Dvarim Hayotzim Min Halev

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Volume XVI - Issue 4

The DRS Weekly Torah Publication
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Why Lech Lecha?
By Jonah Loskove, 9th Grade
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I
n Parashat Lech Lecha, Hashem tells Avraham to leave Charan, his family, his property and everything that he
is familiar with, and to go to the land of Canaan. A very famous question has been posed: why did Hashem
tell Avraham to leave his home, the place that he found Hashem in the first place? There are two possible an-
swers that can explain why Hashem told Avraham to leave.
Avraham grew up in the land of Haran and was familiar with the people there, but they knew him as the
crazy man who believed in this invisible Hashem. Perhaps Hashem knew that in Charan, where everyone knew
Avraham and already labeled him as crazy, Avraham would not be able to change anyones views or beliefs. By
going to Canaan, where nobody knew him, he could influence many more people to follow the ways of Hashem.
The Torah Temima writes that when a person moves locations, the decrees made against him are ripped up. This
can be interpreted to mean that the decrees that man has put upon him, like the judgment mentioned above, are
torn up, or it could mean that the decrees Hashem made against him are nullified. Sarah and Avraham were unable
to have any children; perhaps they left in the hopes that Hashem would rip up that decree as well.
(Continued on page 2)
A
s everyone knows, this weeks Parshah begins with the strange, double-
worded instruction of Lech Lecha. Many sages have discussed the
reason for the superfluous word Lecha. Rashi explains that Lech
Lecha means that that Avraham should go for his own benefit. Hashem was
telling Avraham that the journey he was being instructed to undertake would be
good for him. While in Charan, Avraham would not have any children, but once
he took his journey to Canaan, he would be able to start the family that would
ultimately become a great nation and spread throughout the world.
Rashis explanation, however, leads to a question. The Mishnah in Avos
(5:3) states that Avraham was tested with ten trials, including the instruction to
leave his homeland and travel to parts unknown. But based on Rashis explana-
tion of Lecha, why was this considered a test? Surely if Hashem came to any
one of us and instructed us to move with a promise of guaranteed blessings, suc-
cess and family well-being, we would do so. Therefore, why was this considered
a test for the great Avraham.
Rabbi Moshe Feinstein explains that there was never a question that Av-
raham would obey Hashems command. The true test was to see whether Av-
(Continued on page 2)
Leaving Charan
By Yehuda Benhamu, 11th Grade
PARSHAS LECH LECHA
8 CHESVAN, 5775
OCTOBER 31ST, 2014

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Another amazing answer to this question is
even simpler it would be impossible to follow Ha-
shem in Haran. Avraham found Hashem in Haran be-
cause despite the idol worship all around him, Av-
raham sensed something more real and discovered Ha-
shem. Although Haran may have been a good environ-
ment for finding Hashem, it may not have been a suita-
ble environment for following His ways. Avraham left
his land because for him to follow Hashem properly he
had to be on his own, not surrounded by the influence
of idol worshippers. Even Avraham Aveinu, given
enough time, might not have been able to stand up to
the constant pressure to bow down. Hashem therefore
told Avraham to leave Haran to go to a foreign land to
strengthen his belief in Hashem, and to increase Av-
rahams influence on the world so people could really
see the beauty of Hashem.
(Yehuda Benhamu Continued from page 1)
raham would question why Hashem was requiring him
to move in order to grant him success and family. As a
great tzaddik, Avraham knew that Hashem had the
power to grant him children and fame anywhere in the
world. Thus, he might have asked himself: why is it
necessary for Hashem to uproot me and my family?
Why cant this happen for me here in Charan? It is hu-
man nature that even the simplest task is difficult to
carry out when one does not understand the reason for
it. Certainly, a task such as uprooting and moving
would even more challenging.
But, of course, Avraham passed this test. He did
not question Hashem or wonder about the logic of the
request. He simply assumed that Hashem had a good
reason to command as He did, and he obeyed without
question.
(Jonah Loskove Continued from page 1) Torah Teasers
By Rabbi Moshe Erlbaum, 9th Grade Rebbe

Parshas Lech Lecha
Questions

1. What sets of parshas of the Torah share the same root in
their name? (10 sets) Example: Lech Lecha and Vayelech.
2. Aside from this parsha, where else does Hashem command
Avraham with the words Lech Lecha - "Go for yourself"?
3. Which two people are called brothers but weren't?
4. Which Brit ("covenant/treaty") was made between people,
and not with Hashem?
5. Which body of water, found in Israel, is mentioned in this
parsha?
6. Where is Avraham called an Ivri ("the Hebrew")? Who is
the only other person in the Torah called an Ivri?
7. Which birds are mentioned in this parsha? (3 answers)
Answers

1. The following ten sets of parshas share the same root: (1)
Lech Lecha and Vayelech, (2) Vayera, Va'era and Re'eh,
(3) Chayei Sarah and Vayechi, (4) Vayetze and Ki Tetzei,
(5) Vayishlach, Beshalach and Shlach, (6) Bo and Ki Tavo,
(7) Mishpatim and Shoftim, (8) Tetzaveh and Tzav, (9) Ki
Tisa and Naso, (10) Bechukotai and Chukat.
2. When Hashem tells Avraham to sacrifice his son, He
says Lech Lecha - "And go to the land of Moriah" (Genesis
22:2).
3. Avraham refers to Lot and himself as "brothers" (Genesis
13:8). Avraham was actually the uncle of Lot (Genesis
11:27).
4. Avraham makes a Brit with three men in Genesis 14:13.
5. The Dead Sea, is mentioned in conjunction with the war of
the four and the five kings (Genesis 14:3).
6. When the refugee informs of the capture of Lot, Avraham
is referred to as HaIvri (Genesis 14:13). It is the only place
where he is called this. Yosef is the only other person called
an Irvi, by the wife of Potiphar (Genesis 39:14), and by the
butler when he informs Pharaoh of Yosef's ability to inter-
pret dreams (Genesis 41:12).
7. Three birds appear in the parsha: turtledove, young dove
and vulture (Genesis 15:9, 11). The first two were used as
part of the Brit Bein HaBetarim, and the last one came to
eat the carcasses of the dead animals and birds.

The complete editon of
Rabbi Moshe Atk's Torah Teasers
is available on AMAZON
(keyword Torah Teasers)
Dvarim Hayotzim Min Halev 3

The question that will be discussed in this article
is: may a person record very important sporting
games that occur on Shabbos using DVR?
-Moshe

I. Introduction
A. Rabbi Jachter, the author of Gray Matter,
has an article discussing this very issue
(volume 4).
II. What exactly is the issue?
A. The pasuk, when discussing the isur of
doing melacha on Shabbos, says that not
only can't a person do melachos on Shab-
bos, but even our animals or our children
can't do melachos on Shabbos.
1. The pasuk does not say that a per-
sons kaylim (vessels) can't do mela-
chos on Shabbos, seemingly imply-
ing a persons kaylim can do mela-
chos.
B. The Mishna in Maseches Shabbos (17b)
discusses a machlokes between Bais
Shammai and Bais Hillel about whether a
persons kaylim can do melachos on
Shabbos or not. They are arguing about
setting up a trap before Shabbos.
1. Bais Shammai holds that there is an
issue of your kaylim doing melachos
on Shabbos.
2. Bais Hillel argues and says there is
no issue of your kaylim doing mela-
chos on Shabbos.
i. The Rambam writes (Hilchos
Shabbos 3:2) that we pasken like
Bais Hillel (like we usually do),
that kaylim may do melachos on
Shabbos.
C. The issue with this is that there is a Be-
raisa in Maseches Shabbos (18a) which
says you can't put wheat in a mill that
runs by water power even before Shab-
bos, if it will continue to run on Shabbos.
This is seemingly saying that your kay-
lim are not allowed to do melachos on
Shabbos.
1. There are two possibilities of how to
deal with this Beraisa.
i. Rav Yosef explains that this Be-
raisa is going like the opinion of
Bais Shammai, who we dont
pasken like.
a. Based on this answer, we
would say that your kaylim
doing melachos is 100% mu-
tar because we pasken like
Bais Hillel.
ii. Rabba argues with Rav Yosef and
says we do have to worry about
this Beraisa. However, he ex-
plains that there is a difference
between the Beraisa and the case
of Bais Hillel and Bais Shammai.
Even Bais Hillel would agree that
you should not have kaylim that
are loud and noisy, like the water
mill, running on Shabbos. The
reason for this is it would be a
zilzul Shabbos (disruptive).
a. Based on this answer it would
depend on the kli. If it falls
under the category of a kli
that makes noise and is a
zilzul Shabbos, it would be
asur. If it doesn't cause a
zilzul Shabbos, it won't be
asur.
III. How do we pasken?
A. Tosfos in Maseches Shabbos quotes the
opinion of Rabbeinu Tam, who says we
(Continued on page 6)
Given by Rabbi Aryeh Lebowitz
on yutorah.org
Recording Sporting Events On Shabbos
0-Minute
Halacha Shiur
1
Transcribed by
Moshe Schwalb
4



In this weeks Parsha, it states -And
Hashem said to Abram, Go forth from your land and from your birthplace and from your father's house, to the
land that I will show you. The simple understanding of this verse is merely Hashem challenging Avram to leave
his homeland. In reality however, it contains a message integral to his life namely, that life should be lived in a
constant state of growth.
To lend clarity to this idea, lets examine the few places such a theme recurs. Firstly, a pasuk in Malachi
explains that there is a major distinction between angels and humans. Essentially, angels are stationary while hu-
mans are mobile walkers. Angels remain at one level, while mankind continues to progress and grow.
The Baalay Musar ask a seemingly inconsequential question: why does the Mizbeach have a ramp as op-
posed to stairs. They explain through a seemingly simple analogy. If one was to place a ball on the Mizbeach it
couldn't possibly stay put. If one wanted it to remain in place, one would need to continually push it up without
hesitation The same is true with humanity. One mustnt stop attempting to get close to Hashem and to grow in
ones observance because hesitation will send him or her toppling down.
he got home, he excitedly told his wife about this crazy couple who living in a coal cellar, who had refused his gift of $500!
"Can you imagine such crazy people? he asked his wife
Why wouldnt they take the money? she asked
He said something about not wanting to benet from any money I earned through the violation of Shabbos he re-
plied.
At the sound of those words a cold shiver ran down the woman"s spine. She sat down and began to sob. She cried
and cried reminding her husband that when they came to America they also tried to keep Shabbos, but it was too difficult.
She reminded him that they had agreed that he would begin to work on Shabbos just to get by, but getting by was
never enough, and now they were so wealthy through the violation of Shabbos that even a Jewish family wont touch their
money.
After hearing his wifes powerful words the two of them resolved to keep every Shabbos from that day on. Together
they walked back to the poor family in the coal cellar and they explained to them their new resolution and their commit-
ments. The poor family moved in with them and they became very close friends.
Years later the children and grandchildren of the wealthy man remain true to their commitment and faith. Their
family continues to grow and today they have hundreds of descendants who are committed to Shabbos and the Jewish reli-
gion.
(Stories of Greatness Continued from page 10)
By Sammy Bernstien, 10th Grade
Yochanans response, If you want to you can go. The dispute is clear with respect to leaving Eretz Yisrael
for Kibud Av Vaem: the Yad Ramah holds you must leave while the Sefer Hamkneh gives you the choice. The
question is with regards to making Aliyah, must one stay in Galus with ones parents or does one have the choice
to make Aliyah?
The Mabit 1:139 deals with a case of a man who made a neder to move to Tzfas. He didnt realize his par-
ents would object to the move and he wants to know if his parents objection is grounds to nullify the neder, since
it caused him to violate the mitzvah of Kibud Av Vaem. The Mabit rules that the neder is not nullified and he
must move to Eretz Yisrael because of his neder. The Beis Yehuda Yoreh Deah 54 writes that based on this Ma-
bit we can infer that even without a neder to make Aliyah, one has the choice to still go against his parents will
(Halacha Drasha Continued from page 7)
(Continued on page 5)
Dvarim Hayotzim Min Halev 5


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In the beginning of this week's Parsha, Avraham's first test is executed as is said by the first Pasuk in the Parsha:
"Hashem said to Avram, go for yourself from your land, from your family, and from fathers house to the land that I will
show you".
Avraham's test was far from ordinary; it was difficult to fulfill and consisted of uprooting himself and leaving it all
behind, so to speak . A question is posed regarding this pasuk: If Hashem knows how every person will react to a given situ-
ation, why was Avraham tested in the first place? Hashem already knew from past experience that Avraham would choose
correctly!
The following mashul may shed light on the matter. A young adult, 19 years old, is quite the baseball player and
hopes to play for the New York Yankees one day. He fantasizes about rising to the plate at Yankee Stadium and smacking a
home run out of the ballpark. This young man practices day in and day on improving his skills in order to be drafted. As
great as this prodigy might seem to the untrained eye, however he is merely an Average Joe with above average baseball
skills until the moment he dons that Yankee uniform. Until he has proof and tangible evidence that he is "big league" materi-
al, he is nothing more than ordinary.
Hashem tested Avraham so that he could earn his Yankee uniform. When Avraham chose correctly, he became a
greater person and set his future into motion.
Testing brings out ones potential, and helps one grow. When one experiences a difficult situation, he can learn from
instead of despairing. Testing is an opportunity. Hashem gave Avraham this opportunity in order for Avraham to rise up and
become Avraham Avinu.
(Dvar Torah from aish.com, by Rabbi Eli Scheller)

By Simon Afriat, 12th Grade
and make Aliyah because otherwise the neder in the Mabits case would have been nullified. Rav Ovadiah Yosef in
Yechaveh Daas 3:69 quotes the Maharam MRutenberg as ruling similarly. The Panim Yafos cited above would say
one must stay out of Eretz Yisrael and fulfill Kibud Av Vaem. Rabbi
Aberman suggests that this argument is based on how each opinion views the mitzvah of Yishuv Eretz Yisrael. The
Mabit who holds one can choose to go to Eretz Yisrael against ones parents will holds like the Ramban who considers
Yishuv Eretz Yisrael to be a chiyuv, an obligation, and by staying out of Eretz Yisrael you are being mivatel the posi-
tive obligation. The Panim Yafos however would hold like the Igros Moshe Orach Chaim 1:102 who paskens that
Yishuv Eretz Yisrael is just a kiyum, a fulfillment, but if there is something else that is in the way of that fulfillment do
not make Aliyah.
To summarize, although Avraham had a command to leave Terach and to go to Eretz Yisrael, this would not
necessarily hold true with everyone else. This is the opinion of Panim Yafos and seemingly the Igros Moshe. Howev-
er, the Mabit is of the opinion that everyone has a choice to make Aliyah even against the will of ones parents. With
regards to leaving Eretz Yisrael to fulfill Kibud Av Vaem, Rav Ovadiah paskens that one is prohibited to leave perma-
nently but temporarily it is ok to leave. Rabbi Aberman notes that if the rule with regard to making Aliyah is the same
as Rav Ovadiahs rule about leaving Eretz Yisrael, one can certainly remain in Galus for a specified period of time if
that is his parents will.
(Halacha Drasha Continued from page 4)
6



pasken like the answer of Rav Yosef (see above). This is a more lenient opinion. Tosfos himself says
we pasken like Rabba.
B. The Ramban writes that we pasken like Rabba, the more strict opinion, that it would depend if the
kli is going to be a zilzul to Shabbos.
C. The Shulchan Aruch (252:5) writes that youre allowed to put wheat into a water mill before Shab
bos, even though it will continue to go on during Shabbos. The Shulchan Aruch seems to say like
Rav Yosef, the more lenient opinion.
1. However, the Rama writes that many are machmir that if it makes noise and will draw suspi-
cion that you may be doing melacha on Shabbos, you shouldnt use it. The Rama continues and
says that if its going to be a big loss, then even if its a zilzul Shabbos, you can be maykel.
IV. What are some practical cases where this will apply?
A. Air conditioner- when it turns on, it makes a lot of noise.
1. The Rama asks: can one set a clock to make noise on Shabbos? He answers that its not a prob-
lem, even though it makes noise, because everyone realizes that it runs constantly. Also, its not
a problem of zilzul Shabbos because youre setting the clock to be used on Shabbos itself and
not for after Shabbos.
i. Based on the Rama we can explain by the air conditioner that it is mutar because everyone
knows that this is the way of an air conditioner to make noise. Also, its on a cycle.
B. Washing machine- you put clothes in before Shabbos and its still running on Shabbos.
1. Rav Ovadia ztl was asked this question. He answered that typically for Ashkenazim, it would
be asur because of loud noise. However, for Sephardim it would be okay because they dont
hold of the issue of loud noise.
i. Rav Ovadia was also asked about Israeli soldiers who come home five minutes before
Shabbos, leave five minutes after Shabbos, and have no time to wash clothes. Are they al-
lowed to put clothes in the washing machine before Shabbos even though it will continue to
go on during Shabbos? He answered that even the Rama would agree that in this case it is
permissible because the Rama said that for an important matter it is mutar.
C. What about recording sports on Shabbos with DVR?
1. Reb Moshe writes in a teshuva (O"C C'4 S'60) that he was once asked by Rabbi Tendler if a
person is allowed to put raw food in an oven before Shabbos, but have a timer set to cook the
food for the meal on Shabbos. That way you could have fresh food at your Shabbos meal. Reb
Moshe responded to the question that its asur for a Rabbi to be matir this because then Shabbos
would become like a regular weekday. Everything can be run on timers. Reb Moshe is extreme-
ly against timers.
i. However, Reb Moshe would agree that setting a timer for lights is mutar because people
were doing amira lacum (asking non-Jews to do it for them) otherwise.
V. Conclusion
A. If you say like Reb Moshe, then setting a timer for a game would be asur. However, many rabba
nim such as Rav Ovadia and Rav Shlomo Zalman argue with Reb Moshe.
B. Rabbi Jachter writes in Gray Matter that Rav Lichtenstein and Rav Schachter both say from the
Rav that it would be a very bad idea. Its not technically asur but its not a good thing to do.
C. A person has to learn to prioritize in life and if you miss one sporting event its not the end of the
world.
(10-Minute Halacha Continued from page 3)



Dvarim Hayotzim Min Halev 7

The
Halacha
Drasha
Halachic insights
on the weekly Parsha
Researched & Written by
Yehudah Inslicht
Aliyah vs. Kibud Av Vaem
The Torah records Terachs death at the end of Parshas Noach. This is immediately before we are told of
Hashems command to Avraham to leave Charan and go to Eretz Cnaan in the beginning of this weeks parsha,
Parshas Lech Lecha. Rashi at the end of Noach finds a problem with this, because based on the years of Terachs
life, Avraham left Charan well before Terach died. Rashi resolves this seeming contradiction by quoting
Bereishis Rabah 39:7 which explains that Hashem didnt want to publicize that Avraham neglected to perform the
mitzvah of serving his father to go to Eretz Yisrael. Although Avraham had special permission from Hashem to
leave his father, we dont want others, who would be obligated in the same situation to stay with their fathers, to
think badly of Avraham. Therefore, Hashem chose to call Terach dead even though he was alive because in
some way, the wicked are always considered dead.
The question we will deal with is whether Yishuv Eretz Yisrael (settling in Israel) overrides the mitzvah of
Kibud Av Vaem with people other than Avraham. The following is based on a Shiur by Rabbi Moshe Aberman
from Yeshivat Har Etzion on the yeshivas Virtual Beit Midrash.
As the Midrash quoted by Rashi above implies, Avraham was clearly treated differently than others. The
Maharal and the Sefer Hamakneh on Kidushin 31b explain that this is because Avraham was considered like a
convert who has no halachic parents. Additionally, adds the Sefer Hamakneh, there may have been no obligation
to honor Terach because he was an idol worshiper. In Panim Yafos, Rav Pinchas Horowitz explains that the
above Midrash is a source that anyone besides Avraham would be obligated to stay out of Eretz Yisrael to fulfill
the mitzvah of Kibud Av Vaem.
However, we do not usually learn halacha from a Midrash. This is why many Rishonim and Achronim
hold there is room to say that one should move to Eretz Yisrael against ones parents wishes. The Gemara in
Bava Metzia 32a says that the juxtaposition of the mitzvos of Kibud Av Vaem and Shabbos teaches us that since
both the child and the parents are obligated in the mitzvah of Shabbos and all other mitzvos, if your parents tell
you to violate any of the mitzvos you must disobey your parents and fulfill the mitzvah. If you consider Yishuv
Eretz Yisrael to be a mitzvah, then it would seem that one should disobey ones parents and make Aliyah.
Related to the topic of making Aliyah against ones parents will is the topic of leaving Eretz Yisrael to
fulfill your parents will. Seemingly, if we allow one to leave Eretz Yisrael for Kibud Av Vaem, one would not
be required to move to Eretz Yisrael if ones parents disapprove of the move. The Gemara in Kidushin 31b re-
lates a story about Rav Asi who came to Rebbi Yochanan with the following question: My mother wants me to
leave Eretz Yisrael, can I go? Rebbi Yochanan answered by saying that he doesnt know. After waiting some
time, Rav Asi repeated his question, to which Rebbi Yochanan responded If you want to you can go and it should
be Hashems will that you return safely. Both the Yad Ramah and the Maharit interpret Rav Asis question as
follows: Can I leave temporarily to meet my mother if I plan on coming back to Eretz Yisrael? What comes out
from Rebbi Yochanans answer that he should leave is that since there is normally nothing wrong with leaving
Eretz Yisrael temporarily, he is now obligated to leave because of his obligation to honor his mother. The Sefer
Hamakneh argues and says that there was no obligation for Rav Asi to leave Eretz Yisrael to honor his mother,
rather he had the choice to leave or not since he was only leaving temporarily anyway. This is implied by Rebbi
(Continued on page 4)
8



Lech LECHA
By Ari Brandspiegel, 12th Grade
In the very first Pasuk of the Parsha, G-d tells Avram to uproot his family and leave his homeland, his
birthplace, and the house of his father. This is widely accepted as one of Avrams most difficult tests from G-d. G
-d told him to leave his land, and without even questioning G-ds reasoning, Avram took his family and left. This
test truly exemplifies Avrams faith in G-d; G-d requested and Avram fulfilled. However, the way G-d tells Av-
ram to leave seems to be a bit strange considering the request being made. G-d tells him, Lech Lecha Go for
yourself. The request wasnt that Avram go on G-ds behalf, rather G-d commanded Avram to leave for Avrams
benefit. What could have possibly been the reason that Avram needed to leave. Avram was the patriarch who epit-
omized Hachnasat Orchim, inviting guests into ones home. Whenever Avram saw a traveller without food or
shelter, he would invite them into his tent and care for them. Why now was Avram being told to leave his home
and be put in the travellers shoes?
The Chernobyl Rebbe dedicated his life to saving Jews who were being held captive. He specialized in
collecting ransom money and negotiating their way out of Russian prisons.
Once the Rebbe himself was captured and put into prison. While under lock and key he prayed for his own
release and begged to understand the justice of his having been imprisoned. He dedicated his life to helping others
gain their release. What was the reason why he had been subject to that fate?
Having accepted the divine decree but still seeking understanding, he fell asleep exhausted with his tear-
drenched siddur. That night, in a dream, a beautiful elderly woman visited him.
She spoke to him and asked, "Why was Abraham our father told to go, (lech lecha), for his own good?
What's so good about having to uproot and wander continuously?" She answered the question that she herself
asked and said, "Abraham specialized in the mitzvah of hachnasas orchim, taking care of guests. Every wayfaring
soul found rest for his body and food for both his body and soul in Abraham's generous tent."
However, until he was told to leave his homeland, Abraham was a well-established landed gentry. He had
never experienced the full depth and anguish of being a wanderer. Now that he was cast into the role of rootless
existence he would know, not just through the power of imagination, but through the school of rugged experience
what it means to be without shelter and food. In this way, the mitzvah that he specialized in, his chosen career, his
mission in life will have been enhanced. Not only his head and hands will be there to serve the people but also his
heart as well. That is why he was told to go "for yourself"; for your own benefit.
The beautiful elderly woman took leave and upon awakening, the Chernobyl Rebbe understood two
things. 1) That woman was no other than Sara our mother. 2) The reason he was in jail was also for his own good.
He had never been on that side of the bars and now he knows the extent of helplessness and frustration that ac-
companies those who are there.
At that point the Rebbe was finally able to perform his kindness with experience and a full heart. The Ge-
mara says, Theres no wise person like one whos been through it. The most effective method of learning and
subsequent understanding is that of experience. His whole life, Avram had been serving others who were travel-
ling and had no food or shelter, but never before had he himself experienced that situation. G-d told him, Lech
Lecha- Go for yourself. Leave your homeland because only then will you finally realize the full extent of your
Chessed, and be able to perform it in its entirety in the future.
We can take this message to better understand a Passuk that we read twice every day in Shema:
(Continued on page 9)
Dvarim Hayotzim Min Halev 9

Avrahams Heroic Rescue
What Can We Learn?
Lot Chose Evil
By David Haskell, 12th Grade

Do not envy men of evil; do not desire to be with them. For their heart thinks of plunder, and their lips
speak of wrongdoing. (Mishlei 24:1-2)

Lot neglected this aphorism and chose to live with heartless people. Consumed with the physical aspects
of life, Lot forfeited his spiritual health. Though he lived with Avraham for years, his yearning for wealth over-
powered his morals, and led him to dwell in Sodom - a rich and fertile land that was poisoned by evil and cru-
elty.
Avraham and Lot's shepherds fought over grazing. Though Avraham muzzled his animals to prevent
them from eating on other people's fields, Lot allowed his animals to eat stolen grass. The tension and unrest
led Avraham to eject Lot from his camp. When Lot was offered first pick of any land, he chose evil Sodom
where incest, murder, and thievery were rampant. In fact, Rashi quotes the Midrash Agaddah, which states Lot
said,
"I really just do not care; neither for Avram nor for his (Avrams) G-d."
Despite Lot's outright rejection of G-d, ethics, and family, Avraham did not hesitate to rescue Lot when
he was captured by foreign kings. Risking his life and the lives of his servants, Avraham helped the king of
Sodom defeat Chedorlaomer and other kings who were with him, solely for saving Lot. These events show how
one can never give up on someone because they seem to be hopeless sinners. Many times Jews may question
Hashem or leave their families, creating an image that they are a lost cause. But the beauty of Avraham was his
unflagging will to help others; he helped strangers who stopped by his tent and rescued an unworthy relative.
Fortunately, Lot bettered his ways and housed fugitives in Sodom during Parshas Vayeira. Therefore,
one should learn that despite appearances, it is never too late to help someone who has lost their way. Avraham
is the paradigm Jew, and we should strive to be as kind-hearted and forgiving as he was.
"You shall love Hashem your G-d with all your heart, with all your soul, and with all your might..." Rashi
explains with all your might to mean with all your experiences. The lesson of Lech Lecha teaches us exactly
how to accomplish this. Sometimes we face situations that seem to be negative or harmful, but in truth, we dont
understand G-ds master plan. G-d places us in situations from which we can gain experiences. Our challenge is
take these experiences, recognize how they affect us, and use them to love Hashem with all of our heart, soul, and
might.
(Ari Brandspiegel Continued from page 8)
10




The DRS Yeshiva High School For Boys
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Weekly Torah Publication of the DRS Yeshiva High School
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STORIES OF GREATNESS
TOLD OVER BY: YOSEF NAIMAN
Good Shabbos everyone. In the spirit
of the amazing success of the Shabbos Pro-
ject last week, I would like to share a story
about the importance of keeping Shabbos.
Rav Shimshon Pinkus told over this story that
he personally heard from a relative of the
person that it happened to. Have a great
shabbos!
-Yosef

In the early 1900s a young Jewish
family was kicked out of their home because
they were not able to afford the rent. Even so,
the father remained true to his Jewish tradi-
tion and refused to go in to work on Shabbos.
Like many other Jews of that time period, he
eventually lossed his job and him and his
family were left to fend for themselves. It
was a bitter, winter night when the entire
family was kicked out onto the uninviting
streets of New York. With the falling snow,
the caretaker had mercy on them and allowed
them to remain in the coal-room of the build-
ing, until they could find a proper home for
the whole family.
A few weeks later a wealthy Jew
walked down the street and saw two dirty,
little boys playing in the street speaking Yid-
dish. He went over to them and kindly asked,
"Why are you children so dirty?"
We are dirty because we live in the
Coal-room replied the innocent kids.
Absolutely baffled, the wealthy Jew
asked to meet their father. The father was
summoned and explained that he couldnt
hold a job, because he refused to go to work
on Shabbos! Right then and there the wealthy
man pulled out his check book and wrote the
family a check for $500 (worth today around
$13500). The father looked at the check and
then asked the wealthy Jew,
Do you keep Shabbos?
The wealthy Jew replied,
No I dont, but what has that got to
do with anything? The poor responded very
simply,
Ive never violated Shabbos and by
receiving your money I feel like I will have
partaken in your violation, and I am not yet
willing to do that. However since we are cur-
rently in a desperate situation, I feel it only
right to first ask my wife what she wishes I
do.
As the wealthy man stood by simply
astounded, the man went back to his wife,
showed her the check and explained to her
his reservations about taking the money. His
holy wife agreed with him, saying that if he
had never partaken in any violation of Shab-
bos, he shouldnt start now!
The father returned the check to the
shocked wealthy man who couldnt believe
the stupidity of this irresponsible Jew. When
(Continued on page 4)

PUBLICATION
STAFF
Editors in Chief
Matthew Haller
Eitan Kaszovitz

Associate Editors
Simcha Sommer
Layout Editor
Daniel Aharon
Yaakov Kaminetsky
Rabbinic Articles
Eli Goldberg
Yoni Goldberg
Yehuda Inslicht
Student Articles

Production Staff
Scott Weissman
Andrew Zucker
Directors of Production
Akiva Ackerman
Joseph Rosen

/Authors
Netanel Abramchayev
Akiva Ackerman
Mayer Adelman
Simon Afriat
Chaim Leib Alper
Natan Alper
Avi Beer
Yehuda Benhamu
Sammy Bernstein
Zachary Blisko
Ari Brandspiegel
Avi Bulka
Eitan Carroll
Brian Chernigoff
Jonathan Crane
Dubi Fischman
Zachary Goldberg
Yoni Gutenmacher
David Haskell
Yehuda Inslicht
Yonah Lebowitz
Sammy Lewin
Jonah Loskove
Yosef Mehlman
Benyamin Pleshty
Moshe Schwalb
Nachi Shulman
Akiva Thalheim
Jeremy Weiss
Adam Zahler

Maggid of DRS
Yosef Naiman

Menahel
Rabbi Y. Kaminetsky

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