Dvarim Hayotzim Min Halev

~"ca
Volume XIII - Issue 9

The DRS Weekly Torah Publication
H

A

L

B

n
a

a
:

H

A

L

B

True Faith
By Dani Scheinman, Editor-in-Chief, 12th Grade
DR3\ D3"
PARSHAS VAYECHI
TEVET 12, 5772
JANUARY 7, 2012

All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 4:24 pm
Latest : 9:39 am
Ends: 5:29 pm
I would like to thank Yonatan Aivazi for the following Dvar Torah.
I
n this weeks Parsha, Yaakov Avinu curses Shimon for his anger that he showed in Shechem. Rashi comments
on this and says that Shimons descendants were Rebbeim and teachers dispersed throughout Bnei Yisrael.
Yaakov cursed Shimons anger and then gave him the role of being a Rebbe to children. However we may ask
a question on this: How is one thing related to the other? Yaakov just reprimanded and cursed Shimon because of
the anger and wrath he had shown, and now Shimon has the job of educating Bnei Yisrael as a Rebbe?
Harav Yitzchak Zilberstien shlita, gives an answer which has practical meaning for educators and Reb-
beim: Although Yaakov was agitated that Shimon (and Levi) did not consult with him before killing off Shechem,
he realized that they were the only ones disturbed enough by this disgrace to Klal Yisrael, so much so that they
sacrificed themselves to restore the dignity back to Klal Yisrael. When they saw a breach of justice, they fixed it
zealously. When they were meeting with a rasha that threatened to destroy and uproot the purity and dignity of
(Continued on page 2)
To sponsor an issue of
a:n n nxin n:a~.
email us at
DvarimHayotzim@gmail.com
This weeks issue and every issue of
a:n n nxin n:a~
is sponsored by
GourmetGlatt.com 516.569.2662
Rebbes, Caring and Devoted
By Avrumi Blisko, Editor-in-Chief, 12th Grade

Into their conspiracy may my soul not enter; within their congregation may my honor not
join.

T
he Ramban explains that Yaakov was stating here that the actions of Shimon and
Levi in the matter of Shechem were planned and executed without his knowledge or
consent. Rashi, however, cites a Midrashic interpretation, according to which Yaa-
kov was voicing a prayer that his name not be associated with events that would occur in the
future involving the descendents of Shimon and Levi. His prayer with regard to Shimon
was that he not be mentioned as an ancestor of Zimri, who sinned publicly with a Midianite
woman and was slain by Pinchas. The prayer was accepted, for when the Torah traces the
lineage of Zimri, Shimon is mentioned, but Yaakov is not. With respect to Levi, Yaakov
prayed that he not be mentioned as the ancestor of Korach, who rebelled against Moshe.
This prayer was also accepted, for when the Torah writes the lineage of Korach, he is de-
scribed only as the son of Yitzhar, son of Kehas, son of Levi. Yaakov is not mentioned.
Why were these sins especially disturbing to Yaakov, so that he would pray to have
his name removed from any association with them? R Yitzchak Kirzner explains that Yaa-
kov personified the Middah of Emes, truth, and the study of Torah. His service of Hashem
was based simply on following the exact commandments of Hashem, without attempting to
use logic or reasoning to modify his obligations. Both Zimri and Korach attempted to warp
(Continued on page 3)
Good luck on
midterms!
From the staff of Dvarim
Hayotzim
Special Editors Issue
Last Issue until Parshas Mishpatim
2

Bnei Yisrael, they boldly and audaciously put down that
threat at whatever the cost.
For that reason, shevet Shimon was chosen to be
the Rebbeim of Klal Yisrael. Shimons trait of brazenness
and boldness are exactly what a Rebbe needs to stand up to
challenges and obstacles. A Rebbe must be strong and firm
in helping his students no matter what and who they are,
and above all never giving up on them. A Rebbe has the
power to change a childs life and with this big responsi-
bility, the traits of not turning away and not bending to
pressure are exactly what are needed, as Yaakov saw ap-
parent in Shimon.
A great and real Rebbe never gives up on one of
his students. This story told to me by a friend shows us just
to how many lengths a Rebbe goes to for his students and
just how great the results are. When Chacham Rav Ovadia
Yosef was a young child studying in Yeshivat Porat Yosef,
he was achieving and advancing greatly in Torah. Howev-
er, when he started not to show up in Yeshiva for some
time, his Rosh yeshiva, Rav Ezra Attia ztl, paid him a vis-
it to see how Rav Ovadia was. Rav Ovadias father greeted
him at the door and explained that while Rav Ovadia was
well, he was needed at the store to help out and clean, as
the family was poor and struggling to make ends meet.
Rav Ezra attempted and tried to convince the father to let
him return to Yeshiva, all the while explaining how im-
portant learning Torah was, but Rav Ezra was unsuccess-
ful. Much to Rav Ovadias dismay, his father couldnt al-
low it. The following day when Rav Ovadias father en-
tered the store, he surprisingly found the Rosh Yeshiva
himself wearing an apron and sweeping the store. The fa-
ther asked the Rav, What is the Rav doing here sweeping
and cleaning? Rav Ezra answered, as your son was
opening the store, I told him that I had found a replace-
ment for free and that he could return to Yeshiva. That re-
placement is I. Your sons learning is more important than
mine! exclaimed the Rosh Yeshiva. Sure enough, the fa-
ther allowed Rav Ovadia to return back to Yeshiva to learn
where he grew to the great Rav and Talmid Chacham he is
today, all because of the caring and devoted Rav of his that
refused to give up on him.

The first half of this years Dvarim Hayotzim Min
Halev has been a great success. To all the writers and dis-
tributors, without you guys this publication would not be
anywhere; thank you so much. Yitzie and Benjamin, your
devotion to the publication is shown every week when you
stay up late making sure the layout is perfect. Shmuli and
Yonatan your editing is fantastic, and you guys always
(Avrumi Blisko Continued from page 1)
(Continued on page 7)
Torah Teasers
By Rabbi Moshe Erlbaum

Questions

1. lived in for seventeen years. Where
else in is seventeen years referred to?
2. a) Where in the are two pairs of brothers
mentioned in the same ? b) Which additional
brothers are found together in the same ?
3. a) Where does one person place his hand upon the
head of another person? b) Where else in the To-
rah does it say explicitly that a person placed his
hand on the head of another person?
4.Where is a person mentioned twice in the same
by a different name?
5.What animals appear in the to the sons of
?
6.Which beverages are referred to in the to the
sons of ?
Answers
1. begins when was seventeen years
old
2. a) & and & are all
mentioned in the same . b) and are
also mentioned in the same in their
combined .
3. a) places his hands on the heads of
and when he gave them a . b) In
, the witnesses who heard the curse
Hashem placed their hand on his head before
they stoned him. In , rests his
hand on to transfer the leadership to him.
There it states, - And he
rested his hand on him but doesnt explicitly
state that it rested on his head like it does in the
other two places.
4. In the same , is called both by the name
and by the name .
5. The following animals appear in the : The
, ox, in the of . The and
, lion and lioness, in the of . The
, donkey, in the of . The ,
snake, and , horse, in the of . The ,
ibex, in the of . The , wolf, in the
of .
6. water is referred to in the of . ,
milk, and , wine, are referred to in the of
.
Dvarim Hayotzim Min Halev 3




Torah translated into Greek
8 Tevet 246 BCE

In a second attempt to translate the Torah into Greek
(after an unsuccessful attempt 61 years earlier), the rul-
ing Greek-Egyptian emperor Ptolemy gathered 72 To-
rah sages, had them sequestered in 72 separate rooms,
and ordered them to each produce a translation. On the
8th of Tevet of the year 3515 from creation (246 BCE)
they produced 72 corresponding translations, including
identical changes in 13 places (where they each felt that
a literal translation would constitute a corruption of the
Torah's true meaning). This Greek rendition became
known as the Septuagint, "of the seventy" (though later
versions that carry this name are not believed to be true
to the originals). Greek became a significant second lan-
guage among Jews as a result of this translation. During
Talmudic times, Tevet 8 was observed by some as a fast
day, expressing the fear of the detrimental effect of the
translation.



Passing of Ezra
9 Tevet 313 BCE

Ezra, who led the return of the Jewish people to the
Land of Israel after the Babylonian exile (423-353
BCE), oversaw the building of the Second Temple, can-
onized the 24 books of the Holy Scriptures ("bible"),
and, as head of the "Great Assembly," legislated a series
of laws and practices (including formalized prayer)
which left a strong imprint on Judaism to this very day,
passed away on the 9th of Tevet of the year 3448 from
creation (313 BCE -- exactly 1000 years after the Giv-
ing of the Torah on Mount Sinai). The passing of Ezra
marked the end of the "Era of Prophecy."



Siege of Jerusalem
10 Tevet 425 BCE

On the 10th of Tevet of the year 3336 from Creation
(425 BCE), the armies of the Babylonian emperor Neb-
uchadnezzar laid siege to Jerusalem. Thirty months later
-- on Tammuz 9, 3338 -- the city walls were breached,
and on Av 9th of that year, the Holy Temple was de-
stroyed. The Jewish people were exiled to Babylonia for
70 years.
the laws of the Torah through logic. Zimri asked Moshe, If Midianite women are forbidden, who permitted you to marry a
daughter of Yisro? ignoring the fact that he was clearly committing a forbidden act. Korach, too, came with an erroneous argu-
ment: If one string of Techeiles (specially died blue wool) is enough for a whole Taalis, should a Taalis made completely of
Techeiles not be exempt from the one thread? They, in their arrogance, convinced themselves that they were smarter than the
Torah; that through their logic, they could twist what was the ultimate truth and Yaakov prayed that his name not be associated
with such a severe sin.
R Kirzner notes further that the idea that one must obey Hashem without attempting to rationalize is indeed seen from
the Tzitzis themselves. It is true that Tzitzis must contain Techeiles, which logically lead a person to recall Hashem, for, as the
Gemara explains, blue is reminiscent of the sea, which in turn is reminiscent of the sky, which leads one eventually to think of
Hashems throne. However, it is also important to have white strings, for white symbolizes that which we cannot see. White con-
(Dani Scheinman Continued from page 1)
(Continued on page 9)
0 2012
This Week in
Jewish History
Collected By
Benjamin Watman,
11th Grade
Taken from http://tannentorah.com
4

" " -
But as for me when I came from Paddan, Rachel died on me in the land of Canaan on the road, while there
was still a stretch of land to go to Efrat, and I buried her there on the road to Efrat, which is Bethlehem (48:7)

Rashi explains that when Yakov Avinu was asking Yosef to bury him in the Mearas Hamachpela, he was
excusing himself to Yosef for not burying Rachel there. He was telling him, I know that you have hard feelings
toward me for the way I buried your mother, but you should know that it was done in accordance with the word of
Hashem.
An obvious question can be asked on this: If Yakov had known all along that Yosef had questions and
complaints as to why Yakov buried Rachel where he did, why did he wait over forty years to set the record
straight? Why didnt he explain himself to Yosef at the earliest opportunity?
Rav Berel Soleveitchik understood that we can learn an interesting lesson from the fact that Yakov Avinu
excused himself to Yosef only when he asked Yosef to bury him there. When someone is following the exact
word of Hashem, Rav Soloveitchik explained, he is not obligated to explain his actions to everyone unless either a
chilul Hashem is involved or it seems like his actions are transgressing the Torah. Otherwise, a person must simp-
ly follow the word and will of Hashem as accurately as he can. There is an important reason for this. When some-
one adopts the attitude that he will keep the mitzvos only when his actions receive the approval of others, there is
a danger that he will eventually start changing and altering his mitzvah performance to gain that approval. This
can lead to situations where one does not fulfill the mitzvos as he should, and eventually cause a serious decline in
the level of his avodas Hashem.
Yakov had no reason to excuse himself, for he knew that he was acting in accordance with Hashems will.
Yosef might have been unhappy with his actions, but Yakov did not seek his approval. However, when Yakov
wanted to be sure that Yosef would carry out his wishes and bury him in Eretz Yisrael, he didnt want any miscon-
ception to make Yosef hesitant to do so, so he explained the reason behind his actions.
This is an important life lesson for us as religious Jews in todays society. When one performs mitzvos, he
must not be intimidated by those who criticize the true servants of Hashem. He must be strong and stubborn, and
he must hold his head high with pride as he performs the service of Hashem.
Have a great Shabbos!

Adapted from A Daily Dose of Torah
raham Avinu is all about.
Avraham Avinu saw everything until Mashiach. He saw this soldier also. He asked G-d, How do I know that
I shall inherit it? How can I inherit the holiness of this soldier?
When Mashiach comes it will be revealed to us how holy our children are. You never know, sometimes you
may see somebody and you dont have the faintest idea of how holy they are inside. This is why our generation is so
in touch with the mystical part of the Torah, with the deepest secrets. This generation contains people who, from the
outside, look like nothing and yet, inside, they are completely holy.
(Stories of Greatness Continued from page 12)
By Yitzie Scheinman,
Layout Editor, 10th Grade
Dvarim Hayotzim Min Halev 5


, -- , -
Naftali is a hind let loose: he gives beautiful words (49:21)

Based on the Talmud and Midrash, Rashi touches on three concepts about Naftali: a) the fruits grown in
his portion of Israel ripen before others. b) He rushed to war, responding to Devorahs call (Shofetim 4) and re-
ceived major credit for that victory. c) When Eisav laid claim to maaras hamachpelah, Naftali ran to Egypt and
back to fetch Yaakovs deed to the cave.
According to the end of tractate Soferim, the first month of the Hebrew Calendar (Nisan) corresponds to
the oldest of the twelve tribes, the second month to the second-oldest, etc. Thus, as the youngest, Binyamin is the
tribe of Adar, the last month. According to the Vilna Gaon, however, we assign months to each tribe in keeping
with the order in which they traveled through the desert. On this basis, Adar is the month of Naftali, the last tribe
in the procession,
What deep connection links these tribes to Adar?
Binyamin, of course, has a powerful bond with Adar, for during this month two of his most illustrious de-
scendants Mordechai and Esther thwarted Hamans attempt to liquidate the Hewish people. Ironically, Haman
rejoiced when his lot fell in Adar, reasoning that just as the first month of the year symbolizes great beginnings for
Israel, the last month promises decline and weakness. (In fact, concerning Hamans opening remark to Achashvei-
rosh, There is [yeshno] a certain nation [Esther 3:8], the Midrash reads yeshno as yashnu- they are
old/sleepy.)
Binyamin was uniquely qualified to reverse this process of decline [in the Purim spirit of venahafoch
hu (and it turned around) (9:1)], for Binyamin was the only one of Yaakovs sons who was born too late to bow
to Eisav. The only sacra of the twelve tribes, Binyamin remained fiercely independent and fearless before his ene-
mies. Yaakov declared him a ravaging wolf [even] in the evening [when the sun of success has set on Israel]
he will divide the spoil (Bereishis 49:27). And Moshe pronounced him Gods yedid (friend) (Devarim 33:12), a
word whose letters twice form the word yad (hand), a significant symbol:
When the Egyptians drowned, the Israelites sang, Your right hand, O Lord, is glorious in power; Your
right hand smashes the enemy (Shemos 15:6). How can God have two right hands? As Rashi: explains:
When Israel does Gods will His left hand becomes a right hand. In other words, our mitzvos strengthen the
Heavenly hand of justice, so too, as Gods Yedid, Binyamin has two right hands. Before his mother died in child-
birth, she called him ben oni, meaning either son of my pain or son of my strength. Preferring the later in-
terpretation, Yaakov renamed him "Binyamin" son of the right hand. Thus, Binyamin implanted in Israel the
power to rally and resist. That is why his descendant Shaul was dethroned for failing to destroy Amalek. Con-
versely, in Hamans era, it was Binyamin who transformed a time of decline into a time of great renewal as the
Megillah states: the monthwas reversed for them from sorrow to joy (9:22).
Hence Binyamins powerful link to Adar, but what of Naftali?
In our verse, Naftali is praised as a runner (ratz). (Another Midrash even relates that he ran to be the first
to tell Yaakov Josef was alive.) In Devarim (33:23), Moshe depicts him as satisfied with desire (sva ratzon),
(Continued on page 7)

Naftalis Bracha
By Benjamin Watman, Layout Editor, 11th Grade
6

The story of Yaakovs death contains many intriguing details. We will discuss two such components.
First when Yosef receives word of Yaakovs fatal condition, the pasuk (48:1) says: Behold, your father is
sick. This seems to be a normal and eventless statement, especially regarding aged people. However, this is in fact
an immensely interesting declaration, as we will soon see.
Second, when Yaakov blesses Naftali, he says, Naftali is a hind let loose who delivers beautiful say-
ings. (49:21) This would imply that the hind is the fastest animal, correct? However it says in Pirkei Avot (5:23),
Yehuda ben Teima says, Be swift as a deer. If the hind is the fastest animal, why wouldnt it be the simile used in
Avot to describe how one should serve Hashem?
To address the first aspect first: Pirkei dRabbi Eliezer says that before Yaakovs ailment, sickness did not
exist. One died just by sneezing, his/her soul escaping the body through his/her nostrils. Death was never the result of
illness. Yaakov, however, prayed to Hashem to create illness, a sign to human beings that death is near. This way,
people can prepare for their deaths by racking up last minute mitzvot. Yaakov also begged Hashem to give a
warning that death was near so that he can leave instructions for his children. After the sickness indeed fell upon
Yaakov, the messenger came to Yosef to deliver the astonishing news from Goshen.
When the Challenger space shuttle blew up in midair, a tumultuous discussion erupted regarding whether or
not the astronauts aboard the shuttle knew they were about to lose their lives in a deadly explosion. A gentile col-
umnist at the time wrote, Does it necessarily follow, that it would have been more merciful that death should come
so instantaneously that the final conscious emotion was a sense of exhilaration? Or does such an end rob a person of
the right to reflect, even if only for a few precious moments, on those things that make life worth living?
For those who believe that the end of all existence for a being is its death, ignorance at the moment their heart
stops beating is probably more desirable than the mental confusion and pain experienced by someone who is aware
of what is happening to them. For those who believe in life after death, in the World to Come, however, a few mo-
ments of introspection before the soul leaves the body is likely to be the preferred experience.
As for our second question, regarding the conflict of superiority between the hind and the deer, the answer
can be described via a mashal:
There was a poor farmer who saved up money for years in order to buy a goat. Before riding into town on his
donkey, the farmer realized that he needed to come up with a way to make sure the goat walks behind the mounted
donkey and doesnt wander off the road on the way home. He eventually decided that he would tie a bell to the goats
tail, and this way he would know the goat is right behind him as long as he heard the ringing of the bell.
There were three thieves in the marketplace that saw him purchase the goat. They each boasted that they
would be able to rob him, one claiming he could steal the goat, one that he could steal the donkey, and the third that
he could snatch the farmers coat.
The first thief snuck up behind the riding farmer returning home, removed the bell from the goats tail, placed
it on the donkeys tail, and ran off with the goat. The second thief came up to farmer and asked him why he had a
bell on the tail of his donkey? The farmer angrily observed the alteration and listened to the advice of the second rob-
ber to dismount and chase after the person who stole his goat who could not have gone far. When he returned empty-
handed, he was irritated to find that the man who advised him had run off with his donkey. Finally, the third thief
found the farmer sobbing at his losses. After asking him what was wrong, the man that approached the farmer said,
Well, my misfortune is your good luck! My wallet, with 500 rubles in it, fell into the well over there and I havent
(Continued on page 7)
By Yaakov Feldstein,
Editor Emeritus, 12th Grade
Dvarim Hayotzim Min Halev 7

been able to get it out. Now if you would be so kind as to
climb down into the well and retrieve it for me, I will
split the money with you. Not a bad way to earn 250 ru-
bles! What do you say?
The desperate farmer removed his coat and
hopped right into the well in attempt to retrieve the sup-
posed wallet. Without missing a beat, the thief scurried
off with the farmers coat.
In the aftermath, when the farmer repeated the
story to his friend, the friend told him, You know, you
could have avoided all your losses and frustration. All
you had to do was look back.
There are people out there that go through their
motions day in and day out and never look back. Like the
farmer in the story, they just hear the bell of success
behind them and never turn around to see if they did eve-
rything right. They never question if they achieved their
spiritual potential as well as contributed as much to this
world as they could have or if they ever erred and could
have fixed it, but didnt.
This is what Yaakov demonstrated in his illness:
That according to the Jewish mindset, it is better for a
person to know death is near before he/she actually per-
ishes. This way, a person can calculate his/her life, what
was accomplished, and what wasnt. Which acts resulted
in merit, and which require teshuvah. The person must
make sure all debts are paid, and instructions were left
for his/her household. The individual must prepare for
the next world.
This is also the difference between a deer and a
hind. A deer and a hind are both quick, but a deer, unlike
a hind, looks back over its shoulder while it runs. The
message of Yehuda ben Teima is that we should be swift
to serve Hashem, and at the same time, look over our
shoulders like a deer. Every day, contemplate yesterday,
and continuously improve over what we accomplished
the day before.
It has once again been a pleasure to contribute to
the Dvarim Hayotzim.

Have an awesome Shabbos and enjoy your vacation!
(Yaakov Feldstein Continued from page 6)
meaning that he always satisfies his great desires.
(When one craves something, he runs towards it this
is the connection between ratz and ratzon.) Indeed,
Naftali was born only because of Rachels great desire
for another son, and his name itself means
grappling (Bereishis 30:8) and according to Rashi -
stubbornly twisting and pleading. By nature, then,
Naftali strives for things that lie beyond an ordinary
persons grasp. As Targum Yonasan adds, his chil-
drens unusually insistent prayers will save them from
their enemies.
This is the deeper meaning of Naftalis racing to
Egypt; it indicates his power to transcend human limita-
tions, to attain the impossible.
Therefore, both Binyamin and Naftali have the
strength to raise Adar from its lethargic depths to great
heights. Binyamins resistance of evil keeps us from
despair. And as the last to march through the desert,
Naftali symbolizes our renewal at the end of time. Both
are linked to Adar, and both have helped us survive to
this day, when we anticipate great renewal, God will-
ing.
Onkelos interprets Naftalis berachah in terms
of his portions of Eretz Yisrael: He will grow luscious
fruits and bless God for them with beautiful words.
Although the second half of this berachah may appear
somewhat trivial, since it is only natural to thank God
for prosperity, R Baruch Epstein lends it new meaning:
The Talmud (Berachos 40b) rules that, in rare
cases, it is possible to eat bread with certain foods and
recite a berachah only over the latter, not over the
bread. For example, according to Rashi, the fruits of
Israels Ginosar region (kibbutz on the western banks
of the Sea of Galilee in Israel) are so unique that any
bread eaten with them is considered insignificant and
unworthy of a berachah. Since Ginosar is within
Naftalis territory, perhaps this is what Onkelos meant
by blessing God for them: the blessing over Naftalis
fruit will obviate any other berachah, even HaMotzi!
Have an awesome Shabbos!
(Benjamin Watman Continued from page 5)
meet the deadlines we have. And, of course, congratulations to Yonatan for receiving a scholarship to Yeshiva
University. Andrew and crew, the only reason anyone gets their papers is because of you. Also, thank you to our
Maggid, Marc, for always getting your stories in on time and for giving us an exciting read. Most importantly,
thank you to Dani, who takes care of everything for the Dvarim Hayotzim even when there were other things he
had to take care of. Another congratulations goes to you, Dani, for receiving a scholarship to Yeshiva University,
and even through the entire application process your dedication to the Dvarim Hayotzim did not waver.
Have an amazing Shabbos!
(Avrumi Blisko Continued from page 2)
8

DH is on
and Search DRS
Visit YUTorah.org
This weeks Parsha, Parshas Vayechi, discusses the blessing that Yaakov gives to his children. Yehuda,
the fourth shevet, is blessed with the crown, the eternal kingship over the B'nei Yisrael. One must ask, why was
Yehuda the one to receive the crown?
The Meshech Chachmah elucidates by giving an answer to this question. In Shmuel Alef, when the B'nei
Yisrael were commanded to destroy Amalek, Shaul spares the king and does not complete the job. Shevet Yehuda
however, eradicates all of Amalek in the cities they attacked, thereby demonstrating their capability to subject
their own possible feelings of sympathy to that of G-ds greater knowledge.
A Tosefta in Berachot (Perek 4:16) explains: Four Talmedai Chachamim were sitting and learning by Reb-
bi Yehoshua. Rabbi Akiva asked them, Why did Yehuda merit the kingship? The students answered that it was
because of his admittance that he erred with Tamar. Rabbi Akiva countered that this cannot be so, because would
Yehuda really be given a reward for an aveirah he committed? The students respond that it must be because Yehu-
da saved Yosef from being killed by the other brothers. Rabbi Akiva then asked them but the bottom line was
that Yosef was sold into slavery! Unable to respond with another answer the students finally asked Rabbi Akiva to
teach them the answer. To this he responds that the reason why Yehuda received the malchus was because shevet
Yehuda glorified the name of Hashem by the Yam Suf. The B'nei Yisrael were at the edge of the Yam Suf where-
upon each shevet said that they did not want to enter into it first, until Nachshon ben Aminadav from shevet Ye-
huda entered.
Equipped with this knowledge, two lines in Tehilim can now be explained. Firstly, (Tehilim 114) When
Yisrael were taken out of MitzrayimJudah became His sanctuary, Israel his dominions. The Rosh explains that
because Judah sanctified G-ds name, Israel became his dominions. The sanctification of G-ds name in a time
of need merits the crown.
Secondly, Dovid Hamelech writes in Tehilim (Tehlim 69), For the waters have reached until the soul.
Dovid, first King of B'nei Yisrael from Yehuda, states in his praises to Hashem that the reason why he was chosen
to be king over the B'nei Yisrael was because the waters of the Yam Suf entered into the soul of Nachshon of Ye-
huda, and he therefore sanctified the name of Hashem.
To lead one must possess certain qualities. One of these qualities is the ability to make a decision in a
tough time and to act on it despite your fears. The shevet of Yehuda is the clear choice for the crown for this pre-
cise reason: Yehuda and his shevet possessed the faith in G-d and in His abilities, and the courage to act on this
faith, and were therefore guaranteed Lo Yasur Shevet Me Yehuda The rod will not depart from Yehu-
da (Beraishis 49:10).

Have a Good Shabbos!!!
By Yonatan Mehlman,
Editor of Student Articles, 12th Grade
Dvarim Hayotzim Min Halev 9

Yaakov's bracha to Shimon and Levi is filled with what
seems to be rebuke for what they did in Shechem and for what
they did to Yosef. If this is indeed the truth, then Rashi's expla-
nation for Shimon and Levi's "bracha" is very unfitting.
At the end of the bracha, Yaakov says "Va'afitzeim
B'yisrael," you shall be spread amongst Yisrael. Rashi says that
this refers to Levi not having an official nachalah in Eretz Yisra-
el. The reason for this is that shevet Levi was the spiritual men-
tors and the teachers of Torah. If Yaakov seems to be giving
them rebuke and saying that Levi has deficiencies, then why
should he be the teacher of Klal Yisrael? After getting through
all the bad things that Levi did, why is Yaakov suddenly blessing
Levi with such an honor and responsibility?
To answer this question we must examine what the bra-
chos from Yaakov really were. Yaakov was pointing out the
strengths, weaknesses, and idiosyncrasies in each of his sons be-
fore his death. One can use the special talents and traits that Ha-
shem gives him to do great things, or he can use them to do very
destructive things. Yaakov was pointing out their special talents
to them so they would be able to use them in productive ways.
With this perspective of what a bracha is, Rav Kame-
netzky answers the question above. He explains that first Yaakov
pointed out to Shimon and Levi that their special trait from Ha-
shem was passion and always being ready to take care of what
needs to be done. Yaakov pointed out the bumps in the road that
Shimon and Levi had experienced by using these gifts from
Hakadosh Baruch Hu in the episodes of Shechem and Michiras
Yosef. Yaakov then went on and said that they have the ability to
accomplish great things with these gifts. I therefore want you
Levi to be the leaders of Klal Yisrael and the teachers of Torah.
You can use your great passion to spread and teach Torah and
the ways of Hashem to others.
One question remains. Why did Levi become such great
teachers and mentors when Shimon did not? What was different
about shevet Levi that they used their gifts to accomplish great
things?
In last weeks parsha Yosef said that all Kohanim of Mitz-
rayim did not need to work for him or pay taxes to him. Yosef
did this so that when Bnei Yisrael would become enslaved in
Mitzrayim there would be people who could sit and learn Torah
and while doing this they would be able to protect the mesorah.
tains all the colors of the spectrum, but they are not visi-
ble. This reminds us that even if we do not understand
Hashems directives, we must always fulfill them.
Through following the commandments of Hashem with
complete Emunah, and striving to maintain our goals
while keeping that which is Emes intact, may we be Zo-
cheh to see the coming of Mashiach.
This year, Baruch Hashem, Dvarim Hayotzim
Min HaLev has gotten off to an incredible start. The
first half of the year has been an amazing success, and
this could not have been accomplished without the tire-
less efforts of many people. To all of the students and
Rabbeim who have written for and distributed Dvarim
Hayotzim, thank you so much for helping launch this
publication to such a high level of success. It is no
small task to make Dvarim Hayotzim look as beautiful
as it does each and every week, and for that I must thank
our layout editors, Yitzie and Benjamin. Your artistic
abilities and incredible computer skills have made a last-
ing impact on the Dvarim Hayotzims presentation. To
Shmuli and Yonatan, thank you for doing such a superb
job of editing all of our mistakes and typos, a tedious job
that you accomplish efficiently nonetheless. Thank you
to Andrew and the rest of the production staff for mak-
ing sure that Dvarim Hayotzim is distributed on time
and in an orderly fashion. Even when we were pressed
for time, you always remained calm and made sure the
issues were distributed perfectly. Thank you to our
Maggid, Marc Ike Eichenbaum, for always putting out
a fascinating story for us all to enjoy. Acharon Acharon
Chaviv, I would like to thank my co-editor-in-chief,
Avrumi Blisko. Dvarim Hayotzim would simply not be
the same without you at the helm. Whether it be your
consistent hard work in making sure every detail of
Dvarim Hayotzim is perfect, or your late Wednesday
nights, as you wait up well past midnight for me to fin-
ish my editing, I thank you for all of your amazing ef-
forts.
Have a wonderful Shabbos and an awesome
winter break!
(Dani Scheinman Continued from page 3)
Levi, during the avodas Mitzrayim, were in affect
training themselves to gear their talents and gifts
from Hakadosh Baruch Hu in the right way. For all
this time they were being passionate about learning
Torah and preserving the Mesorah. Therefore, She-
vet Levi was ready when Bnei Yisrael entered Eretz
Yisrael to be passionate role models and teachers of
Torah. Shevet Shimon, on the other hand, were
Avadim in Mitzrayim for all those years. It was
therefore much harder for them to train themselves
to use their Kochos for teaching Bnei Yisrael not
only Torah, but also how to gear your strengths in
the right ways.
Have a good Shabbos.
By Shmuli Gutenmacher,
Editor of Rabbinic Articles,
12th Grade
10


HALACHA
Corner
Introduction. One of the most basic obligations of
Shabbat is the mitzvah of zachor et yom hashab-
bat lkadsho to mention the day of Shabbat in
order to sanctify it. On a biblical level, most
rishonim understand that one is only required to
mention something about the fact that it is Shabbat
(see Magen Avraham 271:1 who says that one ful-
fills his biblical obligation of kiddush by reciting
the Friday night shemoneh esrei. See also Rabbi
Akiva Eiger, in his glosses to the Sulcahn Aruch
ibid., who suggests that merely saying good shab-
bos would suffice.) The rabbis, however added to
the requirements of kiddush and mandated that it
be recited over a cup of wine, and in conjunction
with the Shabbat meal. (See Tosafot Pesachim
106a for two opinions regarding which aspects of
kiddush are biblically mandated and which are rab-
binically mandated.) Over the years many customs
have developed regarding whether one should sit or
stand for kiddush. A number of minhagim main-
tain some sort of compromise where people stand
for certain parts of kiddush but sit for other parts
of kiddush. In this essay we will explore the vari-
ous sources for each custom in the hope that a
greater understanding of each custom will lead to
an appreciation of the many aspects of the mitzvah
of kiddush.
The Reasons to sit for kiddush. There are a number of
sources that would indicate a preference for sitting
during the recitation of kiddush:
Tosafot (Berachot 43a) states that in order to include
others in your recitation of kiddush it is necessary
for everybody to sit, as an indication that they are
all joining together to discharge their obligation
through the kiddush of one of them. Tosafot even
wonders why we have the custom to stand for hav-
dalah when we are motzi others. They therefore
suggest that it is best to sit for havdalah as well.
(Regarding sitting during havdalah see Rama
296:6, Biur Hagra ibid., and Maaseh Rav 103.)
The gemara Pesachim 101a records the comment of
Shmuel that one must recite kiddush in the same
place that he will have his meal. It is clear in the
gemara that this requirement does not only involve
reciting kiddush in the same house that one will
have his meal, but even in the same room where
the meal will take place. The Mishnah Berurah
(271:46) cites poskim who suggest that one should
also recite kiddush in the exact spot that he will
have his meal. As such, one who will eat sitting
down should recite kiddush while sitting down as
well.
The gemara and rishonim do not openly discuss that
issue of standing versus sitting for kiddush. In all
likelihood, there was only one custom during those
times in history, thereby obviating the need for any
debate about this matter. The question though re-
mains, what was the custom that everybody had
accepted without any opposition voiced against it.
The Rambam (Hilchot Succah 6:12) writes that on
the first night of Succot one should recite kiddush
while standing, because the beracha of leshev
bsuccah should be recited prior to performing the
mitzvah (of sitting in the succah). The Raavad
comments that he had never heard of such a cus-
tom. Additionally, he argues, even if the berachah
is recited while seated, it will still precede the pri-
mary aspect of the mitzvah of succah, the eating in
the succah. Magid Mishnah adds that the words
leshev bsuccah do not reflect an obligation to sit
in the succah. Rather, it reflects an obligation to
dwell in the succah. After all, one who spends his
entire day in the succah, eating and drinking stand-
ing up has certainly fulfilled his obligation of ye-
shivat succah. Based on this discussion, it seems
that all of these rshonim took for granted that nor-
mally kiddush was recited while sitting down. The
only debate revolved around the first night of Suc-
cot because of factors that are unique to that holi-
day.
The Reasons to Stand. In spite of the sources that sug-
gest sitting for kiddush, large segments of the Jew-
ish people stand for kiddush. Those who stand
point to the following sources to validate their cus-
tom:
(Continued on page 11)
Sitting or Standing for Kiddush
By Rabbi Aryeh Lebowitz
Dvarim Hayotzim Min Halev 11


HALACHA
Corner
The gemara Bava Kama 32b referes to Shabbat as
a kallah and records that various amoraim would
stand to greet the Shabbat kallah. Based on this
reference many of the great kabbalists had the cus-
tom to stand during kiddush out of reverence for
the kallah that we greet when we recite kiddush.
This, in fact was the custom of the Arizal.
A second reason to stand during the recitation of kid-
dush is offered by the Mishnah Berurah (271:45)
who states that the paragraph beginning
vayechulu is a testimony of sorts that God creat-
ed the world. One who testifies in a Jewish court is
obligated to stand for his testimony. Rav moshe
Feinstein (in explaining the position of the Rama)
writes that once one is standing for vayechulu he
need not sit for the remainder of kiddush.
Explanations for Each Custom.
Standing the entire time. The Aruch Hashulchan
(271:24) cites the custom of the great kabbalists,
including the Arizal to stand for the entire kiddush.
Rav Moshe Feinstein (Iggerot Moshe Orach
Chaim V #16:7) points out that this custom is
based in the gemara Bava Kama mentioned above
which identifies Shabbat as a kallah. Some of the
leading poskim point out that the logic to stand
does not apply in all circumstances.
Rav Moshe Shternbuch (Teshuvot Vhanhagot #254)
writes that even those who stand for the Friday
night kiddush should sit for the Shabbat day kid-
dush when neither of the above mentioned reasons
to stand applies. In fact, the Birkei Yosef (289)
states that even the Arizal would sit for the daytime
kiddush. Those who stand even for the daytime
kiddush do so because they understand that the
beracha is considered to be a shirah al hayayin,
which is most appropriately recited while standing.
Rav Moshe Feinstein (Iggerot Moshe ibid.) adds that
since the logic for standing during kiddush is that
once we are standing for the paragraph of vayechu-
lu we may remain standing for the remainder of
kiddush, there should be no reason to stand for the
kiddush on Yom Tov when vayechulu is not recited.
Based on this, Rav Moshe adds, if ones family
custom is to stand even for the Yom Tov kiddush,
he should change the minhag because it is based on
a mistake.
Standing for the first half and sitting for the rest. The
Shulchan Aruch (271:10) writes that one should
recite vayechulu standing, and the rest of kiddush
sitting. This approach would seem to satisfy all of
the considerations. On the one hand we are stand-
ing to greet the Shabbat and say the edut of
vayechulu. On the other hand, we are seated for the
main text of the kiddush fulfilling kiddush
bmakom seudah, and allowing others to fulfill
their obligations through establishing themselves
as part of a single group with the one who recites
kiddush. Indeed, Rav Moshe Feinstein suggests
that this would be the ideal custom to choose if one
does not have a clear family custom. Even when
the Rama writes that one may remain standing for
the duration of kiddush on Friday night, he is only
saying that it is permissible to do so, but not that it
is recommended to do so.
Standing for the first few words and sitting for the rest.
The Rama records a custom to sit for the entire kid-
dush with the exception of the opening words
yom hashishi vayechulu hashamayim because
the first letters of those words spell the name of
God, and it is customary to stand out of respect for
the name of God. The Mishnah Berurah points out
that we are not concerned with greeting Shabbat
while standing because we have already greeted
the Shabbat properly in shul.
Interestingly, there is no custom recorded in Shulchan
Aruch to remain seated for the entire kiddush of
Friday night.
Conclusion. We have outlined the various considera-
tions to be taken into account when deciding
whether to sit or stand for kiddush. As a practical
matter, most Chassidic poskim have followed the
custom of the Arizal to stand, and the Rama sanc-
tions this custom. However, some later poskim
have pointed out that this ruling should not apply
to Yom Tov or daytime kiddush where it is prefera-
ble to sit. Rav Hershel Schachter shlita once told
me that even one who plans to change his family
custom in favor of a custom that he believes to be
more halachically viable, he should maintain the
old custom when reciting kiddush in front of his
parents.

Continued
12


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

STORIES OF GREATNESS
TOLD OVER BY: MARC EICHENBAUM

PUBLICATION
STAFF

Editors in Chief
Avrumi Blisko
Dani Scheinman

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

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

/Authors
Benny Aivazi
Yonatan Aivazi
David Beer
Yoshi Block
Elly Deutsch
Yehuda Fogel
Ari Gutenmacher
Eli Guttman
Aryeh Helfgot
Yehuda Inslicht
Aaron Joseph
Yoni Kadish
David Lauer
Eli Lonner
Moshe Lonner
Zev Miller
Yosef Naiman
Gavi Nelson
Jonathan Perlman
Avi Porter
Shmulie Reichman
Moishy Rothman
Aaron Rubel
Ariel Sacknovitz
Yigal Saperstien
Avrumi Schonbrun
Yoel Schreier
Alex Selesny
Donny Steinberg
Jesse Steinmetz
Chili Szlafrok
Jeremy Teichman
Matanya Yehonatan

Maggid of DRS
Marc Eichenbaum

Menahel
Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
In this weeks Parsha, Yaakov blesses
Ephraim and Menashe. He says, "... and may
my name be declared upon them, and the
names of the forefathers Avraham and
Yitzchak..."This blessing, that we should be
called by our forefathers names, is a very
difficult blessing to live up to. After all, how
can we live up to the standards of our right-
eous forefathers? However, the following sto-
ry shows us that we all have the ability to live
up to this blessing. This story was told over,
word for word, by the great Reb Shlomo
Carlebach ztl at one of his concerts. Taken
from www.rebshlomo.org.
Let me tell you a story. During the
Yom Kippur War, we were playing in Hadas-
sah Hospital. When a soldier is wheeled inside
in a wheelchair, you know that something, G-
d forbid, is wrong with his feet. When a sol-
dier walks in, you look at his hands. So, I see
a soldier walk in, a Sephardic boy about eight-
een years old. In his ordinary life he must
have been a very simple boy! I see that, Ne-
bach, he has no hands. No arms. During the
concert, I dont know why. I started talking
about Avraham Avinu. Suddenly he stops me
and says: Did you ever see Avraham Avi-
nu? I say: No, why do you ask? So he says,
Ill tell you later in private. After the con-
cert he told me he wanted me to know his sto-
ry. During the war, he and his friend were in
the middle of battle, and they had to retreat a
little. He suddenly saw that his friend was
shot. His friend couldnt move, but he was
still alive. So this boy went back and picked
him up, put him on his shoulders and ran with
him
While he was running with his friend,
he was shot himself. Both his arms were shot
off. Do you know what he did? He said that
even though he didnt have strength, he kept
his friend on his shoulders. Baruch Hashem,
he saved his friends life. But now, he himself
had no arms. He said to me: I want you to
know, Avraham Avinu sits on my bed every
night, all night long. Avraham Avinu!
How did this simple boy get so much
holiness? Imagine if I would learn Torah day
and night; for two thousand years, I could not
reach that level of holiness. I could not. That
is Avraham Avinus holiness.
Everybody asks, when G-d spoke to
Avraham for the first time, why didnt He tell
him to keep Shabbos, to keep Kashrut? Why
did He immediately tell him, Lech lecha -Go
thou from thy land, and from thy fathers
house? G-d gave over to Avraham Avinu
what this soldier knew to leave everything
behind you for G-d, for Israel, for somebody
else. This awesome holiness comes from the
deepest depths, from inside. This is what Av-
(Continued on page 4)