Dvarim Hayotzim Min Halev

Volume XV - Issue 1

The DRS Weekly Torah Publication










The Importance of Teshuva
By Yitzie Scheinman, Editor in Chief, 12th Grade
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“Va’Yikach Shem Vi’Yefes Es Hasimla…Va’Yichasu…” — “Shem and Yefes took the cloak and covered their fa-
ther.” (9:23)
ashi is perplexed by the word חקיו in that it’s written in the singular, and yet there are two people taking
the garment to cover Noach. Rashi explains that the Torah is teaching us a lesson about leadership. Shem
was the first of the two who ran to get a cover for his father, and therefore deserving of all the credit.
It’s interesting that after this event, Noach blesses these two sons differently. Shem earned the merit of
having his children, Bnei Yisroel, wear Tzitzis, while Yefes had the merit of being buried after Gog U’Magog and
dwelling in the “tent of Shem” with the Shechina. Rabbi Soloveitchik asks, what is the connection between the
involvement of Shem and Yefes in the episode of covering Noach and the reward thereafter?
Before answering, Rabbi Soloveitchik describes two types of groups and their attitude towards kindness.
There are people with “etiquette” and there are those “above and beyond regular etiquette”. The former group is
kind and benevolent. However, they only do such kindheartedness if there are other people around to watch them
(Continued on page 2)

hen the pasuk describes the destruction of the לובמ, it has a strange
progression: ץרשה לכבו היחבו המהבבו ףועב ץראה לע שמרה רשב לכ עוגיו “
םדאה לכו ץראה לע ץרשה,” “And all flesh that moves upon the Earth
died – among the birds, the cattle, and the wild beasts, and all the things that
creep upon the Earth, and all mankind” (7:21). Seemingly, the most important
aspect of the לובמ was the destruction of mankind, yet man is listed last. What is
the meaning of this inverted order?
The Malbim and the Netziv both give a very logical explanation as to
why the pasuk uses this order: the pasuk was simply listing the creatures in the
order in which they were overcome by the לובמ. The birds were overcome first
because they were frail; they perished in the initial downpour of the waters.
They were followed by the תומהב, the domesticated animals, who were situated
on the low-lying plains that were flooded first. The wild beasts survived a little
longer, for many of them dwelled in caves that were high in the mountains,
which could provide them with shelter from both the lower and the upper waters.
However, they, too, ultimately perished when the waters reached the mountain
peaks. Man, who possessed the greatest intelligence, survived the longest, be-
(Continued on page 2)
Kindness for the Sake of Kindness
By Moishy Rothman, Editor of Student Articles, 12th Grade
1 CHESHVAN, 5774
OCTOBER 5, 2013

All Zmanim are calculated by myzmanim.com for
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לה ןמ םיאצויה םירבד “ ב
as a way of showing that they do philanthropy to show respect
to humanity. Therefore, only by the observation of such acts
does the doer gain this sense of satisfaction for doing the good
deed. But there is another group of people who is even more
praiseworthy. They go beyond “etiquette”. Altruism, according
to this group, is not something that should be done only because
other people are watching, but should be done when no one is
there, and even more so when the masses look down at such
good deeds. Kindness is done for the sake of kindness and not
for other motives.
With this background, Rabbi Soloveitchik says that
these two groups embody Shem and Yefes. Shem did the act of
covering his father not for honor or for the praises, but for the
sake of being kindhearted. However, Yefes did the act for other
people to see him and praise him. Shem, without anyone seeing,
ran to cover his father, and Yefes followed him, an also helped
covered his father, but only while Shem was watching. There-
fore, Shem, who covered his father for the sake of being kind, is
credited for being the one doing the act and not Yefes. This also
explains the reward of each brother. Shem, who did his kind-
ness privately, got the Mitzvah of Tzitzis, which, according to
the Ari”ZL, should be under one’s clothing, in private. Yefes,
who did the kindness for other people to watch and see that he
respects humanity, obtained the merit of being buried, a reward
which is done in public and which is the ultimate respect of hu-
(Moishy Rothman — Continued from page 1)
(Continued on page 6)
cause he used every means available to him to try and survive,
including scaling the highest mountains, climbing the tallest
trees, and building rafts. But by the time the waters reached
their highest point of 30 תומא above the mountain peaks, the last
man (other than those in the הבת) had perished.
The Me’am Loez, on the other hand, gives a deeper ex-
planation. He suggests that Hashem engineered the events of
the לובמ specifically so that man would expire last, in order to
give mankind one final opportunity to do הבושת.
This highlights the importance of doing הבושת. Hashem
was completely willing to accept mankind’s הבושת even at the
last second, after all they had done to deserve the destruction of
the world. The Rambam, in his הבושת תוכלה, discusses the
amazing transformation that הבושת can bring about in a person.
Even the worst sinner, at the last moment, can be completely
forgiven for his actions and can grow closer to Hashem.
This is an important lesson. We should all understand
the importance of הבושת and try to get closer to Hashem, no
matter how little we did wrong; if Hashem will accept the worst
עשר’s הבושת on the brink of destruction, then he will no doubt
accept our הבושת for any small action we may do wrong.
(Yitzie Scheinman — Continued from page 1) Torah Teasers
By Rabbi Moshe Erlbaum, 9th Grade Rebbe

Parshas Noach

1. Which parshas are named for people? (6 an-
2. Where else in the Torah is a raven referred to?
3. Which mitzvah is given personally to both
Adam and Noah?
4. A rainbow is called a keshet. Where else in
the book of Genesis does the Torah speak
about a keshet in reference to a regular bow?
(5 answers)
5. Which grandfather and grandson had the same
6. When do we say Kaddish after a non-Jew

1. The six parshas named for a person: Noach,
Chayei Sarah, Yisro, Korach, Balak, Pinchas.
2. The raven is found in Leviticus 11:15 and
Deut. 14:14 in the list of non-kosher birds.
3. Adam and Noah are both given the mitzvah
"to be fruitful and multiply" (Genesis 1:28,
4. When Hagar and Yishmael are in the desert,
the verse states that he was a "bow's distance"
away (Genesis 21:16). A few verses later, the
Torah refers to Yishmael as "an arch-
er" (Genesis 21:20). Before giving the bless-
ing, Yitzhak instructs Esav to take his bow and
prepare a meal (Genesis 27:3). Yaakov gives
the city of Shchem to Yosef, which he cap-
tured "with [his] sword and bow" (Genesis
28:22) The bow is also mentioned later on in
the blessing that Yaakov gave Yosef (Genesis
5. Nachor has a son Terach who has a son also
named Nachor (Genesis 11:24, 26).
6. In the last verse of the parsha, Terach dies
(Genesis 11:32). When completing the reading
of the parsha, the one who reads the Torah,
recites Kaddish.
The complete edition of
Rabbi Moshe Atik's Torah Teasers
is now available on AMAZON
(keyword Torah Teasers)
Dvarim Hayotzim Min Halev 3

I would like to begin the year by thanking Rabbi
Lebowitz for creating this series and giving permission to
Dvarim Hayotzim to publish his works. I would also like
to apologize in advance for any errors that I will make
over the coming year and urge all of you to listen to his
shiurim on YUtorah.org. Feel free to contact me
throughout the year with any questions, comments, or
suggestions at urihimelstein@gmail.com, and I will try to
pass them on to Rabbi Lebowitz.
As we just restarted the Torah last Shabbos, I
thought that now would be an opportune time to speak
about a topic like Shnayim Mikra for those who are just
beginning or are interested in beginning the new cycle.
- Uri

I. Introduction
a. The gemara in Brachos (8) says explicitly
that a person must do Shanyim Mikra
V’echad Targum. The gemara even goes
so far as to say that it carries a reward of
long life. Additionally, the gemara cites a
story and concludes that it would be best
to do it with the tzibbur.
II. What suffices as Targum?
a. Tosfos in Brachos quotes two opinions
about if one is able to do Shnayim Mikra
with any translation (for example Art-
scroll) or if they would have to do it with
Unkeles. He explains that this depends
on whether the purpose of reading the
Targum is for the commoners to under-
stand it, or if the purpose is for the com-
mentary that the Targum provides. Tosfos
concludes by citing a proof from a gemara
in Megillah (3) that the purpose of Tar-
gum is to be a commentary.
b. The Rosh in Brachos quotes an opinion
that if one doesn’t want to do it with Un-
keles, Rashi would suffice. However, in
Divrei Chamudos, he quotes the Smag
who says that Rashi would be even better.
This also depends on the purpose of Tar-
gum: if it is to serve as a translation, then
Rashi would be worse than Unkeles.
However, if the purpose of the Targum
would be for a commentary, than Rashi
would be even better. The Tur says that
Rashi works even though other languages
don’t work, so we see that he focuses on
the commentary aspect of Targum and not
the translation aspect.
c. The Beis Yosef on the Tur and the Shul-
chan Aruch pasken that Yirei Shamayim
should do both Unkeles and Rashi.
III. What if there is no translation?
a. The gemara in Brachos had said that one
should do Shnayim Mikra even on words
with no Targum, such as Ateres and
Divon. Rashi explains that since there is
no Targum one would read these words in
Hebrew three times. Tosfos attacks Rashi
by saying that if the gemara wanted to
teach us to say words with no Targum
three times, it would’ve chosen names
like Reuven and Shimon. Instead, it
taught the words of Ateres and Divon to
show that even though there is no Unkeles
on these words, one should find the Tar-
gum Yerushalmi on these words and use
that instead.
b. The Talmidei Rabeinu Yonah quotes two
opinions: the first is that one might be
yotzei just by saying it two times, and the
other possibility is that he must complete
it a third time. The Tur paskens that the
minhag ha’olam is to be machmir like
Rashi to do the Hebrew three times if
there is no Targum. Consequently, the
Mishna Brurah records that if one is doing
Shnayim Mikra with Rashi, then if there
is no Rashi on a pasuk he should say it
(Continued on page 5)
Given by Rabbi Aryeh Lebowitz
on yutorah.org
ארקמ םינש
Halacha Shiur
Written up by
Uri Himelstein
לה ןמ םיאצויה םירבד “ ב
In this week’s parsha, Noach had to go 40 days and 40 nights acting selfless: taking care of all of his im-
mediate family and the animals. But why did Hashem choose to save the animals over the human beings at the
time? Why wouldn’t he allow them to hop on to the tevah at the last second, or even allow Noach to load them
The answer is as follows: later in the parsha there was another rebellion, the “Dor Haflaga.” In this rebel-
lion, the people rebelled against Hashem by building a tower, trying to conquer the heavens. One would think that
Hashem would be furious that his own people hated their creator and that he would kill them all instantly. That
wasn’t the case. Instead, he scattered them out and made them speak different languages, so they couldn’t com-
municate with each other. The reason that Hashem chose not to kill these men was that they didn’t rebel with each
other; in fact they showed peace and unity, in order for them to achieve their final goal, even if the final goal was
still bad in the eyes of Hashem. They showed a sense of Bein Adam L’chavero although they were destroying
their Bein Adam L’Makom relationship.
How does that relate to the Dor Hamabul? During the Dor Hamabul, the people fought with each other,
stealing and fighting with each other. As the Pasuk says: “The Earth was filled with robbery” (6:11). One would
now think that since they only fought with each other and not Hashem, they wouldn’t have as serious a punish-
ment, such as getting destoryed by Hashem himself. However, once again we see the punishment level changes.
By the Mabul, no matter what Noach said or tried to do, Hashem wouldn’t let these people live. They did some-
thing that was worst of all; they shattered their Bein Adam L’chavero relationship and began to hate one another.
Ostensibly, fighting against each other is better than fighting against Hashem himself. In truth it’s the op-
posite. The one thing Hashem doesn’t want us to do is fight with each other. We must always try our hardest to
work with each other and show peace and unity when doing a job together even if it has a bad purpose behind it.
That is the reason Hashem chose to save the animals over man, who acted even worse that an animal could. Ha-
shem wanted to send a message: even the animals acted better than the members of the Dor Hamabul and were
more worthy of being saved. If one follows his desires, he could act even worse than an animal. That is why we
were created on the same day as animals, to show that we can be like them, or even worse. But, on the flip side, if
one follows the will of Hashem, he can soar to the level of angels and beyond.
Reaching the Level of an Animal
By Eitan Kaszovitz, Layout Editor, 10th Grade
When word of the case spread to the Jews of Vilna, the man fell into public disgrace. How dare he stand up
against the famous scholar? He was, in effect, calling him a liar!
The hearing took place. Both sides were heard, and the court ruled in favor of the poor man. It was one man's
word against another's—there were no witnesses to the loan or the alleged repayment. And according to Torah rule, in
order to obligate a person to pay money, absolute proof of the obligation is required. The poor person was only in-
structed to take an oath that he had repaid the loan.
But the poor man had no sympathizers in all of Vilna. He was considered a thief and a stubborn fool. His good
name was ruined. People stopped talking to him. His son could not bear the disgrace and left Vilna altogether. Finally
the man was even dismissed from his job. Still, he continued to insist that he had paid back his debt.
Time passed and Rav Shmuel needed to research that same gemara. He pulled the volume down from the shelf,
opened it up, and discovered a sum of money—one hundred rubles. For a moment he was puzzled, wondering how
such a large sum could have been misplaced there. Suddenly, it all came back to him. This was the missing money
which the defendant had insisted he had repaid!
(Stories of Greatness — Continued from page 8)
(Continued on page 7)
Dvarim Hayotzim Min Halev 5

three times.
IV. How should one do Shnayim Mikra?
a. The Divrei Chamudos and Magen Av-
raham quote the machlokes of the Shlah
and Arizal over whether to do it pasuk-
pasuk-Targum or parsha-parsha-Targum.
b. R’ Yaakov Kamenetsky writes that one
does Shnayim Mikra to demonstrate that
unlike when one is learning Nach, when
one is learning Chumash he is yotzei the
mitzvah of Talmud Torah even if he
doesn’t understand the words. Therefore,
one would first read through the entire
parsha without any Targum, to show that
that would suffice, then one would go
pasuk by pasuk of pasuk-Targum to show
we really want to learn it.
V. When should one do Shnayim Mikra (what is
considered “with the tzibbur”)?
a. Tosfos says that the time to start would
be from Mincha on the previous Shabbos,
and has two opinions as to whether one
must be finished before that person eats
on the next Shabbos morning. The Tur
says that one should specifically start to
read on Sunday after the tzibbur has al-
ready started to read the parsha at Shab-
bos Mincha. Interestingly, The Beis
Yosef says that this is like Tosfos and the
Rosh in Brachos, which is difficult be-
cause they hold one may start the previ-
ous afternoon.
b. Rabeinu Yonah says one must finish it
(10-Minute Halacha — Continued from page 3)
(Continued on page 7)
“Vayesht min Hayayin vayisgal b’toch ahalo. Vayar
Cham, avi C’naan, es ervas aviv vayagaid lishnei echav
bachutz. Vayikach Shem v’Yafet es ha’simla vayasimu al
shichem shnayhem vayailchu achronis vayichasu es
ervas avihem uphnaihem achronis v’ervas avihem lo
ra’u.” (Noach 9:20-23)

Towards the end of Perek 9, after Noach builds a
vineyard, the pasuk describes how Noach becomes
drunk from the wine and he undresses himself in his
tent. Cham witnesses this and runs to his brothers to in-
form them of what their father has done. Shem and
Yefes quickly go to cover up their father to prevent any
further embarrassment from this debacle. The obvious
question from these pesukim concerns the grammar the
pasuk uses to describe what Shem and Yefes do to cover
up their father. Why does the pasuk use the word
“Vayikach” in the singular verse, if both Shem and
Yefes are going to help their father; the word should be
in the plural verse, “Vayikchu”?! Rashi offers the simple
p’shat that Shem exerted the fullest effort to perform the
commandment of Kibud Av, whereas his brother Yefes
didn’t put in as much effort and therefore the verb of the
pasuk focuses on Shem. This results in the children of
Shem receiving the mitzvah of tzitzis and techeiles, and
the descendants of Yefes receiving the benefit of being
buried after the war of Gog (future generations of Yefes)
and Magog. Rav Yosef Dov Solovetichik quotes the
medrash Bereishis Rabah that Yefes listened to Shem
but did not act, so that’s why the pasuk says “Vayikach” in the singular verse.
What about Cham, what were the repercussions for him not aiding his father? The Rav explains that from this
story, it can be derived that Cham always looked for the faults of his father, something that is not encouraged in a fa-
ther-son relationship. This shows the importance of kibud av v’aim. One should realize that however much I do, it was
not entirely me and I should attribute as much as possible to my father. The rewards that Shem and Yefes receive for
their swift actions of helping their father are actually quite fitting. For Shem, the Gemara tells us that Techeiles by
Tzitzis is similar to the sea, and the sea to the sky, and the sky to the Kisei Hakavod. In the words of the Rav, “the
same fear a person has to have for Hashem he must have for his father.” Shem appreciated what his father had done for
him, and he is now in some sense repaying Noach by preventing embarrassment of his father. For Yefes, the reward or

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Shem: A Model of an
Appreciative Son

By Ariel Axelrod,
Editor of Student Articles, 12th Grade
לה ןמ םיאצויה םירבד “ ב
In this week’s parsha, at the end of the flood, Noach sent a raven out to check if any dry land could be seen. Rav
Yissochar Frand relates a midrash which tells of a conversation Noach had with the raven. First, the raven complained that
even though there were a myriad of animals to choose from, he was the only one chosen. Noach answered back harshly,
“What does the world need you for? You are not edible nor are you fit to be offered as a sacrifice.” Commentaries add
that the raven was the least appetizing out of all the non-kosher birds. Then, Hashem approached Noach and condemned
his sharp response to the raven. Hashem informed Noach that contrary to Noach’s belief, the raven really does have a
great purpose.
Hashem was referring to an event in Melachim Aleph, during the times of Eliyahu. Eliyahu decreed a drought
over the whole world during King Achav’s reign, and the raven was the only animal that sustained Eliyahu during this
time by bringing him food. By saving Eliyahu, the ravens were actually responsible for sustaining all of mankind, because
Eliyahu was needed to remove the curse.
Why did Hashem choose the raven to sustain Eliyahu? The Menachem Tzion quotes the Gemara in Pesachim
(113b) which says that there are three groups whose members love one another. The raven is one of these groups. This
great attribute of camaraderie distinguishes it from others.
Eliyahu believed that the generation of Achav was utterly worthless in that they were idol worshippers. They had
no real purpose. But the Talmud Yerushalmi (Peah 1:1) seems to tell a different story. It states that Dovid’s generation,
which was so great that even children knew the laws of purity and impurity, had a flaw. There were people who spoke
lashon hara and didn’t love one another. On the other hand, Achav’s generation had unity and ahavat yisrael. And this is
why Achav had fewer casualties than Dovid did in battle.
This virtue of loving one another is present both in ravens and in the generation of Achav. Although it might seem
that each of these groups is worthless and without a major purpose, God is showing Noach and later Eliyahu that the attrib-
ute of ahavat yisrael brings wonderful merits. It is for this reason that Hashem told Noach to send a raven, and that He
chose the raven to feed Eliyahu. Every one of Hashem’s creations, even a raven and an idol worshipper, has its purpose.
Everyone Has a Purpose
By Daniel Aharon, Editor of Rabbinic Articles, 11th Grade
As descendants of Shem, we must realize that we have both of these ideologies. In fact, Noach blesses
Yefes that he will live in the “tent of Shem”, namely, his ideas will enter into the lifestyle of Shem. Of these phi-
losophies, which are both fundamental, Shem’s idea is still the nobler. This is what Rashi means when he says
that Yefes will be with the Shechina. Granted, Yefes’s acts are nice, but the main idea is to be in the “Tent of
Shem”, following his lifestyle, and then can we merit the Shechina.
(Moishy Rothman — Continued from page 2)
honor of k’vurah at the end of days is also quite fitting according to the Rav’s explanation. As chazal say in Maseches
Megila “yafyuso shel yefes”, Yefes always looked for what was nice, not for what was right or wrong. Covering
Noach didn’t violate Yefes’ “aesthetic sense” so he went along with it. Really, Shem was the only one who gets full
credit for bestowing appreciation upon his father by preventing Noach’s embarrassment because Yefes was just there
to “listen” to him. May we all come to appreciate all our parents’ efforts for us by bestowing kindness upon them, like
Shem did.
(Ariel Axelrod — Continued from page 5)

Dvarim Hayotzim Min Halev 7

Rav Shmuel felt terrible. He had wronged a Jew. He had accused him falsely! Shaken to his core, he quickly
summoned the man and said, "How can I possibly make amends for the anguish I caused you? I am prepared to make
a public confession to clear your name. What else can I do to compensate you for your suffering?"
The man stood before the Rabbi. His face was gaunt, lined with the ravages of his ordeal. He said sadly: "My
good name is already ruined. Even if you declare my innocence, people will not forget that I had once been accused of
such a terrible thing. They might even think that you simply had pity on me and therefore decided to clear my name—
despite my guilt. They will still consider me a liar and a thief. No, not even a public retraction would help me now.
Besides, it would not bring my son back. He left Vilna out of shame."
Rav Shmuel was thoughtful for a long time. How could he help the broken man before him, the man whose
reputation he himself had ruined? Suddenly, he had an idea. "Tell your son to return to Vilna, and I will take him as a
husband for my daughter! This will certainly restore your good name!"
The man was overwhelmed. He had never dreamed of such a wonderful thing. That his son should marry the
revered rabbi's daughter!?
The engagement took place several days later. The cream of Vilna society took part in the affair. People could
not stop talking about the amazing turn of events. "It must have been decreed from birth," everyone decided, "that this
ordinary man's son was to marry the great rabbi's daughter. It came to be only through the mistake about the loan.
How amazing are the ways of heaven!"
(Stories of Greatness — Continued from page 4)
before kriyas ha’torah on Shabbos morning.
i. This machlokes depends on the purpose of Shnayim Mikra. The Ra’avan holds that one does
Shnayim Mikra instead of kriyas ha’torah, so in case one is forced to daven b’yachid, he is
still yotzei. Most disagree and hold that Shnayim Mikra is just so that all Jews will have a
basic knowledge of Torah, and that it was just instituted on a week-by-week basis in order for
it to be plausible to learn it in a year. The Terumas HaDeshen suggests that it is in order for
one to be ready to read in the Torah if they were to receive an aliyah. This would be like
Rabeinu Yonah, who says that one may only do it up until kriyas ha’torah. The Ra’avan
would appear to be like Tosfos, who says that one must do it before eating his seudah during
the day, and the opinion who says it is just about instituting a curriculum would hold that one
would have all Shabbos to complete it.
c. In summary, there are four shitos of when to start: previous Shabbos mincha (Tur), Sunday, Erev
Shabbos, or Shabbos itself. There are five shitos when to finish: before davening on Shabbos, before
eating on Shabbos, before mincha on Shabbos, until Wednesday (the Beis Yosef quotes this), and up
until Shmini Atzeres (Ohr Sameach).
VI. What does one have to read?
a. The Shulchan Aruch paskens that before Yom Tov one isn’t required to read the leining, and the
Mishna Brurah explains that this is because the whole reason of Shnayim Mikra is to finish the To-
rah, which one does already through the weekly parsha. However, some do read the Haftorah for
Yom Tov.
VII. Conclusion
a. Most of the questions associated with Shnayim Mikra come from the reasons mentioned above. For
example, could one be yotzei through the Torah reading? According to the opinion that Shnayim
Mikra is just a curriculum, one could be yotzei; yet, according to the opinion that its whole purpose
is to prepare for kriyas ha’torah, then one already missed the opportunity. Additionally, this applies
to the question of what one should use as Targum. However, no matter how one paskens in these sit-
uations, the most important thing is that one does Shnayim Mikra, because it is very important to be
knowledgeable of a minimum of Chumash-Rashi as the base for our Torah knowledge.
And Rabbi Lebowitz concluded three years ago, when he gave this over, that if one already missed Parshas
Bereishis, then he should catch up (even though he might be too late) and hopefully be able to complete the whole
(!0-Minute Halacha — Continued from page 5)
לה ןמ םיאצויה םירבד “ ב

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Hello everyone. I’m very excited to be
your Maggid for the upcoming school year.
Hopefully, with the stories that we will read, we
will be uplifted and more motivated to continue
growing in our connection to Hashem. If any-
one has any suggestions or comments they feel
they would like to share, please feel free to con-
tact me at nolev5196@gmail.com. For my first
story, I would like to share a very simple tale
that shows that judging others favorably and
correcting our mistakes are the most important
things we could do. Adapted from chabad.org.
- Noam

Rav Shmuel Strashun (1794-1872), au-
thor of the Talmudic commentary known as
Hagahot HaRashash, was revered not only for
his brilliance in Torah scholarship but also for
his devotion to the Jewish community. Among
his many public activities, he managed a free-
loan fund for the people of Vilna.
Rav Shmuel was very careful in keep-
ing the accounts of this fund. He made certain
that people repaid their loans as soon as they
were due, or else there would not be any money
available for other people to borrow. He would
mark every transaction carefully in his books.
A simple Jew once borrowed one hun-
dred rubles for four months, promising to return
it on the appointed day. Four months later,
when the loan was due, he went to Rav
Shmuel's home, but was told that the Rav was
in his study. The man went there, and he found
Rav Shmuel deeply engrossed in a complex
subject in the gemara. The man laid the money
in front of him. Rav Shmuel looked up, nodded,
and went back to his studying. Certain that the
Rav had acknowledged his receipt of the mon-
ey, the man went on his way.
But Rav Shmuel had only nodded re-
flexively; his mind was totally concentrated on
his learning. He pored over the sugya for a long
time, turning pages back and forth. When he
finished, he shut his sefer and put it back on its
shelf, oblivious to the money pressed between
its pages.
Every week, Rav Shmuel would go
over the account books to see which loans were
paid up and which still had to be collected.
When he came to the name of that Jew, he no-
ticed that the loan was still outstanding. He
summoned him and asked that he repay the one
hundred rubles.
"But I already paid you!"
"You did not. It is written here that you
still owe the money."
"I put the money on the table right in
front of you!" the man insisted.
Rav Shmuel did not remember anything
of the sort, and he continued to demand pay-
ment. The man kept refusing, insisting that he
had already paid. Finally, Rav Shmuel sum-
moned him to the rabbinical court.
(Continued on page 4)


Editors in Chief
Eli Alter
Yitzie Scheinman

Associate Editors
Matthew Haller
Eitan Kaszovitz
layout editors
Daniel Aharon
rabbinic articles
Ariel Axelrod
Moshe Lonner
Moishy Rothman
student articles

Production Staff
Yonatan Goldberg
Moshe Spirn
Avi Weingarten
directors of production

םירפוס /Authors
Akiva Ackerman
Simon Afriat
Chaim Leib Alper
Zachary Blisko
Ari Brandspiegel
Avi Bulka
Brian Chernigoff
Binyamin Davidson
Yoni Fenster
Shalom Gelbtuch
Zachary Goldberg
Yoni Gutenmacher
Yehuda Inslicht
Zack Kalatsky
Yaakov Kaminetsky
Yosef Naiman
Benjamin Ramras
Ariel Sacknovitz
Yakov Schwalb
Jacob Skolnik
Eli Stahler
Jeremy Weiss

10-Minute Halacha
Uri Himelstein
Rabbi A. Lebowitz

Maggid of DRS
Noam Levy

Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz

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