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Dvarim Hayotzim Min Halev
Volume XIV - Issue 22The DRS Weekly Torah Publication
   H    A    L    B
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   H    A    L    B
Small… but Present
By Josh Kaufman, 12th Grade
“Why do You tell me to carry them in my arms, as a nurse carries an infant,
to the land You promised on oath to their ancestors?” (11:12)
ith these words, Moshe hits an emotional low, when after the sin of the golden calf, the for-giveness, the building of the Mishkan, all the nation can think about is the luxurious food theyused to feast upon in Egypt. Interestingly, God never told Moshe to proceed in the manner pre-scribed above. Moshe was asked to lead but was not commanded exactly how it should be carried out.Moshe’s first instruction in leadership was from his father in
law, Yisro, who warned him of the risk of the burn
out he is now experiencing. He advised that Moshe delegate and share his burden with a team of leaders,similar to the steps that God actually takes in this week’s parsha. However, Moshe’s burn
out occurs soon af-ter Yisro departs.
(Continued on page 3)
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Leader or Father? 
By Hillel Feild, 12th Grade
fter the Jews complained about the monotonous taste of the manna,Moshe is disheartened, and fed up, if you will, with this bunch of “babies”. As a result he beseeches G
d and says,
 ) , (
”… “why have Youdone evil to your servant; why have I not found favor in Your eyes, that You place the burden of this entire people upon me.”
is pretty upset andseems to be talking somewhat disrespectfully to the . However,and as always, Moshe, our childhood hero doesn’t let us down.
The word over here is spelled with a missing
, and the wordshould really read, . The reason for this missing letter is that althoughMoshe seems to be acting out of place with this tirade it is not so. He is notout of place, rather he is in place, he understands his place; he knows wherehis piece of the puzzle fits nice and snug. Thus as we have seen, in his humili-ty he leaves out the
amidst this outburst to show that he knows that he isstill lacking. This
of humility which Moshe leaves out over here is thevery same
of humility which is in , where the word
isspelled with a small
. We take that small aleph over there to be a sign of 
(Continued on page 2)
16 T
, 5773
May 25, 2013
Candle Lighting: 7:55 pm
 Latest : 9:10 am
 Ends: 9:03 pm
 All Zmanim are calculated bymyzmanim.com for Woodmere, NY (11598)
Torah Teasers
 By Rabbi Moshe Erlbaum, 9th Grade Rebbe
1. Which two items in this parsha are "banged out of one solid piece of metal"? What other component of the Tabernacle is made of one solid piece of metal?
2. For which positive commandment, mentioned inthis parsha, does its inaction cause the punishmentof 
kares? Which other positive commandment hasthe punishment of 
3. In which two places in this parsha does fire appear?
4. Who made the trumpets? Besides this parsha,where else in the Torah are the trumpets mentioned?
5. Which letter appears in this parsha that is not partof a word?
6. In what context are five vegetables mentioned inthe same verse?
7. Where in this parsha is the number 70 mentioned?Where else does the Torah mention 70 people?
8. Which two people appear in the parsha, but no-where else in the Bible (Tanach)?9. Where in this parsha is a nursing mother men-tioned?
1. The golden menorah (Numbers 8:4) and the silver trumpets (Numbers 10:2) are both "banged out of onesolid piece of metal." In Exodus 25:18, the cover of the Holy Ark and its cherubs are made from one solid piece of gold.2. One who is able to offer the Passover lamb (
korbon Pesach
) and does not do so, incurs
(Numbers 9:13). The failure to obtain a circumcision (
 Brit Milah
) alsoresult in
(Genesis 17:14).3. The "the pillar of fire" led the Jews at night (Numbers 9:15). A fire consumed the complainers (Numbers 11:1).4. The trumpets were fashioned by Moshe himself (Numbers 10:2). The trumpets are mentioned in parshas Matosin regard to the war with Midian (Numbers 31:6).5. The verses depicting the traveling of the Holy Ark are surrounded by two upside
down letters "
" (Numbers10:35
36).6. The Jews complain about the banality of the manna, in contrast to the many vegetables they ate in Egypt: cu-cumbers, melons, leeks, onions and garlic (Numbers 11:8).7. Moshe is told to appoint 70 elders to help him lead the nation (Numbers 11:16). In parshas Vayigash, 70 de-scendants of Yaakov descend to Egypt (Genesis 46:27).8. Eldad and Meidad, two of the 70 elders chosen to assist Moshe, began to unexpectedly prophesize in the camp(Numbers 11:26
27). They do not appear anywhere else in Tanach.9. Moshe compares the dedication and sacrifice needed to lead the Jews, to the total commitment of a nursingmother (Numbers 11:12).
Moshe’s humility as well. At any rate, we see the tre-mendous humility of Moshe in both of these instanc-es.
The only difference between our 
andover there in is that in
wasat least there, albeit small, but it is still visible; butwhy? It is a lesson that could not be more appropri-ately delivered to us than by our Great Teacher.There is a common misconception of there being aninconsistency between ‘humility’ and ‘individuality’.Well, Moshe begs to differ. He comes to teach us thatwe can all be small
’s and still glow, as he did.Humility means that one understands his own place,and has the knowledge that this place resides under the Omnipresent. Moshe obviously understood thathis abilities were of high caliber, yet this did not ob-struct his vision and cause him to be caught up inhimself, rather, if anything, it gave him a sense of humility. This
, representing , the I, wasdecreased, as Moshe was extremely humble, yet the Iwas not decreased for Moshe always retained his in-dividuality. So too must all of our 
’s be small but present.
(Josh Kaufman — Continued from page 1)
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Dvarim Hayotzim Min Halev
Similarly in Chukas, we first read about the death of Miriam. Then immediately there follows thescene at Merivah when the people ask for water and Moshe loses his temper and strikes the rock, the act thatcosts him entrance into the promised land. It seems that in different ways, Yisro and Miriam were essentialemotional supports for Moshe. Leaders need soul mates, people who lift their spirits and give them thestrength to carry on.
But to return to Moshe’s speech to God, the Torah may be hinting here that the way Moshe conceivedthe role of leader was itself part of the problem. The way he worded his complaint was the language of theleader 
 parent. Such a leader, often highly charismatic, resolves the tensions within the group by seemingto promise solutions to all their problems. Moshe was never that kind of leader. He said of himself “I am nota man of words.” He was not particularly close to the people, as opposed to Aharon and perhaps Miriam.Moshe had neither the gift nor the desire to win popularity. That was not the kind of leader the Jews needed,which is why God chose Moshe, not a man seeking power, but one with a passionate sense of justice.
However, Moshe felt a psychological need to do it all; he must be the people’s father and mother. If something needs to be done it is for the leader to carry out. The problem is that the followers will remainchildren, totally dependent upon him. They do not develop a sense of responsibility or independent skills. Sowhen Moshe is not there, the people panic and build a golden calf. Thus, God commands Moshe to share the burden of leadership.
Judaism is about diffused responsibility, making each individual count and building cohesive teamson the basis of a shared vision. That is the culture the Rabbis implemented during the centuries of dispersion.It is the vision Moshe espoused in the final month of his life in Sefer Devarim. By commanding Moshe togather the seventy elders, he was emphasizing that great leaders do not create followers; they create leaders.May we find the strength to bring out the leader dormant within ourselves. — 
 Adapted from “Covenant and Conversation”
(Hillel Field — Continued from page 1)
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In Pirkei Avot it says “Who is truly wise? He who learns from every man” (Pirkei Avot 4:1). This princi- ple is so vividly proven by the Jews’ sins of the “rabble among the people” and the spies. They had failed to takelessons and inspiration from their past experiences and still persisted in their sinning. This was the root that wasone of the main flaws of the Jews of that time that caused them to commit such terrible sins. Although the Torahhas highlighted this fact for us, this trait is common in most people. People live their lives, and don’t think abouttheir past actions or learn from the repercussions of them, and repeat the same mistakes over and over again. Inthese Torah portions, Hashem is trying to tell us to avoid the aforementioned habit and to constantly learn andgrow from our past actions. May we all merit to sometimes make mistakes, but then after having reflected on our actions, take the needed lesson from those situations and learn to never commit that sin ever again.
(Brian Chernigoff — Continued from page 4)

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