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In Memory of Mr.

Jack Gindi

In Memory of Mr. Max Glass

The Pamphlet of Light

A publication of YULA Boys High School

Rabbi Michael Abraham

Likutei Ohr

Parshat Behar-Bechukotai

The Mitzvah of

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Volume V : Issue IX
Jesse Hyman 16

Senior Editor:
Jack Levkowitz 17
Pinchas Gamzo 17

Managing Editors:

Noam Gershov 17
Gidon Amsellem 18

Yosef Hier 16

Layout Editor:
Eitan Tennenbaum 17

Shayan Kohanteb 16
Eli Friedman 15
Jordan Lustman 15
Ilan Atri 15
Nathan Silberberg 16

Staff Advisor:
Rabbi Arye Sufrin

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The Flame of

Where men truly

wish to go, there
their feet will
manage to take

- Sukkah 53a

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Tefillah Gems

Yosef Petlak 17

During the first 32 days of the Omer, we accept upon ourselves certain customs of mourning. One of the reasons for
mourning is because thousands of Rabbi Akivas students died due to their lack of respect for one another. Conversely, Rabbi Akiva
)was obviously unlike his Talmidim in that he was extremely careful in his respect to others. The Gemara in Berachot (31a
says,"When [Rabbi Akiva] was with the congregation, he would Daven quickly so as not to burden those praying with him (who
would respectfully wait for him to finish), but when Davening alone, one could leave him in one corner and afterwards find him in
another corner, due to his many bows and prostrations." This Gemara essentially shows Rabbi Akivas greatness, and provides us
with an ideal way of conducting ourselves during Tefillah. He teaches us to Daven with the upmost Kavana, and to constantly
strive to grow our relationship with Hakadosh Baruch Hu; while also remembering to treat each other with the propper respect and
dignity. This story exemplifies Rabbi Akivas nature, a person striving for greatness both Bein Adam LMakom, between one and
Hashem, and Bein Adam LChaveiro, between one and another.

The Meaning of Seven

Ariel Wernick 17

In the beginning of Parshat Behar, it talks about the

laws of Shmita, the law that every seven years, farmers
should let their land rest. They are supposed to take the
year off from their fields, not plow, not pick, and just let it
In the Torah, we see a theme that on the seventh set
of something we should take a break and rest. We were
given seven days in week and told to rest on the seventh
day. As we are told in this weeks Parsha, the world works
in seven year cycles and on the seventh year, the Shmita
year, we are supposed to let our fields rest. We are also
told that after seven cycles of Shmita we have the Yovel
year, in which we are supposed to let all Jewish slaves go
free and rest. We can learn from this that in life we should
not always be worried about working, or the business
side of life, but to always take time off to relax.
Another idea we can learn from Shmitah and
Shabbat is trust in Hashem. Hashem tells us that we work
the first six days of the week, or the first six years, and on
the seventh we rest. How is it possible that we can just
take off for a day, or even more so a year and still be able
to make a living and be prosperous? It teaches us that we
need to trust that G-d will help us be okay and will be
able to sustain us. It is a test to truly see our faith in
Hashem. If we trust him, he will protect us and sustain us
for another full year.

Freedom of Seven

Halachic Illuminations

From Rabbi Nachum Sauer

As $inals approach, many students want to use
Shabbat as a time to study. However, there is a prohibition of
Hachana on Shabbat- preparing for the weekday on Shabbat.
This Halacha becomes an issue concerning studying for a test
on Shabbat. The Poskim explain that studying Torah does not
violate the prohibition of Hachana because when one learns
Torah, he is ful$illing a Mitzvah. However, it is questionable
whether studying for secular exams is permissible based on
this prohibition. One should consult with a Halachic authority
concerning the issue.
Many Halachot also deal with handling books,
notebooks, and papers on Shabbat. If one reads a book on
Shabbat, it is forbidden to tear pages that have never been
separated by the publisher because it would break the
Melachot of Koreah, tearing, and Makeh BPatish, $inishing an
object. If two pages are stuck together by glue or another
material such as water, then the Halacha is dependent on
whether letters are present in the place where the pages are
stuck. If letters are present, then one may not pull the pages
apart so as not to risk erasing the letters, but if the pages are
stuck in a place with no letters, then one may pull them apart.
If a page is already torn, it is permissible to put the two pieces
next to each other in order to read the page, but one may not
tape the pieces together because it is a Toldah (subcategory)
of Tofer, sewing.

The Halacha concerning notebooks is also very
intricate. If a notebook is empty, then it is Muktzeh, and
therefore, may not be moved on Shabbat. If it is partially $illed,
then one is permitted to use the notebook to read the

One may open and close the rings of a binder and
remove or add pages on Shabbat. However, many Poskim hold
that blank papers are Muktzeh because they are designated
for the purpose of writing. If there are loose pages mixed
together, one may not sort them on Shabbat because of Borer,

Compiled By Noah Hyman 18

Daniel Silvera 18

Vayedaber Hashem El Moshe Behar Sinai Leimor (Behar 25:1). The opening Pasuk of Parshat Behar opens up an excellent question
that is brought up by Rashi: Why does the Parsha that discusses Shmita, the seventh year in an ongoing cycle, state specifically that Hashem
spoke to Moshe on Har Sinai? Of course Hashem told all the commandments to Moshe on Har Sinai why does the Pasuk need to say
Behar Sinai here as well? This is actually the Pasuk where we learn that the Torah SheBaal Peh, the oral torah, was also handed down at
Har Sinai. Just as we received all the details of Shmita and Yovel, the 50th year, from Har Sinai, we also received all of the details of all Mitzvot
on Har Sinai. But why were Shmita and Yovel used to prove this rule. This is an especially strong question because not all of the specific
rules are stated here? What special connection exists between Har Sinai and Shmita? Rashi answers that because Moshe didnt reiterate this
law like he did almost all the other laws at the plains of Moab, we learn that all of its details were given while the Jews were at Har Sinai.
One of the details of the Yovel year is releasing the slaves from bondage. Nechama Leibowitz explains that the 50 days of the Omer
(seven weeks plus one extra day) symbolize the incomplete nature of the Exodus, saying that the Exodus was only truly complete when the
Jews received the Torah from Har Sinai. This directly parallels with the Shmita and Yovel the seventh year and the fiftieth year. This
metaphor goes further than just the numbers. During the Yovel year, all slaves are to be set free, just like The Exodus. Both symbolize
freedom. Another representation of the theme of seven that symbolizes freedom is obviously Shabbat. Shabbat connects to the Shmita and
Yovel years very directly the Shmita year is even called the sabbatical year. We can apply our theme of freedom to our theme of the
recurring number seven, saying that Shabbat is supposed to be a sort of Exodus from the hustle and bustle of our hectic weekday lives. We
were free from the integral yearly cycle of farming and we were meant to give the land a rest. So too, on Shabbat we are meant to be free
from our responsibilities and worries for just one day and rest. Clearly, there is a correlation between the number seven and freedom
Shmita, Shabbat, the Omer and we should remember to celebrate our freedom during these holy days.

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