, is commanded to physically honor his parents as well. It is for this reason that "bein hazmanim" was instituted, in order to have the opportunity to help with the Pesach preparations or whatever else needs to be done in the house. In the midst of all the Pesach preparations we must always remember to set aside time for learning. I should think that this "bein hazmanim" period should be utilized for review - it cannot hurt, as well as to prepare for what we are going to learn next "zman". It is also an opportunity to study texts we almost never get to open during the zman when we are so deeply involved in Shas, Poskim, Rishonim, and Achronim. During "bein hazmanim" when all these works are not readily available to us, why not focus our learning on other areas instead, covering material which we do not manage to learn during the "zman". Here is a golden opportunity to cover the Mishnayot or perhaps the Rambam. The Tanach is certainly a good book that comes highly recommended. It is true that we have already mastered a few chapters of Tanach while preparing for the "bagrut" (matriculation exams), yet it is worth our while to be familiar with material not required for the "bagrut". Perhaps we should ask the Ministry of Education to require knowledge of the entire Tanach for the "bagrut", but until such time, we must learn parts of Tanach not on the exams. Hashem did not give us these twenty four books of Tanach so they remain on the bookshelf! Hashem gave them to us to learn and master. We must begin by mastering the Chumash, that must be first and foremost on our list of

8 8 of 11 priorities. Once we have mastered the Chumash, we can focus on the works of the Prophets and Scriptures. The Mishna and Gemara come next - we should go over the entire Shas in Mishnayot at least once, and then the Gemara itself. There is so much to do! If someone manages all this during "bein hazmanim" we will think of what he should focus on next, let him first follow the outline we have given him. We are in desperate need of these merits, for the situation is very serious. Perhaps it is important to travel the Land of Israel - "arise, walk about the land through its length and breadth" (Bereishit 13:17). I do not know if I am permitted to say so, but it would seem that one should not place himself in unnecessary danger while traveling in Eretz Yisrael today. On the one hand, we do not wish to give up our stronghold on any part of the Land, not on Hebron, not on Shchem, nor anywhere else, yet I would not recommend anyone taking a trip to Shchem today. It is true that Arafat and the Fatach have become "baalei tshuva" (they have promised an end to the terror), yet we must keep in mind "In the place where 'baalei tshuva' stand, the completely righteous cannot stand there" (Rambam Hilchot Tshuva 7:4). With that in mind, we must be especially careful not to travel to dangerous areas, Chazal after all tell us: "let a person never stand in a dangerous place, and say to himself that a miracle will be performed for him and save him from harm, for perhaps they will not perform a miracle for him. And even if they do perform a miracle for him, they deduct it from his merits" (Shabbat 32a). On the one hand, we must sacrifice ourselves for the Land of Israel, yet we must understand the limitations of this requirement. We must not place ourselves in unnecessary danger. In the merit of the mesirut nefesh of our forefathers and ourselves for the fulfillment of Torah and Mitzvot, together with Arafat and his cohorts fulfilling their wicked side of the bargain, may we soon eat from the sacrifices and Korban Pesach on Har Habayit, speedily in our day. Amen Let Me Tell You A Story... "Story of the Picture" We went to the Chalban (HaRav Chaim Cohen, a well-known mekubal that I have developed a relationship with over the years) to wish him mazel tov on the publishing of his sefer, Orot Chaim on Chumash Shmot. The sefer was sponsored by Mr. Ronald and Beth Stern liylui nishmat HaRav Shlomo ben Shimshon Yosef and Frumat bat Yuzpa Yoel Rosenbloom. Incidentally, I had one of the most interesting meetings with him that I have had. You may all wonder how I began my relationship with the Chalban. When I took ill my son Tzvi was looking for tzaddikim to pray for me. He found the Chalban who declared "Aharon ben Rachel Esther - 90% midas harachamim and 10% midas hadin! Go to HaRav Morgenstern and ask him to go to the Kotel and daven to take off the midas hadin. So he did and here I am, this saved my life - thank G-d!

9 9 of 11 Dvar Torah By Yoni Grossman Editor's note: Yoni celebrated his Bar Mitzva at the Yeshiva this past Monday. I enjoyed his drasha so much, that I asked if we can include it in the newsletter. What Is In A Man First, I would like to thank Hashem for giving me the opportunity to become Bar Mitzvah in Eretz Yisroel at Yeshivat Netiv Aryeh facing Har Habayit. In the first aliyah of my bar mitzvah parsha the pasuk reads "Adam ki yakriv mikem korban lahashem min habehema umin hatzon takrivu es korbanchem" "When a man among you brings an offering to Hashem; from animals, from the cattle, or from the flock, shall you bring your offering." When I looked at this pasuk I had a few questions: The first question is why does the Torah use the word adam and not the more commonly used word ish? The second question is, what does it mean to bring an offering? The Sforno provides two explanations: First, when a person brings a karban/ offering it has to be like a person is sacrificing himself. Second, when a person brings a karban it must be sincere. Rav Shimshon Raphael Hirsch in his commentary on the Torah says that the use of the term "Adam" extends the ability to bring a karban to the Beit Hamikdash to all men, not exclusively to Jews. Every human being can bring his offering. The words "Ki Yakriv" deal primarily with optional offerings or sacrifices. The word karban according to Rav Hirsch doesn't mean sacrifice but comes from the root karov, which means to come near - to get into a close relationship with somebody. Therefore, when giving a karban the purpose is to come closer to Hashem. I was thinking that maybe the word adam in the pasuk relates to adam harishon. In Rabbi Fohrman's sefer, "The Beast That Crouches at the Door", he deals at length with Adam, Chava, and the sin of the eitz hadas. It says in his sefer that when Adam and Chava ate from the eitz hadas, they chose their desire over the express commandment of Hashem not to eat from it. Right after the sin, we see adam and Chava hiding from Hashem. Their sin caused them to distance themselves from Hashem. We can now answer the questions of why adam and not ish and why the Torah uses the word karban. Perhaps the Torah uses the adam because it does relate back to Adam Harishon. Sadly Adam Harishon distanced mankind from Hashem when he ate from the eitz hadas. However, Hashem in His infinite mercy gave us a solution how to become closer. Hashem gave us the karbanot.as the Sforno says, the karban must be sincere, because the purpose as Rav Hirsch suggests is to become closer to Hashem by bringing the karban. Finally, Rav Hirsch says the word adam includes non-jews as well because the sin of Adam caused the entire world to move further from Hashem and Hashem is giving everyone an opportunity to become closer. As we look at Har Habayit, we ask Hashem in His infinite mercy to allow us once again to rebuild the Beit Hamikdash and allow us to become as close to Hashem as Adam and Chava were before eating of the eitz hadas. Bimhara Vaymanu

10 Parshat Vayikra 10 of 11 Petuchei Chotam on Parshat Vayikra Rav Chanan Bina teaches a passage from the sefer Petuchei Chotam each week on the parshat hashavua. The sefer was written by HaRav Yaakov Abuchatzeira zt"l. Click here to follow along inside and listen. Visitors, Mazal Tov's, Tehilim List Visitors Mazal tov's Yeshivat Netiv Aryeh would like to wish a mazal tov to: The President of the Board of American Friends of Yeshivat Netiv Aryeh, Mr. Richard Grossman (5746) and his wife, Anita, on the Bar Mitzva of their son, Yoni. The Bar Mitzva was celebrated at Yeshivat Netiv Aryeh this past Monday. Isaac Joshua Strulowitz (5769) on his marriage to Eta Eliana Fogel. (CORRECTED ) Samuel Schertz ( ) on his marriage to Daniella Selig. (CORRECTED ) Mark and Talia Weber (Avi, ) on the birth of a baby boy. Steven ( ) Davis on his engagement to Jillian Schlussel. Eitan Schreier on his engagement to Alisa Schnitzer. Rabbi Mordechai (5746) and Sharon Feigenbaum on the engagement of his daughter. Lawrence Albert ( ) on his marriage to Laura Leibowitz. Tehilim List The following members of our extended YNA family need our tefilot: Michoel Pinchas ben Frachah Miriam Rivka bat Adina Leah Rachel bat Chana Yehuda Pinchas ben Asna Menucha bat Dina Sagit bat Esther Bella bat Noma Dina Chaya bat Grunia Tamara Nechama bat Karmela Ester bat Chaya Binyamin Yonatan ben Leikah Chaya Chana bat Alta Rivkah Yosef ben Hilda Yaakov Dov ben Blima Chana Ada Bat Miriam Leah bat Malka Chaya Aharon ben Simah Tinok ben Dina Shayna bat Chava Zev Eliezer ben Chaya Shaindel Avram Gershon ben Tzippa Reuven HaLevi ben Sheina Ari ben Rivka Yosef ben Golda Esther bat Brana Miriam bat Shulamit

11 Parshat Vayikra 11 of 11 Maron ben Hadas Esther Yeshaya Zalmen ben Elka Chinoam Rina bat Avital Hoday-ya Ditza bat Vardit Tali bat Devorah Bina Akiva ben Gittel Chaya bat Chana Evelyn bat Dina Avraham Elizar ben Chana Pesha Dovid Halevi ben Emunah Mordechai Eliezer Hacohen ben Esther Miriam Akiva Yisrael ben Shaindel Faiga Yakov Mordechai be Sara Sheina Aliza Mindy Chaya bat Chana Malka Rivka Chava bat Rachel Margalit Chaya bat Rachel David ben Leah Elizabeth bat Annette Yitzchak Shraga ben Chava Shmuel Chai ben Hadassa Alyza Sarah bat Yehudit Inbal bat Nelya Yeshaya Zalman Ben Elka Rivkah Rav Avraham Zev (Levi) ben Faiga Penina Pesel bat Esther Yehoshua ben Vered Tuvia ben Nechama Rifka And of course we are always davening for the release of Jonathan Pollard (Yehonatan ben Malka Pollard) Submit Names to the list. Send Us Your Announcements Please, if you have any smachot or chas v'shalom, less happy occasions, let our office know so we can keep everybody updated. Are you visiting Israel?- let us know! We'd love to host you for a shabbat meal, davening, a shiur and would love for you to stop by. Shabbat Shalom, Rav Bina, Yeshivat Netiv Aryeh Yeshivat Netiv Aryeh Western Wall Plaza One Hakotel Street POB Jerusalem Israel