Dvarim Hayotzim Min Halev

~"ca
Volume XIV - Issue 14

The DRS Weekly Torah Publication
H

A

L

B

n
a

a
:

H

A

L

B

Parshas Parah and Why We Read It
By Ariel Sacknovitz, 11th Grade
DR3\ D3"
When you take a census of the Israelites to determine their number, each one is to give to the Lord an atone-
ment offering for his life when they are counted, so that they will not be stricken by plague when they are count-
ed. (Exodus 30: 12)
E
vidently it is dangerous to count Jews. This is confirmed by an episode in Sefer Shmuel Bet (24): Dovids deci-
sion to count the Jews resulted in a catastrophic plague that took many lives. Why is this practice dangerous?
The commentators offer many suggestions. Rashi says that counting carries the inherent danger of the Ayin
Harah. Alternatively, Rabbeinu Bachaye suggests that when people are being counted, each one becomes singled out.
They become individuals, separate from the community. Therefore, the merit of an individual may not be sufficient to
save him from adverse judgment.
Bderech Drash, there is another possibility. Nations normally take a census of their population to establish
their military, economic, and demographic strengths. The assumption behind every census is: there is strength in num-
bers. The more numerous a nation is, so too is its might.
(Continued on page 2)
To sponsor an issue of
a:n n nxin n:a~.
info@hayotzim.com email us at:
This weeks issue and every issue of
a:n n nxin n:a~
is sponsored by
GourmetGlatt.com 516-569-2662

Counting the Contributions
By Hillel Field, 12th Grade
PARSHAS KI SISA
PARSHAS PARAH
19 ADAR, 5773
MARCH 1, 2013

All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)

Candle Lighting: 5:28 pm
Latest : 9:17 am
Ends: 6:29 pm
T
his week, in addition to the regular Parsha, we read the section known as
Parah. The additional sections of Shekalim, Zachor, Parah, and Chodesh
are read prior to Pesach for both commemorative and practical reasons.
Shekalim, the first additional section, dealt with the 1/2 Shekel and the public
sacrifices. The reading of the second section, Zachor, facilitated our fulfillment of
the Mitzvah to remember the evil of Amalek. The two sections of Parah and Cho-
desh are directed toward our preparations for Pesach.
In Parshas Parah, we read the section found in the beginning of Parshas
Chukas known as Parah. This section discusses the necessary steps that had to be
followed to remove the impurity which was caused by having had contact with a
dead person. This process involved a seven day period during which the impure
or Tameh person underwent a process involving the ashes of the Red Heifer or
Parah Adumah. The process was facilitated by a Kohen, and it had to take place
in Yerushalayim.
The status of being Tameh restricted a person from entering into the Tem-
ple compound and/or participating in certain select activities. Although these re-
strictions are less applicable today because we do not have the Bais Hamikdash,
(Continued on page 2)
2

Torah Teasers
By Rabbi Moshe Erlbaum


Questions

1. Which two people appear in the Torah for the
first time in this parsha?
2. In what context is the "the finger of
God" (Etzbah Elokim) mentioned? Where else
in the Torah is the "the finger of God" men-
tioned?
3. In this parsha, what is explicitly referred to as
made of gold? Where in the Torah is the first
time these items mentioned?
4. Aside from this parsha, where else in the To-
rah is a partial list of the 13 attributes of Ha-
shem mentioned?
5. In this parsha, what item is destroyed in four
different ways, and how?
Answers

1. Betzalel ben Uri, the artisan in charge of
building the Tabernacle, and his assistant,
Aholiav ben Achisamech, appear in this parsha
for the first time (Exodus 31:2, 6).
2. The tablets of the Ten Commandments were
written "with the finger of God" (Exodus
31:18). In parshas Va'erah, the magicians of
Egypt declare that the plague of lice displays
"the finger of God" (Exodus 8:15).
3. The earrings donated to fashion the Golden
Calf are referred to as "golden ear-
rings" (Exodus 32:2-3). The Golden Calf itself
is called a "molten calf" (Exodus 32:4). In par-
shas Chayei Sarah when Eliezer meets Rivka,
he gives her earrings (Genesis 24:22).
4. In parshas Shelach, Moshe entreats Hashem
through the 13 attributes to forgive the nation
for believing the evil report of the spies
(Numbers 14:18).
5. The Golden Calf is burned, finely ground up,
scattered on water, and then drunk by the na-
tion (Exodus 32:20).
nevertheless, it is incumbent upon all people, male and fe-
male, to keep these laws to the degree that they do apply.
In the time of the Bais Hamikdash it was required of
every male adult to visit the Bais Hamikdash and offer a sac-
rifice a minimum of three times a year: Pesach, Shevuot, and
Succot. However, it was even more important to be there on
Erev Pesach to sacrifice the Korban Pesach or Pascal Lamb.
Anyone who happened to be Tameh from having had contact
with a dead body would have to undergo the process of the
Parah Adumah to remove the status of Tumah and be allowed
to bring his Pascal Lamb to the Bais Hamikdash.
The Talmud tells us that the furthest point in Israel
from Yerushalayim was a two weeks travel. If so, a person
who was Tameh living two weeks travel away would require
a minimum of three weeks to arrive in Yerushalayim with
sufficient time to go through the one week process of the Red
Heifer and be able to offer his Korban Pesach. Therefore,
Chazal ordained the reading of Parah on the week before the
reading of Chodesh as a public reminder to those who are
Tameh that they must immediately arrange to get to
Yerushalayim so that they can purify themselves in time to
bring the Korban Pesach.
Adapted from Rav Aron Tendler
(Ariel Sacknovitz Continued from page 1)
The complete edition of
Rabbi Moshe Atik's Torah Teasers
is available on AMAZON
(keyword Torah Teasers)
That is why it is hazardous to count Jews. We are a tiny
people. In one of his concluding speeches in Devarim, Moshe
says, The Lord did not set his affection on you and choose you
because you were more numerous than other peoples, for you
are the fewest of all peoples. (Deuteronomy 7: 7). Now, we are
a fifth of a percent of the population of the world, by any nor-
mal standards too small to be significant. If Jews are counted, it
risks the possibility of the belief that our strength is in our num-
bers.
How then, is the strength of the Jews estimated? To this
the Torah gives an answer of surpassing beauty. Ask Jews to
give, through the medium of the half-shekel, and then count
their contributions. Numerically we are small, but in terms of
our contributions to civilizations and humankind, we are vast.
The Jewish contribution to the life of the spirit has
shaped the course of Western civilization. Somehow, this tiny
people produced an unceasing flow of patriarchs, priests, poets
and prophets, masters of Halacha and Aggada, philosophers and
mystics in a way that defies comprehension. It was not once that
the Jewish imagination caught fire, but in century after century,
sometimes in the worst persecution known to any nation on
Earth. The destruction of the first Beis Hamikdash gave rise to
systematic Torah study in Bavel. The destruction of the second
brought forth the great literature of Torah SheBaal Peh.
(Hillel Field Continued from page 1)
(Continued on page 3)
Dvarim Hayotzim Min Halev 3

In this weeks Parasha, we are told about possibly the most infamous sin of the Bnai Yisrael, the Cheit of
the Eigel Hazahav. Moshe descended from Har Sinai and saw that a portion of the Bnai Yisrael was rebelling
and had formed a golden calf. This act was so horrible that Hashem threatened to destroy the entire nation.
Moshes immediate response was to pray to Hashem for forgiveness. Rashi explains that while Moshe was asking
for forgiveness, he told Hashem, You caused the Jews to sin by giving them gold and silver when they left Mitz-
rayim. Isnt it obvious they would come to sin? It is like a king who leaves his son on the doorstep of sin! It is
almost as if Moshe was blaming Hashem for the sin of the Bnai Yisrael. It can be difficult to understand why
Moshe would consider the fact that the Jews left Mitzrayim with great wealth the cause of their downfall.
The Bnai Yisrael were living in the desert where all of their needs were taken care of. What use could they
possibly have had for money that it could have led to their downfall?
They were on such a high spiritual level, that they experienced Hashem more than the greatest Neviim.
How could money have had such value to them that Moshe considered it a test beyond their level?
The Messilat Yesharim points out that wealth is one of the greatest tests of man. Not only because of ma-
terialism and self-indulgence, but more so because of the sense of power and independence associated with afflu-
ence. Although the Bnai Yisrael had no use for their money, the risk of the wealth was the sense of superiority
that it gave them; the sense that they dont need to be dependent upon Hashem.
A tzaddik stayed at an inn in a small town that had no Shochet. When this tzaddik arrived at the inn, the
innkeeper rejoiced, thinking that the tzaddik would be able to properly slaughter his calf for him. The tzaddik re-
plied with a request for a large sum of money to send to his family before performing the Shechita. The innkeeper
was shocked and exclaimed, How could I lend money to a total stranger? How can I trust you to pay me back?
In response the tzaddik cried, Kashrut is a very important matter in Judaism. If someone eats treif, his heart be-
comes damaged and sealed up (Yoma 39a). One who eats forbidden foods is likely to commit every other sin. Yet
you will trust me for Shechita, although I am a total stranger, but for monetary matters I am not trustworthy!?
There is one episode in Sefer Shoftim that epitomizes this eternal truth. The Israelites had suffered a devastat-
ing series of attacks from the Midianites. G-d called on a warrior, Gideon, and told him to wage war against them.
When he arranged an army of 32,000 men, G-d responded, You have too many men for me to deliver Midian into
their hands. Through an experiment of lapping water from a stream, this number was cut down to 300, an absurdly
small number to go up against a potent army. However, using ingenious tactics to suggest the presence of a large ar-
my, Gideon struck and won.
Clearly this is not just a story about war. What God was saying to Gideon, what he has been saying to us for
centuries, is that to win the battle of the spirit you do not need numbers. You need people who are instinctively in-
clined to give, to contribute. Let us look deep within ourselves in order to bring out our greatest personal contribu-
tions, to fully realize the strength of our glorious nation.
Hillel Field Continued from page 2)

You can get
a:n n nxin n:a~
weekly by email!
Visit http://eepurl.com/tu3wL or scan the barcode with your
Smartphone to subscribe
By Ari Brandspiegel, 10th Grade
4

populace? After all, the merchant from Hemelnick was well-known to everyone in town as a scrupulously honest
man, as someone who was already wealthy and as such immune to monetary pressures, and as far from theft as east is
from west. Furthermore, everyone knew that the merchant and the deceased were old friends who trusted each other
implicitly, never resorting to documents or witnesses in their transactions. Surely, the entire town would be paying
attention to the first ruling handed down by their new Rabbi. Everyone was sure to wonder: Why should the law of
the Torah be so opposite to common sense? Why me and why now? thought Rabbi Levi Yitzchak to himself.
(Stories of Greatness Continued from page 6)
(Continued on page 5)
When it comes to money, people feel the need to contemplate before trusting anyone, while by religious
authority, they do not spend as much time confirming anothers reliability.
Many people merit wealth nowadays. Wealth is a major test. While prosperity is a great blessing, it can
also be a curse. If one who has money changes and feels a sense of superiority because of his money, that money
will lead to his downfall. On the other hand, if one recognizes that he was given wealth for a purpose, and uses it
to help him accomplish his purpose in existence, he has passed the test, and his wealth is truly a Bracha.
(Ari Brandspiegel Continued from page 3)

The Seder of the Seder
By Elly Deutsch,
Editor of Rabbinic Articles
The Seder is subdivided into 15 parts. One may wonder, what is the significance of the number 15? Maybe if we under-
stand the number 15, we can understand what the objective of the evening is, and why Chazal put the Seder in its particular order.
One of the more common answers give to this question is that there are 15 spiritual levels that separate us from Hashem.
The objective of the Seder Night is to bring us from our lowly and mundane selves up to the Kisei HaKavod, so by the time we
finish Nirtzah, it will be as if we are standing before the Shechina itself.
This might also explain why there is a minhag to wear a kittul at the Seder. A kittul reminds us of Yom Kippur, which is
a day dedicated to getting close to Hashem through davening and fasting. So too, on the 1
st
night of Pesach, we want to become
closer to Hashem through the avodah of the Seder.
If we analyze these 15 steps, we will understand how the order in which we do the Seder will help to bring us closer to
Hashem. The Alshich explains that each step of the Seder has a deeper meaning than one might think. At each step of the Seder,
we ascend to a higher spiritual level and become closer to Hashem:
Kadesh- one should make holy what is permitted to him
Urchatz- one should wash himself clean of all his aveiros
Karpas- could be interpreted as: kaf-rash, one takes for himself with his hand only what he needs, but he gives out
more than what is needed
Yachatz- breaking the Matza teaches us that we should take part of what we need in this world, but we should save the
bigger half for the next world
Maggid- one should tell over to others that they
Rachtza- should have pure hearth
Motzei Matzah- Motzei: one should remove from himself and reveal Matzah: the Yetzer HaTov
Maror- one should take the Yetzer Harah and
Koreich- sandwich it together and use it to serve Hashem
Shulchan Oreich- if one does all of these things, then he will be zocheh to have the prepared table in Gan Eden
Tzafun- refers to what is hidden away for the times of Mashiach
Barech- if one blesses Hashem and
Hallel- sings the praises to Hashem
Nirtzah- he will be accepted by HaKadosh Baruch Hu
Dvarim Hayotzim Min Halev 5

In this weeks , Moshe was told by
Hashem to make a and put it between the
and the . This washing station would be for
and his sons. Hashem then told Moshe to make spices
to anoint the of the . These included
the , , , , and . Lastly, Moshe was
told to anoint and his sons. Hashem then discussed
and told Moshe the details, like the idea that by
following , we will know that Hashem is one. But
Hashem also told us that if we don't follow , we
will be killed.
After all of this, Hashem gave Moshe the .
Moshe didn't come down from when expected,
so the went to and said, Bring us a god.
He responded, Bring me all your possessions. They
brought him their possessions, which were then melted
together to make a golden calf, and they offered .
Hashem told Moshe what was happening and how furi-
ous He was. Moshe convinced Hashem to have pity on
the , since he made promises to our fathers,
and he said if Hashem would not have mercy, Moshe
would not want his name in the Torah.
Moshe went down with the and saw what
the did. Out of anger, he threw the down
and broke them. He then burnt the golden calf. Moshe
and the killed all the men who worshipped the
golden calf.
Moshe then had to go back up to by
himself to make the second set of . When he came
down, he had to put a mask on his face since his face
shone so brightly.

IN A
Paragraph
By Eli Borochov, 12th Grade

He couldn't bring himself to issue the verdict
just yet. The contradiction between the natural sense of
what was right and the law of the Torah was too great.
Even though the claimant and defendants anxiously
awaited his word, he asked them to excuse him for a
few more minutes. Turning aside to a corner of the
room, he poured forth in silent prayer his frustration,
beseeching G-d to enlighten him with understanding.
Suddenly, the owner of the honey jumped off his seat as
if struck by a bolt of lightning, and exclaimed: I re-
member! I remember! So struck was he by his recol-
lection, and so convinced of its importance and rele-
vance, he didn't hesitate to interrupt the Rabbi, who was
standing in the corner, absorbed in his personal prayer.
Honored Rabbi, please forgive me, he called
out excitedly. While waiting here I had the most amaz-
ing realization! An old memory, which I haven't thought
about in many years, just flashed through my mind.
Rescued from oblivion! I'm talking about something
that happened fifty years ago, when I was just a young
lad. Our father died suddenly, leaving us a large inher-
itance in cash and possessions. Included in this was a
storage room filled with casks of wine and oil.
One day, the father of these two young men --
may his rest be peaceful -- came to our home in Hem-
elnick. He claimed that the wine and oil were his -- that
he had stored it with our father for safekeeping. My
brothers and I were still quite young then, and had never
been involved in any of our father's business affairs. We
had no idea what we were supposed to do, but we were
reluctant to give up the merchandise just like that.
We all went to the Rabbi of the town and pre-
sented our case. He ruled in our favor, explaining that
nothing can be taken from the inheritance of orphans
without absolute proof and an oath. The wine and oil
remained in our possession. After a while, we sold the
entire lot for a good price.
What I just realized is that the money we re-
ceived for that wine and oil is exactly equal to the value
of my honey, which is now in the possession of the sons
of my departed friend!
Rabbi Levi Yitzchak's face shone with inner
( Stories of Greatness Continued from page 4)
happiness. With his apt comparison of the two parallel events fifty years apart, the merchant had conceded his own
present case. For the same reason that, as an orphan, he was entitled to keep the wine and oil that long time ago, he
had to relinquish his claim on these orphans for his honey today.
Now, all was clear to Rabbi Levi Yitzchak: Divine Providence had presented him this case, so early in his
new tenure, to teach him an important lesson. Not always is what seems obvious and true to human eyes necessarily
the truth, or even fair. Absolute truth resides only with the laws of the Torah. G-d's ledger is always open, and all ac-
counts are forever being reckoned and balanced. Some may take fifty years for resolution, others more, others less.
What is guaranteed is that the Master of the Universe constantly oversees to be sure that justice is done.
6

STORIES OF GREATNESS
TOLD OVER BY: DAVID LAUER
The following story, Fifth Year Honey, by
Yerachmiel Tilles, teaches us the importance of
remembering that Hashem has a hand in every-
thing that happens in our lives. Taken from
chabad.org. Have a good Shabbos!
Less than a week after the tzaddik Rab-
bi Levi Yitzchak moved to Berdichev in 1785
to serve as chief Rabbi there, three men
knocked on his door to ask him to decide a
question of Jewish law between them. It would
be his very first case as a rabbinical judge in
his new position.
A wealthy merchant from the nearby
town of Hemelnick had brought several barrels
filled with honey to sell at the big fair in Ber-
dichev. Unfortunately, just then, the price of
honey dropped sharply. Not wanting to suffer a
loss on his investment, he asked an acquaint-
ance to store the honey for him until the price
rose again.
The two were old friends, and the local
man was happy to oblige. Knowing each other
to be completely honest, they didn't write down
anything of their arrangement or call in wit-
nesses. Time went by. The price of honey re-
mained low, so the barrels remained in their
Berdichev cellar, untouched and unnoticed.
More time went by. The man on whose
property the honey was stored contracted a fa-
tal disease and passed away. Everything hap-
pened so quickly that he never had a chance to
explain to his family anything about the state
of his affairs. More time passed. The price of
honey finally began to slowly climb. When the
increase became significant, the owner of the
barrels showed up at his deceased friend's
house and claimed his honey from the sons
who had inherited and taken over their father's
business. They, however, having heard nothing
about it from their father, refused to honor the
Hemelnicker merchant's claim. After some dis-
cussion, they decided to proceed to the Beit
Din (rabbinical court) to present the case be-
fore the new Rabbi.
Rabbi Levi Yitzchak listened to the liti-
gants carefully, even though the law in such a
case was clear. Of course he would have to rule
against the out-of-town merchant. Even if there
had been witnesses or a signed document, To-
rah law stipulates that no claims against
orphans (i.e. heirs who are disadvantaged by
the fact that they have no way of knowing what
transpired between the deceased and their liti-
gant) can be collected without first swearing an
oath as to the validity of one's claim; here there
were neither document nor witnesses.
Nevertheless, Rabbi Levi Yitzchak hes-
itated to pronounce his verdict and finalize the
case. Two nagging thoughts disturbed him.
Why, in his first days in his new position, did
the Almighty arrange for his inaugural judg-
ment to be something so straightforward and
clear-cut, with no room to budge left or right to
attempt any sort of compromise? Could it be a
hint from Heaven that his practice to always
pursue accommodation and compromise was
not correct? That only adhering strictly to the
letter of the law can be considered the way of
truth?
The other thought that made him un-
comfortable was: Why did the Supernal Judge
arrange it so that his very first ruling in this
town would be considered bizarre by the entire
(Continued on page 4)


PUBLICATION
STAFF

Editors in Chief
Yitzie Scheinman
Benjamin Watman

Associate Editors
Eli Alter
layout editor
Elly Deutsch
rabbinic articles
Yoni Kadish
Jeremy Teichman
student articles

Production Staff
Jeremy Bienenfeld
director of production
Yonatan Goldberg
Matty Rindenow
Moshe Spirn
Avi Weingarten
Judah Willig
production staff

/Authors
Daniel Aharon
Benny Aivazi
Daniel Ash
Ariel Axelrod
Zach Blisko
Eli Borochov
Ari Brandspiegel
Brian Chernigoff
Hillel Field
Yehuda Fogel
Max Fruchter
Ben Gelman
Yoni Gutenmacher
Yaakov Hagler
Aryeh Helfgott
Uri Himelstein
Yehuda Inslicht
Zack Kalatsky
Eitan Kaszovitz
Eitan Lipsky
Moshe Lonner
Benjamin Ramras
Moishy Rothman
Aaron Rubel
Ariel Sacknovitz

Maggid of DRS
David Lauer

Menahel
Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
a:n n nxin n:a~
Weekly Torah Publication of the DRS Yeshiva High School
If you have any comments, questions, or suggestions,
feel free to email us at info@hayotzim.com