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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT TZAV <BR> THE DIFFERENCE BETWEEN
TZAV AND VAYIKRA</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Is Parshat Tzav simply a repeat of Parshat
Vayikra?<BR> In the following shiur, as we undertake a
'tedious' study that will explain how and why they are very different - we will
also arrive at several conclusions that will help us appreciate why we eat
'kosher' meat.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> In both Parshiot Vayikra and
Tzav we find an organized set of laws concerning each of the five basic
categories of korbanot: OLAH, MINCHA, CHATAT, ASHAM and SHLAMIM. However,
in each Parsha, the order and detail of their presentation are quite
different.<BR> A priori, it would have been more logical for the Torah to
combine all these laws into one unit. To understand why they are presented
separately, the following shiur analyzes Parshat Tzav in an attempt to
understand its internal structure, and then compares it to Parshat
Vayikra. <BR> <BR>A KEY PHRASE<BR> The 'key' towards
understanding Parshat Tzav is the phrase "v'zot torat ha'...". To verify
the centrality of this phrase, briefly review the seven "parshiot" that comprise
chapters 6 & 7, noting how just about each "parshia" begins with this same
phrase: "zot torat..." - as it introduces each new category.
<BR> For example, in 6:2 we find "zot torat ha'olah", in 6:7 -
"zot torat ha'mincha", in 6:18 - "zot torat ha'chatat", etc. [See also 7:1
(asham), and 7:11 (shlamim).]<BR> Then, study the last two psukim of this
unit (i.e. 7:37-38), noting once again how this phrase forms a very fitting
summary for each of these introductory phrases: <BR> "zot ha'torah -
la'OLAH la'MINCHA, v'la'CHATAT..." (7:37).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, recall that we didn't find this
phrase (or anything similar) in Parshat Vayikra. Hence, to understand what
Parshat Tzav is all about, we must first understand the meaning of the word
"torah" in this context. <BR> Today, the word "torah" is commonly used to
describe the entire Torah [i.e. Chumash], and hence the most general category
encompassing all of the mitzvot. However, in Sefer Vayikra the word
"torah" carries a more specific meaning, as "torah" is only one of the various
categories of laws, distinct from "chukim" and "mishpatim". [See for
example 18:1-5.] <BR> Another example of the use of the word
"torah" in a more specific context is in regard to God's comment to Yitzchak
concerning Avraham Avinu:<BR>"ekev asher shama Avraham b'koli - v'yishmor
mishmarti mitzvoti chukotei, v'TORAHtei" - (see Breishit 26:5 ) </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Here, the word "torah" clearly
implies a specific category (and not a general one); and so claim Ibn Ezra,
Rashbam, Ramban, and Seforno (even though each gives a different explanation of
what that category is).<BR> To understand the specific meaning of the word
"torah", let's consider its "shoresh" [root] - the verb "l'horot" - to
instruct. Hence, we should expect the word "torah" in Sefer Vayikra to
refer to an instructional (or procedural) law, i.e. a series of actions
necessary for the completion of a given process. <BR>[The same is true in Sefer
Bamidbar, as we shall see in our discussion of Parshat Parah.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HOW OR WHAT<BR> Based on this context, the
pasuk in Parshat Tzav "zot torat ha'mincha..." (see 6:7-10) should be translated
as, "This is the PROCEDURE for offering the "korban mincha", as this pasuk
introduces the details regarding HOW the priest must offer the korban
mincha. More specifically, this would include:<BR> a) taking it to
the mizbayach;<BR> b) offering a handful ("kometz") from its flour and
oil;<BR> c) eating the leftovers as "matza" in the courtyard,
etc.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this manner, Parshat Tzav details the
procedures for HOW to offer all the other types of korbanot. Herein lies the
basic difference between Parshat Tzav and Parshat Vayikra. Whereas Parshat
Tzav deals primarily with the procedures for HOW to offer the various korbanot,
Parshat Vayikra focuses on WHAT korban (or which korban) is to be offered.
Let's explain.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Parshat Vayikra discusses which offerings the
individual can bring should he wish to offer a korban ["n'dava"], as well as
which offering he must bring should he transgress ["chova"]. In contrast,
Parshat Tzav explains how the "kohanim" offer these korbanot, i.e. the
procedures for the "kohanim" to follow once the owner presents them with the
"korban".<BR> This distinction explains why the opening pasuk of each
Parsha directs itself to a different audience. <BR>* Parshat Vayikra
begins with:<BR>"...Speak to BNEI YISRAEL and tell them, if an INDIVIDUAL among
you WISHES TO OFFER a korban... " (1:1-2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* Parshat Tzav begins with:<BR>"Command
AHARON & HIS SONS saying, this is the procedure for bringing the OLAH..."
(6:1-2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Parshat Tzav is addressed specifically to the
KOHANIM for it explains HOW they must offer the korbanot, while Parshat Vayikra
directs itself towards Bnei Yisrael, since everyone must know WHICH specific
korban he CAN or MUST bring in any given situation.<BR> In other words,
Parshat VAYIKRA serves as a 'halachik catalogue' - guiding the individual as to
WHICH korban to bring, while Parshat TZAV serves as an 'instruction manual' -
teaching the kohen HOW to offer each type of korban.<BR> Chumash presents
each 'manual' independently because each serves a different purpose. This can
explain why the Torah divides these details into two separate sections.<BR>[This
distinction also explains why certain details are found in both Parshiot, i.e.
those laws that must be known to BOTH the kohanim and to the
individual.<BR> Furthermore, certain procedures that only the
kohen can perform are also included in Vayikra because the kohen serves in this
capacity as the emissary of the individual offering the korban. Ideally
the owner should offer the korban, but since only kohanim are permitted to come
near the MIZBAYACH, the kohen must perform the "avodah" on his behalf.
Additionally, the owner must also be aware of what he is permitted to do and
which rituals are restricted to the kohanim. For example, the owner is permitted
to do "shchita," but may not perform other "avodot."]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'NEW ORDER'<BR> This background also
explains the difference in the ORDER of the presentation of the korbanot in each
Parsha.<BR> As we explained in last week's shiur, Parshat Vayikra discusses
the categories of "korban yachid," beginning with the voluntary N'DAVA korbanot
- OLAH & SHLAMIM - and then continuing with the obligatory CHOVA korbanot -
CHATAT & ASHAM.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast, Parshat Tzav makes no
distinction between N'DAVA and CHOVA. Once the korban comes to the Mikdash, the
kohen doesn't need to know why it was offered. Instead, he only needs to
know its category. Hence, the order in Tzav follows the level of "kedusha"
of the various korbanot: OLAH - MINCHA - CHATAT - ASHAM - SHLAMIM. <BR>[The
SHLAMIM is now last instead of second, since it has the lowest level of
"kedusha" ("kodshim kalim").]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE ORDER IN PARSHAT TZAV<BR> One could also
explain that the internal order of Tzav follows according to how much of the
korban is consumed on the MIZBAYACH (in Chazal, known as "achilat
mizbayach"):<BR> The OLAH is first as it is totally consumed on the
mizbayach. The MINCHA follows, as it is either totally consumed, in the case of
a MINCHA brought by a kohen (see 6:16); or at least the "kometz" is consumed,
while the leftover flour ["noteret"] can be eaten only by the
KOHANIM.<BR> Next we find the CHATAT and ASHAM, as their "chaylev" [fat]
and "dam" [blood] is offered on the mizbayach; while the meat can be eaten only
by the KOHANIM.<BR>[All of the above korbanot are known as "kodshei kodashim",
as the meat either is consumed on the mizbeyach or eaten by the kohanim, but
must remain within the courtyard of the Mishkan. The Gemara explains that
this meat eaten by the kohanim is considered a 'gift' to the kohanim from God
(and not from the owner) -"m'shulchan gavohah k'zachu leh".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The SHLAMIM comes last as some of its meat
can be eaten by the owners (after the "chaylev" and "dam" are offered on the
mizbeyach). As this meat can be eaten anywhere in the camp (and not only
within the courtyard of the Mishkan), this category is known as "kodshim
kalim."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AN OUTLINE of PARSHAT TZAV <BR> The following
table summarizes the overall structure of Parshat Tzav based on the principles
discussed above. As you study it, note that not every 'parshia' begins with a
"zot torat ha'--". Instead, we find several 'digressions' into 'parshiot'
of related topics (noted by a '**"). We will discuss these digressions at
the conclusion of the outline.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT ha'OLAH - 6:1-6<BR> 1) bringing the
daily "olat tamid";<BR> 2) "trumat ha'deshen" - daily removal of ashes from
mizbeyach;<BR> 3) preparing the wood and fire on the mizbayach;<BR> 4)
mitzvat "aish tamid" - to ensure a continuous fire.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT ha'MINCHA - 6:7-11<BR> 1) the "kometz"
(handful) of flour placed on the mizbayach;<BR> 2) the "noteret" (leftover
portion), eaten by the kohen; <BR>** RELATED LAWS: (6:12-16)<BR> 3) the
"minchat chinuch" - the special inaugural meal<BR> offering brought by a
kohen the first time he performs AVODA.<BR> 4) the "minchat chavitin" -
offered daily by the Kohen Gadol.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT ha'CHATAT - 6:17-23<BR> 1) the procedure
how to offer the korban;<BR> 2) the portion eaten by the kohen;<BR> 3)
where it can be eaten (in the "azara");<BR> Related laws:<BR>4) special
laws concerning a case where the blood of a chatat touches a garment or
vessel.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT ha'ASHAM - 7:1-7<BR> 1) the procedure
how to offer the korban;<BR> 2) the portion eaten by the kohen;<BR> 3)
where it can be eaten;<BR>[As "asham" forms the conclusion of the Kodshei
Kodshim section, several laws concerning the reward of the kohen are added, such
as the kohen's rights to the animal hides of the OLAH and the issue of who
receives the "noteret" of the various types of korban mincha (see
7:8-10).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT ha'SHLAMIM - 7:11-34<BR> 1) the laws
regarding the Korban Todah (thanksgiving);<BR> 2) the laws regarding a
Korban Shlamim (freewill);<BR>**RELATED LAWS: <BR> 3) laws concerning
meat that becomes "tamey" (defiled);<BR> 4) the general prohibition of
eating "chaylev" and "dam" (blood)<BR>5) the kohen's rights to the "chazeh"
(breast) and "shok" (thigh), a 'gift' to the kohen from the owner of the
korban.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SUMMARY - 7:35-38 (this concludes the
unit)<BR> 35-36: "This is the 'reward' of the kohanim from the
korbanot.<BR> ["mashchat" = reward, but see
m'forshim!]<BR>37: ZOT HA'TORAH: l'OLAH, l'MINCHA,
l'CHATAT v'l'ASHAM... ul'ZEVACH HA'SHLAMIM".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE DIGRESSIONS<BR> Even though most of
outline follows according to the structure set by the phrase "zot torat..." (and
hence its laws are directed specifically to the kohanim) we do find several
digressions.<BR> The first such digression is the 'parshia' of 6:12-16, and
follows the laws of how to bring a "korban mincha". It describes both
the:<BR>* "minchat chinuch" - the inauguration flour-offering that the kohen
brings on the day he begins his service; and the .<BR>* "minchat chavitim" - an
identical korban offered daily by the Kohen Gadol.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This digression is quite logical, as this law
relates to both the korban mincha and to the kohanim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Within the laws of the korban SHLAMIM we find
two additional digressions. The first (7:22-27) discusses the prohibition to eat
"chaylev v'dam" from any animal, even if was not offered as a korban
SHLAMIM. The second (7:28-31) explains that the owner of the korban
SHLAMIM must give the "chazeh' and "shok" to the kohen. Note how both of these
digressions are directed to the entire congregation (and not just to the
kohanim/ see 7:22&28) for everyone is required to know these related
laws.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PRIESTLY REWARD<BR> With these digressions in
mind, and after reviewing the outline we may additionally conclude that one of
the primary considerations of Parshat Tzav is the compensation that the kohen
receives for offering the korban. In contrast to Parshat Vayikra, which does not
at all raise this issue, Parshat Tzav tells us that the kohen receives the hides
of the Olah offering, the leftovers of the Mincha offering, most of the meat of
the "chatat" and "asham" and the "chazeh" & "shok" of the
"shlamim".<BR> The summary pasuk in 7:35-36 reinforces the significance of
this point in the eyes of Parshat Tzav, as does the introduction in 6:1-2, which
directs these laws specifically to Aharon and his sons.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KORBANOT THEN / KASHRUT TODAY<BR> As we
mentioned above, in the middle of the SHLAMIM section in Parshat Tzav we find a
special "dibur" to Bnei Yisrael prohibiting them from eating the "chaylev" &
"dam" (fat and blood) of any animal, even if that animal is not being offered as
a "korban"! <BR> This law, and its presentation at this
location, suggests that the 'kashrut laws' of "chaylev v'dam" can be viewed as
an EXTENSION of the laws of korbanot. In other words, Chumash purposely
includes the laws of "chaylev" and "dam" in Parshat Tzav to teach us that they
are forbidden specifically because these parts of the animal, had it been a
korban, belong on the mizbeyach!<BR> Ideally, as Sefer Devarim establishes
(see 12:20-22), one should eat meat only within the framework of a korban
shlamim. Eating "chulin" (meat which is not a korban) is allowed only when
bringing a korban shlamim is unfeasible. [In Sefer Devarim this meat is referred
to as "basar ta'ava" ('meat of 'desire').]<BR> Nevertheless, even in the
realistic, non-ideal condition, when one does eat "chulin," he still may not eat
the "chaylev v'dam." Therefore, whenever a Jew does eat meat, he must
remind himself that this animal could (or should) have been a "korban shlamim".
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> One could suggest that man's desire for meat
may reflect an animalistic tendency latent in human behavior. By offering
a korban shlamim, man can channel this desire in a more positive direction -
towards the enhancement of his relationship with God. <BR>[Recall from our shiur
on Vayikra that the korban shlamim is the ideal "korban N'DAVA" in that it
reenacts the covenantal ceremony between God and Bnei Yisrael at Har
Sinai.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even today (without a Mikdash), by refraining
from eating "chaylev" and "dam", we can elevate our physical world with
"kedusha" and retain a certain level of "kedusha" - even while eating
meat.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> shabbat
shalom<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>===================<BR>FOR FURTHER IYUN
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. WHAT'S A MISHPAT?<BR> What do you think is
the difference between a "chok" and a "mishpat"? Consider the linguistic
relationship between the words "mishpat" and "shofet" (= shoresh sh.p.t.), and
recall Parshat Mishpatim (Shmot chapter 21) and its 'key' word (pun
intended).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. SOME MORE 'TORAH'<BR>Note the similar use of the
word "torah" - "procedure" - in Tazria-Metzora - see Vayikra 12:7, 13:59,
14:2,32,54.<BR>See also Bamidbar 5:29-30, 6:21.<BR>Note also Breishit 26:5 - see
m'forshim!<BR>Note how the word "torah" takes on a more general meaning in Sefer
Devarim - see 1:5 & 4:44! Can you explain why?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>See Shmot 24:12, And note the words TORAH &
MITZVAH.<BR> If "mitzvah" refers to TZIVUI HA'MISHKAN, i.e. Shmot
25->31, then to what does TORAH refer? Based on 7:37-38, could this be
referring (at least partially) to Parshat Tzav?<BR> Could it include other
parshiot of mitzvot found in Sefer Vayikra and Sefer Bamidbar? If so, can you
explain why?<BR> Relate to your answers to C & D
above.<BR> <BR>C. THE PROBLEMATIC FINALE<BR> See 7:37, which
accurately summarizes the entire Parsha, except for one 'small'
detail:<BR> "zot ha'torah la'OLAH la'MINCHA, v'la'CHATAT v'la'ASHAM
*v'la'MILUIM* u'l'ZEVACH HA'SHLAMIM..."<BR>What is "v'la'miluim" doing in this
pasuk?<BR>1. Scan the Parsha to make sure you understand the question.<BR>2.
Note the two directions taken by the commentators in dealing with this problem.
[See Rashi & Ibn Ezra.]<BR>3. Relate these answers to 6:12-16 and the next
perek (8:1-36).<BR>4. Now relate this issue to Shmot perek 29.<BR> Note
that from 7:38 it appears that the mitzvot of Parshat Tzav were given on HAR
SINAI, and NOT from the Ohel Moed as were the mitzvot in Parshat Vayikra [see
Ramban].<BR> How does this help answer the question concerning the word
"miluim"?<BR>5. Why are the laws concerning the 'miluim' recorded in Shmot
(perek 29) while all the other "torot" appear in Vayikra?<BR>6. How does all
this relate to Shmot 24:12 and Parshiot Terumah -Tezaveh? To what does the word
"torah" refer in that pasuk? <BR> [Iy"h, next week's shiur will deal
with this topic.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. THE SEVEN DAYS OF MILUIM<BR>At the end of
Parshat Tzav (8:1-36), we find the narrative describing the seven-day "miluim"
dedication ceremony. Prove from the style of this parsha that it belongs in
Pkudei. (Look for the repetition of the key phrase.) Where in Parshat Pkudei
does this parsha belong? Why do you think it is placed here?<BR>
<BR> How does this parsha relate to Parshat Shmini?<BR> Why do you
think this narrative is included in Sefer Vayikra rather than Sefer
Shmot?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note as well that the fulfillment of all the
commandments concerning how to build the Mishkan in Parshiot Terumah Tezaveh
were repeated in Vayakhel Pekudei, EXCEPT the commandment concerning the seven
day milium ceremony.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. DAM HA'NEFESH<BR> In the related parsha of
"basar ta'ava" in Sefer Devarim (12:20-28), we find what appears to be a
different reason for the prohibition against eating blood:<BR>"Be sure not to
eat the BLOOD, for the blood is the 'nefesh' (life/ soul), and you must not
consume the 'nefesh' with the 'basar' (meat)." (12:23)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In truth, however, this reason involves the
very same principle we discussed. The sprinkling of the korban's blood on the
mizbayach represents the 'nefesh' of the person offering the korban - "ki
ha'dam hu ha'nefesh" (12:23). This is the reason why the blood was chosen to be
sprinkled on the mizbayach, and this is the reason why we are not permitted to
eat the blood.<BR> How does offering a korban or refraining from eating
certain animal parts bring anyone closer to God? <BR> Man's relationship
with God stems from his understanding that he was created for a purpose. Towards
that purpose, God created man "b'tzelem Elokim" (Br. 1:27), i.e. with a creative
mind (see first chapter of Moreh Nvuchim of the Rambam!). It is this trait of
"tzelem Elokim" that differentiates man from animal. Upon seeing the blood of an
animal, man should ask himself, how am I different from that animal? The
animal's shape may be a bit different, but the blood is the same blood as the
human being's, just as the inner organs and limbs are the same as
his.<BR> One could suggest that the experience of offering a korban
stimulates this process of introspection; it may help man recognize that despite
these similarities, he is different, insofar as he was created "b'tzelem Elokim"
- for a purpose. The search for that purpose sets man on the proper path.
As we say in Tehilim:<BR> "Adam bi'kar" - a man [lives] with wealth and
honor - "v'lo yavin" - but does not contemplate his way in life - "nimshal
k'bhay'mot nidmu" - he is like the animals that perish. (Tehilim
49:21)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. ANOTHER "DIBUR" OUT OF PLACE?<BR> Imbedded
within the parsha's discussion of shlamim we find yet another "dibur" to Bnei
Yisrael (7:28-34). Again, why do we find a "dibur" to Bnei Yisrael in the Parsha
intended for kohanim? Shouldn't these laws appear in Parshat
Vayikra?<BR> This "dibur" details the laws requiring the owner of the
shlamim to give the "chazeh v'shok" to the kohen. These laws are in Parshat Tzav
because they deal with the portion of the animal reserved for the kohanim. On
the other hand, it must be emphasized that this portion is a gift to the kohen
from the owner of the korban. As such, it requires a special "dibur" to Bnei
Yisrael. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>G. KORBAN TODAH & KORBAN PESACH<BR> One
could suggest that the korban Pesach is simply a 'special type' of korban Todah.
The following questions (in lieu of a shiur) will help you understand their
connection. (Read Vayikra 7:11-15 & Shmot 12:3-12.)<BR>1. What is the time
frame in which these korbanot can be eaten?<BR>2. What type of bread must be
eaten with each korban?<BR> Do any other korbanot come with bread or
matza?<BR>3. Would you say these laws 'force' someone to invite
people to join him in eating his
Korban Todah?<BR> Must one invite others to join him when eating the
Korban Pesach?<BR>4. What is supposed to happen during this "Todah"
seudah?<BR> Relate to Tehilim 107, especially pasuk 22!<BR> How is
this similar to "leil ha'seder"?<BR>5. How does the recitation of "Hallel" apply
to both korbanot?<BR> Relate to Tehilim 100("mizmor l'Todah").<BR>6.
According to this comparison, why do we eat matza with the Korban
Pesach? <BR> Does it have anything to do with the matza that Bnei Yisrael
baked after leaving Egypt (see Shmot 12:39)?<BR> Iy"h, we'll have a
shiur on this topic before Pesach.</FONT></DIV>
<DIV> </DIV>
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