In This Issue Special Guest Speaker Letter Of Thanks From Hevron HaRav Nebenzahl on Parshat Emor Student Dvar Torah by Gabe Haller, JEC, Shana Alef Parshat Emor Please join us: This Motzaei Shabbos May 1 at 9:00 pm, the Yeshiva will be celebrating Lag Ba'Omer directly in front of the Kotel, singing and dancing around the Kotel's bonfire. Staff Dvar Torah by Rav Ari Fuld, Shoel U'meishiv Visitor Log, Mazal Tov's, Tehillim List Join our list Join our mailing list! Join Bonfire at the Kotel (5769) Spotlight: April 24-25 - Shabbaton in Hevron (Click here for gallery) April 25- Motzaei Shabbos - Yeshiva visited Kever Rachel April 28- Wednesday - Shana Bet went to Bnei Brak to meet Gedolim (Click here for gallery) 1 of 17
Yeshiva group picture in front of Yeshivat Shavei Hevron Singing at Kever Rachel 2 of 17
Shana Bet visiting HaRav Hagaon Chaim Kanievsky YNA.EDU Ask Rav Nebenzahl Suggestion Box Contact Us Alumni Update Form Parsha Archives American Friends of Netiv Aryeh supports our programs. To contribute to American Friends of Netiv Aryeh, please visit http://www.afna.us/donate Special Guest Speaker HaRav Bina met Lewis Cohen at the YNA Shabbaton in DRS - Mr. Cohen was catering the Shabbaton. Rav Bina remained in the United States for a short time beyond the Shabbaton and on one of those days he ate at Pasta Factory in Teaneck which is managed by Mr. Cohen. Rav Bina immediately recognized Mr. Cohen and struck up a conversation with him at which point Mr. Cohen told Rav Bina his entire life story. Rav Bina was so impressed that he felt having Mr. Cohen share his story with YNA students would give them tremendous chizuk. Rav Bina could not have been more correct, as Mr. Cohen's moving story penetrated the hearts and minds of YNA students. Click here to watch Letter Of Thanks From Hevron by Dovi Weiss, Executive Director, 3 of 17
Yeshivat Shavei Hevron Dear Students of Yeshivat Netiv Aryeh! We had the opportunity of spending this past Shabbat together here in Hevron. It was a very memorable and special Shabbat for those who participated. The special atmosphere of unity and happiness that prevailed is the result of a true bond with Torah and Am Yisrael. Those of who you who came from abroad in order to absorb the Torah of Eretz Yisrael, which is no small undertaking in itself, must certainly have been strengthened by the experience of being in this unique place, just like Caleb who went to pray at the gravesites of Our Patriarchs in order to be saved from the influence of the spies. You are privileged to have a very special Rosh Yeshiva. One can only view with awe an individual who is so devoted to Clal Yisrael, a devotion that is expressed with the same intensity toward religious and secular alike. Rav Bina shlit"a, brought you here for Shabbat because this is the place from which Avraham Avinu established the Jewish People and this is the place where David HaMelech founded the Kingdom of Israel. With prayers to Borei Olam that you will continue to be spiritually uplifted through your Torah Learning and have much success in all of your endeavors. Yours, Dovi Weiss Hevron HaRav Nebenzahl on Parshat Emor HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi's sermon "Sefirat HaOmer - Preparation for Matan Torah" In our Parsha, the Torah commands us: "You shall count for yourselves - from the 4 of 17
morrow of the rest day, from the day when you bring the Omer of the waving - seven weeks, they shall be complete. Until the morrow of the seventh week you shall count, fifty days" (Vayikra 23:15-16). What is the reason behind this commandment? Many have explained that counting serves as preparation for receiving the Torah. Following the exodus from Egypt, the Jewish nation prepared themselves for receiving the Torah and counted the days until their arrival at Har Sinai to receive the Torah that Hashem had promised Moshe Rabenu long before("when you take the people out of Egypt, you will serve G-d on this mountain" (Shmot 3:12)). By the same token, each and every year we renew the experience of the exodus from Egypt on Pesach and we spend the next seven weeks preparing to receive the Torah. The Yom Tov of Shavuot (as with all festivals) is not simply the commemoration of an event that took place three thousand years ago, but the re-experience of this event. It is for this reason that each and every year we once again count the days between Pesach and Shavuot, as a means of preparing in eager anticipation to receive the Torah once again. If Sefirat HaOmer is a preparation for Matan Torah, then a few difficulties can be raised. Firstly why do we count the days that have passed ("Today is one day of the Omer", then "Today is two days of the Omer"), and not the days remaining until Matan Torah. Perhaps when the Jewish people left Egypt it was proper to count the days from the exodus, for they were unaware of precisely when the Torah would be given. They had no choice but to count the number of days that had passed since they left Egypt and had not yet received the Torah. Our situation, however, is different for we are cognizant of when Shavuot will take place. Should we not rather count the opposite - following the first day of Pesach we should say "there are seven weeks remaining until we receive the Torah", then "there are 48 days remaining", etc. A further difficulty arises in the name "Sefirat HaOmer". Not only do we refer to this counting by the name Sefirat HaOmer, but we precede our counting with the bracha "asher kidshanu bemitzvotav vetzivanu al Sefirat HaOmer" and we count "today is the first day of the Omer", etc. Of what relevance is it that the Omer offering was brought the second day of Pesach? Is the counting not after all preparation for the receiving of the Torah, rather than the number of days that have passed since the Omer was brought? Should the count not therefore be referred to as "Sefirat HaTorah"? Perhaps we can offer the following explanation (part of which is already written in many of the sources, I would like simply to add a few points). On the night of the Seder we find ourselves on a very high level - this is how it was the night we left Egypt and this is how it is every year. This is in fact alluded to by the pasuk regarding Pesach "and Hashem will pass over the entrance" (Shmot 12:3). Although in general a person must create an opening ("petach") to allow for Divine assistance to aid him in reaching higher levels ("open for me an opening the size of the eye of a needle and I will open for you an opening the size of a great hall" (Yalkut Shimoni Shir HaShirim 988). Regarding Pesach, however, we are told "and Hashem will pass over the entrance", Hashem will assist us even if that opening is not present - without any preparation on our part, Hashem elevates us to very high levels. 5 of 17
(The following question has been quoted in the name of the Gr"a (in his commentary to the Haggadah section "ma nishtana"). Why do we say "ma nishtana haliala HAZEH", after all the word "laila" ends with a "komotz" followed by the letter "hei", thus rendering the word feminine. If so, it should read "ma nishtana halila HAZO" - "HAZEH" is used to describe a masculine word. The Gr"a answers that this night of Pesach, unlike all other nights of the year, has a certain masculine form to it. All other days of the year, the time dependent Mitzvot are generally performed during the day, whereas on the first day of Pesach, the Mitzvot are primarily performed at night (matzah, marror, retelling the story of the exodus, partaking of the Korban Pesach all take place at night). There are Mitzvot that take place during the day (Korban Reiah, Chagiga), but the majority of the Mitzvot associated with this first day of Pesach take place at night). Given that men are required to perform Mitzvot that are time dependent, this night takes on a more masculine form than any other night of the year, and therefore it is "halaila HAZEH". I have never fully understood what the Gr"a is telling us, after all the word "laila" is always masculine despite ending with a "komotz" followed by the letter "hei". For example, the Torah tells us tells us that when the people heard what the spies had to report "vayivku haam balaila HAHU" "the people wept that night" (Bamidbar 14:1), it does not say "balaila HAHEE" in the feminine (this event took place on Tisha B'Av). We see that the word "laila" is always masculine. Why then does the Gr"a point out that there is a change on the night of Pesach and we relate to "laila" in the masculine? Although I cannot understand the Gr"a's question, the idea he is presenting is a correct one. The first night of Pesach we are on such a high level that many Mitzvot which may be performed during the day have been elevated to the night - something we do not find any other time of the year, including other festivals). We only achieve this lofty level on the first night because Hashem "passed over the entrance", He overlooked our shortcomings. Following that night, however, we return to where we were before. This was the case during the initial exodus from Egypt as well, Hashem raised us to a high level for one night and we then returned to being heavily steeped in all the abominations of Egypt. Once again, we are spiritually on a very low level and it is very hard to escape from that. Our task now is to climb up the spiritual ladder in order to return to the level we were on the first night of Pesach. Chazal explain the seven week count as seven weeks in which we are distanced from Hashem. This is similar to a "niddah" who must separate from her husband for a period of seven days. In addition, the days of Sefirat HaOmer are also days of judgment (see Mishna Ediyot 10:2). This accounts for the harsh sentence given the students of R' Akiva. The Korban HaOmer brought at the outset of this period differs from that "shtei halechem" offered on Shavuot. The Omer is brought from barley, while the "shtei halechem" are made up of wheat. The reasoning for this goes beyond the fact that each corresponds to its harvest. Barley is principally animal food. At the time the Omer is brought we are on the level of animals, while by the time we reach Shavuot - the day of Matan Torah, we have elevated ourselves to the level of man - man's principle food is wheat rather than barley. It may be true that barley is one of the seven species for 6 of 17
which the Land of Israel is praised, yet man's diet is more wheat based than barley. On Pesach we are as animals and we offer animal food. For seven weeks we ascend to higher and higher levels until finally we reach the level of man. This is the time for the Jewish nation to stand tall, not to feel lowly even in their own eyes. We must feel the freedom not only from the physical burdens of the land of Egypt but from the spiritual ones as well. Regarding Yehoshafat king of Yehuda, it is written: "his heart was elevated in the ways of Hashem" (Divrei Hayamim II 17:6). On the one hand man must display humility, while on the other hand we too must elevate our hearts in the ways of Hashem. On the one hand we say "What are we, what is our life" - we are nothing it is as if we do not exist. Yet, on the other hand we proudly declare "we are Your people, the members of Your covenant". On the one hand, Moshe Rabenu states "for what are we" (Shmot 16:8), yet he is well aware that "Never again has there arisen a prophet like Moshe" (Devarim 34:10). On a similar note the Gemara tells us that Rav Yoseph was especially humble. Yet, together with his humility, Rav Yoseph was known to have said "if this day had not caused me to learn Torah, how many Yosephs are there in the market place" (Pesachim 68b). Had it not been for this day of Shavuot, the day of Matan Torah, he would be no different from anyone else named Yoseph. After the Torah was given and he was able to learn Torah, he attained the title "Rav Yoseph" rather than simply Yoseph. On the one hand the Torah demands humility of us "be exceedingly humble in spirit" (Avot 4:4), but on the other hand we must appreciate our worth, our virtues, the great merit we have by learning Torah and observing Mitzvot. This is the goal of Sefirat HaOmer, to allow us to elevate ourselves - to feel that we are distancing ourselves from the barley of the animal. In Egypt I was an animal, I was only worthy of bringing animal food. "Today is the first day of the Omer", "Today is the second day of the Omer", I am counting how many days have passed since I was on that level and how much I have grown. Hashem will only give us the Torah when we are deemed worthy of receiving it - in the meantime we are growing - for one day I have not been an animal, two days, etc. This can explain why the count is associated with the offering of the Omer and not a countdown towards Matan Torah. On the one hand, a person must forego his honor for the sake of honoring Heaven, as was the case with David HaMelech "David danced with all his strength before Hashem" (Shmuel I 6:14), until Michal pointed out "how honored was the king of Israel today, who was exposed today in the presence of his servants' maidservants as one of the boors would be exposed" (ibid. 20), to which David responded "before Hashem I shall rejoice" (ibid. 21). On the other hand, a person must feel that he is deserving of honor. My Rebbe HaGaon HaRav Chaim Shmuelevitz zt"l used to point out that there are certain areas in which the yetzer hatov does not succeed in protecting us from sin, and it is this desire for honor that actually guards us. "This is not appropriate for one on my level", "it is beneath my dignity to do such a thing" can at times offer greater protection from specific sins than the simple desire to do good. From this point of view feeling distinguished is positive. 7 of 17
Rosh Hashana and Yom Kippur are each days of judgment, days of repentance - one being the first of Aseret Yemei Tshuva, while the second being the last. Despite this, the gap between them is vast. On Yom Kippur our repentance takes the form of depriving ourselves in five ways - we do not eat, drink, etc., while on Rosh Hashana our tshuva comes about through eating and drinking - with the meat and wine we partake of on all other festivals, as well as honey. In fact, the pasuk: "go, eat rich foods and drink sweet beverages" (Nehemiah 8:10) refers to Rosh Hashana. How can there be two polar opposite approaches to the same idea? The answer is that tshuva has two extremes. On the one hand we must act with a sense of humility, we must deprive ourselves of all our earthly desires - as much as humanly possible. On the other hand, we must feel joy and happiness at being close to Hashem. This feeling is also a path to tshuva - I am happy at being close to Hashem, at being able to crown Him on Rosh Hashana. This feeling of closeness can be even greater on Yom Kippur, for we are distancing ourselves from all the vanities of this world. Rosh Hashana, however is a "yom truah" - from the same root as "utruat melech bo" (Bamidbar 23:21) in which the word "truah" denotes a sense of kinship and closeness. When we stand tall and feel proud, we are able to eat and drink - this of course must be coupled with the proper feeling of humility. While on Rosh Hashana "yom truah yihye lachem" denotes the trembling and shaking we must feel at the judgment we are undergoing, it must also be a "truah" - a feeling of friendship and closeness, so to speak with Hashem. Yom Kippur is also the day of receiving the Torah, but this refers to the second tablets following the sin of the Golden Calf. It is for this reason that the Matan Torah of Yom Kippur must be accompanied by fasting and subjugation. Shavuot, on the other hand, commemorates the receiving of the Torah prior to the sin - for this reason not only do we not fast, but quite the opposite - we eat and drink. Chazal tell us "All agree with respect to Shavuot that we require it to be 'for you' too." (Pesachim 68b). With regard to the other festivals there is a dispute between R' Eliezer and R' Yehoshua whether they can be purely "all for Hashem" or whether they require at least "half for you and half for Hashem". On Shavuot, all are in agreement that there must be an. Element of "for you" - we are spiritually elevated and must feel the great joy of receiving the Torah. The Torah may be referred to as a burden around our necks (see Rashi Rosh Hashana 28a), but what a sweet burden it is! - sweeter than honey. The burden of Mitzrayim is a very difficult one indeed, but the burden Hashem places upon us brings us nothing but joy. For seven weeks we prepare for this joyous moment of getting close to Hashem. In fact, the name "Shavuot" alludes to the seven week count we have just concluded that has lead us to this day. This Yom Tov has other names, but in the Torah, as well as our davening and Kiddush we refer to it as Shavuot - this is the summation of our ascending the ladder to get closer and closer to Hashem - this is the summit of the seven weeks we have just concluded. The Torah does not even tell us the specific date on which Shavuot must be observed - Pesach is observed on the fifteenth day of the first month, Rosh Hashana, Yom Kippur, and Sukkot during their dates in the seventh month. No date is given for Shavuot, for it 8 of 17
is totally dependent on this seven week count. The Gemara in fact tells us that at times Shavuot falls on the fifth of Sivan, at times on the sixth, and at times on the seventh. The reason for the discrepancy is that it can vary depending whether Beit Din declares Nissan and Iyar each to be "full months" (30 days), "lacking months" (29 days) or one of each. Today, with our fixed calendar, Nissan is always 30 days while Iyar is always 29, thereby Shavuot always occurs on the sixth day of Sivan, yet when the months were sanctified based on the testimony of witnesses, this was not always the case. Shavuot is not tied to a specific date but only to the conclusion of this fifty day count, because the entire essence of Shavuot stems from these seven weeks of Sefirat HaOmer. The Gemara (see Shabbat 86b) in fact relates a dispute regarding even the precise date of the original Matan Torah - the Rabanan are of the opinion that it took place on the sixth day of Sivan, while R' Yossi suggests that it took place on the seventh. It is of no significance to us, for the Torah did not command us anywhere to observe a Yom Tov on the day the Torah was given, the Torah simply dictates that we celebrate a Yom Tov at the conclusion of the seven week count. Given that the Torah does not provide us with a specific date for the Yom Tov of Shavuot rather it is at the conclusion of the seven week count, we can raise the following question: The Poskim dispute whether our obligation to count the Sefirat HaOmer today is from the Torah or whether it is a Rabbinic obligation (See Beur Halacha 609). We may then conclude that should Sefirat HaOmer today not be a Torah obligation, then Shavuot today would also be only D'Rabanan, for it is dependent on the conclusion of the fifty day count and if the obligation to count is D'Rabanan then observance of Shavuot today is only D'Rabanan. We do not, however, find this idea in any of the poskim, for they all state that the first day of Yom Tov is a Torah obligation, while the second day (in Chutz la'aretz) is D'Rabanan (with the exception of course should it fall on Shabbat). How are we to understand this? How can it be that Shavuot which is dependent on the Sefira (that is a Mitzvah D'Rabanan) is in fact a Torah obligation? I thought that this could serve as proof for a subject that the Achronim discuss and dispute - whether a D'Rabanan helps for a D'Orayta. At times we see that a Rabbinic obligation can serve as fulfilling a need for a Torah obligation - once Chazal commanded us to count the Sefirat HaOmer, the Yom Tov can become a Torah obligation. Had Chazal not required us to count the Sefirat HaOmer, then perhaps we would not have the Yom Tov of Shavuot today. The fact is that we are commanded and once the Rabanan commanded us to do so, this serves to make Shavuot a Torah obligation. Perhaps the A-lmighty desired that specifically on Shavuot we are able to learn how a Rabbinic obligation can fulfill a prerequisite for a Torah commandment - in order that we know that not only those laws received by Moshe are classified as Torah but even the latter enactment by Chazal. The Torah was given to the Sages as well "according to the teaching that they will teach you" (Devarim 17:1), the Rabanan are also able to create parts of the Torah. Perhaps Hashem ordained that Shavuot be dependent on Sefirat HaOmer in order to illustrate this point. 9 of 17
Shavuot, as we have stated, does not depend on the specific date of Matan Torah, nor any other day - it is a commemoration of our spiritual elevation from the day the Omer was offered. It is only after we have risen these forty nine levels that we become worthy of receiving the Torah. This Sefira must serve to strengthen our love for Torah - to realize what a precious gift He has given us - "He implanted eternal life within us". When Hashem revealed Himself to us, this was a revelation that even Yechezkel and other prophets did not merit (see Rashi Shmot 15:2). We first witnessed the miracles that took place at Yam Suf, but there was a still greater revelation at Har Sinai. We began as animals having sunk to the forty ninth gate of impurity, and rose to a level of being able to see the Divine Presence in a way subsequent prophets were unable to. "You have been shown in order to know that Hashem He is the G-d there is none beside Him" (Devarim 4:35). Hashem opened up all the heavens to show us that among all the angels, in all the spheres, among all the heavenly bodies "ein od milvado" "there is none beside Him", only Hashem (see Rashi there). In his well known elucidation, Onkelos interpreted the expression "am naval" (Devarim 32:6) as referring to "the nation that received the Torah". How can the nation be referred to in such terms - naval connoting vile and despicable? Are they not a benevolent and generous nation? According to the commentary of the Gr"a Zt"l Onkelos' interpretation was based on Chazal's description of the Torah as "novlot chochma shel maala" (Bereishit Rabba 44:17). This may be compared to a very tall tree, too high to enable one to pick and gather its fruits. Which of its fruits are we able to gather? Those that fall to the ground. The same may be said regarding G-dly wisdom. He brought down to us "novlot" (fallen objects), in the form of Torah, in order that we have some insight into his great wisdom. This then is the "Am Naval" - the nation that received the Torah, "novlot" of the A-lmighty's wisdom. (Cited in the introduction by his grandson to the commentary of the Gr"a on Shulchan Aruch). We have therefore received some of the Divine Wisdom in as much as it is humanly possible. No one is able to attain it in its entirety, not even Moshe Rabenu, not even now when he is in the "World of Truth". Only the A-lmighty Himself is capable of fully understanding the Torah. "Only G-d understands its way" (Iyov 28:23), only Hashem can perceive the Torah in all its profundities. Only Hashem understands all the depths of the Torah, yet each person attains what he can based on his level. Moshe Rabenu uncovered what he did in his lifetime and even more in the "World of Truth", R' Shimon Bar Yochai in accordance with the level he was on, and the Ar"I HaKadosh based on his level. Each and every one of us has the opportunity to attain as much Torah as we can - from the child in the first grade to the greatest "lamdan", each one merits his share of Divine Wisdom and merits devotion to G-d. Each person uncovers more wisdom as he delves further into the "sugya". Each word of Torah we learn is new "eternal life" - the same person who yesterday knew one less Tosafot, is not the same person who now knows an additional one. Even a half or a quarter of a Tosafot can give a person new eternal life. It is for this reason that we must accord respect to anyone who teaches us something. Our teachers, even those who taught us a small amount are our spiritual fathers - they have created a new person for 10 of 17
it was only yesterday that we knew one less word and today we know one more. In our small minds we view a single word as insignificant, for after all look at how little room it takes up on a page of Gemara. We do not realize that even this tiny area on the page of Gemara is viewed as vast in the upper worlds. This is as if one were to point to a faraway star and claim "what a small star that is, I can cover it with the edge of my fingernail". In truth, the star appears small but is in fact greater than the entire globe. The same may be said with each and every word of Torah that we learn - it may appear to us as small but in the upper worlds it cannot be counted. A Sefer Torah that is missing a word is invalid. Today "with deletions and additions we are not well versed" (Kiddushin 30a) thus we do not replace the Sefer Torah should the error not effect the pronunciation (see Shulchan Aruch and Ramma Orach Chaim 143:4), but in truth such a Sefer Torah is invalid. There is a frightening story recorded in the Zohar (see Volume III 71:1). During the time of Chazal, it was customary on fast days to bring a Sefer Torah to the cemetery. The Zohar relates an incident in which a Sefer Torah was brought which caused a reaction among the dead that almost destroyed the world. The reason was that this Sefer Torah contained an extra "vav" and was therefore invalid. A missing or additional letter can destroy the entire world, and our lack of expertise in this area accounts for us no longer having this custom. A Sefer Torah with an additional or missing letter is not just that, it is a different Torah - it is no longer the Torah of Hashem. Hashem's Torah. We see just how much we can gain and how we must value each word of Torah that we have the merit of learning - how precious it is to understand "pshat" in Chumash, Rashi, Mishna, Gemara, or any other part of the Torah that we merit to learn - entire worlds are dependent on each and every letter. An incorrect "pshat" is not an incorrect understanding, but an entirely different Torah - it is not the Torah that Hashem gave us. In spite of this, should a person toil in Torah as best he can and arrive at an incorrect understanding, he will be rewarded nonetheless - for "a man does not arrive at a full understanding of the words of the Torah unless he has first stumbled in them" (Gittin 43a). One who learns attempts one "pshat" and then another. Rashi explained in one way while Rabenu Tam had another explanation. The Rambam had still a different understanding of the sugya - "these are all words of a living G-d" (Eruvin 13b). Each word of Torah comes in order to purify our soul. This too is the task of the Sefirat HaOmer. The word Sefira is rooted in the word "sapir" - a precious stone (see Shmot 28:18, etc.) - for the entire purpose of the Sefira is to make us as pure as precious stones. Every word of Torah must also purify us, for should our souls not be pure what will we take with us to the Next World? There will be no receptacle for absorbing the G-dly light of the Next World! Along with the fact that learning must be for the sake of doing, it must also be to provide for us a receptacle with which to absorb what the Next World has to offer - to form a vessel out of "ve-ahavta lere-acha kamocha" "love your fellow as yourself", treating each other with mutual respect and practicing love of our fellow Jews and not to fail the way R' Akiva's students did. 11 of 17
At the end of the book of Korbanot, the Rambam writes: "most of the laws of the Torah are only advice given from afar from the Greatest advisor as ways in which to correct our ideas and to straighten out our actions" (Rambam Hilchot Temurah Perek 4, Halacha 13). It is often beyond our understanding how a particular Mitzvah can improve our thoughts and actions, but Hashem knows that observing the Shabbat is good for us. The same may be said for observing the laws of Kashrut and other Mitzvot. Kashrut perhaps more than other things, for sin may negatively influence our souls, yet eating forbidden foods dulls our bodies and seals it from being a receptacle of Kedusha. What after all is the root of the word "tamei" - impure? "Atum" - sealed - allowing no light to penetrate. On the other hand the word "tahor" is rooted in the word "tzohar" - a window which serves to bring in the Divine Light (the letters "tet" and "tzadi" are interchangeable). Other sins bring impurity to our souls while eating forbidden and impure foods actually seals both our bodies and souls. We must understand the great chesed Hashem has done for us by giving us the laws of Shabbat and Kashrut, the Mitzvot between man and his fellow man, as well as all the other Mitzvot. They help prepare us to receive the Torah in this world and grant us eternal life in the Next World. May it be the will of Hashem that we merit speedily in our day to fulfill all the Mitzvot of Shavuot - the "shtei halechem" and the Korbanot of reiah, chagiga, and simcha as the Torah has commanded us. Student Dvar Torah by Gabe Haller, JEC, Shana Alef Among other subjects discussed in Parshas Emor, we find a description of the laws and regulations for karbonos, as well as a description of the Chagim. In Vayikra 22:27, the Parsha speaks about how when an ox, goat, or a sheep are born, a person needs to wait at least seven days before they bring it as a fire-offering to H-shem. On that eighth day, it can immediately be brought as a Korban, as long as it doesn't have any blemishes. My question is: what purpose does waiting seven days accomplish? In all other aspects of Judaism, the number seven is a significant number. Counting seven weeks of the Omer; Shabbos is the seventh day of the week; we count seven nekiyim for a woman to be tahor, etc. But here, what is the purpose in waiting a complete seven days in order to bring the Korban? The animal is not being circumcised, and it's not like in those seven days the animal goes through some major physical changes. The Zohar Hakadosh states that the animal is required to go through at least seven days of living so that it can be alive for at least one Shabbos, before it is used for a sacred purpose. What is the reason for this? Because just like when a baby boy is born, that baby has to go through at least one Shabbos before he is circumcised, so too with this animal, it needs to go through at least one Shabbos before it is brought as a Korban. The reason that it has to go through a Shabbos is because Shabbos is one of the "signs" that H-shem gave to us. Shabbos gives the world a spiritual validity and entity. Without that animal going through those seven days, including a Shabbos, it's as if the animal is offered on a mundane level, since it doesn't have a spiritual entity to it. 12 of 17
Continuing on the topic of Shabbos, Quoting from Rav Boruch Leff's book, "More Shabbos In My Soul" - "The potential to find our true selves on Shabbos is something which can occur innately through our Shabbos observance. By fulfilling the mitzvos of Shabbos and coming full force with the neshama yeseira into the sanctity of Shabbos with tefillah and Talmud Torah, we naturally tap into the root of our souls, our profound selves." Shabbos is not just a day of rest. From the time that we accept the neshama yeseira at Kabalas Shabbos, until the time we bid it farewell at Ma'ariv, there is something going on inside of our neshamos. Shabbos is a day where we connect with our souls. Although Shabbos may have been given to us as a sign, it really emphasizes so much more than that. In fact, it is a gift! A gift from Hakadosh Baruch Hu, that we have a day where we can "chill out" from all of our avoda during the week, and be separated for a day, so we can grow from within. So indeed, Shabbos is a very special day, and as Rav Bina would say, "It is more holy from holy!" Last shabbos, Yeshivat Netiv Aryeh had a Shabbaton in Hevron. What an unbelievable experience. From the Kabbalas Shabbos at the Meoras Hamchpelah, all the way until Motzaei Shabbos where we cried at our mother Rachel's grave, I can truly say that the neshama yeseira from that Shabbos, continued to stay with us through this week, and will continue to inspire us for a long time to come. May we all try to take little steps that improve our Shabbos that much more, and understand that it is not just a day of rest, it is a day of spiritual rejuvenation. And through this, may we all be zoche to experience a true Shabbos, and see the eventual building of the Bais Hamikdash. Staff Dvar Torah by Rav Ari Fuld, Shoel U'meishiv This Motzaei Shabbat, Am Yisrael will commemorate the 33rd day of the Omer. Many will travel to Meron, where Rashbi (Rabbi Shimon Bar Yochai) is buried while others will light bonfires in their neighborhoods. While the counting of the Omer is mentioned twice in the Torah, there is no apparent connection to the mourning we commemorate or the bonfires we light on Lag B'aomer. The Torah simply commands us to count the days from Pesach until Shavuot referred to as Sefirat HaOmer (see Vayikra 23:15). What is an omer? An omer is a unit of measure. On the second day of Pesach the Jewish nation is commanded to reap an omer of barley and bring it to the Beit HaMikdash as a korban - the Korban HaOmer. The Midrash Rabbah in this week's Parsha explains that when the Am Yisrael left Egypt they were told by Moshe that 49 days after Yetziat Mitzrayim, they would be given the Torah. Bnai Yisrael were so excited at the prospect of a spiritual liberation, following the physical emancipation from Egypt, they kept a count of the passing days that culminated with the giving of the Torah at the foot of Mount Sinai. The Sefer Hachinuch states that 13 of 17
the purpose of the exodus from Egypt was in order to receive the Torah on Shavuot. The counting of the omer is clearly a demonstration of a Jew's great desire to bring the Torah into his own life. Today, following the tragic deaths of Rabbi Akiva's 24,000 students, the period of Sefirat HaOmer has been transformed from a time of excitement and anticipation at the prospect of receiving the Torah, to a period of mourning. The Gemara (Yevamot 62b) teaches us that 12,000 chavruta-pairs died during this period for not according each other proper respect and honor. Over the past month we have commemorated three different types of memorials. The first, as we mentioned was the Sefirat HaOmer period we find ourselves in, which began on the second night of Pesach. This count also signified the beginning of the period of mourning for R' Akiva's students. These Torah giants were destined to be the future Gedolim and the fire of Torah. Their shlichut was cut short due to their lack of respect for one another. Although we are not on a level to judge them, based on what Chazal teach us one can only wonder how it is possible for people of such great stature in Torah to lack basic respect for their fellow Jews. Furthermore, why are we remembering them? If their behavior was so immoral that it caused such an untimely and painful death why must we honor them with 33 days of memorial? The Iyun Yaakov (a commentator on the Talmud) gives an explanation regarding what happened to the Talmidim of Rabbi Akiva. He points out the teaching that the death of a tzaddik serves as atonement for the generation. How does this atonement work? Teshuva, repentance, is generally the result of soul-searching - a cheshbon hanefesh - the death of a tzaddik should serve to inspire the generation to engage in some self-introspection to determine where the improvement is needed. When the first of Rabbi Akiva's students died the rest of his students should have taken note and start the process of teshuva. Unfortunately a total of 24,000 died. The midrash describes for us in Bereishit Rabba how R' Akiva reacted to the untimely death of his talmidim: "He (R' Akiva ) said to them (R' Meir, R. Shimon, R. Yehuda, R. Yossi and R. Elazar) my sons! The first ones died, because they treated each other without due respect. Make sure you do not follow in their ways! His students stood and filled the entire Landof Israel with Torah." To remember those who perished was not enough. Rabbi Akiva wished to learn from the untimely death of his talmidim, make a Tikun and in result sanctify his students who were potential catalysts for correcting wrongdoings. Last week we commemorated the death of 22,638 soldiers who gave their life to protect Eretz Yisrael. We all stood in silence as Aharon Hakohen did when he heard of the death of his two sons. But Aharon's silence was not the goal, Just as Aharon learnt from the death of his sons to be cautious when it comes to entering the Mishkan we too must learn from those who have perished. Perhaps we have not davened enough for the safety 14 of 17
of our soldiers? Furthermore, the Tosefta States that the soldiers in David HaMelech's army would lose in battle because they had machloket while the soldiers of Achav's army, who worshipped idols, would win in battle in the merit of their achdut. Can the message be any clearer? This month we also remembered the 6,000,000 Kedoshim who were brutally murdered by our enemies. Many of the students in Yeshiva traveled to Poland to see and hear the echoes and voices of the holocaust. Once again it is not enough to cry. We must act! Their memory must ignite a fire within every Jew andcause us to act on the inspiration of the moment. How can we make sure the holocaust does not happen again? How can we claim victory over those who want to destroy us? How can we best sanctify and remember those who were murdered al Kiddush Hashem? Teshuva! - Am Yisrael, Eretz Yisrael, Torat Yisrael. Perhaps if we succeed in properly remembering the students of Rabbi Akiva who were the pillars of Torat Yisrael along with the soldiers who died as the protectors of Eretz Yisrael together with the 6,000,000 who paid the ultimate price for being Am Yisrael, we will be zoche to see Am Yisrael in Eretz Yisrael living according to Torat Yisrael. Visitor Log, Mazal Tov's, Tehillim List Hevron/ Kever Rachel Gallery Shana Bet Gedolim Trip Visitors: The following people visited/learned in the Yeshiva: 15 of 17
Mazal Tov Jonathan Jarashow (5751) Zion Benarroch (5769) Yeshivat Netiv Aryeh wishes a Mazal Tov to: Avi (5758-5759, 62) and Deena Holchendler on the birth of a baby boy. Jonathan Klayman (5766) on his engagement to Nurit Krieger. Rabbi Dr. Jonny and Phyllis Krug on the birth of a grandson, son to Rachel & Daniel Kraus. Baruch Dayan Emet Yeshivat Netiv Aryeh regrets to inform you of the passing of: The maternal grandfather of Mitchel (Moshe) Hammer (5764-65). The father of Michael Goldberg (5746). The following members of our extended YNA family need our tefilot: Taube Yehudit bat Temma Gasia Zev Eliezer ben Chaya Shaindel Chaya bat Grunia Yitzchok ben Shayna Ita Moshe Zanvel ben Brindel Gershon Yitzchok ben Mottel Tzerel Rueven ben Tova Chaya Rivka Margalit bat Etta Chaya Meira Mindel bas Chava Golda Sarah Nechama bas Russ Malka Chaya Sarah bat Fanya Luna Elazar ben Nouber Na'ava Bat Ami bat Sara Leah Gilad ben Aviva Avraham David ben Miriam Goldeh Ephraim Yitzchak ben Golda Margalit bat Rachel Yaacov ben Baila Leah bat Eidel Ester Bas Lea Miriam Rivka bat Adina Leah Chaya Esther bat Golda Rachel Shayna bas Chava Eliezer ben Sorah Fruma bat Rochel Yonatan Moshe ben Devorah Tova Naomi Sara bas Henna Miriam Fruma bas Ita 16 of 17
Edmund ben Nazira Tinok ben Esther Sharon Ditza bat Vardit And of course we are always davening for the safe return of Gilad Shalit (Gilad ben Aviva) 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, Netiv Aryeh Yeshivat Netiv Aryeh Yeshivat Netiv Aryeh Western Wall Plaza One Hakotel Street POB 32017 Jerusalem 91319 Israel 17 of 17