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Dvarim Hayotzim Min Halev
Volume XIV - Issue 20The DRS Weekly Torah Publication
   H    A    L    B
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   H    A    L    B
Careful With Your Words
By Shmulie Reichman, 12th Grade
he pasuk says, “Veki tomru ma nuchal bashana hashviis…vetzivisi es birchasi lachem bashana hashishis.”
“And if they will say, what shall we eat in the seventh year…and I will command my blessing for you inthe 6
year through the 8
The Ramban asks a poignant question on this pasuk. Why are the Jews complaining about what they are going to be able to eat in the seventh year? During the seventh year they should have plenty to eat – whatever they planted duringthe 6
year. They really should be nervous about their food supply in the 8
year from the sabbatical that they took duringthe shemitah year?
The Ramban answers that the pasuk must actually be read a little bit differently. A comma should be inserted af-ter the word “nuchal”, so that the verse can be read – “and if you complain about the food supply in the 7
year in regardto what you anticipate to occur in the 8
year”. With this new punctuation, the pasuk correctly portrays
as being apprehensive about how they will survive in the 8
year after not working the fields during the
The Kli Yakar however, finds this explanation to be problematic as well. Hashem’s response to the complaint of the
is that Hashem will cause a surplus in the 6
year that will be so abundant that the
will be
(Continued on page 5)
This week’s issue and every issue of 
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By Moshe Lonner, 11th Grade
) ,( ... '
You shall not cheat one another, and you shall fear your G
d, for I am Hashem your G
n insightful piece of chizuk can be derived from this passuk: This passuk teaches us not to cause emotional pain to a fellow Jew. So much so thatthe great Chazon Ish, R’ Avraham Yeshaya Karelitz zt”l, used to tell parents not to give their children funny names in order that there wouldn’t be a potential problem of someone making fun of them. He did not want those chil-dren to suffer from the use of this name when they got older.
Verbal abuse can be so terribly hurtful, and can cause so much damage tosomeone. We all know the phrase sticks and stones…. But it is actually true thatwords can cause greater damage than physical violence. Harmful words and hurt-ful comments can cause much more than a temporary wound. Hurting someone’sfeeling can leave someone crippled for life in so many ways. It can lower one’sself esteem, change his personality, and make it so much harder for him to makefriends and be happy. Some people don’t even realize the damage they havecaused until it is too late.
Rav Shlomo Kluger zt”l, said that the reason people are careless with oth-
(Continued on page 3)
23 I
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3, 2013
Candle Lighting: 7:35 pm
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This week’s issue is spon- sored by the Weichholz fam-ily commemorating theShloshim of their moth-er 
 Zelda Weichholz,
Torah Teasers
 By Rabbi Moshe Erlbaum
1. Mount Sinai is referenced in the first verse of the parsha. Bywhat two other names is Mount Sinai known? Which two other mountains in the Torah are known by more than one name?
2. Which law in this parsha involves counting? Which two other laws in the Torah involve counting?
3. In this parsha, what number appears four times in one verse?
4. In this parsha, which verse has six words in a row
all beginningwith the same Hebrew letter?
5. In this parsha, which law involves blowing a ram's horn(shofar)?
6. In this parsha, which law involves a wall?
1. In parshas Shemos, Mount Sinai is called God's Mountain (Har HaElokim) (Exodus 3:1). In parshas Ki Tisa, it is referred to asMount Chorev (Exodus 33:6). In parshas Vezos Haberacha, themountain that Moshe ascends to view the Land of Israel is calledMount Nevo (Deut. 34:1); in parshas Pinchas it is known asMount Ha'Evarim (Numbers 27:12), and in parshas Ha'azinu it iscalled both names (Deut. 32:49). Mount Hermon is mentioned in parshas Devarim (Deut. 3:8), while in parshas Ve'eschanan it iscalled Mount Sion (Deut. 4:48).
2. The Torah commands the counting of seven sets of seven years,totaling 49 years leading up to the Jubilee year (Leviticus 25:8).In parshas Emor the Torah commands the counting of 50 daysfrom the Omer offering (brought on the second day of Passover)until the "new grain" offering (
 Mincha Chadasha
) which is brought on Shavuos (Leviticus 23:15
16). In parshas Metzora,the Torah commands a woman with the ritual impurity of 
tocount seven days before becoming ritually pure (Leviticus15:28).
3. The number seven appears four times in the verse: "Count for yourselves
sets of Sabbaticals,
times,and it should be
sets of Sabbaticals equaling 49years" (Leviticus 25:8).
4. Leviticus 25:8 has six words in a row, all beginning with theletter Shin.
5. On Yom Kippur of the Jubilee year, we are commanded to blowa shofar (Leviticus 25:9).
6. For a home in a walled city, the original owner has a year toredeem it, after which the home becomes the perpetual propertyof the buyer (Leviticus 25:29).
The complete edion of 
Rabbi Moshe Ak's Torah Teasersis available on AMAZON
(keyword Torah Teasers)
and opened it as Fievel looked on from his room. It wasthe poritz, drenched to the bone, shivering and bluewith cold. It seems that he had been on his way homeand the storm caught him unexpectedly. He had beenwandering in the cold, lost in the forest for hours, andwas on the verge of death. He fell to the floor in ex-haustion. Shmuel helped him to the fireside, broughthim a change of clothes (his Shabbat garments, the onlychange of clothes he had), some warm blankets and hotsoup, and in no time the poritz was sitting bundled upnear the stove and showering old Shmuel with praisesand promises.
"You saved my life! I owe you my life!" Heexclaimed. "Tell me how to repay you"
"Listen," Shmuel answered. "If you truly wishto reward me then you can do me a big favor."
"Anything! I swear! I owe you my very life!Just ask!" exclaimed the poritz.
"Well" Shmuel gave a glance at Fievel peekingfrom behind his door, "A few days ago you told mygood friend Fievel that he has to vacate his inn. I wantyou to let him stay."
"So it shall be!" shouted the poritz.
"It just so happens that Fievel is here in the oth-er room" continued Little Shmuel. "Will you put it inwriting?"
Fievel came out of his room and the poritz im-mediately shook his hand warmly, asked for pen and paper and wrote out a contract giving him and his off-spring sole rights on the inn for all generations, and for good measure he gave him the next three years' rentfree.
"One thing is bothering me," said Fievel after he thanked the Poritz and tucked the cherished contractsecurely in his pocket. "Why did you evict me in thefirst place? After all, I always paid rent and never gaveyou any trouble. What made you do it?"
"You're right," answered the poritz. "You werethe perfect tenant and I would never have even thoughtof throwing you out. But someone came to me and de-manded that I rent the inn to his son
law. He prom-ised to pay more rent and even threatened that if I re-fused he would use his influence with my business partners to make trouble for me. It was none other than'Big Shmuel'! I don't know what got into him and madehim so hard
hearted. I even asked him how he could doit to his own fellow Jew and he said he didn't mix busi-ness with friendship. But I'll take care of him. I'll tellhim to go find another establishment for his son
law!Just one thing that I would like to ask though," he con-tinued. "How did you happen to be here exactly on thisnight?"
(Stories of Greatness — Continued from page 6)
Dvarim Hayotzim Min Halev
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“And you will count seven Shmitah cycles
seven years, seven times
nine years . . . and you will sanctifythe fiftieth year and proclaim freedom in the land for all of its inhabitants. [25:8
The Yovel year heralded the freeing of all slaves. The standard six year term of slavery would be prema-turely terminated with the advent of Yovel. Even those who had voluntarily committed themselves to continuedslavery upon the conclusion of their six year term were slaves no longer once Yovel arrived. Over the course of time, many family fields would be sold. Yovel would automatically return the land to the original owners. We seethat Yovel was certainly a proclamation of freedom for many, but why is it described as a proclamation of free-dom for all of its inhabitants?
Our lines get blurred when it comes to ownership. “That's mine. I've earned it. I've got to earn more.” Lifegets so busy; we find that we never have a free moment. Time is money.
According to Rav Moshe Shternbuch, Yovel grants a person a clear perspective. “I'm the master over noone and nobody else is. Hashem appoints me for a stint and then it passes on to someone else. I got a great deal onthat field, now it goes back to its owner. This servant really had my home running smoothly, but he now returns tohis home.” The soul had become subservient to the physical needs being over 
it is now freed.
In the fiftieth year, freedom is proclaimed in the land for all of its inhabitants. Each and every individual prioritizes. There's a new sense of freedom.
Yovel is revealing that freedom and shaping our attitude to recognize and appreciate that great reality. Theex
owners gain a freedom. Perhaps, a freedom even more profound than that of the ex
Real Freedom
By Yoni Gutenmacher, 10th Grade 
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er people’s feelings, is because they believe they only have to consider and obey mitzvos bein adaml’makom. However, when people become inconsiderate about how they treat one another, they will eventuallyalso become careless with the mitzvos between man and Hashem (bein adam l’makom). This concept is found inthe words of chazal: “whoever denies the favor of a friend, in the end will come to deny the favors of Hashem.And whoever is grateful for the favor of his friend, in the end will be grateful for the favors of Hashem.”
 Now we can explain why the Torah adds “and you shall fear the Almighty” in the same pasuk that is saysyou shouldn’t hurt the feelings of others. It is because, if you fail to observe the first half of the pasuk, and youhurt the feelings of your fellow Jews, then you will also end up failing to observe the second half of the pasuk, of fearing the Almighty Hashem.
This can serve as a lesson to all of us to teach us the severity of hurting someone’s feelings. Even though“you might not have meant to do it,” or “it wasn’t your fault,” your actions leave a giant impact on the victim.The effects of such thoughtless actions are immeasurable. So much so, that once you start down that road, youwon’t be able to stop, and you will even end up violating the mitzvos between man and Hashem. Let us all try toexemplify characteristics of achdus and friendship in the hope that no one should face the terrible scenario of be-ing made fun of.
(Shmulie Reichman — Continued from page 1)

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