Parshat Bo

6 Shevat, 5776/January 16, 2016

Vol. 7 Num. 19

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From house to House

In 19th century Germany, Karl Graf
and Julius Wellhausen argued that
most of the book of Devarim was
published in the era of King Yoshiyahu
in the first Beit haMikdash, and that
the Priestly Code (parts of the first
four chumashim, the end of Devarim,
and part of Yehoshua) was published
centuries later. As the theory went,
one of the central goals of this Priestly
Code was to centralize service of G-d
around the Beit haMikdash.
In 1903, Rabbi Dovid Zvi Hoffmann
published a lengthy challenge, noting
inconsistencies in the theory. His first
note addressed the Korban Pesach.
In our parshah (Shemot 12), Moshe
tells the Jews to sacrifice the Korban
Pesach at home. On the other hand,
Devarim 16:5 instructs, You may not
slaughter the Pesach at one of your
gates, but rather at the communal
Sanctuary. If a goal of Shemot 12 and
the Priestly Code was to centralize
korbanot, why would the alleged
editors of the Torah take our founding
ritual, already decreed to be performed
at the site of the Beit haMikdash
(Devarim 16:5), and already performed
there (Melachim II 23), and provide
reason to celebrate it at home? (Carla
Sulzbach, David Zvi Hoffmanns Die
Wichtigsten Instanzen gegen die GrafWellhausensche Hypothese, 1903 (MA
Thesis, McGill University, 1996))
Graf-Wellhausen aside, we need to
consider a problem within our own,
traditional read of the Torahs text.
Parshat Bo clearly places the Korban
Pesach in the home. Why, then, did
the Torah move the Korban Pesach to
the Sanctuary?
Private or Public Korban?
Indeed, the Korban Pesach

is

Rabbi Mordechai Torczyner

ambiguous; Rambam described the
Korban Pesach as a private korban
which is like a public korban.
(Introduction to Seder Zevachim) The
Korban Pesach is brought by private
groups. However, it overrides Shabbat
and ritual impurity, like a communal
korban! (Yoma 50a-51a) The transition
of the Korban Pesach from the private
home to the public Sanctuary seems to
be part of a greater picture, in which
the Korban Pesach, naturally private,
displays elements of public ceremony.
Understanding why the Korban moved
from house to House may help us
understand this mixed celebration.

The initial Korban Pesach inhabited a

Jewish world which was not covenantal
nation, but prolific clan. Therefore, each
family celebrated at home. Soon after,
though, our nations shared history
began with the brit at Sinai. In the
second year, as evidenced by Bamidbar
9:10s concern for being too far from the
Mishkan, the Korban Pesach could be
celebrated only as part of our national
community. The personal identity
remained, as each group brought its
own korban, but the national identity
became dominant, overriding Shabbat
and ritual impurity, and setting the
Sanctuary as the site for this ritual.

1: Grandeur
Sefer haChinuch (#487) justifies use of
a national site, stating, The honour
and publicity of the mitzvah is greater
when it is performed in a designated
location, with everyone together... In
other words, the Korban Pesach is
fundamentally private, but adorned
with the trappings of a communal
korban in order to elevate its status.

Rabbi Aharon Lichtenstein zl wrote

that Jewish identity entails both a
personal relationship with G-d and a
national experience of the vertical
historical axis, bonding with the full
range of Jewish existence, across the
millennia, from our incipient national
cradle to the epiphany of our
metahistorical vision. So it is that
conversion to Judaism, for example,
includes acceptance of both personal
religious obligations and membership in
the Jewish nation. (Brother Daniel and
the Jewish Fraternity (1968); Diaspora
Religious
Zionism:
Some Current
Reflections (2007)) These two themes are
present in the Korban Pesach.

2: National identity
Rabbi Shimshon Raphael Hirsch
(Commentary to Devarim 16:5) offers an
opposite perspective. He writes, Each
person must include himself and his
household in the communal structure
of a national network Only afterward
can one joyfully recognize the value of
his own home. Per Rabbi Hirsch, the
Korban Pesach is fundamentally
communal. The home celebration in
Egypt was an anomaly, in which the
doorposts and lintel filled the place of
the [communal] altar.
3: Private and Public
We might suggest a third possibility: the
Korban Pesach of Egypt was private,
but afterward it gained a dual identity.

When we bring the Korban Pesach as

we will in just a few months, G-d-willing
we will mark our personal relationship
with G-d, as we did in that first year.
However, we will also recognize the full
range of Jewish existence, our national
identity, and so we will leave our homes
and bring our private korbanot to the
site of the Beit haMikdash, in
Jerusalem.
torczyner@torontotorah.com

OUR BEIT MIDRASH

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

We are grateful to
Continental Press 905-660-0311

Book Review: Safah laNeemanim

Rabbi Jonathan Ziring

Safah laNeemanim
Rabbi Baruch haLevi Epstein, 1893

commandment
authorities.

Who is the author?

Rabbi Baruch HaLevi Epstein (18601942) is best known as the author of
Torah Temimah. He was the son of
Rabbi Yechiel Michel Epstein, author of
Aruch HaShulchan. While he was a
significant Torah scholar and he
authored several significant Torah
works, professionally he worked in a
bank and avoided rabbinic positions.
Originally opposed to modern Zionism,
l ate r i n l i fe h e be ca m e m or e
sympathetic, becoming an activist in
the organization Tzion, which was
devoted to spreading the use of Hebrew
language. Safah LaNeemanim is a
pamphlet he penned arguing for the
religious significance of learning and
using Hebrew.

The second chapter is devoted to

critiquing translations of Torah into
other languages, arguing that Torah
should be studied in the original.
Much of the chapter is devoted to
countering sources that seem to imply
differently, such as the Talmuds
(Sotah 36) assertion that Yehoshua
was to translate the Torah into every
language. It should be noted that one
could argue there is value to learning
Torah in the original, while not
rejecting the potential value of
translations.

What issues does the book cover?

The book is divided into three chapters.
The first is devoted to establishing that
there is a commandment to learn
Hebrew. While such an obligation never
appears in the Babylonian Talmud, the
Rambams Mishneh Torah, or Shulchan
Aruch, Rabbi Epstein notes that such
an obligation does appear in the Sifri
and Tosefta, and is recorded in
Rambams commentary to Avot 2:1.
Rabbi Epstein argues that the
Babylonian Talmud assumed such an
obligation as well. Rabbi Epstein
remains baffled by the omission of this

by

other

halachic

The third chapter deals with the

question of how new Hebrew words
gain the status of Lashon haKodesh
[sacred language]. Rabbi Epstein
argues that single words can be
introduced from foreign languages
when there is no available word in
Lashon haKodesh. Those words
become holy. As an example, he notes
that the Talmud argues that the
biblical word totafot comes from
foreign languages (Sanhedrin 20b).
However, when two words are
introduced, they remain a foreign
phrase and do not gain the holiness of
the language. Thus, as practical
halachic guidance, Rabbi Epstein
suggests that if one needs to use one
foreign word while writing or speaking
in Hebrew, there is no problem, but if

613 Mitzvot: 486: Celebration without Leftovers

one needs more than one word, one

should try to find some way of saying
it in Hebrew.
Points to consider
The third chapter opens with a
fascinating question: what is the
relationship between modern Hebrew
and Lashon haKodesh ?In addition to
Rabbi Epsteins own suggestion, at
least two others are offered. Some
argue that modern Hebrew in fact
diverges too much from Lashon
haKodesh to be holy, even claiming
that the use of Lashon haKodesh as
part of this new context is sinful,
adulterating that pure language (see
Maamar Lashon haKodesh of the
Satmar Rebbe and Divrei Yatziv Yoreh
Deah 52-3 of the Klausenberger
Rebbe). At the other extreme, some
think that adding words is part of
making a language alive, and therefore
think that modern Hebrew is all holy
(Rabbi Sherki at http://
bit.ly/1RjXl0A). Whatever direction
one takes, the issue raises fascinating
questions about the nature of
language in general, and Lashon
haKodesh in particular, and is well
worth considering.
jziring@torontotorah.com

Rabbi Mordechai Torczyner

Devarim 16:16 instructs us to ascend to Jerusalem for each

of the three biblical festivals: Pesach, Shavuot and Succot;
Sefer haChinuch records this as the Torahs 489 th mitzvah.
On each occasion, we bring a special korban called a
Chagigah, based on Shemot 23:14, You shall celebrate
[tachog] three regalim for Me each year. Sefer haChinuch
records this as the Torahs 88th mitzvah. The Chagigah is
brought with the rules of a Shelamim; its meat is shared by
its owners and the kohanim, and eaten until the end of the
day after it is brought.

this Chagigah only until the end of the first day of Pesach.
Sefer haChinuch records this as the Torahs 486th mitzvah.

A separate Chagigah is brought on the 14th of Nisan, and

consumed at the Seder that evening. This korban does not
fulfill the mitzvah of bringing a Chagigah for each of the three
regalim; it is a unique korban. (Pesachim 70a; Mishneh
Torah, Hilchot Chagigah 2:10) There is no actual obligation
to bring a Chagigah on the 14th of Nisan, but eating the meat
of this korban at the Seder accomplishes two goals: it
provides an abundance of food for the celebration, and it
enables us to fulfill the mandate to conclude the Seder by
eating the Korban Pesach at the point of satiation. (Pesachim
70a)

Sefer haChinuch (486) explains, We are instructed not to

leave over for third day any of the meat that is slaughtered
in honour of the joy of the Pesach. Rather, we are to eat all
of it on its day, to increase joy and the satiation of
celebration. In other words: If we were given the option of
holding the meat of the Chagigah, we might keep all or most
of it for the rest of the holiday. Frugality is often admirable,
and many Torah sources promote concern for waste, but the
moment when we celebrate the founding of our nation, this
milestone in our national covenant with our Creator,
deserves a celebration in which we do not hold back.

Regarding the Chagigah brought on the 14th of Nisan,

Devarim 16:4 instructs, The flesh you shall slaughter that
evening shall not be left on the first day, until morning. The
Talmud (Pesachim 71a) explains that one may eat the flesh of

torczyner@torontotorah.com

At first glance, this mitzvah is odd; the rule for any

Shelamim is that it may be eaten for two days, and the
Chagigah is a Shelamim, so we already have a rule requiring
that it be consumed within two days. This mitzvah is also
saying to eat the Chagigah for two days the 14th and 15th
of Nisan. Why does the Torah need to present a special
mitzvah regarding this Chagigah?

Visit us at www.torontotorah.com

Biography

Torah and Translation

Rabbi Yosef Teomim

Sugah: Of Fences and Turning Back

Yisroel Meir Rosenzweig

Rabbi Yosef Teomim, Pri Megadim, Letters, #3

Translated by Yisroel Meir Rosenzweig

Rabbi Yosef Teomim was born in

Lemberg, Poland in 1727. Rabbi Teomim
moved between yeshivot in Lemberg and
Berlin until, in 1782, he accepted the
position of Av Beit Din [head of the
rabbinical court] in Frankfurt, remaining
there until his death in 1792.
Rabbi Teomims most renowned work is
Pri Megadim, which follows the order of
the Shulchan Aruch. Pri Megadim is
technically a supercommentary a set of
notes on the Turei Zahav, Magen
Avraham, and Siftei Kohen, which are
themselves commentaries to sections of
the Shulchan Aruch. Using the words of
these commentators who preceded him,
Rabbi Teomim grapples with the laws
taught in the Shulchan Aruch, and often
produces new insights and positions.
At the beginning of Pri Megadim, Rabbi
Teomim printed several letters that he
had exchanged with other scholars and
teachers. The bulk of these letters is
comprised of explanations for difficult
words,
while
referencing
halachic
discussions and ethical insights. The
length to which Rabbi Teomim went in
explaining words and citing various
dictionaries is especially significant in
light of the fact that he admitted that he
wasnt given an adequate education in
the Hebrew language. He bemoaned the
fact that this was common in his
generation. He also complained of the
lack of education in Tanach amongst
yeshiva students. In several of his
letters, Rabbi Teomim provided a list of
must-have books which includes: a
properly printed set of Mikraot Gedolot
Tanach, Talmudic dictionaries, and a
biblical concordance. Following these
letters is Rabbi Teomims Peticha Kollelet
(General Introduction) to the Shulchan
Aruch. In it, Rabbi Teomim covers
background information most critical to
understanding Jewish law.
In addition to Pri Megadim, Rabbi
Teomim authored a number of other
works, including:
Porat Yosef and Rosh Yosef - novellae
on various volumes of the Talmud
Ginat Veradim
- seventy general
principles necessary for Talmudic
learning
Shoshanat HaAmakim - a collection of
short essays on Talmudic principles
yrosenzweig@torontotorah.com

Visit us at www.torontotorah.com

. .

Samech: Syag LaTorah [A fence for

Torah]

[] :
.] [ ,
. ,

, ,
,
, [
.]
,
.

Sugah BaShoshanim, fenced in with

roses Song of Songs 7:3, Targum: that
were fenced in by Ezra and Nechemiah.
Sefer Meturgeman [root - s.y.g]. A fence
with an entrance is good, a fence
without an entrance is bad. Ive heard a
saying: If one produces a book of Psalms
that is bound on all sides, none can see
[inside], the oath of G-d should be
between [against] them. Body and soul,
why havent you toiled in Torah? As
hinted to in Vayikra 5:1, If a person
sins, hearing an oath [regarding what he
witnessed, and failed to testify about].
The printing of new books in every
generation is a fence with an entrance
for the Torah, for the earlier ones were
[too]
terse,
as
their
[greater]
understanding allowed this.

,

,


] , [ ,
,
: ,

Sugah BaShoshanim turning back

amongst the roses. For they learn
[sheshonim] laws every day. After
praying in synagogue they go to the
study hall. However, those agents of the
evil inclination who go the synagogue
daily to disrupt the prayers, G-d forbid,
and from there to the study hall,
speaking in order to impede the normal
classes, regarding them Jeremiah 2:27
says, They turned the back of their
necks to Me, and not their faces. This
turning [towards G-d] isnt intentioned
for Heaven, for they have turned their
backs to Him. See the comments of
Rabbi Moshe Alshich zl.

,
] , [
,

,


] , ] [ , [
,
, ,
:

Now, a person receives reward in this

world for upholding the fences of the
Sages, even though the reward for a
mitzvah itself is not in this world
(Kiddushin 39b), beyond that which is
essential for basic survival. That
principle [of the absence of reward in
this world] does not apply to the
protective fences and extensions [of
mitzvot] that a person upholds in joy
and a good heart. For this portion a
person receives ample reward in this
world, as is written in Choshen Mishpat
337:20 regarding a worker, for our
righteous father Yaakov stated, I have
worked with all my might (Bereishit
31:6), and Bereishit 30:43 states, The
man increased greatly. This is the
language of the Rambam at the end of
the Laws of Hiring. This applies all the
more so to one who does the work of
Heaven, G-d should have mercy, amen.

This Week in Israeli History: 11 Shevat 5709 (Feb. 10 1949)

The Emblem of the State of Israel

11 Shevat is Thursday
Following the founding of the modern State of Israel, there
was a need for an emblem representing the Jewish people in
their reborn country, for official documents and state
buildings.
There were two schools of thought on what kind of emblem
would be used: one side desired an emblem representing
religious and ritual values, and the other side desired an
emblem representing the secular norms of a sovereign state.
A contest was announced to design the emblem; there were
450 submissions by 164 participants.
Three finalists were chosen, all incorporating a menorah
and seven stars, representing Theodore Herzls proposed
seven-hour work day. The potential emblems also contained
other objects, including some or all of a shofar, lulav, etrog,

Rabbi David Ely Grundland

and olive branch. They also included the phrase Shalom Al

Yisrael: Peace Upon Israel.
In the end, none of the finalists was chosen. On the 11 th of
Shevat, 5709 (February 10, 1949), the Flag and Emblem
committee decided to base the final edition on a model by
brothers Gabriel and Max Shamir. Theirs was based on the
vision of the prophet Zechariah (4:2-3) of a seven branched
menorah, with olive branches on the right and left. The olive
branches are held to express Israels desire for peace, and its
menorah links the Jewish people to our history. The Hebrew
word Yisrael is included at the bottom, and Herzls stars were
omitted from the final edition.
dgrundland@torontotorah.com
* For more on this, see Toronto Torah 5:18 (Beshalach 5774).

Weekly Highlights: Jan. 16 Jan. 22 / 6 Shevat 12 Shevat

Time

Speaker

Topic

Location

Special Notes

Yisroel Meir Rosenzweig

Midrash Rabbah

Clanton Park

R Jonathan Ziring

Daf Yomi

BAYT

After minchah

R Mordechai Torczyner

Gemara Avodah Zarah:

No Way Around It?

BAYT

6:30 PM

R David Ely Grundland

Parent-Child Learning

Shaarei Shomayim

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

8:45 AM

R Jonathan Ziring

Hosheia

BAYT

Not this week

9:15 AM

R Shalom Krell

The Book of Shemuel

Associated (North)

Hebrew

R Aaron Greenberg

Gemara Chullin

Yeshivat Or Chaim

For Chaverim

9:30 AM

Ora Ziring

Womens Beit Midrash

Ulpanat Orot

7:30 PM

Yisroel Meir Rosenzweig

Tanach at the Eye Level

Yeshivat Or Chaim

Beit Midrash Night

R David Ely Grundland

Daf Highlights

R Mordechai Torczyner

Practical Medical Halachah

Shaarei Shomayim

Beit Midrash Night

Mrs. Ora Ziring

Womens Beit Midrash

Ulpanat Orot

1:30 PM

R Mordechai Torczyner

Iyov, Chapter 29
The Last Soliloquy

Shaarei Shomayim

7:30 PM

R Jonathan Ziring

Are we Rabbinic Jews

or Biblical Jews?

BAYT

Yisroel Meir Rosenzweig

Contemporary Halachah:
Intellectual Property

Shaarei Tefillah

R Mordechai Torczyner

Yehoshua, Chap. 22
Breakaway Tribes!

49 Michael Ct.

For women

R Jonathan Ziring

Eruvin

Yeshivat Or Chaim

Advanced

Jan. 15-16
After Hashkamah
Before minchah

Sun. Jan. 17

10:00 AM
Mon. Jan. 18

7:30 PM
Tue. Jan. 19
10:00 AM

BAYT Midrash Night

Week 1

Wed. Jan. 20
8:00 PM
Thu. Jan. 21
1:30 PM
Fri. Jan. 22
10:30 AM