Dvarim Hayotzim Min Halev

Volume XIII - Issue 6

The DRS Weekly Torah Publication










Leap Of Faith
By Yonatan Mehlman, 12th grade, Editor of Student Articles
D¹R3\¹Þ D¹¬3"
To sponsor an issue of
a:n ¡n n·×xi·n n·:a~.
email us at
This week’s issue and every issue of
a:n ¡n n·×xi·n n·:a~
is sponsored by
GourmetGlatt.com • 516.569.2662
This haftorah associated with Parshas Behar (not read this year due to
it being a double-parsha) comes from the book of Yirmiyahu. In the perakim
leading up to the one we read as the haftorah for Behar, Yirmiyahu prophe-
cies about the destruction of Yerushalayim.
The haftorah picks up with the walls of jerushalayim under siege and
Yirmiyahu in jail due to the people’s anger over his prophecies. It is at this
time that Hashem appears to Yirmiyahu and tells him to redeem family prop-
erty in Binyamin. Although Yirmiyahu followed the word of Hashem, he
must have been puzzled as to why Hashem had him do so. After all, if all the
land will be conquered and lost from them (for now), what was the point in
redeeming the land, only to lose it again almost immediately.
Nevertheless, Yirmiyahu acted first without openly questioning. It was
only after he completed his job that Yirmiyahu turned to Hashem and asked
for an explanation. Hashem responded by explaining that the Jews will be
banished from this land. They will be punished for turning away from Ha-
shem, but they will also be brought back. Yirmiyahu’s redemption of this
(Continued on page 4)
27 IYAR, 5772
MAY 19, 2012
All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 7:50 pm
Latest עמש תאירק: 9:12 am
תבש Ends: 8:57 pm
This week’s issue of
a:n ¡n n·×xi·n n·:a~
is sponsored by Mr. and Mrs.
Feivy Fuchs (see page 2).
Shemitah and Ma’amad Har Sinai
By Jeremy Teichman, 11th Grade
he first passuk in Behar tells us that Hashem commanded Moshe on Har Sinai regarding the Shemitah. The obvious question is
why does the Torah go out of its way to say that Hashem commanded Moshe about the Shemitah specifically on Har Sinai? We
believe that Hashem commanded Moshe all the mitzvos on Har Sinai?
Rashi explains why the Torah singles out the mitzvah of shemitah by quoting the Medrash Sifra which says that just as the klallos, the
general details, and the dikdukos, the exact details, were explained to Moshe on Har Sinai, so too all the other mitzvos had there klallo-
seihen v’dikdukeihen described to Moshe on Har Sinai.
There is a machlokes in the Gemara in Zevachim (115b) regarding how we received the details of the mitzvos. R’ Yishmael
holds that that the kllalos were said on Har Sinai and the pratos we said over in the Mishkan. R’ Akiva argues that both the klallos and
the pratos were said at Har Sinai, and then they were taught over in the Mishkan, and then taught a third time in Arvos Moab. It appears,
that this comparison made in the Sifra is only consistent with R’ Akiva, who holds that both the klallim and the pratim of the mitzvos
were said at Har Sinai, unlike R’ Yishmael who said that only the klallos were mentioned by Har Sinai. Seemingly, R’ Yishmael doesn’t
hold of the comparison of the Sifra, and if so, R’ Yishmael must address the original question of why the Torah singles out Shemitah and
Har Sinai. If we say that according to R’ Yishmael only the mitzvos of Shemitah had the klallos and pratos said at Har Sinai but not the
rest of the mitzvos, then we need to understand what makes Shemita different than all the other mitzvos that it had both its klallos and
(Continued on page 7)
לה ןמ םיאצויה םירבד “ ב
Torah Teasers
By Rabbi Moshe Erlbaum
רהב תשרפ
1. What are the other names by which ינס רהis known?
2. What number appears four times in one קוספ ?
3. What הוצמin this השרפinvolves blowing a רפוש , a ram’s horn?
4. Where is the first time in the Torah the number fifty appears? b)
Where else in the Torah does the number fifty appear? (7 times)
5. Which law in the השרפinvolves a המוח , a wall?
6. What three word phrase appears in the השרפfour times?
1. Har Sinai is known by two other names. In תומש תשרפit is first
referred to a )א:ג תומש(. םיקלאה רהIn אשת יכ תשרפit is referred to as .)
ברוח רה )ו:גל
2. The number seven appears four times in one קוספIn this קוספthe
Torah commands: " ךל תרפסו עבש םינש תתבש עבש םינש עבש ךל ויהו םימעפ
ימי עבש הנש םיעבראו עשת םינשה תתבש ” - “ount for yourselves seven sets
of years, seven years, seven times and it should be seven sets of seven
years equaling forty nine years.”
3. On the םירופיכה םויof the לבויfiftieth year, we are commanded to
blow the .)ט:הכ( רפוש
4. a) In חנ תשרפHashem instructs Noach to build an ark with a width of
fifty .)תומא )וט:ו תישארבb) In אריו תשרפ, םהרבאbegins his request to save
the city of םדסif the city contains fifty righteous people (
כ:חי תישארב .( In ורתי תשרפupon the suggestion of his father-in-law ורתי ,
Moshe appoints םישמח ירש , judges over every fifty people ( תומש
הכ:אכ:חי .( In המורת תשרפfifty loops and hooks connected the different
sets coverings to the ) ה:וכ תומש - י,ו - ןכשמ )אי In המורת תשרפas well it
states that the width of the רצחof the ןכשמwas fifty )חי:זכ תומש( תומא . In
רבדמב תשרפthe םיולare counted and designated for work in the ןכשמ
from the age of thirty until the age of fifty ( ג:ד רבדמב .( In ינב
תוטמ תשרפ, לארשיdonated to the םיולfifty percent of the spoils of the
war against )ל:אל רבדמב( ןידמ . In אצת יכ תשרפ , a man who violates a הרענ ,
a young maiden, must marry her and give to her father fifty silver coins
) )טכ:בכ םירבד .
5. The Torah in this השרפstates the laws of property redemption for
homes that are found in a המוח ריע , a walled city. The original owner
has a year to redeem after which the home becomes the perpetual prop-
erty of the buyer () טכ:הכ .
6.The phrase " םכיקלא 'ד ינאI am Hashem your G-d,” appears four times
in this השרפ . It is found with regards to the prohibition of םירבד תאנוא ,
saying hurtful words to a fellow Jew ( זי:הכ ,( the prohibition of
charging interest ( חל:הכ ,( the obligation to free slaves ( הנ:הכ ,( and the
prohibition of practicing forms of idol worship (.)א:וכ
יתקחב תשרפ
1. What object is mentioned in three consecutive םיקוספ ?
2. Which number appears twice consecutively in one קוספ ?
3. What number appears four times within the החכותthe words of
4. Aside from Moshe, what other names of people appear in the השרפ ?
5. What single set of laws discussed in the השרפinvolve the numbers
3, 5,10, 15, 20, 30, 50, and 60?
6. What place is mentioned in the last קוספof this השרפand in the first
קוספof the previous השרפof רהב ?

1. The ברח , sword, appears in three consecutive םיקוספall relating to
the blessings that will be present when לארשי ינבare fulfilling the will
of Hashem (.)ו:וכ
2. The number one hundred is repeated consecutively in one קוספ . It
states that when the Jews are following the laws of Hashem, " םכמ ופדרו
הבבר םכמ האמו האמ בשמח ”, Five of you will chase one hundred, and one
hundred will chase ten thousand ().ח:וכ
3. The number seven appears four times in the םיקוספof the החכות ,
each time the Torah warns that the punishments will be increased
sevenfold above their sins (דכ ,אכ,חי:וכ
4. The names of the three תובא םהרבא קחצי and בקעיappear in a קוספof
comfort within the החכות( במ:וכ(.
5. All of those are mentioned in the laws of ןיכרע , evaluating a person
to know how much of a donation must be given when somebody do-
nates their worth to the temple treasury (.) ג:זכ - ז
6. יניס רהthe mountain of Sinai appears in both .)םיקוספ )דל:זכ & א:הכ
This week’s issue is sponsored by Mr. and Mrs. Feivy
and Paula Fuchs, in honor of the following boys being
inducted into the Nedivei Lev Service Society:

Eli Lonner
Zev Miller
Dani Scheinman
Thank you for all of your help,
and Mazal Tov on your induction,
Paula and Feivy Fuchs
Fearing Hashem for the Wrong Reasons

By Shmuli Gutenmacher,
12th Grade, Editor of Rabbinic Articles
"Each of you shall not cause grief to his fellow, and you
shall fear your G-d; for I am Hashem, your G-d" (Vayikra
Chazzal, noticed an apparent redundancy in the Possuk
above. It would have been sufficient to have said, "Each of you
shall not cause grief to his fellow [because] I am Hashem, your
G-d." Why was the additional phrase of "you shall fear your G-
d" necessary?
Our Chachomim answer this question by explaining that
it is possible to use your supposed fear of Hashem to your own
advantage and to the detriment of others. A person can put on a
shroud of kindness and religiosity with the specific intent of de-
ceiving others. This idea is illustrated by the following story.
There once was a fundraiser who came knocking on the door of
a wealthy business man. Unwilling to part with his hard-earned
money, the stingy man immediately accused the collector of rep-
resenting an unworthy cause, creating an excuse which would
mask his own miserliness. The business man even went on to
quote several Talmudic sources which looked down upon the
giving of money to undeserving solicitors.
By responding in such a manner, the wealthy man was
hiding his selfishness by espousing to the Talmudic references.
The possuk therefore warns us against such behavior. Don't take
advantage of others through feigned religiosity; actually be G-d
fearing because as the verse concludes, "I am Hashem." He is
always watching.
Have a great Shabbos!
Dvarim Hayotzim Min Halev 3

This Week in
Jewish History
0 2012
Collected By
Benjamin Watman,
11th Grade
Taken from OU Jewish History
18 Iyar
 Lag ba'Omer.
 Traditional Yahrzeit of Rabbi Simon b. Yohai.
 Yahrzeit of Rabbi Moses Isserles (the Rama), 1572.
 The Jewish community of Ettingen, Germany, set this
day aside as a day of thanksgiving for their escape from
blood-ritual charges, 1690.
 TZAHA"L (IDF) was established, 1948.
 The Arabs blew up the Hurva shul, 1948.
 The first degrees of Doctor of Medicine were awarded to
62 graduates of the Hebrew University - Hadassah Medi-
cal School, 1952.
19 Iyar
 Yahrzeit of Rabbi Meir b. Baruch of Rothenburg
(Maharam), 1293.
 Goebbels, Nazi minister of propaganda, committed sui-
cide, 1945.
20 Iyar
 Jews left the vicinity of Mt. Sinai in the second year of
the exodus, after almost a year there.
 Jews of Troyes, France, were condemned to the stake by
the Inquisition on charges of ritual murder, 1288.
 Jews of Venice were denied the right to practice law,
1637. A community of Jewish slaves, captured over a
period of two centuries and held for ransom by the
Knights of St. John on the island of Malta, was officially
dissolved, 1800.
 The Rothschild-Hadassah University Hospital and Medi-
cal Center was opened on Mt. Scopus, Jerusalem, 1939.
 The Nazis decreed the execution of all pregnant Jewish
women in the ghetto of Kovno, 1942.
 Sedeh Boker was founded on an ancient Nabatean site
never before inhabited by Jews.
21 Iyar
 Jewish agricultural settlement, Alliance, founded in New
Jersey, 1882.
 Karl Frank, Nazi protector of Bohemia-Moravia, execut-
ed, 1946.
22 Iyar
 The first "real" Shabbat for Bnei Yisrael. It was violated
by some Jews who had gone out to collect manna.
 All Hebrew books found in the Papal States were confis-
cated, 1731.
 Rumanian government granted citizenship to all native-
born Jews, 1919.
 Nazi deportation of Jews from greater Hungary to the
extermination camps began, 1944.
23 Iyar
 Bnei Yisrael arrived at R'fidim.
 Moshe Rabeinu struck the rock to provide water for the
 Shimon HaChashmona'i drove the Syrians and their al-
lies, the Hellenized Jews, out of the Citadel, their last
stronghold in Jerusalem, in 142 B.C.E. The date was ob-
served as a holiday in ancient times.
 Amman, capital of Jordan, was bombed by Israel's air
force, 1948.
 The Arab states and Israel agreed to a cease-fire, 1948.
By the time of the first truce, Israel had already scored
substantial victories over the Syrian and Egyptian armies,
though greatly outnumbered by the enemy. The Torah
portion of that week includes the following p'sukim:
"And I will bring peace in the Land... and you shall chase
your enemies... and five of you shall chase a hun-
dred..." (Vayikra 26:6-8)
24 Iyar
 Mauthausen concentration camp was liberated, 1945. It
had housed 225,000 inmates in the course of its exist-
ence. Of this total, 200,000 were killed.
 Germany surrendered unconditionally to the Allies,
 An Israeli attack on Egyptian positions at Ashdod
marked the turning point in the war between Israel and
Egypt, 1948. The battle forced Egypt to change its mili-
tary strategy. It gave up its plans to attack Tel Aviv and
made the isolation of the Negev from the rest of Israel its
(Continued on page 4)
לה ןמ םיאצויה םירבד “ ב
land is symbolic of the return of the Jews to the land that Hashem sent them away from. It represents the mes-
sage to the Jews that there is always hope in the future.
The Rav, Rav Yosef Dov Ha’Levi Soloveitchick zt’l expounds upon this story by comparing it to
Akeidas Yitzchak. There, Hashem tells Avraham to sacrifice Yitzchak. Rashi explains that at that moment
Avraham must have been perplexed; after all, Hashem had just promised that Yitzchak would carry the lega-
cy. Even so, Avraham acted without questioning. He listened to Hashem and carried out his mission.
The connection, explains the Rav, is found in the way each person handled their seemingly contradic-
tory messages from Hashem. When faced with what appeared to be Hashem giving mixed messages, both
Avraham and Yirmiyahu immediately obeyed first, and then questioned only after. Fulfilling the word of Ha-
shem is man’s responsibility in this world. Man’s responsibility to follow the word of Hashem is not contin-
gent upon him fully understanding its rationale. Not withstanding, once the mission is complete, he is not pre-
cluded from seeking its meaning from Hashem.
Reading Yirmiyahu further yields an even deeper understanding of this concept. Yirmiyahu was told
to write two documents in order to acquire the land: one document was to be left open, and one was to be
folded closed. This is a metaphor for man’s mission on earth. Man must fulfill the word of Hashem to the best
of his ability and to his fullest understanding represented by the open document. However, man must bear in
mind that he does not and cannot know it all. Hashem has a plan and a reason for everything even though He
does not always disclose it. This is represented by the closed document.
Have a good Shabbos.
(Yonatan Mehlman—Continued from page 1)
prime objective.
25 Iyar
 King Edward I of England ordered the cessation of perse-
cution of Jews of Bordeaux, France, 1275.
 1200 Jews of Toledo, Spain, were killed by army troops,
26 Iyar
 Yahrzeit of Saadiah Gaon, head of the talmudic academy
of Sura, author of Emunot ve-Deot, the first philosophi-
cal presentation of Judaism, 942.
 Hundreds of Jews were massacred in Brussels, Belgium,
 Yahrzeit of Rabbi Moses Hayyim Luzatto, author of Me-
silat Yesharim, 1747.
 War broke out between Israel and the Arab nations,
1967. The important Egyptian base at El-Arish, in the
Sinai Peninsula, was captured by the Israeli army on the
same day.
27 Iyar
 Demetrius II gave to the Jews of Eretz Yisrael the crown
money which he had annually levied. He thus recognized
the independence of Judea under Shimon HaChashmon-
a'i, 143 bce
 Theresienstadt was liberated, 1945.
 Israeli army captured Yavneh, 1948.
 The Israeli army captured the city of Gaza, 1967.
 The Jordanian-held cities of Latrun and Qalqilya were
also captured on the same day.
 U.N. Security Council unanimously ordered a cease-fire
in the Middle East War, 1967.
28 Iyar
 The Traditional yahrzeit of Shmuel HaNavi. (Some say it
is the 29th of Iyar.) Maimonides observed this day as a
private festival in honor of his discovery of the ancient
Torah scroll written by Ben Asher.
 The Turkish government authorized the return of the
Jews who had been expelled from Jaffa and Tel Aviv,
 Israel captured the Old City of Jerusalem uniting the city
for the first time since the establishment of the State,
 Hostilities between Israel and Jordan came to an end up-
on their acceptance of the cease-fire demanded by the
Security Council of the U.N.
29 Iyar
 The Romans completed construction of banks around
Jerusalem in preparation for the final assault on the third
wall, 70 C.E.
 Jews of Sicily were forbidden to display any funeral dec-
orations in public, 1393.
 Marranos of Segovia, Spain, were massacred, 1474.
 Rabbi Abraham b. Isaac and six other Jews were mar-
tyred in Cracow, 1637.
 Israel, Egypt, and Syria accepted the cease-fire ordered
by the Security Council, 1967.
(Jewish History—Continued from page 3)
Dvarim Hayotzim Min Halev 5

This weeks Parsha, Parshas Bechukosai, contains the tochachah. The tochachah is a series of rebukes and con-
sequences to various misdeeds. The tochachah concludes with the passuk that states how Hashem will remember
the covenant He made with Yaakov, Yitzchak and Avraham (Vayikrah 26:42). Rashi immediately comments on
the anachronistic phrasing of this passuk. The passuk seems to be backwards: Avraham was the first of the Avos,
and therefore should have been mentioned first. Yaakov was the last, and should have been mentioned last. Why
is it that the passuk is written in reverse order? Rashi explains that the reason they are listed in reverse order is that
the passuk is telling you that if Yaakov’s zechutim are not enough, then Hashem will redeem the Jews based on
Yaakov’s merits coupled with Yitzchak’s. Moreover, if those are still not enough then Hashem will also add on
Avraham’s merits, which will surely be enough.
Rashi’s explanation is troubling in two ways: Firstly, he seems to be judging the individual worthiness of
the Avos. Secondly, by judging the Avos the way he does, he implies that Yaakov is the weakest of the Avos,
when in fact we find several references in Tanach that discuss the particular greatness of Yaakov’s ma’alot. Per-
haps most notably by Kivshan Ha’aish where Rashi explains the passuk in Yishayah 29:1 to mean that only in the
merit of Yaakov was Avraham saved.
Given that all the Avos were special in their own way, why did Hashem not list them chronologically as
Moshe did following the tochachah of Parshas Ki Tisah?
Rav Baruch Epstein zt’l, the author of the Torah Temimah, offers an explanation in his sefer the Tosefet
Bracha. He begins by establishing certain premises. Firstly, the word “zechirah,” used in our passuk, connotes
geulah, or redemption. This geulah that our passuk is discussing is one from the galut imposed and threatened in
the aforementioned tochachah. Of note is that geulah is a term which is particularly associated with Yaakov, as it
says in many places in Tanach. For example, it states in Yirmiyahu 31, “Ki padah Hashem et Yaakov
vigoaloh.”Why is it that Yaakov is the one most associated with geulah?
One can understand the attribution of geulah to Yaakov by looking in last week’s Parsha, Parshas Behar.
There, the torah discusses the case of a Jew being sold as a slave to a non-Jew. The Gemarah Kiddushin (21b) ex-
plains that it is incumbent upon the closest relative of the enslaved to redeem him, thereby acting as the go’el. On-
ly if the closest relative cannot perform his duties does the responsibility fall upon the next relative in line.
Yaakov, as the closest of the Avos to the exiled nation, has the primary responsibility to act as the redeem-
er. The order in our passuk is not necessarily based on worthiness, as Rashi wanted to explain, rather it is based on
accountability: Yaakov has the primary responsibility to act as the redeemer, followed by Yitzchak, and lastly Av-
With this explanation, one can understand the medrash quoted by Rashi as to why Yaakov’s name is writ-
ten here malei, with an extra vav. The medrash explains that Yaakov took a vav from Eliyahu, thereby accounting
for the times where Eliyahu’s name is written chaser, without a vav. The reason why it was specifically Yaakov
who took the vav from Eliyahu, as opposed to Avraham or Yitzchak, is that it is fundamentally upon Yaakov to
redeem the Bnei Yisrael, for he is their closest relative.
Have an amazing Shabbos.
Yaakov Avinu, Our Redeemer
By Yonatan Mehlman , 12th grade, Editor of Student Articles
לה ןמ םיאצויה םירבד “ ב
Learn Nach with Jeremy Teichman
Sefer Shoftim
Perek 4 – Devorah and Barak, Yael and Sisera
Ehud dies and Bnei Yisrael continue sinning. Ha-
shem delivers them into the hands of Jabin, king of
Canaan, and his general Sisera, who oppress Bnei
Yisrael for twenty years. Devorah approaches Barak
and encourages him to form an army to attack Sisera
and Jabin’s army, promising him that he will win.
Barak, feeling unworthy of such a miracle, asks De-
vorah to come with him to insure the success of his
mission. Devorah replies that she will come, and adds
that the victory will not be for Barak’s glory, but for
Hashem, who will deliver Sisera into the hands of a
woman. Barak gathers 10,000 men from Zevulun and
Naphtali, and they wipe out all of Sisera’s army, ex-
cept for Sisera himself. Hashem causes Sisera to pan-
ic and he flees from the battle by foot. Yael sees him
running and lures him into her tent where she serves
him milk and covers him in a blanket to let him rest.
As he is falling asleep, she drives a tent peg into his
temple with a hammer. On that day, Hashem subju-
gates Jabin and Bnei Yisrael destroys him.
Perek 5 – The Song of Devorah and the Wailing of
Eim Sisera
After the success of Bnei Yisrael in defeating Jabin
and Sisera, Devorah and Barak sing praise to Ha-
shem. The song describes the new situation after the
war, the responses of the Shevatim after the war, the
miraculous rout of Sisera’s army, gives recognition
for Yael’s valor, the song describes the wailing of
Sisera’s mother upon realizing the death of her son,
which has many halachic connections to the Shofar
blowing during the Yamim Noraim (Rosh Hashana
Perek 6 – Gidon (Act I)
Bnei Yisrael does what is evil in the eyes of Ha-
shem, and Hashem delivers them into the hands of
Midian, who oppresses them for 7 years. Bnei Yisra-
el, impoverished, cry out to Hashem for help. Ha-
shem listens to the cries of Bnei Yisrael and sends an
angel to appoint Gidon ben Yoash as the 5
The angel approaches Gidon and tells him that Ha-
shem is with him and will help him defeat Midian.
Gidon rejects this notion and refuses until Hashem
himself approaches Gidon and guarantees that He
will fight Midian with him, and together they will de-
stroy Midian.
Later, Hashem commands Gidon to destroy his fa-
ther Yoash’s alter of Baal and cut down the ashera-
trees around it, and in its place build a mizbeach for
Hashem and sacrifice the second bull of his father on
the mizbeach as an olah offering. Gidon takes ten
men and they fulfill Hashem’s instructions the fol-
lowing night. The next morning, the people of the
city come to Yoash and show him what his son
Gidon did, and they tell him that Gidon must be
killed for what he did. Yoash responds to their de-
mands saying that if Baal is a god he will take up the
grievance with Gidon himself for breaking his alter.
On that day Yoash named Gidon “Yerubaal”, saying
that Baal will take up the grievance against him for
breaking its altar (yeru bo habaal).
Following this event, Midian and Amalek invade
Eretz Yisrael. Gidon asks Hashem to perform two
specific miracles for him as proof that he was worthy
for miracles to kill Midian, and to show Bnei Yisrael
in case they doubted him. Gidon spreads a wool
fleece on the threshing floor, and his first request is
that if Hashem was to save Bnei Yisrael, then He will
make the entire ground dry but the fleece wet with
dew. Gidon checked the next morning and saw that
Hashem followed through. Then Gidon made a se-
cond request of Hashem, that the next morning the
ground will be wet but the fleece will be dry, as Ha-
shem did so that night. The Malbim explains that the
first test was to know if Hashem will save them di-
rectly or indirectly. Meaning, will the battle be won
naturally or supernaturally. The second test was to
know if the salvation is definite, regardless of wheth-
er Bnei Yisrael does or does not do teshuva, or if the
salvation is dependent on whether Bnei Yisrael does
Dvarim Hayotzim Min Halev 7

pratos mentioned by Har Sinai, as opposed to just its klallos like all
other mitzvos. And certainly, if we say that according to R’ Yish-
mael that only the klallos of Shemita were said at Sinai, then we
surely need to understand why the Torah singled out Shemita from
all the other mitzvos regarding Har Sinai. And even according to R’
Akiva who explains that Shemitah is coming to teach us on all the
other mitzvos, just like the Sifra, why does the Torah single out
specifically the mitzvah of Shemitah to teach about the other mitz-
vos. The bottom line is that there must be something more to the
connection between Shemitah and Har Sinai.
On an alternative note, the Medrash Rabbah in the begin-
ning of Sefer Vayikra discusses the greatness of keeping the Shem-
itah. In Tehillim it says “Barchu Hashem maalachav giborei koach
osei devaro lishmoa b’kol devaro - Blessed is Hashem by his angels
that the excessively strong that do the words and listen to the voice
of Hashem.” The Medrash explains that this passuk of Tehillim
refers to people who observe the Shemitah, who in spite of witness-
ing their fields putrefy and become barren, act in the will of Ha-
shem and observe the Shemita, which is the greatest level of having
a stronghold over the inclination of man. At the end of the medrash,
Rav Huna in the name of R’ Acha explains that the end of the pas-
suk tehillim of “that do the words and listen to the voice of Ha-
shem” refers to when Bnei Yisrael said at Har Sinai who put action
before even listening and said “kol asher dibeir Hashem na’aseh
We see from this medrash that the fulfillment of mitzvas
Shemitah is extremely arduous and difficulty for man. It seems so
challenging that one wonders how could the Torah command us to
do observe a mitzvah that is against our human nature and to watch
our possession become waste while standing idly by? Chazal say in
Avodah Zara (3a) that a person who properly observes the Shem-
itah is as if he fulfilled all the mitzvos in their entirety. Similarly,
the Medrash Rabbah (Vayikra p’13) says in the name of R’ Shimon
bar Yochai that Hashem evaluated all the nations of the world to
determine who was qualified to receive the Torah and concluded
Bnei Yisrael was the only nation capable of keeping the Torah and
its mitzvos.
The only reason Bnei Yisrael was qualified to receive the
Torah was because of Har Sinai, as we see in the Gemara in Shab-
bos (146a). There, Chazal tell us that we were purified and healed
from the zuhama injected into us by the nachash by Chavah, but the
goyim still have that zuhama, that impurity. Just encamping by Har
Sinai from Rosh Chodesh Sivan until Matan Torah caused us to be
sanctified to the level of angels to merit the revelation of the She-
china of Hashem at Har Sinai and the giving of His Torah, and this
lofty level of spiritual inspired Bnei Yisrael to commit to the entire
Torah without even hearing it. Likewise, this elevated level of spir-
itual possessed by Bnei Yisrael at Har Sinai removed the hardship
and struggle of observing the mitzvah of Shemitah and to abandon
their fields and vineyards. Each person’s entire essence was fo-
cused on solely accepting and keeping the mitzvos according the
will of Hashem.
With that, we could understand the Medrash Rabbah. Af-
ter we learned the gezeirah shavah of “barchu Hashem malachav
giborei koach etc.” is referring to people who keep shemitah, and
after explaining the tremendous difficulty in keeping the shemitah
and how much strength is needed, we understand that it isn’t within
human capability. Rather, it is only within the capability of an an-
gel. If so, why is this mitzvah given to man if it is beyond our abil-
ity to keep? To this question, the Medrash itself answers as it says
“barchu Hashem malachav giborei koach osei devaro.” This refers
to those who fulfill the “davar” haShemitah, and those people are
giborei koach and considered malachim. However, “osei” devaro
lishmoa b’kol devaro, refers to Bnei Yisrael that stood at Har Sinai
who promised to do the mitzvos prior to even hearing the mitzvos
by saying “Na’aseh v’nishma,” and that is the language used by the
Malachei HaShares, just like the Gemara in Shabbos mentioned
above, as it describes how Bnei Yisrael was elevated to the level of
Malachim. Therefore, there was no difficulty in Bnei Yisrael to
accept the mitzvah of Shemitah, even though it extremely daunting.
And we could imply based on the Gemara in Shabbos that this ke-
dusha is inherent in every generation from Har Sinai and on, as it
says that Har Sinai removed the zuhama of the nachash given to
Chavah from Klal Yisrael and gave us a level of purity, which is
not so by the goyim.
Still, how could the entire population who does not pos-
sess this above-nature strength to observe this mitzvah? Rav Yosef
Salant explains that the reason the Torah introduces the mitzvah of
shemitah with the mentioning of Har Sinai is for this reason. The
Torah is reminding us that we accepted this mitzvah while on a
level of extreme spirituality in the presence of the Shechina, and
took upon ourselves to be Giborei Koach, and spoke like angels by
saying “Na’aseh v’nishma,” and in that zechus, we will be able to
fulfill the Shemitah properly just like all the other mitzvos we ac-
cepted at Har Sinai.
With this we could also clarify the opinions of R’ Yish-
mael and R’ Akiva in the Gemara Zevachim. R’ Yishmael didn’t
hold of the derasha of the Sifra that just as the klallos and pratos of
Shemita were mentioned at Har Sinai, so too the other mitzvos had
their klallos and pratos mentioned at Har Sinai, and it was difficult
to understand why, according to R’ Yishmael, the Torah specifical-
ly mentioned Shemitah with Har Sinai. And according to R’ Akiva,
it was difficult to comprehend why the Torah specifically use
Shemita to teach us about the rest of the mitzvos. But with this
yesod the answer is clear. There is much more behind the connec-
tion of Shemittah and har Sinai. For the mitzvah of Shemitah is
only for the giborei koach, and it was given to Bnei Yisrael specifi-
cally at a moment when they were at Har Sinai where they tooke
accepted to be giborei koach to do the wil of Hashem, and to fulfill
the mitzvah of shemitah.
Lastly, the Ramban writes that one of the 613 mitzvos is
to always remember, and to constantly imagine in our minds
ma’amad har Sinai, and the nissim and niflaos that occurred there
and our elevated spirituality at that event, and now as a result. Con-
sequently, by remembering such things we will constantly have the
strength and motivation to perform the mitzvos of Hashem like
giborei koach. Furthermore, the Torah tells us in Behar that we are
supposed to count the years of the Shemita cycle and the Yovel.
The Sifra explains that that this way we could constantly be re-
minded of the Shemita, and when it arrives, we will be prepared to
accept it willingly and happily. Moreover, the Sifra writes that by
constantly counting and reminding ourselves of the Shemittah, the
emunah in the hashgacha of Hashem and the Berachos he gives us
will consistently be in our minds, and we will be able to keep the
mitzvos of Shemita, Yovel, and all the mitzvos b’simcha. And the
same is so by the sefira leading up to Shavuos. By constantly re-
minding ourselves of Matan Torah, we could fully fathom and con-
ceptualize the magnitude of the event, and the greatness of Torah.
May we always remember and live with the yedia of Hashem’s
hashgacha, and be zoche to keep the mitzvos in their entirely as
giborei koach.

Good Shabbos!
(Jeremy Teichman—Continued from page 1)
לה ןמ םיאצויה םירבד “ ב
By: Shmulie Reichman, 11th Grade
)זי ,הכ( ... םכיקלא 'ה ינא יכ ךיקלאמ תאריו ותימע תא ונות אלו
You shall not cheat one another, and you shall fear your G-d, for I am Hashem your G-d.

An insightful piece of chizuk can be derived from this passuk: This passuk teaches us not to cause emo-
tional pain to a fellow Jew. So much so that the great Chazon Ish, R’ Avraham Yeshaya Karelitz zt”l, used to tell
parents not to give their children funny names in order that there wouldn’t be a potential problem of someone
making fun of them. He did not want those children to suffer from the use of this name when they got older.
Verbal abuse can be so terribly hurtful, and can cause so much damage to someone. We all know the
phrase sticks and stones…. But it is actually true that words can cause greater damage than physical violence.
Harmful words and hurtful comments can cause much more than a temporary wound. Hurting someone’s feeling
can leave someone crippled for life in so many ways. It can lower one’s self esteem, change his personality, and
make it so much harder for him to make friends and be happy. Some people don’t even realize the damage they
have caused until it is too late.
Rav Shlomo Kluger zt”l, said that the reason people are careless with other people’s feelings, is because
they believe they only have to consider and obey mitzvos bein adam l’makom. However, when people become
inconsiderate about how they treat one another, they will eventually also become careless with the mitzvos be-
tween man and Hashem (bein adam l’makom). This concept is found in the words of chazal: “whoever denies the
favor of a friend, in the end will come to deny the favors of Hashem. And whoever is grateful for the favor of his
friend, in the end will be grateful for the favors of Hashem.”
Now we can explain why the Torah adds “and you shall fear the Almighty” in the same passuk that is says
you shouldn’t hurt the feelings of others. It is because, if you fail to observe the first half of the passuk, and you
hurt the feelings of your fellow Jews, then you will also end up failing to observe the second half of the passuk, of
fearing the Almighty Hashem.
This can serve as a lesson to all of us to teach us the severity of hurting someone’s feelings. Even though
“you might not have meant to do it,” or “it wasn’t your fault,” your actions leave a giant impact on the victim. The
effects of such thoughtless actions are immeasurable. So much so, that once you start down that road, you won’t
be able to stop, and you will even end up violating the mitzvos between man and Hashem. Let us all try to exem-
plify characteristics of achdus and friendship in the hope that no one should face the terrible scenario of being
made fun of.
Have a great Shabbos!
Careful With Your Words
bered that the U.S.A. did not let refugees come to it's shores freely. However if some one would sponsor you, then there was a chance.)
Looking on the envelope, they saw that there was no return address only the name, Alex Lurye, and the city and state, Duluth,
Minnesota. "We have no future in Germany, we must get out before this mad man, Hitler, begins to do worse things to the Jews".
So they wrote a letter addressed only as follows:
Alex Lurye
Duluth, Minnesota
What can you do? Can you send a letter to a person in a large city with out a street address and expect it to be delivered? Of
course not. You would have to be foolish to think that it would get to it's destination. But some times it works out. In thiscase, Alex
Luyre had become a wealthy businessman who was well known in Duluth, a town of over a hundred thousand people. The postmaster
delivered the letter.
When Alex received it, after a lapse of twenty one years, he quickly sent a return letter acknowledging his receipt of their letter
(Stories of Greatness—Continued from page 10)
(Continued on page 9)
Dvarim Hayotzim Min Halev 9

חטבל ץראה לע םתבשיו םתא םתישעו ורמשת יתפשמ תאו יתוקח תא םתישעו
“And you shall perform My decrees, and observe My ordinanc-
es and perform them; then you shall dwell securely in the land”
(חי:הכ ארקיו)
The Rambam explains that the word Chukosai
mentioned in the Pasuk refers to all the laws of Shemitah and
Yovel, which are a bit more difficult to understand. However,
word Mishpatai refers to the laws of fraud and returning slaves,
which are easier to understand. Rashi explains that the last part
of the Pasuk, “חטבל ץראה לע םתבשיו”, actually only refers to the
Halacha of Shemitah. He continues to say that the punishment
for not keeping these Halachos of Shemitah is the Jews being
exiled. This idea is also mentioned in Mishnayos Avos as it
says: “Galus Baah L’Olam Al Ovdei Avodah Zarah, V’Al Gilui
Arayos, V’Al Shfichas Damim, V’Al Shemitas Haaretz.” This
is teaching us that Galus can come as a result of not following
the Halachos of Shemitah properly.
We can ask, why is it that specifically not following
the Halachos of Shemitah that brings about Galus? The
Maharam Schik answers that the lesson of Shemitah is that
Hashem is the true owner of the land and He alone is what
makes the land fruitful and crop yielding. If a person does not
believe that everything is from Hashem, he will work the land;
he thinks that it is himself who makes the plants grow and not
Hashem. The punishment for such a person is that he is not
allowed to live in the land. This shows him that the land is not
his and is, in truth, G-d’s.
To fulfill this mitzvah is a true test of one’s character.
To rely completely on Hashem that He will supply requires a
tremendous amount of Emunah in Hashem.
Have a good Shabbos!
The True Owner
of the Land
By Yoshi Block, 12th Grade
“Sheishes Yamim Taase M’Lacha Uvayom
Hashvi’I Shabbason Mikra Kodesh Kol M’Lacha
Lo Sa’asu Shabbos Hi LaHashem B’Chol Mosh-
For six days, work may be performed, but
on the seventh day, it is a complete rest day, a holy
vacation; you shall not perform any work because
it is a Sabbath to the lord in all your dwelling plac-
es (23:3).
Rashi wonders why Shabbos is mentioned in
middle of the parsha of the moadim?
The Vilna Ga’on explains that on regular
moadim, some work is permitted while on Shab-
bos no work is permitted. On one Yom Tov
though, all work is forbidden; this Yom Tov is
Yom Kippur, also known as “Shabbas Shabason.”
This is the same terminology used by shabbas, be-
cause it is just like shabbas in that one cannot
Have a good Shabbos.

The Moed Of

By Yitzchak Ginsberg,
12th Grade
and pledging to help bring the Wienberg family to Duluth. Alex kept his promise. The entire Wienberg family was brought over in that year
and arrived in May of 1938. Shortly there after, the Rosenau family came over to America.
In Duluth, the Wienberg family began working hard to make life bearable through the depression era. Sometimes two jobs were
necessary for both the father and mother in order to make it through the week. Yet in Duluth as in Seldes, Germany, the family made sure
that the Shabbat would be joyously honored.
The rest of the family was quickly brought over to the states. Unfortunately, the horrible World War II swiftly came. The rest of German
Jewry was destroyed.
Yet the kindness that Herr Rosenau had given to a stranger twenty one years earlier had come full circle. Because of their kind-
ness, with out any thought of personal gain, Herr Rosenau and his family were spared from the horrible fate of their fellow German Jews.
The chessed that they had so warmly given to others with out desiring a payment in return had come back to them with dividends. The en-
tire family was saved.
Today that family has sprouted and grown. A family blessed with many children and grandchildren and great-grand-children (Bli
Iyin Hara). All have taken upon themselves always to honor the Shabbat.
Doing chessed is the Jewish way. Helping another Jew, with out trying to receive a thing in return. Pure and unadulterated ki ndness. It's for
you and for me.
(Stories of Greatness—Continued from page 8)
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
a:n ¡n n·×xi·n n·:a~
Weekly Torah Publication of the DRS Yeshiva High School



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

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

Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
Don't think that the really great stories are the
one's that are written by the world's greatest writers.
The really great stories are the stories that really hap-
pened to real people and they are really and absolutely
true. The following is one of the many really great
stories. Great because it's really true!
America had finally entered World War I.
Troops poured into Europe to put an end to the war.
The war was in it's final stages. American troops were
dispatched through out Germany. The year was 1917.
A lone Jewish soldier from Duluth, Minneso-
ta, Alex Lurye, found himself in a small German town
called Seldes. It was Friday night. Being far away
from home was lonely. The young Jewish soldier had
some time on his hands. Feeling out of place, he de-
cided to see what the local Jewish population was like.
Entering the local village synagogue must have creat-
ed a stir. An American soldier in uniform!. The Amer-
icans fought the Germans in bitter combat. The lone
soldier felt out of place. He was greeted by a kind
German Jew by the name of Herr Rosenau who made
him feel at home in the synagogue.
After the services, Herr Rosenau invited the
serviceman to his house for kiddush and the tradition-
al Friday night meal.
Seeing the beauty of a traditional Shabbat
together with the warmth and kindness of this German
-Jewish family made a deep impression on this young
soldier. He was a stranger, a foreigner, even an enemy
Yet because he was Jewish he was invited to another
Jew's home, given a delicious warm kosher home
cooked meal, complete with wine and the traditional
Shabbat songs. Herr Rosenau's family, together with
his teenage daughter, gave the soldier the feeling that
he was not alone, certainly not an enemy, even in such
a far and distant land.
The soldier was never able to come back
again to see this kind family again. However, the
warm impression that he had received, the experience
of the Shabbat in a warm and caring Jewish home did
not leave him. It meant so much to this young soldier
that when he finally returned to Duluth, Minnesota,
his home town, he took time out to sit down and write
a letter to the German Jew who had touched his life
with such kindness. This was is 1917. For some un-
known reason, although Herr Rosenau received the
letter it was never answered. It was placed in a desk
drawer and there it rested for twenty one years.
Time moves on. Ruth, the teenage daughter of the
German Jew, has grown up and married a German
Jew by the name of Eugen Wienberg. She now has
three small children. The oldest is a boy of eleven.
The time is a bad time for the German Jews. The year
is 1938. The dreaded Adolf Hitler has taken hold upon
Germany and anti Jewish proclamations are being
contrived and enforced on a continually regular basis.
Herr Rosenau is now a grandfather. He is bothered
about the dark and dismal future for himself and his
fellow Jews in Germany. He doesn't pay attention to
his eleven year old grandson, Sigbert, as he is rum-
maging through his desk looking for something of
interest. Suddenly a foreign postage stamp catches his
eye. He pulls out the envelope with the postage stamp
from America. "Grandfather, can I have this?"
Twenty one years have past since he received the let-
ter. "Yes, take it," the grandfather replies. After years
of giving, an old forgotten envelope makes his grand-
son happy. He takes it home to his mother. "Look,
look what grandfather has given me!"
The mother and her husband, Herr Wienberg
eye the envelope with curiosity. The letter is still in-
side. They remove the letter and read it. It is the thank
you letter from the American service man, from twen-
ty-one years ago.
The mother remembers the young man. "Let's write to
him! Maybe he will remember us and sponsor us, ena-
bling us to immigrate to America" (It must be remem-
(Continued on page 8)

Sign up to vote on this title
UsefulNot useful