Dvarim Hayotzim Min Halev
Volume XIV - Issue 22
The DRS Weekly Torah Publication
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 they
used 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, המלו ךדבעל תערה המל “
)אי ,אי רבדמב( ילע הזה םעה לכ אשמ תא םושל ךיניעב ןח יתצמ אל”… “why have You
done evil to your servant; why have I not found favor in Your eyes, that You
place the burden of this entire people upon me.” וניבר השמ is pretty upset and
seems to be talking somewhat disrespectfully to the םלוע לש ונובר. However,
and as always, Moshe, our childhood hero doesn’t let us down.
The word יתצמ over here is spelled with a missing לא “ ף , and the word
should really read, יתאצמ. The reason for this missing letter is that although
Moshe seems to be acting out of place with this tirade it is not so. He is not
out of place, rather he is in place, he understands his place; he knows where
his piece of the puzzle fits nice and snug. Thus as we have seen, in his humili-
ty he leaves out the לא “ ף amidst this outburst to show that he knows that he is
still lacking. This לא “ ף of humility which Moshe leaves out over here is the
very same ף"לא of humility which is in ארקיו תשרפ, where the word ארקיו is
spelled with a small לא “ ף . We take that small aleph over there to be a sign of
(Continued on page 2)
16 TAMUZ , 5773
May 25, 2013
Candle Lighting: 7:55 pm
Latest עמש תאירק: 9:10 am
תבש Ends: 9:03 pm
All Zmanim are calculated by
myzmanim.com for Woodmere,
לה ןמ םיאצויה םירבד “ ב
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 in
this parsha, does its inaction cause the punishment
of kares? Which other positive commandment has
the punishment of kares?
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 part
of a word?
6. In what context are five vegetables mentioned in
the 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-
1. The golden menorah (Numbers 8:4) and the silver
trumpets (Numbers 10:2) are both "banged out of one
solid 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 kares (Numbers 9:13). The failure to obtain a circumcision (Brit Milah) also
result in kares (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 Matos
in 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 "nun" (Numbers
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 nursing
mother (Numbers 11:12).
Moshe’s humility as well. At any rate, we see the tre-
mendous humility of Moshe in both of these instanc-
The only difference between our השרפ and
over there in ארקיו תשרפ is that in ארקיו the לא “ ף was
at least there, albeit small, but it is still visible; but
why? 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 an
inconsistency between ‘humility’ and ‘individuality’.
Well, Moshe begs to differ. He comes to teach us that
we can all be small לא “ ף ’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 that
his abilities were of high caliber, yet this did not ob-
struct his vision and cause him to be caught up in
himself, rather, if anything, it gave him a sense of
humility. This לא “ ף , representing ינא, the I, was
decreased, as Moshe was extremely humble, yet the I
was not decreased for Moshe always retained his in-
dividuality. So too must all of our לא “ ף ’s be small but
(Josh Kaufman — Continued from page 1)
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Dvarim Hayotzim Min Halev 3
Similarly in Chukas, we first read about the death of Miriam. Then immediately there follows the
scene at Merivah when the people ask for water and Moshe loses his temper and strikes the rock, the act that
costs him entrance into the promised land. It seems that in different ways, Yisro and Miriam were essential
emotional supports for Moshe. Leaders need soul mates, people who lift their spirits and give them the
strength to carry on.
But to return to Moshe’s speech to God, the Torah may be hinting here that the way Moshe conceived
the role of leader was itself part of the problem. The way he worded his complaint was the language of the
leader-as-parent. Such a leader, often highly charismatic, resolves the tensions within the group by seeming
to promise solutions to all their problems. Moshe was never that kind of leader. He said of himself “I am not
a 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 remain
children, totally dependent upon him. They do not develop a sense of responsibility or independent skills. So
when 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 teams
on 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 to
gather 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 take
lessons and inspiration from their past experiences and still persisted in their sinning. This was the root that was
one of the main flaws of the Jews of that time that caused them to commit such terrible sins. Although the Torah
has highlighted this fact for us, this trait is common in most people. People live their lives, and don’t think about
their past actions or learn from the repercussions of them, and repeat the same mistakes over and over again. In
these Torah portions, Hashem is trying to tell us to avoid the aforementioned habit and to constantly learn and
grow 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)
לה ןמ םיאצויה םירבד “ ב
In parshiyot Beha’alotcha and Shelach, the To-
rah tells us about a couple of sins committed by the
Jewish people shortly after their departure from Har Si-
nai (Mt. Sinai), where they had spent a year studying the
Torah after receiving it. There were two major sins that
the Jews committed at this time. One was the sin with
the “rabble among the people”. This happened when a
group of Jews lusted for meat and questioned Hashem’s
powers- if He could supply them with meat or not. As a
result of their complaint, Hashem brought a large flock
of quail to feed them, and the people that complained
about the lack of meat, and then ate the quail, were pun-
ished with death. The second sin was the sin with the
“Meraglim”, the Jewish spies. Twelve Jewish spies
went to spy out the land of Israel, and ten of them slan-
dered the land and caused all the men of that generation
left Egypt to die out in the desert. What is the underly-
ing connection between these two sins and what was the
root that stemmed the Jews to sin in both these cases?
The main similarity between these two sins is
that they were the effect of the Jewish people not taking
proper inspiration and guidance from their past experi-
ences. The sin with “the rabble among the people” oc-
curred shortly after the Jews left Har Sinai. During their
stay at Har Sinai, every time that they set their eyes on
the mountain, they were constantly reminded of the ex-
traordinary event of Matan Torah (the giving of the To-
rah). They could never forget how at Matan Torah Ha-
shem descended onto Har Sinai and spoke to them. It
was impossible to forget that when Hashem spoke, ce-
dar trees were uprooted, the earth roared, the heavens
shook, the universe was thrown out of balance, and the
Jewish people died, all because of the awesomeness of
Hashem’s voice. But despite this, as they traveled away
from Har Sinai, Matan Torah became just a distant
memory to them. They had failed to grasp the lesson
that they were supposed to take from that momentous
occasion. They had failed to conclude that Hashem’s
powers are infinite and to implant that lesson in their
souls, and they therefore complained shortly thereafter
about their lust for meat and actually challenged
Hashem’s powers by asking if He could provide meat
for them or not. Due to their failure to find inspiration in
an obvious miracle, the Jews ended up committing a
grievous sin which led to many deaths.
The failure to learn from past experiences also
caused the Jewish Spies to sin. At the beginning of Par-
shat Shelach, Rashi asks “Why was the Torah section
about the sin of the spies placed next to (directly after)
the sin of Miriam?” He answers by saying that even
though Miriam was publicly punished by Hashem for
slandering Moshe, these evil men (the spies) did not
learn from her mistake and still slandered the land of
Israel. At the end of Parshat Beha’lotcha, Miriam slan-
ders Moshe by saying to Aharon “Why has Moshe sepa-
rated from his wife? Is it because he thinks that he’s
such a great prophet and that he frequently speaks with
Hashem that he cannot remain with his wife? You and I
are both prophets but we still have relations with our
spouses, why is Moshe any different?” Although Miri-
am had spoken with pure intentions, sincerely believing
that Moshe was mistaken, Hashem still poured out His
wrath on her by giving her the very terrible punishment
of tzarat (leprosy) and forcing her to remain exiled from
the Jewish camp for a week.
The Spies had just witnessed this, yet they still
persisted in slandering the Holy Land. They had failed
to grasp the lesson they should have taken from Miri-
am’s public punishment. They should have understood
that if Miriam, a righteous woman, was punished very
severely for sinning with pure intentions, then how
much more would they be punished if they would sin
with malicious intentions. Furthermore, all the Jews
failed to learn from her punishment because they be-
lieved the spies evil report despite having recently
learned the punishment for slander. Because of their
failure to grasp the lesson from Miriam’s punishment,
and because of the Jews’ failure to learn from her mis-
take, the men of the generation that left Egypt were pun-
ished with death in the desert and denial of entrance to
the land of Israel.
(Continued on page 3)
Learning From Mistakes
By Brian Chernigoff, 9th Grade
Dvarim Hayotzim Min Halev 5
By giving us the mann, hashem meant to teach us that parnasah is also kedusha and ruchniyus. For this
reason the “tzintzenes hamann”, a flask full of mann, was placed next to the luchos in the Kodesh HaKedoshim,
the holiest place in the world.
Someone once came to the Chazon Ish on erev Yom Kippur, after Minchah, joining a line of hundreds of
people who were waiting to ask the Rav for his bracha to be inscribed into the book of life. When his turn finally
arrived, the man was shocked that the great Tzaddik asked him how his business was going. The man asked him
“Is this what a person should be thinking about on erev Yom Kippur?” The Chazon Ish replied that parnasah is
a spiritual matter, especially when it is the livelihood of another Jew who might be suffering from financial
The mann was a message to Klal Yisroel that parnasah comes from above. Every morning the mann ap-
peared at our doorsteps, teaching us that hashem provides our sustenance daily. For this reason we could not
save any for the next day, for hashem’s kindness is repeated with each new dawn. Chazal tell us that parnasah is
even greater than the geulah. Redemption will take place by a malach, while parnasah comes directly from ha-
shem. What is the reason that hashem is involved with such matters?
Melachim don’t have any physical needs and he therefore cannot begin to grasp why parnasah is im-
portant. Therefore, Hashem takes care of us Himself. Additionally, Hashem is our father in heaven and only he
can really know what his children need. Feeding us daily with the mann was an eternal sign of deep love for the
—Adapted from “A Light in the Darkness”
said he was accustomed to eat huge amounts, he wasn't exaggerating, for he fasted the entire week, from
Shabbat to Shabbat. At the Shabbat meal he had an enormous silver platter, engraved with Gd's name, up-
on which he heaped food. Every week, after he recited the kiddush, he placed the laden platter before him
and devoured everything served at each course.
When he finished the portion of food set before him at the Baal Shem Tov's Shabbat table, he repri-
manded the Baal Shem Tov, saying, "You promised to serve me enough to fill myself, but I am still hungry
and there is no food available!"
"I am truly sorry," replied the Baal Shem Tov. "I expected angels, but I did not antici-
pate serafim ("fiery angels" -- spiritual beings that "consume" everything in their path)!"
When the Sabbath ended, the Baal Shem Tov approached his guest and asked, "Why have you seen
fit to remove the power from my kameyos?"
"It is forbidden to make use of the holy names of G-d in such a manner," R. Yitzchak replied.
"You are mistaken, for I do not use the holy names. All I write in my amulets is my own name -
Yisroel ben Sara."
R. Yitzchak was shocked; he found such a statement difficult to believe. It was only when the Baal
Shem Tov opened one of the amulets and showed it to R. Yitzchak that the tzadik believed that such ex-
traordinary healings and other miracles could result from amulets that did not contain the holy names of G-
d. He was so overwhelmed by this discovery that he at once restored the potency to the kameyos, saying,
"Almighty G-d, if such wonders can come from the name of this man alone, why should You mind?"
(Stories of Greatness — Continued from page 8)
The Lesson of the Mann
By Benjamin Ramras, 11th Grade
לה ןמ םיאצויה םירבד “ ב
Being one who frequently eats meals at other
people’s homes, I am always intrigued about different
families’ minhagim. One of the more specific ones is
Mayim Achronim. In my home we do wash Mayim
Achronim after our meal before Birkhas HaMazon, but
in many other homes they do not observe this practice.
This essay is meant to present an overview of the source
behind this practice and its relevance today.
There is complication in regards to the source of
this practice. There seems to be a contradiction between
two Gemaras as to the reason by this minhag. The Ge-
mara in Chulin (105a) declares that mayim rishonim, the
washing of one’s hands before a meal, is only a mitz-
vah, but is not an obligation, whereas mayim achronim
is an obligation because of Melech Sodomis, Sodomite
salt. The Gemara continues to explain that this salt con-
sidered seriously dangerous since if you had this salt on
your hands after you ate and rubbed your eyes then the
salt would blind you. For that reason, the Gemara has to
rule this practice as an obligation since there is a con-
cept known as Chamira Sakanta m’Issura, which means
that Halakha is very stringent in cases of danger.
The Gemara in Berachos (53b) seemingly has a
different outlook on this practice. The Gemara expounds
upon the double emphasis on the term being holy in the
verse, “V’hiskadashtem v’hayisem kedoshim”, which
means, “You shall sanctify yourselves and you will be
holy” (Vayikra 20:7). The Gemara in Berachos explains
that this repetition in the verse is coming to teach us that
there is a mitzvah to sanctify your hands both before
and after the meal. The implication of this source seems
to be that mayim achronim is no different than mayim
rishonim, and has no connection to Melech Sodomis or
Sakana, giving the impression that it is merely a mitz-
vah, and not a chiyuv. The major nafka mina between
these two sources would be whether one is obligated to
wash mayim achronim nowadays, when we no longer
have a concern of Sodomite salt.
The Rishonim all try to resolve this seeming
contradiction. Tosfos in Chulin writes that the Gemara
in Berachos is merely referencing the verse of
“V’hiskadashtem v’hiyeisem kedoshim” as an Asam-
chta, a support for the Rabbinic decrees of mayim
rishonim and mayim achronim, but the reason behind
their decree is solely because of the issue of melech sod-
omis. Tosfos continues to discuss that since we no long-
er have a concern of Sodomite salt, there is no longer a
practice to wash mayim achronim. The Rif argues and
writes that we have an obligation to wash mayim
achronim nowadays. He writes this based on a Gemara
in Yoma (83b) that recounts a story of a person who
died because he did not wash mayim achronim.
The Ran writes that if your hands are dirty then
there is a mitzvah of mayim achronim because of the
passuk v’hiskadashtem, which is what the Gemara in
Berachos was alluding to. However, when your hands
are clean, then is no mitzvah of v’hiskadashtem, and
that’s why the Gemara in Chulin tells us that one should
wash anyways because of the potential danger involved.
The Rosh writes that neither opinion applies to
us anymore. The Gemara in Chulin is obvious why it
wouldn’t apply to us, since there is no longer Sodomite
salt. Secondly, the Gemara in Berachos does not apply
because that is talking about washing your hands in oil,
and no one washes their hands in oil anymore. The Mor-
dechai explains that since we do not consider our hands
dirty after meals, we aren’t careful to wash our hands
anymore. Therefore, mayim achronim doesn’t apply be-
cause the verse v’hiskadashtem isn’t relevant to us.
There are two opinions in the Poskim how to
deal with the comment of the Tosfos. The Rema writes
in the Darkhei Moshe, his commentary to the Tur, that
we hold like Tosfos. Therefore, many Ashkenazim do
not have the minhag to wash mayim achronim. Howev-
er, the Aruch HaShulchan argues with the Rema, and he
writes that Tosfos really did not mean to say that mayim
achronim is not meant to be done nowadays; Tosfos was
only trying to justify the practice that many people were
not keeping mayim achronim. However, the Aruch
(Continued on page 7)
Given by Rabbi Aryeh Lebowitz
Written up by
Dvarim Hayotzim Min Halev 7
Hashulchan claims that Tosfos indeed held that one
should wash mayim achronim. Furthermore, the Aruch
HaShulchan quotes from one of the members of Tosfos
who wrote in his book titled Shu’t Min HaShamayim
(siman 57) who wrote, “for one who is (inexcusably)
meikel in mayim achronim in this world, they will be
meikel about him in regards to his days and years in the
world to come.”
There is more complication in the Poskim re-
garding the opinion of the Shulchan Aruch. There is a
glaring contradiction in Shulchan Aruch regarding the
practice of mayim achronim. In 181:1, the Shulchan
Aruch writes that mayim achronim is an obligation.
However, at the end of that siman, he acknowledges that
there are some who do not observe mayim achronim.
The Mishna Berura there points out that obviously you
really should wash.
Conclusion: We could determine based on the
comments of the Rishonim how to pasken regarding the
minhag of washing mayim achronim. The overwhelm-
ing majority of Ashkenazim are not makpid to wash
mayim achronim, namely because of the Rema’s under-
standing of Tosfos and the declaration of the Rosh that
neither of the two reasons for mayim achronim apply
anymore. Sephardim tend to be more stringent in ob-
serving this practice considering the initial statement of
the Shulchan Aruch, which seems to be his true opinion,
which is based on the Rif. Either way, it may be worth
considering taking upon yourself this minhag even if
you are Ashkenazi in light of the Aruch HaShulchan
and the Mishna Berura.
(10-Minute Halacha — Continued from page 6)
This week’s parsha begins with the commandment that Aharon should light the Menorah. Rashi com-
ments that this is connected with end of last week’s parsha: Last week’s parsha ended with all of the nesi’im
bringing karbanos at the dedication of the mishkan. After seeing this Aharon was upset that he, as the leader
of Shevet Levi, was not asked to bring a karbon. Therefore, Hashem gives Aharon the special Mitzvah of kin-
dling the menorah to show Aharon his special role. This statement seems difficult. How could Aharon not
already see his role; he is the Kohein Gadol and he already brought many sacrifices? Additionally, what was
so special about the mitzvah to light the menorah that appeased Aharon and truly showed him his special
The Ramban strengthens our questions. Aharon could have been appeased with a multitude of things.
For example, he is the only person throughout the entire year who enters into the Kodesh Kedashim. Also, he
and his whole family merited to be the Kohanim who constantly serve Hashem in the holiest place on earth!
The Ramban, therefore, explains that this commandment is in fact a hint to the dedication of the me-
norah that took place during the second Beis Hamikdash. What we refer to as Chanukah. Therefore, Hashem
was telling Aharon don’t be upset that you didn’t bring a karbon at the dedication. Nor, that your service
seems rather temporary in that you only can bring karbanos when there is a Beis Hamikdash. For your de-
scendents will one day act as vehicles of great miracles that Hashem will perform to allow the menorah to
once again be kindled in the Beis Hamikdash. Furthermore, the performance of the service of the menorah is
not just applicable when there is a Beis Hamikdash, as even today we still light the menorah every Chanukah
to commemorate the great miracles that happened through Aharon’s descendents.
This teaches us an important lesson in our Avodas Hashem. We must all recognize our roles in serving
Hashem, and realize that no matter what we see other people doing around us we must stick to that role.
Eventually that role will reveal its importance to us. May we all merit to recognize our role in Avodas Ha-
shem and be able to see its importance.
Lighting Up the World
By Uri Himelstein , 11th Grade
Written up by
לה ןמ םיאצויה םירבד “ ב
STORIES OF GREATNESS
TOLD OVER BY: DAVID LAUER
The following story about the Baal Shemtov
reminds us about the power of a Jewish
name. Taken from Baalshemtov.com. Have
an amazing Shabbos!
It came to the attention of the tzadik,
Rabbi Yitzchak of Drohovitch, that Rabbi
Yisrael, the Baal Shem Tov was employing
very powerful kameyos(amulets, often in-
scribed with the mystical names of G-d),
and accomplishing healings and other mira-
cles. Rabbi Yitzchak was extremely dis-
pleased at the use of the holy names, and he
uttered the phrase, "He who makes use of
the [the power of] holy names shall pass
away." Immediately, the amulets, which
had up to then been so effective, became
Complaints about the inefficacy of
his amulets reached the Baal Shem Tov's
ears, and when he investigated, he discov-
ered that R. Yitzchak's words had rendered
them useless. The Baal Shem Tov then ex-
erted his tremendous powers of concentra-
tion, and caused R. Yitzchak to become
confused as to which day of the week it
was. At the time, R. Yitzchak was traveling
and when he arrived in Medziboz, the town
of the Baal Shem Tov, on Fridayafter-noon,
he mistakenly thought it was Thursday. Be-
ing in no particular hurry, he prayed, had a
bite to eat and lay down for a nap. When he
awoke, he was shocked to find the entire
staff of the inn preparing for the holy Sab-
bath. "What is going on?" he inquired.
"Why are you already prepared for Shabbat,
when it's only Thursday afternoon?"
"No, you are mistaken, it is almost
Shabbat," everyone assured him. But R.
Yitzchak wouldn't believe them. Only when
he went outside and saw the street filled
with Jews running this way and that to fin-
ish their last-minute preparations for the
holy day did he conclude that it was indeed
R. Yitzchak hurried back to the inn
to quickly ready himself for the holy day,
but his preparations were interrupted by a
visitor - none other than the Baal Shem Tov
"I beg of you to join me for Shab-
bat," the Baal Shem Tov implored, but R.
Yitzchak declined, saying that the innkeep-
er had already prepared for him.
"Don't worry," said the Baal Shem
Tov. "I have already spoken to the innkeep-
er, and he forgives your change in plans."
"But, I am accustomed on Shabbat
to eat until I am completely satiated," R.
Yitzchak objected. "I'm afraid you won't
have enough food for me."
"Don't worry at all; I have prepared
a lot of food," the Baal Shem Tov assured
him. Finally, R. Yitzchak ran out of excus-
es, and had no choice but to accept the Baal
Shem Tov's invitation. When R. Yitzchak
(Continued on page 5)
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Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
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