Dvarim Hayotzim Min Halev

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Volume XIII - Issue 16

The DRS Weekly Torah Publication
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Cleansing Before Hashem
By Yoshi Block, 12th Grade
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I
n an seemingly irrelevant pasuk (16:34) regarding the Yom Kippur service, we are told that Aharon “did just
as HaShem had commanded Moshe.” Why does the Torah need to tell us this? Rashi points out that this pasuk
is singing the praises of Aharon, who did exactly as he was told to do by Moshe. Moreover, the Ohr Hachaim
adds that our pasuk is also praising Moshe for passing over to Aharon the exact instructions that HaShem gave to
him. But this all seems a bit funny; why would we have thought that Moshe and Aharon would have diverged
from the instructions that HaShem gave them as to how to do the Yom Kippur service; who knows what is spiritu-
ally beneficial more than HaShem Himself? Is it really a praise for them to have done what they were expected to
do anyway?
Perhaps an answer is Moshe might have thought to add more atoning features to the Yom Kippur service,
for example more davening or a late-night Torah-learning session. Thus, the Torah sings the praise of Moshe in
that he kept rigorously and strictly to what HaShem told him to relay to Aharon. As for Aharon, his praise is that
(Continued on page 5)

ה ינפל םכיתאטח לכמ םכתא רהטל םכילע רפכי הזה םויב יכ ’ ורהטת
F
or on this day He shall provide atonement for you to cleanse you from all your
sins before Hashem you shall be cleansed.
The exact punctuation of the קוספabove is actually a תקולחמbetween R’
Elazar Ben Azariyah and R’ Akivah according to the Maharsha to Yoma 85b. R’ Elazar
Ben Azariyah uses this קוספto teach in the last הנשמin Yoma, that the atonement of Yom
Kippur only helps to clean your sins between you and Hashem, but not between you and
your fellow Jew. He says the קוספreads “Mikol Chatoseichem L’fnei Hashem,” all
your sins that are before Hashem, meaning any sins Bein Adam LaMakom. However,
sins committed Bein Adam LaChaveiro, you must personally go ask that person for for-
giveness. Therefore the words L’fnei Hashem are read at the end of the previous
thought— to cleanse you from all your sins before Hashem. R’ Akivah holds that the
punctuation of the קוספis a bit different. He says that the words ה ינפל ’ are written at the
start of a new phrase and the phrase should be read ה ינפל ’ ורהטת , before Hashem you
shall be cleansed. He explains the wording to mean that Hashem, Himself, will clean us
of all our sins. There is no distinction between sins וריבחל םדא ןיבand םוקמל םדא ןיב,
Hashem atones for all.
The ביצנprovides a different explanation to what the opinion of R’ Akivah
actually is. He explains that R’ Akivah holds that the words ה ינפל ’ both conclude the
(Continued on page 2)
Playing it by the Rules
By Shmuli Gutenmacher, 12th Grade, Editor of Rabbinic Articles
PARSHAS ACHAREI MOS -
KEDOSHIM
13 IYAR, 5772
MAY 5, 2012
All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 7:36 pm
Latest עמש תאירק: 9:20 am
תבש Ends: 8:41 pm
2
לה ןמ םיאצויה םירבד “ ב
statement beforehand and open up the next statement. The first state-
ment is telling us that on Yom Kippur we are being cleansed and made
fit to stand “before Hashem” and to serve Him. The next statement is
telling us to cleanse ourselves prior to the ultimate and final cleansing
performed by Hashem. Therefore, the Torah is telling us here that
before Yom Kippur comes along we should try to do הבושתto the best
of our ability. We should work on ourselves first in preparation for
the cleansing of Yom Kippur. Then after we do that, Hashem will
complete the cleansing process. This is exactly what R’ Akivah is
trying to teach us all in the last הנשמin Yoma: ימ ינפל ,לארשי םכירשא
םימשבש םכיבא ?םכתא רהטמ ימ ?ןירהטמ םתאFortunate are you, Yisrael!
Before Whom do you cleanse yourself? Who cleanses you? You Fa-
ther in Heaven! We should try our best to clean ourselves first before
Hashem cleans us. ה ינפל ’ ורהטת : “before Hashem comes, clean
yourself.”
Have a good Shabbos!
(Yoshi Block — Continued from page 1)
ruble back, and return me the contract, okay?"
"Not at all," said the traveler. "Business is business. I certainly
had no joke in mind!"
"If so," said the gem dealer, "I'll let you make a profit of a few
rubles on the deal, and you can sell me back again what you bought from
me."
"The profit I demand," said the traveler, "is 1,000 rubles."
"Are you out of your mind?" shouted the dealer, red with rage.
"For some miserable little piece of paper that I gave you, you're demand-
ing such a fortune?"
At this point his wife chimed in decisively: "Even if he demands
5,000 rubles you must ransom your share in the World to Come."
The dealer quietly offered the stranger 100 rubles, but he refused.
"I would like you to know," he said, "that I am not the impractical
fool you and your friends take me for. I too was once a businessman, ex-
cept that I lost my fortune, and it was the rabbi of Apta who advised me to
accept the first offer of a transaction that presented itself -- because I need
1,000 rubles with which to marry off my daughter. And I am not going to
forgo one solitary kopek out of that 1,000 rubles!"
Two hundred, 300 -- each successive offer received the same an-
swer: not a kopek less than 1,000 rubles. Words were never going to make
any impression on a man as stubborn as this, and in the end the gem dealer
had no option but to give him that whole sum in exchange for his bill of
sale.
His wife now turned to the stranger: she would very much like to
see the rabbi of Apta.
"My pleasure," he said. "Allow me to direct you to him."
When they arrived, the woman said to the rabbi: "I am of course
pleased that through my agency such good fortune should come the way of
that poor fellow. But I have one question for you, rabbi. Is my husband's
share in the World to Come in fact worth 1,000 rubles?"
"At the time of the first sale," replied the rabbi, "when he sold his
share in the World to Come for the price of one ruble, his share in it was
not worth even that one ruble. But at the time of the second sale, when he
bought back his share in the World to Come for 1,000 rubles and helped
marry off the daughter of a poor man, his share in that world became
worth far, far more than 1,000 rubles. No money can measure its worth."

(Stories of Greatness—Continued from page 6)
Torah Teasers
By Rabbi Moshe Erlbaum

תומ ירחא תשרפ
Questions
1. Where is dirt, רפע, mentioned in the השרפ? b) What other הוצמ in
the Torah involves taking some dirt?
2. Where is the first time in the Torah where רפע is mentioned?
3. Where in the השרפ is a לרוג, a lottery performed?
4. Where else in the Torah is a lottery performed?
5. As part of the רופיכ םוי service, the לודג ןהכ sprinkled blood seven
consecutive times at various locations. Where is the first time in
the Torah that someone performed an action םימעפ עבש, seven
consecutive times?
6. What person and object appear in the same קוספ who are different
only by five?
Answers
1. When a bird or a wild animal is slaughtered, its blood must be
covered with dirt. b) In אשנ תשרפ the ןהכ takes some dirt from the
floor of the ןכשמ to mix with some water as part of the recipe for
the הטוס ימ, the waters given to a suspected adulteress.
2. The first time where dirt is mentioned is in the creation of Man.
Hashem took המדאה ןמ רפע, dirt from the ground and formed man
from it.
3. A lottery was performed to decide which goat was to be brought
as a sacrifice and which goat was to be used as the לאזעל ריעש,
scapegoat.
4. In סחנפ תשרפ, Hashem first commands that the Land of Israel be
divided up among the tribes through a lottery.
5. In חלשיו תשרפ, בקעי bows down to his brother ושע seven
consecutive times.
6. ןרֲ הא, the High-Priest, and the ןרא, the holy ark, both appear in the
second קוספ of the השרפ. They are different in their spelling by
only the letter אֵ ה which has the אירטמג, the numerical value of
five.
םישודק תשרפ
Questions
1. Where is the first place in the Torah that השודק, holiness
appears?
2. Where is the second place in the Torah that השודק, holiness
appears?
3. Which three mitzvos pertain to תואפ, corners/edges?
4. What single mitzvah pertains to the number 3, 4 and 5?
5. What law in this השרפ involves a blind person? b) What law in
the next השרפ, רמא involves a blind person?
6. What three letter word appears four times in one קוספ?

Answers
1. The first time holiness appears, in תישארב תשרפ, is in connection
to תבש; The קוספ states "ותוא שדקיו” “And He made it [the seventh
day] holy.”
2. The next place where holiness is mentioned is in תומש תשרפ when
Hashem appears to Moshe for the first time at the burning bush.
Hashem commands him to take off his shoes since the place
where he was standing was "שדק תמדא” “holy ground.”
3. Three mitzvos refer to the corners/edges: One must not harvest
the corners of his field but must leave them for the poor. Two
additional mitzvos pertain to the head and beard. One must not
round off םכשאר תאפ, the edges of his head nor destroy the תאפ
ךנקז, edge of your beard.
4. The mitzvah of הלרע pertains to the numbers 3, 4, & 5. Any fruit
that grows within the first three years of a tree cannot be eaten.
In the fourth year its fruit must be brought to םילשוריto be eaten.
In the fifth year the fruit are totally permitted.
5. The קוספ states "לושכמ ןתת אל רוע ינפל” “One may not place a
stumbling block before a blind person” b) In the next השרפ,רמא, it
states that a blind person may not serve in the ןכשמ. It is
considered a םומ, blemish and disqualifies him from the
sacrificial service.
6. The word קֶ דֶ צ, correct, appears four times in one קוספ. One must
have in his possession only correct scales, correct stone weights,
correct dry measures, and correct liquid measures.
Dvarim Hayotzim Min Halev 3

Learn Nach in Minutes
By Jeremy Teichman
Sefer Yehoshua
Perek 22 – Goodbye to Ruvein, Gad, and Cheitzi Menasha, and
a Rebellion too?
עשוהיbids farewall to Ruvein, Gad, and Cheitzi Menashe
and reminds them to keep the commandments of Hashem which
were commanded by Moshe. עשוהיstresses the importance to be
careful to fulfill the commandments, especially the mitzvos of
ahavas Hashem and to walk in His paths. Finally, עשוהיblesses
them and they go to the Eiver Yarden, where they build a mizbeach
near the Yarden as a showpiece. Bnei Yisrael hears about this miz-
beach, they gather in Shiloh to advance upon them with an army,
suspecting that they were rebelling against Hashem. Pinchas, the
Kohein gadol, and ten other leaders are sent by Bnei Yisrael to the
Eiver Yarden to question the purpose of their actions of rebellion
and to influence them to repent by warning them of the potential
anger of Hashem. The people of Ruvein, Gad, and Cheitzi Menashe
defend their actions saying that the mizbeach wasn’t built to give
their own korbanos to Hashem, for they know that the only miz-
beach is that in in the Mikdash. Rather, they explain that it was
built because they fear that in future generations, because of the
division between them and the rest of Bnei Yisrael due to the
Yarden, the other shevatim may say to them that they have no share
in Hashem and aren’t a part of Bnei Yisrael, but they will be able to
respond by showing the mizbeach built by their forefathers as a
testimony between ruvein, gad, and cheitzi menashe and the other
shevatim. They accept their explanation, and Hashem blesses them
for not going to war with them. The mizbeach is named “Eid”, wit-
ness, for its testimony between them and Hashem that he is God.
Perek 23 – The Beginning of ’ עשוהי s Parting Words
עשוהיgrows old and gathers the entire nation to tell them a
few final words. He acknowledges and points out to the people all
the miracles Hashem did for them in helping them conquer Eretz
Yisrael miraculously. עשוהיadmonishes them to remove all other
remaining nations from the land, for Hashem will help them, and to
settle the land. עשוהיemphases the importance of the Torah and
tells them not to deviate from it, and he stresses the consequences
of mingling with the other nations, for if assimilating will be pun-
ished with expulsion from Eretz Yisrael.
Perek 24 – עשוהיFinal Farewell
עשוהיgathers a second assembly in Shechem to give a
final speech to Bnei Yisrael. ,עשוהיin the Name of Hashem, goes
through the history of the Jewish people. He begins with Avraham,
who left his family which was corrupt with Avodah Zara, and lis-
tened to Hashem’s request to go to Eretz Canaan, and had
Yitzchak, who had Eisav and Yaakov. Eisav went to Har Seir and
Yaakov and his 12 sons went to Mitzrayim, where they were en-
slaved until Hashem redeemed them through Moshe and Aharon.
After years of traveling in the midbar, Hashem gave them the lands
of the Amorim through battle, in which they settled in. Then Ba-
laak, king of Moab, sent Balaam to curse the people but Hashem
refused to listen and instead made him bless them. Then, Bnei Yis-
rael crossed the Yarden and entered Eretz Yisrael where they con-
quered all the land and all the kingdoms entirely through the hand
of Hashem, and now they received a land already settled to live in.
עשוהיbegins speaking for himself, telling them to serve Hashem in
wholeheartedness and with truth, and not to serve another gods.
Bnei Yisrael answer that it would be sacrilegious to abandon Ha-
shem to worship other gods, for Hashem had saved them from
Egypt and performed countless miracles for them, and has de-
stroyed all the other nations and their gods. עשוהיwarns them that if
they serve other gods, there is no turning back, for Hashem will not
forgive them and will act harshly and destroy them. The nation
exclaims that they will only serve Hashem and עשוהיmakes a bris
with them, designating both parties as witnesses to the agreement.
עשוהיinstructs them to wipe out all avodah zara from their midst
and he writes the covenant on a parchment and put it in the Holy
Ark, and he designates a large stone there as another witness to the
bris made. Everyone is sent back to their homes, and ,עשוהי ןב ןונ
the servant of Hashem, dies at the age of 110. Yosef bones, which
were brought from Egypt, are buried in Shechem. Elazar, the son of
Aharaon, dies, and he is buried as well.
עשוהי רפס קילס
Sefer Shoftim
Hakdama to Shoftim
Sefer Shoftim, written by Shmuel, discusses the dealings
of Bnei Yisrael following the era of Yehoshua. After his death,
there was no longer a single national leader, and Bnei Yisrael suf-
fered greatly from it. As the passuk sadly notes, “In those days
there was no king in Israel; every man did what was proper in his
own eyes” (17:6, 21:25). Mainly because of their reluctance to re-
move all Canaanite influence from the land, they experienced epi-
sodes of sinfulness that caused Hashem to punish them often. How-
ever, the majority of Bnei Yisrael never lost their faith in Hashem
and their basic allegiance to the Torah. Hashem would choose a
shofeit, such as Othniel, Devorah, Gideon, or Yiftach, to rally the
people to repent and gain Hashem’s favor to conquer and expel the
oppressor and the nation would enjoy a period of tranquility – until
they sin again, which would be the continuous cycle.
Perek 1 – The Conquest of Canaan
After the death of Yehoshua, Hashem tells Bnei Yisrael
that Yehuda should go up first to fight the Canaanim. Yehuda ask
Shimon to help them wage war, and they defeat the Canaanim and
the Perizim at Bezek. There, they capture Adoni-bezek and cut off
his thumbs and big toes in order to frighten the other Canaani rulers
and to punish him midah k’neged midah for the atrocities he inflict-
ed on his victims. Adoni-bezek is brought to Yerushalayim where
he dies. Yehuda conquers Yerushalayim and Chevron. Later, Calev
offers Achsah, his daughter, as a wife to anyone who smites Kiriath
-Sefer and conquers it. Othniel conquers it and is rewarded with
Achsah as his wife. As Bnei Yisrael conquer the land, the shvatim
settle into their territories. It is notable to mention that they do so
without removing the native inhabitants.
Perek 2 – A Warning of the Cycle to Come
A malaach of Hashem forewarns Bnei Yisrael of an idola-
trous cycle coming to plague Bnei Yisrael because of failure to
4
לה ןמ םיאצויה םירבד “ ב


Perek 4

Mishna 1:
To start off the forth perek of Pirkei Avos, Ben Zoma asks four questions and answers each one. The first is, who
is wise? The answer is, he who learns from others. Next, who is strong? He who has control over himself. Who is rich?
One who is happy with what he has. Finally, who is honorable? He who shows honor to others. What is the purpose of
these four specific questions? Are they there just to tell us how to act? My esteemed Rebbe, Rabbi Wolf, gave a beautiful
meaning to this Mishna. There is a common theme in this Mishna that connects all of these questions together. In order to
be wise, strong, wealthy, or honorable, you must be humble. In order to learn from someone else you must be humble. All
of the traits listed in the Mishna only come about if you are humble. We must all always remember that if we want to be a
wise, strong, wealthy, and honorable person, we must first humble ourselves to others. This is by no means a simple over-
night process to be a man that our Mishna speaks of, but maybe over time we can work on ourselves to become better
people and humble ourselves to others.

Mishna 2:
“Ben Azzai says…To consequence of a mitzvah is a mitzvah and the consequence of a sin is a sin.”
Ben Azzai tells us that if one commits a sin, there are more coming. But if one does mitzvos, than G-d will reward him
with more opportunities to do more mitzvos. This is not to say that if by accident one commits a sin and the person re-
pents for it, than he won’t be lost for ever. Rather the point of the Mishna is as follows. There is such a concept here as
the domino effect. Once one sins, another one may follow. This does not mean that you fall into a black hole. It means
that we must be careful in all our actions, because we don’t want to fall under the domino effect. We all have our chances
to pull ourselves out and we must seize every moment to do mitzvos and use our self control to withhold ourselves from
sinning.

Mishna 3:
“He used to say: Do not be scornful of any person.”
Many people would say that disrespecting other s is disgusting and shameful. That should be the reason why we shouldn’t
contemptuous to others. But in realistic terms, saying that won’t really sink in to everyone. By human nature, when one
fells superiority to someone else, he will naturally treat him lower than he would someone of his status. Many commenta-
tors on this Mishna give excellent explanations that go a whole different route. The Meiri says that just because you may
be in a better position now, doesn’t mean that later on the spots may be flipped. He may be the superior one and you
could be the inferior one. Now if you belittled him back when you were on top, what do expect back now. The gemara
yerushalmi tells over a story that pertains to this message. Many years ago, a group of Jews used to abuse a gentile pig
keeper. As fate had it, this gentile soon became the emperor of the Roman Empire. After remembering his memories of
being tormented by the Jews, he made decrees against the Jews. The Rabbis went to apologize and appease him and the
emperor lifted the decrees. It just goes to show you that we must be careful about how we behave with people, even non-
Jews. Rambam and R’ Yonah both say that we must be careful how we treat people because you don’t know if at some
point you may need to benefit from him.

Mishna 4:
Rabbi Levitas of Yavneh says: Be exceedingly humble in spirit, for the anticipated end of mortal man is worms.
This Mishna brings out a clear picture an d message. We must all be humble. What is the consequence of being haughty
in this world? We all end up the same way in a wood box, six feet underground. Not only should our lives be humble, but
all the way at the end of our lives we leave in a humble state. We all end up the same, so why should you be better than
someone else? We all have the same end result on a physical perspective, so we must make the most on a spiritual one.

Corner
By Jonny Perlman,
12th Grade
Perek 4
Dvarim Hayotzim Min Halev 5

In Parshas Kedoshim, Moshe is told to instruct
the B’nei Yirael to “be holy.” As the Pasuk explains,
“Kedoshim T’Hiyu Ki Kadosh Ani Hashem
Elokeichem,” “You should be holy, because I, Ha-
shem, your G-d, am holy.”
What exactly does it mean that we have a
Mitzvah to be holy?
The Rambam, along with many other
Rishonim, explains that this means as Jews, we must
take what is permissible to us and make ourselves ho-
ly through their use. A common example of this is the
Mitzvah of Kiddush. A person must take wine, some-
thing which is permissible, and use it for something
holy, to make Kiddush. However, based on this ex-
planation, how does the second half of the Pasuk then
explain this Mitzvah? Why is it relevant to mention
that Hashem is holy? The Rambam explains that it
means we must make ourselves holy in order to emu-
late the ways of Hashem and His holiness.
The Nesivos Shalom suggests, however, that
there is a deeper understanding of this Pasuk. Each
Jew is already Kadosh, holy. This is because every
Jew is a piece of Hashem. The Mitzvah of Kedoshim
T’Hiyu, he explains, is to take the holiness that each
Jew already has and to protect it. That is why the
Pasuk needs to mention that Hashem is holy. Hashem
is telling Moshe that He is holy, and since every Jew
is a part of Him, they have this holiness to them that
they must protect, Kedoshim T’Hiyu. Each person
must make sure that they only perform Mitzvos that
will keep this holiness intact, and veer from anything
unjust and impure so as not to tarnish it.
By protecting this holiness of Hashem that
each of us has within us, may be Zocheh to see the
coming of Mashiach, B’mheira B’Yameinu, Amen.
Have a wonderful Shabbos!

You
Shall Be
Holy
By
Dani
Scheinman
12th
Grade
he resisted the temptation to try and get close to HaShem
(albeit in an illegal way) by going into the kodesh haka-
doshim any other time during the year, as well as the fact
that Aharon performed the Yom Kippur service with to-
tal humility; he did not do it with any feeling of his own
greatness, but instead did it purely for HaShem’s glory
and honor.

Have a good Shabbos.

Adapted from shortvort.com
(Shmuli Gutenmacher—Continued from page 1)
remove the Canaanim and their Avodah Zara. The malaach tells the
nation that after the entire generation of Bnei Yisrael from the peri-
od of Yehoshua’s leadership dies out, a new generation, who does
not know Hashem and the miracles he did for Bnei Yisrael, will
arise. Bnei Yisrael will begin to do avodah zara and will anger Ha-
shem tremendously. Hashem will punish them by handing them
over to the enemies around them. Hashem will then cause Shoftim
to emerge who will save them from their enemies. Yet, soon after-
wards, Bnei Yisrael will ignore the Shoftim and resume Avodah
Zara and would flare up anger from Hashem again, and He would
deliver them into the hands of the enemies. Bnei Yisrael begin to
weep, and name their location Bochim (crying), and they sacrifice
Korbanos to Hashem. Hashem intentionally allows those nations to
remain in Eretz Yisrael in order to test Bnei Yisrael and observe if
they remain loyal to the Torah like their forefathers.

Perek 3 – Othniel ben Kenaz, Ehud ben Gera, and Shamgar ben
Anath
Bnei Yisrael begin intermarrying goyim and serving for-
eign gods. Hashem gives Bnei Yisrael over to Cushan-Rishataim,
king of Aram, and they serve him for 8 years. Bnei Yisrael cry out
to Hashem, and Hashem sends Othniel ben Kinas, the first shofeit,
who leads them to war against Cushan-Rishataim, and Hashem de-
livers him into their hands. There is peace for 40 years until Othniel
dies.
Bnei Yisrael continue to do evil in the eyes of Hashem,
and Hashem gives them over to Eglon king of Moab who rules over
them for 18 years. Bnei Yisrael cry out to Hashem a second time,
and Hashem sends Ehud ben Gera, the second shofeit, to save them.
Because of his left-handedness, Ehud is able to trick the guards by
hiding his a sword under his garment on his right side, and con-
fronts Eglon. Ehud approaches Eglon, who was seated, and tells him
that he has a “davar Hashem” to tell him. Eglon stands to hear the
message and as he stands up, Ehud pulls the sword out with his left
hand, and stabs Eglon, who was so obese that the entire sword went
inside his body, and his excrements spill out. As Ehud leaves
Eglon’s chamber, he locks the door. When Eglon’s servants come to
check up on him, they see the door is locked, and they assume that
Eglon was relieving himself. Yet, after a long period of time they
worry and enter Eglon’s chamber, where they discover their dead
king. This delay gives Ehud time to escape to Seirah. Ehud returns
to Bnei Yisrael and rallies them at Har Ephraim to attack Moab.
Bnei Yisrael attacks Moab and kills about 10,000 men, subjugating
Moab and establishing a period of tranquility in Klal Yisrael for 80
years. After Ehud ben Geira’s reign, Shamgar ben Anath succeeds
him and strikes the Plishtim, killing 600, saving Bnei Yisrael.
(Nach Summaries—Continued from page 3)
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לה ןמ םיאצויה םירבד “ ב

The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
Phone: (516) 295-7700 - Fax: (516) 295-4790
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Weekly Torah Publication of the DRS Yeshiva High School

STORIES OF GREATNESS
TOLD OVER BY: MARC EICHENBAUM

PUBLICATION
STAFF

Editors in Chief
Avrumi Blisko
Dani Scheinman

Associate Editors
Yitzie Scheinman
Benjamin Watman
layout editors
Shmuli Gutenmacher
rabbinic articles
Yonatan Mehlman
student articles

Production Staff
Andrew Mermelstein
director of production
Josh Wein
Nisan Basalilov
Jeremy Beninfeld
production staff

םירפוס/Authors
Daniel Aharon
Benny Aivazi
Yonatan Aivazi
David Beer
Yoshi Block
Elly Deutsch
Yehuda Fogel
Yitzchak Ginsberg
Andrew Goldstein
David Gutenmacher
Eli Guttman
Ian Hawk
Aryeh Helfgott
Yehuda Inslicht
Aaron Joseph
Yoni Kadish
David Lauer
Andrew Levine
Eli Lonner
Moshe Lonner
Zev Miller
Yosef Naiman
Gavi Nelson
Johnny Perlman
Avi Porter
Shmulie Reichman
Moishy Rothman
Aaron Rubel
Ariel Sacknovitz
Yigal Saperstien
Avrumi Schonbrun
Yoel Schreier
Alex Selesny
Donny Steinberg
Jesse Steinmetz
Jeremy Teichman
David Weitzman
Matanya Yehonatan

Maggid of DRS
Marc Eichenbaum

Menahel
Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
This great story is called Whispers From Another
World by Shlomo Y. Zevin. Taken from
www.innernet.org:
A once prosperous merchant who had lost
his entire fortune came to Rabbi Avraham Yehoshua
Heschel of Apta with the request that he intercede in
heaven on his behalf, and advise him as well what to
do: He had a daughter of marriageable age, and
hardly a penny left to his name. The rabbi asked him
how much he needed and how much he had, and he
answered that he needed 1,000 rubles for the wed-
ding, and in his pocket he had exactly one ruble.
"Go in peace," said the rabbi, "And take up of the
first offer of a transaction that comes your way. And
may God make you prosper!"
A strange instruction, indeed: business
without capital? But after this first thought, the man
relied on his faith in the words of the rabbi and set
out on his way.
He arrived at an inn which he found was
frequented by dealers in gems. He approached the
table around which a group of them were crowded,
and examined the diamonds that were set out on it.
"What are you looking at here?" Asked one
of the dealers. "Are you perhaps interested in buying
one of these diamonds?"
"I am," replied the man.
"And how much money do you have, if I
may ask?" said the dealer.
"One ruble," was the reply.
The whole group burst out in uproarious
laughter.
The dealer continued boldly: "Listen here!
I've got a deal for you that needs only one ruble. Buy
my share in the World to Come!"
"I am agreeable," said the new arrival, "on
condition that you confirm the sale in writing it, and
sign it according to law."
The gem dealer agreed, and egged on by the
derisive laughter of his friends, he wrote out and
signed a contract of sale, which he duly handed over
to the purchaser in exchange for his last ruble.
Having nothing more to do in the company
of these people, the traveler found himself a quiet
corner, took out of his pack the volume of Talmud
he always carried with him, and was soon deep in
thought.
While they were still chuckling with scorn
at the hapless fool who had just paid out his last ru-
ble for a commodity that did not yet exist, in walked
the wife of that gem dealer. As it happened, most of
his gems in fact belonged to her; in fact, his whole
wealth had come to him through an estate which she
had inherited. She asked what they were snickering
about, and they told her.
Incensed, she turned upon her husband:
"Just in case you did have a share in the next world
coming to you, did you have to go and sell it, and
remain naked like some heathen? I'm not going to
live with a pagan like you! Come along with me to
the rabbi and let's arrange our divorce!"
He stammered out an attempt at an excuse:
He had only meant the whole thing to be a joke, and
so on. His wife remained unconvinced; she was not
going to be the wife of a pagan who had no share in
the World to Come!
Her husband begged one of the employees
of the inn to search around urgently for the new arri-
val.
When he joined the distraught couple, the
gem dealer addressed him as follows: "Listen here.
I'm sure you realize, don't you, that everything that
passed between us was one big joke. Here, take your
(Continued on page 2)

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