Dvarim Hayotzim Min Halev

~"ca
Volume XV - Issue 24

The DRS Weekly Torah Publication
H

A

L

B

n
a

a
:

H

A

L

B

Every Jew Can Find His Greatness
By Benjamin Ramras, 12th Grade
DR3\ D3"
I
n this weeks sedra, we read the parsha of the sotah, the wife accused of being unfaithful. Part of the process
that a sotah is put through is that she must drink a certain mixture that is created by erasing Hashems Name
(from a parchment) into water (see Bamidbar 5:21-24). The erasure of the Name into the drink is necessary in
order for the drink to be able to determine whether or not the Sotah is, in fact, guilty, and thus resolve the accusa-
tions.
The Gemara (Makkos 11a, Sukkah 53a-b) relates a story that when Dovid HaMelech was digging the
shissin for the Bais Hamikdash, he hit the tihom of the world, which immediately began to spurt water. There
was so much water coming out of the hole that it threatened to flood the entire world, and the only possible way to
stop the water was to throw a shard with Hashems Name inscribed upon it into the hole. Desperately, Dovid
HaMelech announced that anyone who knew whether or not it was permitted to do so should come forth, since
while this action would cause the water to subside, it would also cause Hashems Name to be erased. Dovid
HaMelechs teacher and advisor, Achitophel, concluded through a kal vachomer that if, (in regard to sotah,) in or-
(Continued on page 5)
Mechikas Hashem
By Binyamin Davidson, 12th Grade
As another incredible year of DH comes to a close, we want to thank all our
dedicated readers for making our publication such a popular source of inspiration.
Additionally, we thank you for making all the work put into this publication worthwhile. We
hope you enjoyed the Divrei Torah, Parsha Questions, and stories we have brought to you
over the past few months. We now present to you the final installment of this
year's series of Dvarim Hayotzim issues. Enjoy!

Final Issue 5774

This weeks issue is ded-
icated in honor of the
hard work of the entire
Dvarim Hayotzim staff,
especially the editors-in-
chief:
Eli Alter
&
Yitzie Scheinman
PARSHAS NASO
2 SIVAN, 5774
MAY 30, 2014

All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 8:00 pm
Latest : 9:09 am
Ends: 9:09 pm
I
t is well known that every single word of the is very important, and
even the shortest can contain many ramifications that can affect every
Jew in the world forever. For example, many of the specific details about
the of are only hinted to in a few .
But, when it comes to the of the , the tells us what each
leader brought twelve times, even though they all brought the same thing. How
can we understand the reason behind the s repetition of these ?
When one performs a , one should have while doing the .
On the surface, it seems that two people are having the same exact intentions
while performing a ; however, on the inside, ones heart is full of and
the others heart is barely awake. A persons is an integral part of
performing a .
For this reason, the repeats all the that each of the
brought. Even though on the surface the seemed the same, on the inside,
each was experiencing something different. As a result, each was
(Continued on page 6)
The staff of
Dvarim Hayotzim would like
to wish everyone an amazing
summer and good luck on
finals!
2

We would like to thank
for sponsoring every issue of
a:n n nxin n:a~
Torah Teasers
By Rabbi Moshe Erlbaum, 9th Grade Rebbe
Parshas Naso / Book of Ruth
Questions

1. (a) Which offering mentioned in this parsha contains bar-
ley? (b) Aside from that, in what other three contexts is
barley explicitly mentioned in the Torah? (c) Which other
grain offering do the Sages explain was made out of bar-
ley, rather than wheat?
2. Who in this parsha must answer "Amen Amen"? Where
else in the biblical writings do people answer "Amen
Amen"?
3. In the Book of Ruth, where is the number 10 mentioned?
(2 answers)
4. In the Book of Ruth, where do we find mention of a
dress?
5. What generic term for "a person" appears in the Book of
Ruth? Where else is this term used to refer to an un-
known place?
Answers

1. (a) The offering of the woman accused of adultery (sotah)
is from barley (Numbers 5:15). (b) In parshas Va'era, the
plague of hail harmed the barley crop (Exodus 9:31). In
parshas Bechukosai, the value of a field donated to the
Temple is stated in terms of "seeded with bar-
ley" (Leviticus 27:17). In parshas Ekev, barley is listed
together as one of the seven species of the Land of Israel
(Deut. 8:8). (c) The Omer offering, brought on the second
day of Passover, is made of barley (Leviticus 23:16 with
Rashi).
2. The woman accused of adultery (sotah) must answer
"Amen Amen" to demonstrate her understanding of the
potential consequence of her actions (Numbers 5:22). In
the book of Nechemia, Ezra the scribe read from the To-
rah on Rosh Hashanah; after his blessing, the nation an-
swered "Amen Amen" (Nechemia 8:6).
3. (1) After Machlon and Kilyon married, they dwelled in
the land of Moab for 10 years. (Ruth 1:4) (2) When Boaz
wished to have the fields of Naomi redeemed, he gathered
together 10 men. (Ruth 4:2)
4. Naomi instructed Ruth to visit Boaz at the threshing floor,
but first told her to wear a dress. (Ruth 3:3)
5. "Ploni Almoni" is the generic term used to refer to the
relative of Naomi who should have redeemed her field
and married Ruth. (Ruth 4:1)When David was running
from Shaul he found refuge in the city of Nov. David ex-
plained he is on a special mission from the king and that
the men have gone to a mekom ploni almoni a hidden,
secret place. (1-Samuel 21:3)

By Netanel Abramchayev
This Weeks Parsha Puzzler
Lelui Nishmat his loving grandfathers and
uncles:

""
"And he will establish peace"

The Talmud in Brachot mentions
that if a person sees a pot in his dream, it
resembles
peace.
Rav Mordechai Binet explains that a
pot symbolizes peace, because the pot that
holds the water over the fire brings "peace"
between these two opposites. The pot is put
in between these two and now makes them
work together productively. But in midst of
helping them the pot gets blackened.
This comes to teach us that we must
always try to "establish peace" between one
another, even if there is a price to pay.
The complete edition of
Rabbi Moshe Atik's Torah Teasers
Is now available on AMAZON
(keyword Torah Teasers)
Dvarim Hayotzim Min Halev 3

could be heard.
It seems that an elderly Jew, wrapped up in his ragged clothing, his face white as snow, had made his way
over to his neighbor on the death train, begging him to remind him the tune of Ma'areh Kohen sung by Modzitzer
Rebbe during the Yom Kippur service.
"Now? Now, what you want to hear is niggunim?" answered the other, with a hard look at the Chassid,
thinking that maybe all the suffering had caused him to lose his mind.
But this Modzitzer Chassid, Reb Azriel David Fastag, was no longer paying attention to his friend, or to
anyone else on the train. In his mind, he was at the prayer stand next to his Rebbe on Yom Kippur, and it is he
who was leading the prayer before the Rebbe and all the Chassidim.
Suddenly, there appeared before his eyes the words of the twelfth of the Thirteen Principles of Jewish
Faith: Ani ma'amin b'emuna sheleima, b'viat hamoshiach; v'af al pi she'yismamaya, im kol zeh, achakeh lo b'chol
yom she'yavo -- "I believe with perfect faith in the coming of the Moshiach; and even though he may tarry, never-
theless, I wait each day for his coming." Closing his eyes, he meditated on these words and thought, "Just now,
when everything seems lost, is a Jew's faith put to the test."
It was not long before he began to hum a quiet tune to these words. There, amidst the death and despair on
the train to Treblinka, the Chassid was transformed into a pillar of song, bringing forth out of his bloodied lungs
the song of the eternity of the Jewish People. He was unaware of the silence in the cattle car, and of the hundreds
of ears listening attentively in amazement. He also didn't hear the voices as they gradually joined his song, at first
quietly, but soon growing louder and louder.
The song spread from car to car. Every mouth that could still draw a breath joined in Reb Azri-
el Dovid's Ani Ma'amin.
As if waking from a dream, Reb Azriel David opened his eyes to the sight of the singing train. His eyes
were red from crying, his cheeks wet with tears. In a choked voice, he cried out: "I will give half of my portion
in Olam Habbah (theWorld to Come) to whoever can take my song to the Modzitzer Rebbe!"
A hushed silence descended upon the train. Two young men appeared, promising to bring the song to the
Rebbe at any cost. One of them climbed upon the other, and finding a small crack of the train's roof broke out a
hole from which to escape. Poking his head out under the open sky, he said, "I see the blue heavens above us, the
stars are twinkling and the moon, with a fatherly face, is looking at me."
"And what do you hear?" asked his companion.
"I hear," the young man answered, "the angels on high singing Ani Ma'amin, and it's ascending to the sev-
en firmaments of heaven!"
Bidding farewell to their brothers and sisters on the train, the two proceeded to jump off, one after the oth-
er. One was killed instantly from the fall. The other survived, taking the memory of the song with him. He eventu-
ally found his way to Land of Israel (perhaps to the Modzitzer Rebbe's son, the author of Imrei Aish, who was in
Tel-Aviv), and the notes were sent by mail to Rebbe Shaul Yedidya Elazar in New York.
Upon receiving the notes and having the Reb Azriel Dovid's Ani Ma'amin sung before him, the Modzitzer
Rebbe said: "When they sang Ani Ma'amin on the death train, the pillars of the world were shaking. The Almighty
said, 'Whenever the Jews will sing Ani Ma'amin, I will remember the six million victims and have mercy on the
rest of My People.'"
It is told that on the first Yom Kippur that the Modzitzer Rebbe sang the Ani Ma'amin, there were thou-
sands of Jews in the shul. The entire congregation burst into tears, which fell like water into the pool of tears and
blood of the Jewish people. The tune soon spread throughout world Jewry.
"With this niggun," said Rebbe Shaul Yedidya Elazar, "the Jewish people went to the gas chambers. And
with this niggun, the Jews will march to greet Moshiach."
(Stories of Greatness Continued from page 10)
4

In this weeks parsha, we see three main components of Hashems version of Birkas Kohanim: the first is
that Hashem shall bless and protect all of Bnei Yisrael; the second is that Hashem will shine his face towards
Bnei Yisrael and be gracious towards them; and the third is that Hashem will lift his face towards them and grant
them peace.
These parts of the bracha are what Jews all over the world say in modern times, whether for Birkas Koha-
nim, or to Bench their children. However, why would we regulate such a bracha, which according to Rashi is par-
tially or mainly a bracha of wealth and prosperity? Arent there more important things in this world to have an
ambition for?
Rabbi Label Lam answers the question as follows: there are three forms of the giving over of wealth from
Hashem listed in the Mesilas Yesharim. The first is as a test. The rich man will constantly be concerned about
how he will increase his wealth, and he is always worried. The second is someone who is actually considered a
beneficiary and is extremely grateful to Hashem. He shows this by using his money to the advantage of doing
mitzvot. The third is when the wealth is actually a sign of punishment from Hashem. Here, the person always has
his mind on money, which leads to extreme depression.
The three components of Birkas Kohanim correlate to these three forms of wealth. In the first, Hashem is
saying that he will provide the people with the money, and protect them so that they will not lose it. Through this,
a man will avoid the first form of wealth, which is being concerned over having as much money as he can. In the
second component, Hashem is saying that he will shine his face towards the people, which is in the form of giving
them wealth. He will also be gracious towards them for using their money in the correct way. This is completely
parallel to the second form of wealth. In the third component, the main focus is to instill peace within the Jews.
Through this, they can avoid the third form of wealth, which is always being depressed over the cons of being
rich. If a person is peaceful, he will not be so inclined to enter a state of depression.
It is crucial to understand the underlying meaning behind the bracha of Birkas Kohanim. One must realize,
through this bracha that is said so often, that even when one is granted wealth, he should realize where it all came
from. If he understands this, then he will come to use his money in the correct way becoming the man within the
second from of wealth. One mustnt be arrogant or so concerned about his wealth. Through this, may we be zoche
to see the forthcoming of the Beis Hamikdash, Bimheira Biyamanu Amen.
By Eitan Kaszovitz, Layout Editor, 10th Grade
Dvarim Hayotzim Min Halev 5

der to save one marriage, one is allowed to destroy Hashems Name, then surely one may do so in order to save
the entire world! Therefore, they threw the shard with Hashems Name on it into the tihom, and, indeed, the wa-
ters stopped.
Rav Hai Gaon once paskened that if someone takes a shevua (in Hashems Name) that he will divorce his
wife, he must do so, even if he now no longer wants to. In light of what we just mentioned, Rav Hai Gaons psak
seems a little strange. Why didnt he, like Achitophel, compare his situation to that of a sotah: if, in regard to so-
tah, one may destroy Hashems Name in order to save a marriage, so too here (in Rav Hai Gaons case), one may
destroy Hashems Name (by breaking his shevua) in order to save his marriage?
When asked this question, Rav Hai Gaon responded that his case of the shevua cannot be compared to the
case of a sotah. In the case of sotah, where there is a safek whether or not the sotah is actually guilty, we may
erase Hashems Name to discover the truth; in the case of the shevua, where no such situation exists, one is not
permitted to transgress the commandment of (Shemos 20:7, Devarim 5:11), the issur
against using Hashems Name in vain, and one must uphold his shevua and divorce his wife.
However, as the Rama (Shailos UTshuvos HaRama 100:10) points out, Rav Hai Gaons chiluk between
the cases cannot hold true, since, if it did, how could Achitophel possibly make his kal vachomer? According to
Rav Hai Gaon, if one may only erase Hashems Name in order to clarify a safek, how could Achitophel compare
his situation, in which there was no safek involved, to that of a sotah, and permit destroying Hashems Name upon
that logic?
Rather, the Rama postulates that there is actually no issur of mechikas haShem erasure of Hashems
Name involved in the case of a sotah. In fact, this must be the case, since the Torah could have given any of a
number of methods to remedy the problem of sotah, yet chose a way that requires erasing Hashems Name and
would the Torah force us to do an issur in order to fulfill its words? Plus, the issur of mechikas haShem is learnt
out from the possuk of (Devarim 12:3-4), teaching that there is only an
issur of destroying Hashems Name if you do it in the way in which you destroy the names of avodah zara i.e. a
way of destruction that causes a loss. In the case of sotah, however, where the erasure of Hashems
Name is being used as a remedy and to fix a problem, it does not fall into the category of and is therefore not
included in the issur of destroying Hashems Name.
A possible proof to the Ramas theory that one does not transgress the commandment of
if the destruction is done with a constructive purpose could be derived from a halacha regarding writing
Sifrei Torah and Tefillin: if a drop of ink falls onto Hashems Name in one of these scripts, thereby invalidating it,
one is allowed to erase (and then rewrite) the entire Name in order to fix it. Thus, we see that one is not over an
issur if the erasing is done for the sake of fixing something.
Using the pshat of the Rama, we can now fully understand both Achitophels kal vachomer and Rav Hai
Gaons chiluk. First, Achitophel reasoned that if, for the (relatively) small need of fixing a marriage, we may erase
Hashems Name, then we may certainly do so for the sake of a great need such as saving the world from destruc-
tion. Rav Hai Gaon then differentiated between the case presented before him and the cases of sotah and Achito-
phel. He claimed that they were different because in the latter two cases no issur was violated, but, if he were to
allow the man to disregard his shevua and remain married, while he might not be over , he
would be over . Thus, since this case does involve an issur, Rav Hai Gaon was
unable to compare it to the mechikas haShem performed for a sotah.

Adapted from the sefer Kimotzai Shalal Rav
(Binyamin Davidson Continued from page 1)




6

In Parshas Nasso, the laws of Nizziros are dis-
cussed. In concurrence with this, the Haftarah with this
Parshah is the story with Manoach and Eishes
Manoach. In this story, a Malach comes down to Eshes
Manoach telling her that she is going to have a son who
will be a Nazir and tells her all the laws of Nezziros
that her son must follow. She tells her husband about
all of this, and he asks Hashem to re-send the Malach
to him. The Malach comes down again to Eshes
Manoach. Being a loyal wife, she runs to get Manoach.
The Malach seemingly tells Manoach the same things
that he had said before. Rav Shimon Schwab, ,
writes in his sefer entitled , that the
Malach actually told over some new information. The
Malach was telling Manoach and his wife that they also
must follow these laws. Why?
In order to set a good example for their child.
Parents have this role as well. In order for a child to do
their part, the parent must set a good example by doing
their parts as well, as we see from Manoach and Eshes
Manoach.

Taken from
considered to have brought different . This rule
applies to every a Jew performs.
To continue this point, one must now look at
every Jews individuality. Looking at the stars can
bring us a deeper appreciation of the difference be-
tween our actions. An infinite amount of stars fill the
sky, yet no two of them are alike. One of the reasons
of the creation of the stars was to bring us a deeper
awareness of this concept.
Elsewhere in the , Jews are compared to
the stars. This is very strange because there are bil-
lions of stars, and the Jews have never come close to
being a people of that size.
The Baal Shem Tov helps us understand this
comparison. From a human standpoint, a star appears
to be a tiny dot, no bigger than a grain of sand. How-
ever, every star is actually very large, most are even
bigger than the world we live in.
In the same way, while each of the many ordi-
nary Jews may appear insignificant in this over-
crowded world, this perspective belittles the true na-
ture of Creation. Each is like a blazing star,
whose light shines throughout the entire universe.
Looking at the stars helps one understand that while a
single Jew may seem insignificant in this world, that
is only because his true greatness is hidden from us.
But once a Jew lets his shine, it will be
unbelievable.
As one approaches the holiday of Shavuos,
one must try to concentrate while learning or per-
forming , in order so that he can let his
shine through the entire universe.
Taken from A Voice in the Darkness
(Benjamin Ramras Continued from page 1)
The Role of a
Parent
By Avi Bulka, 9th Grade
Dvarim Hayotzim Min Halev 7

This being the last week of DH, I thought it
would be appropriate to thank all those who helped
make the Ten Minute Halacha column a success. The
first thank you obviously goes to the Editors, and to
Yitzie in particular who allowed me to write this col-
umn, and who had the (hard) job of making sure I got in
the articles on time so that we never had a week without
a Halacha. I would also like to thank R Lebowitz, who
has no doubt spent countless hours researching all of
the Ten Minute Halachas, for recording and uploading
them onto yutorah.org and for allowing me to write
them up and publish them. Finally, I would like to thank
all of my readers and wish everybody a Chag Kasher
Vesameach, and a nice summer.
- Uri

I. Introduction
A. The Rema records a Minhag to have
dairy on the first day of Shavuos.
II. Shtei Halechem
A. The Rema says that we have the dairy
due to the fact that we pasken that if one
slices up bread and then has milk, he
may not use the same bread for a meat
meal. Therefore, he says that we have
dairy first in order to necessitate the sec-
ond set of bread (when we have meat for
Simchas Yom Tov), and these two loaves
are a Zecher to the Shtai Halechem.
III. Shiva Nikiyim
A. The Magen Avraham quotes the Zohar,
who says that the seven weeks of Sefira
are like the 7 clean days that a woman
must count when she is a Nidah, because
we need to be Metaher ourselves for Ka-
ballas Hatorah. Therefore, we have dairy
because a symbol of purity that is used in
Hilchos Nidah is Chalav (which shows
an inability of a woman to become
Tamei while she is nursing), so we want
to show our inability to have any Tumah
after we have gone through our Shiva
Nikiyim.
IV. Realization That Were Bound to the Laws
of the Torah
A. The Mishna Brurah writes that when they
first received the Torah, they werent
able to perform Shechitah and all of the
Halachos properly, so they had to eat
something, so they just had dairy.
V. Gadol Metzuveh VeOseh MiSheaino
Metzuveh VeOseh
A. The Yeshuos Yaakov writes that prior to
Matan Torah, we were actually able to do
all of the Mitzvos (like Avraham did),
just that after Matan Torah, we had a
Yetzer Hara not to do them (as we know,
Gadol Metzuveh VeOseh MiSheaino
Metzuveh VeOseh - according to the
famous explanation of Tosfos, when
something is commanded to us, it is hu-
man nature to not want to do it, unlike
something which is just optional). [This
is the pshat in the Gemara Pesachim
(68b) where R Yosef said, If not for
Matan Torah, how many Yosefs would
there be in the marketplace? He is not
saying if not for Torah he wouldnt be a
big Talmid Chacham, he would just be
normal; that is arrogant, and he is known
to be a big Anav (Sotah 49)! Rather, he is
saying that since he is blind, he is Pattur,
and therefore he had no Yetzer Harah to
not do Mitzvos, and he is looked at as a
big Tzaddik; if not for Matan Torah,
which was Mechayiv everybody to do
Mitzvos and therefore gave them a Yet-
zer Harah not to do them, then everybody
would be doing a ton of Mitzvos like
(Continued on page 8)
Given by Rabbi Aryeh Lebowitz
on yutorah.org
Five Reasons to Eat Dairy on Shavuos
0-Minute
Halacha Shiur
1
Transcribed by
Uri Himelstein
8

him.] Therefore, he says that we have dairy because of the Gemara in Nidah, which says that the
blood (of Nidah) turns into milk (of nursing); however, he interprets this to mean that the goal of
Matan Torah was to take our new Yetzer Harah (the blood) and turn it into milk (Mitzvos).
VI. Physicality and Halacha
A. The Beis Halevi (Parshas Yisro) writes that the primary reason we were able to get the Torah
(instead of the Melachim), is because we have a body, and many of the Mitzvos of the Torah are
physical. This is why we specifically need Lachem on Shavuos (Pesachim 68b), because it is our
physicality which is why we got the Torah in the first place. It is for this reason that we need dairy,
because when we have Milchigs and Meat on the same day, we are creating a problem of how to
properly have both things according to Halacha. We want to create this problem to show how phys-
icality is important in helping our Halachic lives.
VII. Conclusion
A. There are major Nafkah Minahs between the reasons as to whether we need meat on Shavuos too.
According to the Rema and Beis Halevi, we would need meat as well. However, according to the
Magen Avraham, Mishna Brurah, and the Yeshuos Yaakov, we may not need meat at all as part of
the Minhag to have dairy.
(10-Minute Halacha Continued from page 7)
Unfortunately, like all good things, Dvarim Hayotzims 15
th
year must come to an end. I feel it necessary
to express my enormous hakaras hatov to all the staff of the DH. Firstly, I would like to thank all the authors. You
guys put in a tremendous amount of time and effort to get the articles in on time - all of us are deeply indebted to
you. Matthew Haller and Eitan Kaszovitz, I too was once a layout editor and I understand exactly how difficult
your jobs are. Whether it be: the late night work, creatively making various headers, or making sure that our read-
ers dont need to flip back and forth too many times to continue an article, you guys are up to the challenge I
truly appreciate all the work you guys put in. Next, I would like to thank Daniel Aharon, Ariel Axelrod, Moshe
Lonner, and Moshe Rothman our various editors who have worked tirelessly this year. As for our production
staff, it is highly unlikely that the DH would ever make it to any shuls without you guys. Moshe Spirn, Avi
Weingarten, David Billet, and Danny Fried you guys are amazing! Thank you so much! Ariel Sacknovitz, yes, I
know you are an essential part of our production staff, but I wanted to give you a special thanks for always being
so reliable. Your countless volunteering for picking up the DH from the printer has not gone unnoticed we are
all extremely thankful. Uri Himelstein, Im sure our readers will miss your eloquently worded 10 Minute Hala-
chos. Everyone enjoys reading them! Noam Levy, you always find perfect stories, with great lessons that tie into
the weeks parsha. It is clear that you spent much of your time searching for best possible story every week. You
have taught us so much. Remembereveryone reads the story! I would like to thank an extraordinary individual,
who, although his name is not listed on the back of the Dvarim Hayotzim, gives much of his time towards the pub-
lication. Simcha Sommer, titled the Editor of Web Articles, truly does a lot more than it may at first seem. Sim-
cha, you are solely responsible for the getting, editing, and uploading of all the divrei Torah to our website. Your
work is remarkable and we all thank you for it.
Yitzie Scheinman, I could not have asked for a better co-editor-in-chief. Without you orchestrating every-
thing, it is unlikely that the DH would ever come out on time. Your unrivaled devotion to the Dvarim Hayotzim
and your incredible sense of responsibility make working alongside you an honor and a pleasure. Your help and
guidance is astounding - I cannot thank you enough for all that you have done for this publication. Thank you so
much!
Have an amazing Shabbos and an excellent summer!
A message from the editor-inchief : Eli Alter
Dvarim Hayotzim Min Halev 9


You can get
a:n n nxin n:a~
weekly by email next year!
Visit hayotzim.com or scan the barcode with your
Smartphone to subscribe
Aish Kodesh
Anshei Chesed
Anshei Shalom of West Hemp-
stead
Anshei Shalom of Jamaica Es-
tates
Beir Gamliel
Beis Knesses of North Wood-
mere
Chabad of the Five Towns
Chasam Sofer
Chofetz Chaim Torah Center
Congregation Beis Ephraim
Yitzchak
Eastwood
Eitz Chaim of Kew Garden
Hills
Eitz Chaim of Dogwood Park
Irving Place Minyan
Jewish Heritage Center
Kehilas Beis Yehuda Tzvi
Kehilas Beis Yisroel
Ohr Moshe
Ohr Natan
Shaare Emunah
Shaare Shalom
Shaaray Tefilah
Teitz
Torah Center of Hillcrest
Yeshiva Matrogas Haatom
Young Israel of Great Neck
Young Israel of Hillcrest
Young Israel of Jamaica Es-
tates
Young Israel of Kew Garden
Hills
Young Israel of Lawrence-
Cedarhurst
Young Israel of New Hyde
Park
Young Israel of North Wood-
meere
Young Israel of West Hemp-
stead
Thank you to all of our participating Shuls:
After four years of having the privilege of being a part of the amazing chesed that is Dvarim Hayotzim Min HaLev, I am so
proud to see how it has grown. This year was an amazing success, with 700 hard copies going out to 33 shuls each week, not to mention
the amount of views it has gotten online. There are so many people who have had a hand in its success, this year in particular, and I am
so grateful to each and every one of them.
First and foremost, I must thank Rabbi Brazil for his constant support of the publication, whether it be getting us sponsors, pay-
ing for the printing, or even organizing a staff barbecue. This publication wouldnt exist without you, Rabbi Brazil, and I cant describe
how grateful I am for your support. To all of the authors, thank you for wanting to be a part of DH and for truly helping make DH so
special; it was your words of Torah, always well-written and on time, that inspired people every week. Ariel, Moshe, Moishy, and Dan-
iel, without you guys, who knows how the publication would look; you did an incredible job of making sure that everything we put out
was perfect. Even when Eli and I slacked off and got you the articles late, you always met your deadlines without complaining, and I am
so thankful for the will that you guys had to do the jobs that were handed to you. To my publication staff - Ariel, Avi, Moshe, and who-
ever else could be found in the Beis packaging DH on any given Friday - the amount of work involved in getting a box of 700 booklets
into varying-sized piles on their way to over 30 shuls in an hour flat can be overlooked, but the effort you guys put in to do such a crucial
job deserves countless thanks. On a similar note, I must also thank Simcha Sommer, who took on the responsibility of distributing
divrei Torah on the DH website. I must admit that until recently, I didnt even realize how much work you did for the site, so far beyond
what was originally asked of you, and you deserve a special thanks for your commitment to DH. Uri and Noam, no issue of DH was
ever complete without your 10-Minute Halacha and Stories of Greatness. Those have always been the two most popular columns, and
you guys didnt disappoint. Thank you so much for the effort you put in to get an incredible story or halacha week in and week out,
without fail. Matthew and Eitan - I cannot put into words the thanks that you two deserve. I was a layout editor for two years, and I kow
exactly how much time and effort it takes to make every issue come out looking as perfect as it does. It certainly is not easy to put aside
all of your schoolwork and log hours a week to meet your deadline, but you guys managed to do it every week. I am excited and confi-
dent about leaving the publication in your hands, and I wish you good luck as you take over as editors-in-chief next year.
Finally, acharon acharon chaviv, last but not least, Dvarim Hayotzim wouldnt be what it was this year without Eli Alter as my
co-editor-in-chief. Eli, I think I hit the jackpot when I somehow convinced you to sign up for DH editing last year. You stepped up into
your role as editor-in-chief this year without missing a beat; every issue was done on time, well, and as efficiently as possible thanks to
you. You have brought so much to the publication as a whole, from things as simple as barcodes to creating the DH website, which has
made this publication so much more incredible over the last year. Your dedication to DH and your amazing work ethic are to be ad-
mired, and I thank you so much for all that you have done. It was an honor to work with you.
As I write my last words after four years of working on Dvarim Hayotzim, I am also extremely grateful to all of the readers of
DH, who have allowed me to be marbitz Torah for four years on a level I couldnt ever have imagined. Thank you.
A message from the editor-inchief : Yitzie Scheinman
10

STORIES OF GREATNESS
TOLD OVER BY: NOAM LEVY
Thank you very much for reading my
stories this year. I hope they gave inspiration
and chizuk to all and that they strengthened
you as much as they did to me. With these
stories, may we continue to get stronger until
we are ready to see the building of the Bais
Hamikdash - may it come speedily in our
days. Adapted from chabad.org. Thank you
very much and have a good Shabbos!!
- Noam

The Rebbe of Modzitz, Rabbi Shaul
Yedidya Elazar, had Chassidim throughout
the major towns and cities of Poland. One of
these was Reb Azriel David Fastag, who was
noted for his exceptional voice throughout
Warsaw. Many came to the shul where Reb
Azriel David and his brothers, who were also
blessed with lovely voices, would pray on the
High Holy Days. Reb Azriel David would
lead the prayers, while his brothers accompa-
nied him as a choir. His crisp, clear and mov-
ing voice had a profound effect on all who
heard him.
Reb Azriel David lived simply, earn-
ing his livelihood from a small clothing store,
but his happiness and fulfillment came from
another source -- the world of Chassidic mu-
sic. His moving tunes made their way to Ot-
voczk (a suburb of Warsaw), where his Reb-
be, Rabbi Shaul Yedidya Elazar appreciated
them immensely. The day a new niggun
(melody) by Reb Azriel David arrived was a
festive day for the Rebbe.
Dark clouds began to cover the skies
of Europe -- the clouds of Nazism. In spite
of the terrible decrees, the yellow patch
and the ghettoes, most Jews could not fath-
om what was about to befall them. Only a
few managed to escape the clutches of the
Nazi occupation to safe havens. One of
them was the Modzitzer Rebbe, Rebbe
Shaul Yedidya Elazar, whose Chassidim
made a tremendous effort to save him. As
the Nazis entered Poland, the Chassidim
smuggled him out of Poland to Vilna, in
Lithuania, and from there he made his way
across Russia to Shanghai, China, eventu-
ally arriving in America in 1940.
Meanwhile in Poland tens of thou-
sands of Jews were being shipped off daily
to their death in cattle cars that were part of
the railway system. Roused from their
warm beds in Warsaw in the middle of the
night, husbands were separated from their
wives, children wrested from the arms of
their parents. The elderly were often shot
on the spot, in front of their loved ones.
Then the Jews were gathered and sent off
in those trains to a place where their exist-
ence would no longer trouble the Nazis --
to Auschwitz, Treblinka, Majdanek.
Inside the crowded cars, over the
clatter of the cattle cars' wheels, rose the
sounds of people gasping, sighing, weep-
ing and dying. One could hear the stifled
cries of children crushed together. But in
one such car, headed toward the infamous
death camp Treblinka, the sound of singing
(Continued on page 3)


The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
a:n n nxin n:a~
Weekly Torah Publication of the DRS Yeshiva High School
The staff of Dvarim Hayotzim would like to wish everyone an
amazing summer and good luck on finals!

PUBLICATION
STAFF
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
Ariel Sacknovitz
Moshe Spirn
Avi Weingarten
directors of production
David Billet
Danny Fried

/Authors
Netanel Abramchayev
Akiva Ackerman
Simon Afriat
Chaim Leib Alper
Natan 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
Benyamin Pleshty
Benjamin Ramras
Yakov Schwalb
Jacob Skolnick
Eli Stahler
Jeremy Weiss
Scott Weissman

10-Minute Halacha
Rabbi A. Lebowitz
Orator
Uri Himelstein
Transcriber

Maggid of DRS
Noam Levy

Menahel
Rabbi Y. Kaminetsky

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