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Volume XIV - Issue 21
The DRS Weekly Torah Publication
The Importance of Yichus
By Daniel Ash, 12th Grade
n this week’s parsha, the pasuk states,” And these are the descendants of Aharon and Moshe on the day that
Hashem spoke to Moshe at Har Sinai” (Bamidbar 3:1). The next pasuk goes on to list Nadav, Avihu, Elazar,
and Itamar, the 4 sons of Aharon. However, the Torah does not list any of the sons of Moshe. Rashi com-
ments on this pasuk that the sons of Aharon are also called the children of Moshe, because Moshe taught them To-
rah. And Rashi adds that we learn from here that “whoever teaches the son of his friend Torah, the Torah consid-
ers it as if he fathered them” (Gemara Sanhedrin 19b).
The Maharal has a question on the logic of Rashi: According to this, the Torah should mention that all the
members of the entire Jewish nation were also considered the sons of Moshe! After all, Moshe did teach Torah to
the whole population at Har Sinai and other places as well. The Maharal answers that Rashi is making an im-
portant point here that can be a message for all of us. Even though Moshe did teach Torah to all of Bnai Yisrael,
he made sure to take extra time and extra special care with Aharon’s sons- his nephews. The Maharal adds that for
a parent, there are no boundaries. The parent will make sure to go beyond the call of duty and will always go the
(Continued on page 6)
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My Rebbe and My Father
By Daniel Aharon, 10th Grade
” ל ַ ע ודְ לַ י ְ תּ יַ ו - םָ תֹב ֲ א תי ֵ בְ ל ,םָ תֹחְ פ ְ שּ מ “
“They established their genealogy according to their families, according to their
fathers’ household. (1:18)”
hen Klal Yisroel accepted the Torah on Har Sinai, the nations of the
world were filled with jealousy. They complained, “Why did this na-
tion, more than any other, merit being given the Torah and brought
close to Hashem?” Hashem overrode their complaints by telling them, “Bring me
your Sefer Yuch’sin (genealogy records) as My children, the Jewish people, did
because they were given the Torah in the merit of their Yichus (distinguished
The Dubno Maggid asks the following question: What connection does
Yichus have to receiving the Torah? Is the Torah only for people with Yichus?
He explains that when Moshe presented the Jewish people with Hashem’s offer
to give them the Torah, they enthusiastically responded “Kol Asher De-ber Ha-
shem Na’aseh” “Everything that Hashem has spoken, we will do”. The Yalkut
Yisro comments that Klal Yisroel said to Hashem “All that you will command us
to do in the Torah has already been performed by our forefathers. Therefore, we
are especially worthy of receiving the Torah.” It seems that the Yalkut’s interpre-
(Continued on page 6)
2 SIVAN, 5773
MAY 11, 2013
Candle Lighting: 7:42 pm
Latest עמש תאירק: 9:16 am
תבש Ends: 8:48 pm
All Zmanim are calculated by
myzmanim.com for Woodmere,
לה ןמ םיאצויה םירבד “ ב
By Rabbi Moshe Erlbaum
פ רבדמב תשר
1. A major census is recounted in the parsha. Where
else in the book of Numbers is there a census of the
2. Which nasi (tribal leader) has the same first name as
a nasi (national president) in the time of the second
3. In this parsha, with respect to which two people does
the Torah explicitly state that he has no sons?
4. Which nasi (tribal leader) is the brother-in-law of
Aharon the High Priest?
5. Which two people in this parsha are explicitly called
6. Whose death is mentioned in this parsha? (2 answers)
7. Which of the 10 plagues is mentioned in this parsha?
8. Which relative of Moshe shares the name of an an-
cient city in the land of Israel?
9. The name of which "mysterious" animal appears six
times in this parsha?
10. Which five members of the same immediate family
have names that begin with the same Hebrew letter?
1. In parshas Pinchas, in the last year of the 40-year
journey in the desert, another census is taken of the
Jews (Numbers 26:1).
2. Gamliel ben Pedatzur, from the tribal of Menasheh
(Numbers 1:10), shares a first name with the famous
nasi and great sage of the second Temple era - Rab-
3. The Torah states that the eldest sons of Aharon,
Nadav and Avihu, have no sons of their own
4. Nachshon ben Aminadav, the tribal leader of Yehu-
dah, is the brother-in-law of Aharon. Aharon is mar-
(Continued on page 6)
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meditated upon his sins and was seized with fear.
Their faces were deathly white. Many of them faint-
After a few moments which seemed like an
eternity, the reading drew to a close and the noble-
men recovered somewhat. Deeply embarrassed, they
slipped away by ones and twos.
After the conclusion of the prayers, the Jews
sat down to the traditional dairy meal. Between
courses, the Shpoler Zeide said he would now ex-
plain the mysterious events that had taken place.
The excited chassidim listened attentively.
“I assure you that your landlord and the rest
of those noblemen will remember for the rest of
their lives how they heard the Ten Commandments
here today, and they will never afflict you again. To
accomplish that, I was forced to trouble Moses, our
teacher, himself to come here and to read the Torah.
I had no choice. He went too far. You have a great
merit, my friends, to have been here today.”
The assembled Jews all looked at each other
in amazement. But there was more to come.
“You should know that your landlord, the
duke, is not just an ordinary gentile. He has in him a
spark of the soul of Jethro, the priest of Midian, who
came to the Jews in the desert before they reached
Mt. Sinai and acknowledged the existence of G-
d...and that Israel is His chosen people.”
That night, after the holiday ended, the duke
sent a pair of messengers to his tenant’s house to
request that the rebbe come to see him. The tzaddik
agreed and went with them to the castle. The two
men spent hours together alone, behind locked
doors. The next morning the Shpoler Zeide returned
home. He never told anyone what he had spoken
about privately with the lord.
From that day on, the landlord’s attitude to-
wards his Jewish tenants changed dramatically.
They were able to live in peace and prosperity,
without any unfair pressure from the lord. Not only
that, but with his own money he paid for the con-
struction of a synagogue for the Jews who lived on
his estates. He did insist, however, that it be built on
that spot on the hill where the holy rabbi had come
(Stories of Greatness — Continued from page 7)
Dvarim Hayotzim Min Halev 3
Taken from Aish.com
Yahrtzeit of Rabbi Moshe Chaim Luzzatto (1707-1747),
author of classic works of Jewish philosophy, known by
the acronym of his name, Ramchal. He was born in Italy
where he quickly became known for his vast Torah
knowledge and beautiful literary style. It is said that by
age 14, he already knew the entire Talmud and Midrash
by heart. Ramchal's Path of the Just, which describes a
step-by-step process to attaining spiritual perfection, is a
classical work of Mussar (Jewish ethics) that is studied
widely today. Other of Ramchal's important works in-
clude The Way of God, a systemized study of Jewish
philosophy, and Da'at Tevunot, an exposition on kabba-
listic concepts. Ramchal moved to Amsterdam where he
worked as a diamond cutter, and later to Israel, where he
perished in a plague at the age of 40. He is buried next to
the famed Rebbe Akiva on a hillside in Tiberias.
In 1945, the Theresienstadt concentration camp was lib-
erated. Theresienstadt was not a death camp by the usual
definition. It was the center of a Nazi PR ploy -- a myth-
ic, idyllic city that was supposedly built to protect Jews
from the vagaries and stresses of the war. The Red Cross
was once allowed to visit Theresienstadt, which was
spruced up for the occasion; inmates were dressed up and
baked goods suddenly filled the shelves. (The Red Cross
concluded that the Jews were being well-treated.) In real-
ity, starvation and disease proved rampant. Of the
200,000 people (mostly Czech Jews) who passed through
its gates, thousands died of malnutrition and exposure,
and others were sent to Auschwitz.
In 1967, Israeli paratroopers completed their capture of
the Old City of Jerusalem, restoring Jewish control of the
Temple Mount, Judaism's holiest site. Soldiers danced,
sang and cried at the Western Wall, the site of Jewish
prayers for centuries. A plaza was cleared in front of the
Wall, and one week later, tens of thousands of Jews
swarmed to the site on the holiday of Shavuot. Iyar 28 is
celebrated today as Yom Yerushalayim, commemorating
the reunification of the Holy City, which has stood as the
capital of the Jewish nation for 3,000 years.
Yahrtzeit of Shmuel (Samuel) the Prophet (930-878
BCE). Shmuel was born to Chana, who had been barren
for many years and prayed intensely for a child. Shmuel
was raised in an atmosphere of great holiness, and be-
came a leading prophet in Israel. Shmuel's greatest con-
tribution was in anointing the first king of Israel, Saul,
and later anointing King David in his stead. (Some
sources list Shmuel's yahrtzeit as 28 Iyar.)
In the Hebrew year 2448 (1312 BCE), seven weeks after
the Exodus from Egypt, the Jewish people arrived at
Mount Sinai. They spent the next five days in intense
purification and preparation to receive the Torah.
In 1946, Rumanian leader Ion Antonescu was executed
for his role in World War II. Antonescu passed dozens of
anti-Jewish laws, and directly ordered pogroms and de-
portations to concentration camps. Antonescu, whose
stepmother and wife were both Jewish, said: "I give the
mob complete license to massacre [the Jews]. I will with-
draw to my fortress, and after the slaughter, I will restore
order." Under his governance, approximately 300,000
Jews were killed in Romania and Transnistria, where
many had been deported. Toward the end of the war, An-
tonescu was arrested and put on trial by the Communist
government in Bucharest -- on the primary charge of
having supported the German invasion of the USSR. He
was sentenced to death and executed.
לה ןמ םיאצויה םירבד “ ב
The Medrash on the beginning of Bamidbar states that the Torah was given though three things: fire, wa-
ter, and desert. The obvious questions are, what do these three things have to do with one another, and also what
do they have to do with Torah?
The author of the Sefer Chashav Sofer explains that these three things symbolize the difficulties all men
face and how they must struggle through them while still grasping the Torah. Fire is constantly flickering; at times
it is high and at times it is low, yet the flame is always burning. This represents a person’s success which varies,
or flickers, yet he must always keep the Torah burning. One of water’s intrinsic properties is that it is always mov-
ing to lower elevation. Yet, as low as it gets it is still flowing. This shows that we must keep the Torah no matter
how low we flow. Finally, the desert represents a barren wasteland. In the real world this is Galus. Yet, even in the
lowest of times we must never separate from the Torah.
Rav Meir Shapiro takes a different approach. He explains that these three things represent tests that we
went through in order to receive the Torah. The first test we went through was that of fire. This is referring to Av-
raham’s test of being thrown into the Kivshan Ha’aish. This mesiras nefesh set the stage for all the other acts of
extreme self sacrifice seen throughout our history. However, this wasn’t enough; this just showed that one man in
one generation was great. Why should the whole nation receive the Torah? Therefore, we received the test of wa-
ter. At the Yam Suf, an entire nation jumped into the water simply relying on their Bitachon in Hashem. However,
this too wasn’t enough, this was just a momentary test. All they had to do was jump in, nothing more, certainly
not enough to merit the Torah. So the final test came. The Bnei Yisroel had just gone through a terrible enslave-
ment, yet they decided to follow Hashem by subjecting themselves to the desert, a desert totally devout of re-
sources, save for poisonous snakes and scorpions. This test, a true long term commitment taken by the entire na-
tion, showed Hashem the worthiness of the people to receive the Torah.
Adapted From Torah Lada’as by R’ Matis Blum
The Sefer Hakuntress brings down in the name of the Shla, that Shavuos is the Yom HaDin (the day of
judgement) for how much Torah every person will acquire in the upcoming year. Knowing this, how is a person
supposed to be zoche (merit) a good decree in his Limud HaTorah for the upcoming year?
B''H many people in Klal Yisroel have taken upon themselves to stay up learning throughout the night.
But in addition to this, a very important way for us to be zoche this hatzlacha is by davening for success in learn-
ing. There are many times in tefila that we ask Hashem for success in our Torah learning. To give a few examples
of this, in the bracha of “Hamavir Shayna,” we ask Hashem: 'shetargelanu betorahtecha' - accustom us to studying
Your Torah; in the bracha of “Ahava Rabba,” we go to great lengths to ask Hashem to allow us to understand the
Torah and to 'enlighten our eyes to Your Torah'; and at the end of “Rebbe Yishmael” and twice in every Yom Tov
Shemone Esrei, we ask Hashem to grant each of us our own unique share in the Torah.
This kavana is especially important to keep in mind for those that plan to stay up all night learning Torah.
After staying up learning, the Yetzer Harra could try to convince us, 'don't worry, its ok if I have a little less ka-
vana in davening because after all, I'm tired and I've been learning Torah all night.' Therefore, it’s especially im-
portant that each of us make a special effort to have kavana to ask Hashem for a good din regarding our learning
for the coming year.
May we each be zoche to a good din regarding our learning for the upcoming year!
Fire, Water, Desert?
Fire, Water, and Desert
By Uri Himelstein, 11th Grade
Shavuos, Yom Hadin
By Yaakov Bluestein, DRS Alumnus
Dvarim Hayotzim Min Halev 5
In this week’s Parsha, we begin the sefer of
Bamidbar by Hashem telling Moshe and Aharon to
take a census of Bnei Yisrael. However, there is a
pasuk which is difficult to understand. In the third
perek, the Torah begins to discuss the sons of Moshe
and Aharon, but it only discusses the sons of Aharon
with no discussion of Moshe’s children. Rashi ex-
plains that the Torah credits Moshe as the co-father
of Aharon’s sons because he taught them Torah, and
when one teaches Torah to a fellow Jew, he is con-
sidered to be like his father.
In Parshat Vayelech, we see that Moshe in-
deed taught all of Bnei Yisrael Torah, as Moshe tells
Bnei Yisrael, “After my death you will act corrupt-
ly.” The reason they will act corruptly is because
Moshe was their mentor who taught them the way to
act as a nation of G-d. It’s not a coincidence that this
difficulty arises in the context of a census according
to tribe as well as the appointment of tribal leaders.
Rashi comments that the leaders were knowledgea-
ble and aware of everyone in the tribe. These leaders
were the mentors of the entire tribe.
For this reason, it is important to develop a
strong relationship with a Rebbi. The Rebbi can only
act like a father if he has a close relationship with the
student. When that relationship is achieved, the Reb-
bi can serve not only as a teacher, but as a father fig-
ure as well.
By Eitan Kaszovitz , 9th Grade
The weekly Parsha Lesson, by Netanel Abramchayev
תמשנ יולעל my loving grandfathers, עשוהי ןב הדוהי םגו הבוט ןב לאירבג
Why does the book of Bamidbar, literally translated “in the desert”,
take on the name “the book of numbers”? Because the לארשי ינב were counted twice.
The Netziv explains that these 2 censuses that were taken in Bamidbar feature
the two major themes of Bamidbar:
-The unity of Bnei Yisrael - the first census was each flag of a tribe.
-The separation of the tribes in לארשי ץרא - this was the second census.
The Torah was given seven weeks after
the freedom from Egypt. It was given on a Shab-
bat, the seventh day and the holiest day of the
week. Many Jews do not go to sleep on the night
of Shavuot, but instead are busy studying and
learning Torah. R’ Shimon used to study Torah
all night and called it the night when the Kalla is
brought to the Chassan. Why is it a custom to
stay up on the night of Shavuot?
The Midrash says that the Bnei Yisroel
overslept on the morning of Matan Torah. Ha-
shem woke them up with thunder and lightning,
and Moshe brought them to Har Sinai. When we
stay awake on the night preceding Matan Torah,
it shows that we wait for the giving of the Torah.
The written Torah calls Shavuot, “the fes-
tival of weeks”, “the festival of har-
vest” (Shemos 23:16), since it was the starting of
the new wheat, “the festival of the first produce”.
Almost every Shavuot, R’ Yosef commanded the
people of his house to set for him a special meal
because he said, “If it wasn’t for Matan Torah, I
wouldn’t be who I am.” The significance is that
on Shavuot, the Shtai Halechem, the first of the
new wheat harvest, was brought upon the miz-
By Zachary Blisko, 10th Grade
לה ןמ םיאצויה םירבד “ ב
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tation is based on a play of the word “Na’aseh”, “We will do” – it is to be read “Na’asuh”, “It was already
done” (by our forefathers).
The Yalkut makes this radical change from the simple meaning of the passuk because there is an obvious
question one could ask about Klal Yisroel’s unambiguous statement, “Everything that Hashem has spoken we will
do” – How could sincere people undertake a responsibility to do whatever they were commanded? How could
they be sure that they would be able to honor their commitment? The answer is that the fact their forefathers had
already fulfilled Hashem’s commands under the most difficult circumstances made it possible for them, the chil-
dren, to make such a commitment. So the Yalkut is explaining that the reason why Klal Yisroel proudly declared
“Na’aseh”, “We will do”, was that “Na’asuh”, “It was already done”.
The Vilna Gaon adds that the simple meaning of the Bracha that we make before reading from the Torah,
“Asher Bachar Banu Mikol Ha’amim V’nasan Lanu Es Toraso”, “Who selected us from all the nations and gave
us His Torah”, does not refer to the Jewish people at the time of Matan Torah. It refers to the Avos: Avraham,
Yitzchak and Yaakov. Hashem chose THEM to become the forebears of His beloved people, because they served
Him with love and joy even under the most trying circumstances. This created an eternal bond between Hashem
and their descendants. Therefore, Hashem gave Klal Yisroel the Torah only because of their Yichus.
(Daniel Ash — Continued from page 1)
extra mile, without setting any limits or restrictions. When Rashi says that whoever teaches a friend Torah, it’s as
if he fathered him, it only applies when the Rebbe acts like a father would act for the child.
Rav Yissocher Frand relates a beautiful story that helps to illustrate the point of the Maharal. Rabbi Frand
heard the story from Rav Shiya Fishman, who is the Executive Vice-President of Torah U’Messorah. When Rav
Fishman was younger, he had a child who was in a serious medical condition. Needing Chizuk, he went to his
rebbe, Rav Yitzchok Hutner (1907-1980). As Rav Fishman was relating to his Rebbe all of his personal struggles
and difficulties, he began to break down in tears and cover his face with his hands. After he recovered, he looked
back towards his rebbe. Rav Hutner, too, was crying. The rebbe felt the pain of his beloved talmid. The stu-
dent’s tears were the rebbe’s tears as well. Rav Hutner was not just a teacher. He was the embodiment of the reb-
be the Torah refers to when it calls Moshe the father of Aharon’s children.
(Daniel Aharon — Continued from page 1)
ried to Elisheva, the sister of Nachshon (Exodus 6:23).
5. Reuven, the son of Yaakov (Numbers 1:20), and Nadav the son of Aharon (Numbers 3:2), are each called a
6. The deaths of Nadav and Avihu are mentioned (Numbers 3:4).
7. The deaths of the Egyptian first born is referenced in the law of redemption of first born sons (Numbers 3:13).
8. Number 3:19 mentions Moshe's uncle Chevron (the brother of Moshe's father Amram), who shares the name of
a well-known ancient city in the land of Israel where the Patriarchs and Matriarchs are buried (Genesis 23:19).
9. Before being transported, many of the Tabernacle vessels are covered with skins of the tachash animal
(Numbers 4:6, 8, 10, 11, 12, 14). The identity of this animal is not conclusively known (see Rashi - Exodus
10. Five members of Aharon's family the High Priest all have names beginning with the letter alef: Aharon, his
wife Elisheva, and their three sons: Avihu, Elazar and Itamar.
(Parsha Questions — Continued from page 2)
Dvarim Hayotzim Min Halev 7
prise. He happily accepted their request. Having heard
individual Jews singing their prayers before, he figured
to himself that a whole congregation of them should
prove to be quite an entertaining spectacle for himself
and his fellow aristocrats. He promised the tenants that
he and his associates would definitely attend. He then
dismissed them and immediately launched preparations
for a huge party for all the Polish aristocrats in the re-
gion, the highlight of which would be the spectacle of
the Jewish prayer that would take place on the grounds
he had leased to one of his tenants. The invitations he
sent out included his promise of a “highly amusing sur-
The Shpoler Zeide arrived early in the day be-
fore Shavuot, with a large number of followers accom-
panying him. They quickly realized there would not be
enough room on the farm for so many people. The reb-
be told them to go to the nearby hill and raise up a large
awning there, under which they would set up a platform
with a table on it for the reading of the Torah.
Shavuot morning arrived. The grassy lands
around the hill were crowded with hundreds of Jews,
waiting in nervous anticipation to see what would hap-
pen. A significant number of gentiles—all the dukes,
counts and lords, and other wealthy landowners and
nobility in the region—also waited eagerly, looking for-
ward to the wonderful surprise their host had promised
The rebbe approached the platform to lead the
prayers himself. A hush fell over the assembly. The
Jews began to pray with enthusiasm. The gentiles—
seeing an old man with a long beard, covered from head
to knees with an oversized white shawl with strings
dangling off it to the ground, chanting loudly the words
of the prayers while all his limbs seemed to be trem-
bling and shaking—all laughed heartily. But when he
called out in a extraordinarily powerful voice, “Shema
Yisrael . . . echad,” their laughter ceased instantly. It
was as if a lion had roared. They were gripped by ter-
ror. They tried to hide it with nervous smiles. How
could a puny, absurd Jew make them afraid? But they
couldn’t shake the mood as the Zeide’s voice continued
to reverberate off the hillside, until, a few minutes later,
the praying Jews stood absolutely still and silent.
The repetition of the festival Standing Prayer
was followed by the joyous singing of Hallel
(“Thanksgiving”) and chanting of the Akdamut. The
festival joy was palpable. The rebbe signaled for the
Torah scroll to be brought out and rolled to its proper
position in the Torah portion of Yitro for the Shavuot
reading. (Ex. 19–20) He then gazed at the surrounding
crowd and slowly swiveled his head. It was clear that
he was searching for someone. His gaze finally settled
on a tall, very distinguished-looking man whom nobody
else seemed to know. The Zeide summoned him to be
the Torah reader.
Everyone murmured in surprise, but they were
soon pleased by the choice. The guest’s voice was both
musical and powerful. When they reached the section
of the Ten Commandments, the atmosphere altered rad-
ically. It had been a beautiful, clear spring morning.
The sun was shining brightly, the sky a solid sheet of
pastel blue, with not a dot of cloud to be seen. Suddenly
the heavens darkened, and tremendous peals of thunder
boomed down upon them. Fright took hold of everyone.
The reader’s voice rose in volume and intensity.
“I am G-d who brought you out of Egypt.” A Jew stood
next to the landlord to translate word by word, but
amazingly, the man realized he was able to understand
directly, without aid, even though he didn’t know a sin-
gle letter of Hebrew. “You shall not have others’ gods
before Me. Do not make any statue or image...” The
lord trembled and felt weak in his stomach as he
thought of how he had demanded the Jews put engraved
images of Christian worship on their walls.
When he heard “Remember the Shabbat day
that it should be holy,” his knees buckled. His throat
was constricted. Why had he tried to force the Jews to
open their businesses on their holy day? “...The seventh
day is the holy Sabbath of G-d.” He felt he was close to
His friends were similarly affected. They too
felt they understood the commandments directly, as if
the Holy Tongue were their native language. Each one
(Stories of Greatness — Continued from page 8)
(Continued on page 2)
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לה ןמ םיאצויה םירבד “ ב
STORIES OF GREATNESS
TOLD OVER BY: DAVID LAUER
The following story entitled “The Ten
Comandments In The Field” by Yerachmiel
Tilles surely will help prepare us for Shavu-
os. Have an amazing Shabbos!
His disciples from a rural area outside
Shpoli had been suffering for years under the
heavy yoke of their cruel landlord, a high-
ranking member of Poland’s nobility, who
owned all the land in that area. He was con-
stantly raising the rents on their homes and
the leases for their businesses. But that he did
to his non-Jewish tenants too. What hurt
more were his vicious anti-Semitic twists. He
would make Jews who were indebted to him
sing and dance in front of his aristocratic
friends during their drunken parties, so that
they could enjoy themselves laughing at the
Jews. He had tried to force them to open their
businesses on Shabbat. But his most recent
depravity was the worst: he had issued a de-
gree that in all buildings on his extensive
properties, there had to be hanging a depic-
tion of “that man” from Nazareth, around
whom the Christian religion was centered.
Over the years, whenever any of the
Jewish tenants happened to be in Shpoli, they
would ask the rebbe to bless them and pray
for their relief from this anti-Semitic tyrant.
But this recent decree was too much. It was
unthinkable. They all gathered as one and
came to the Zeide together. When the tzaddik
heard this latest tale of woe, he was furious.
“I’ve waited a long time for that
wicked man to change his evil ways. But this
is intolerable. He has to be taught a lesson. It
is time for him to hear the Ten Command-
ments. There is no choice.”
His disciples, circled around him,
were astonished by his words. They had no
idea what he had in mind. But before anyone
could muster the courage to ask for an inter-
pretation, the rebbe had already started
“Listen carefully, please; this is what
you must do. I know that every year for Sha-
vuot you all travel to the city in order to cele-
brate the festival with a large congregation.
This year, don’t leave. Instead, stay home,
and gather together at the home of the tenant
with the largest property for the prayers and
the communal holiday celebrations.
“Before the holiday, send a small del-
egation to the poritz (nobleman), tell him
about your arrangements, and invite him to
come and hear the festive morning prayers,
and to bring all of his noble friends with him.
“As for you, prepare yourselves and
purify yourselves properly for the holy occa-
sion of the Receiving of the Torah. I, also,
shall come to join you. So now, go home in
peace and don’t worry.”
The astonishment of the listeners did-
n’t diminish at hearing these instructions. In-
deed, it heightened, but still no one had the
nerve to ask the tzaddik for an explanation.
They quickly filed out of the rebbe’s room
and hurried home, eager to carry out his com-
The villagers who went to invite the
lord met a pleasant reception, to their sur-
(Continued on page 7)
Editors in Chief
director of production
Maggid of DRS
Rabbi Y. Kaminetsky
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
a:n ¡n n·×xi·n n·:a~
Weekly Torah Publication of the DRS Yeshiva High School
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