Dvarim Hayotzim Min Halev

~"ca
Volume XIII - Issue 13

The DRS Weekly Torah Publication
H

A

L

B

n
a

a
:

H

A

L

B

Taking the First Step
By; Shmulie Reichman, 11th Grade
DR3\ D3"
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
P
arshiyos Vayikra and Tzav both have a common theme: karbanos. Karbanos make up the bulk of the ser-
vice done in the Mishkan, and later, in the Beis Hamikdash. The Torah dedicates many pesukim to the de-
tailed description of when and how to bring the karbanos. Based on the reading of these two parshiyos, and
the Torah as a whole, karbanos are an important and crucial aspect of Judaism when performed in its ideal form
in the Mishkan or the Beis Hamikdash.
The naviim, on the surface, do not seem to support this positive view of karbanos. Yirmiyahu, in the
haftorah portion corresponding to Parshas Tzav, rebukes the Bnei Yisrael. He says that Hashem never explained
the concept of karbanos to the Jews leaving Egypt, rather Hashem explained to them that merely listening to His
word and following in the ways He had laid out for them would be sufficient. However, you, the Bnei Yisrael, de-
cided not to listen. The admonishment given by Yirmiyahu seems to cast aspersions on the concept of karbanos. It
seems to indicate that karbanos are not the best way of serving Hashem, contradictory to the understating of karba-
(Continued on page 7)

' ) - (
-- The sons of Aharon the kohen shall place [ignite] a fire on the al-
ter....
I
saw a beautiful mashul in Torah Tavlin, which expounds on this passuk:
Mashul: In a prominent Jewish village, there lived a restless young Jew
named Yossi. Every day, he would come to shul and pace back and forth in
deep concentration for about twenty minutes. After about twenty minutes, he
would suddenly open his eyes, pick up his siddur, and join the minyan for the
rest of davening. After several weeks of this strange behavior, the rabbi finally
decided to confront him. One day, after davening, the rabbi went over to Yossi
and asked him, Why do you stroll around for so long every day before daven-
ing. Why dont you daven with the congregation, like youre supposed to?
Slightly embarrassed, Yossi said, Everyday when I walk into shul, I dont feel
as if Im ready to pour out my heart and soul into my prayer. I therefore wait for
the call from heaven, which lets me know that Im ready to begin davening.
After thinking for a minute, the rabbi replied, When Aharon and his
sons brought the korbonos, the Gemara (Yoma 21) tells us: Although the fire
came down from heaven, it was a mitzvah to kindle a fire by the hand of man.
(Continued on page 4)
Karbanos: A Need or A Response?
By; Yonatan Mehlman, 12th Grade
PARSHAS VAYIKRAH
1 NISSAN, 5772
MARCH 24, 2012

All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 6:52 pm
Latest : 9:56 am
Ends: 7:53 pm
2

'Take the horses and our luggage to Reb Feivel's,' they said to
me. 'We'll be staying with the scribe.' "
Reb Feivel rushed to the scribe's hut and fairly knocked
down the door. "Honored Rabbis," he cried, finding Rabbi
Elimelech and Rabbi Zusha before the fire, having a cup of tea
with their host. "Why have you done this to me? It was agreed
that I would host you. You must tell me what I have done to de-
serve such humiliation!"
"But you are hosting us," said Rabbi Elimelech, "at least,
that part of us that you desire to host. Last time we were here, but
without a coach, horses, coachman and bundles of pressed
clothes, you turned us away from your door. So it is not us you
want in your home, but our coachman, horses and luggage--
which are currently enjoying your hospitality
(Stories of GreatnessContinued from page 8)
Torah Teasers
By Rabbi Moshe Erlbaum

Questions
1. Aside from , who else in the Torah did
Hashem call out to first, " , before
speaking to him?
2. In this , many different are
discussed. Who was the first person to
bring a ?
3. Who was the first person in the Torah to
build a and offer animal upon it?
4. Where is the first time in the Torah where
the following are mentioned: a) , sheep.
b) , cattle. c) , fire. d) , goats?
5. In what context is , honey, mentioned?
6. a) In what context is , salt, mentioned?
b) Where is salt mentioned in ?
(2 times)
Answers
1. In , Hashem called out to
before reprimanding him for eating
from the Tree of Knowledge (: ).
2. In , Kayin brought an offering
from the fruit of the ground (: ).
3. In , after the flood, built a
and offered some animals and birds upon it
(: ). The Torah does not mention
that or built a .
4. a) In , it states that was a
, a shepherd of sheep (: ).
b) In , Pharaoh gave , cattle,
and other gifts to because of the
incident with : ( ). c) In
, during the between
Hashem and , a torch of fire passed
through the cut pieces of animals (
:). d) In , Rivkah ells to
bring two goats to prepare for (
):.
5. Honey cannot be offered on the ):( .
6. a) Every needed to brought with salt
):). b) During the war between the kings
in , the armies gathered by the
, the Sea of Salt. In , the
wife of transforms into a , a
pillar of salt, when she looks back at the
destruction of ): ( .

): ( :

The Korban discussed in this passuk is called an ashom
talui, which is brought when someone is unsure whether or not he
had actually done the avaira or not.
The Kutzker Rebbe was troubled by the fact that a ram is to be
brought for this Korban. A ram is a relatively expensive animal,
and since we are not even sure if the avaira was committed, why
not let him just bring a less expensive animal?
The Kotzker suggested that perhaps the reason a ram is brought
is the same reason we would have thought otherwise, which,
namely, is a case of doubt. He explained that when a person does
an avaira, the very thought of it upsets him and makes him feel
terrible for what he did. This sadness is part of the process of mak-
ing up for what he did.
However, when an individual is not sure whether he has sinned
or not, he must not have even realized that he did something
wrong. Therefore, he could not possibly have felt the same pain.
He has to learn to pay more attention to what he does in the future.
It is specifically a person like that who must bring such an ex-
pensive animal like a ram for a korban.
Have a great Shabbos!
Adapted from A Shabbos Vort
The Price of Teshuva
By Alex Selesny,
11th Grade
Dvarim Hayotzim Min Halev 3

Blood Libel Declared False 24 Adar II 1817
On Adar 24, Czar Alexander I of Russia declared the
Blood Libel -- the infamous accusation that Jews murdered
Christian children to use their blood in the baking of matzah
for Passover, for which thousands of Jews were massacred
through the centuries -- to be false. Nevertheless, nearly a
hundred years later the accusation was officially leveled
against Mendel Beilis in Kiev.

Nebuchadnezzar died 25 Adar II 397 BCE
Death of King Nebuchadnezzar, the Babylonian em-
peror who conquered Jerusalem and destroyed the first Holy
Temple 26 years earlier, died on the 25th of Adar of the year
3364 from creation. (Jeremiah 52:31)

Passing of Zedekiah 27 Adar II 397 BCE
Zedekiah was the last king of the royal house of Da-
vid to reign in the Holy Land. He ascended the throne in 434
BCE, after King Nebuchadnezzar of Babylonia (to whom the
kingdom of Judah was then subject) exiled King Jeconiah
(Zedekiah's nephew) to Babylonia . In 425 BCE Zedekiah
rebelled against Babylonian rule, and Nebuchadnezzar laid
siege to Jerusalem (in Tevet 10 of that year); in the summer
of 423 BCE the walls of Jerusalem were penetrated, the city
conquered, the (first) Holy Temple destroyed, and the people
of Judah exiled to Babylonia. Zedekiah tried escaping
through a tunnel leading out of the city, but was captured; his
sons were killed before his eyes, and then he was blinded.
Zedekiah languished in the royal dungeon in Babylonia until
Nebuchadnezzar's death in 397 BCE; Evil Meroduch -- Neb-
uchadnezzar's son and successor -- freed him (and his neph-
ew Jeconiah) on the 27th of Adar, but Zedikiah died that
same day.

Decree Against Ritual Circumcision Rescinded 28 Adar
II 2 CE
In Talmudic times, Adar 28 used to be celebrated to
commemorate the rescinding of a Roman decree against ritu-
al circumcision, Torah study and keeping the Shabbat. The
decree was revoked through the efforts of Rabbi Yehudah
ben Shamua and his fellow rabbis. (Megillat Taanit, Rosh
Hashanah 19a)

Purim Cairo 28 Adar II 1524
Ahmed Pasha was the governor of Egypt under
Selim II "The Magnificent," the Sultan of the Ottoman Em-
pire. Ahmed plotted to cede from the Ottoman Empire and
declare himself Sultan of Egypt. He requested of his Jewish
minter Abraham de Castro to mint new Egyptian currency
stamped with his image. Instead, De Castro went to Constan-
tinople, and informed Selim II of Ahmed's plot.
Ahmed decided to exact revenge against Cairo's Jew-
ish community. He imprisoned many of their leaders, and
threatened to execute them unless he was paid an outrageous-
ly large ransom.

Jews Commanded 1st Mitzvah 29 Adar II 1313 BCE
Shortly before sundown on the 29th of Adar, G-d
commanded Moses regarding the mitzvah of sanctifying the
crescent new moon and establishing a lunar calendar. This is
the first mitzvah the Jews were given as a nation.
Moses had difficulty envisaging the moon's appearance at the
exact moment of its monthly rebirth. After the sun set, G-d
showed Moses the crescent new moon of the new month of
Nissan, showing him the precise dimensions of the moon at
the moment the new month is to be consecrated.
For the generations that followed, each new month was ush-
ered in when two witnesses testified before the Sanhedrin
(rabbinic supreme court) that they had seen the molad, the
new moon. In the 4th century CE, Hillel II foresaw that the
Jews would no longer be able to follow a Sanhedrin-based
calendar. So Hillel and his rabbinical court established the
perpetual calendar which is followed today -- until Moshiach
will come and reestablish the Sanhedrin.

Napoleon's Sanhedrin Dissolved 29 Adar II 1807
A few months after its creation, Napoleon's
"Sanhedrin" (rabbinical supreme court) was dissolved. The
Sanhedrin was created to approve certain religious regula-
tions requested by the French "Assembly of Notables." The
regulations were designed to blur the distinction between
Jews and non-Jews.
The rulings of this pseudo-Sanhedrin were never
adopted by Jewish communities.
0 2012
This Week in
Jewish History
Collected By
Benjamin Watman,
11th Grade
Taken from http://tannentorah.com
4

Perek 12 Moshes Conquests and the 31 Ca-
naanite Kings
The perek lists the boundaries of Sihon and Ogs
territories, conquered by Moshe and given as an inher-
itance to Reuvein, Gad, and cheitzi Menashe. The perek
then mentions the lands Yehoshua captured, and lists
the 31 Canaanite Kings Yehoshua defeated.
Perakim 13 21 Division of Eretz Yisrael
Perek 13 Boundaries of the Eiver Yarden,
Reuveins territory, Gads territory, Menashes territory
are all described.
Perek 14 Caleb ben Yefuneh asks Yehoshua for
an inheritance, as Moshe promised him for spying the
land of Israel and bringing back a genuine report. Ye-
hoshua grants Calebs request and gives him Chevron.
Perek 15 Yehudas territory is described. Caleb
drives out the remaining anakim from Chevron and
gains control of his inheritance.
Perek 16 Yosefs territory, which is inherited by
Menashe and Efraim, is discussed.
Perek 17 Menashes family is listed, Zelo-
phchads daughters are mentioned, Menashes territory
is described, and Efraim and Menashe get separated cit-
ies. Shevet Yosef complains to Yehoshua about their
undersized inheritance and claim that they deserve more
for such a large population. Yehoshua responds by giv-
ing them permission to clear the forest in the mountains
to settle more land.
Perek 18 Yehoshua tells the remaining tribes to
appoint three men each in order to scout the remaining
land and to divide it into 7 portions. Binyamins territo-
ry is described.
Perek 19 Shimon, Zevulun, Yissocher, Asher,
Naftali, and Dan receive portions in the land.
Perek 20 Hashem commands Yehoshua to prepare
Arei Miklat, city of refugees. These cities were for
members of Bnei Yisrael who kill accidently to take ref-
ugee in, protecting themselves from the goel hadam,
the avenger of blood who is a relative of the murder vic-
tim that is permitted by the Torah to kill the murderer.
Three of these cities are prepared in the Eivar Yarden
and three in Eretz Yisrael, parallel to each other and
equidistant from each other. The perek does not mention
that there were 42 total cities of refugee for a rotzeih
bshogeig.
Perek 21 The cities of the Kohanim were located
in Yehudah, Shimon and Binyamins territories. The
cities of the Leviim are divided between the three Le-
vite families Kohath, Gershon, and Merari. The cities
of Kohath were in the territories of Ephraim, Dan, and
cheitzi Menashe. The cities of Gershon were in Cheitzi
Menashe, Yissocher, Asher, and Naftali. The cities of
Merari were in Zevulun, Reuvein, and Gad. The Koha-
nim and the Leviim did not receive their own portions
in Israel because Hashem was their portion, for they had
the privilege and honor to perform the avodah of Ha-
shem in the Mishkan and Beis HaMikdash, and ate from
the Kodshim. The division of territories is concluded,
and the perek says that Hashems promise of giving Er-
etz Yisrael to the Jews was finally fulfilled.

Have a good Shabbos!
Why do you stand idly by waiting for a sign? Go start your own fire!
Nimshal: Chazal say: Prayer was instituted in place of korbonos. When davening, one must create for
himself a flame of passion, which will allow his tefillos to rise up to Shamayim. It is not enough to merely wait
around for the fire to come down to us, but rather, we must take the initiative and ignite the spiritual flame our-
selves, in order that our tefillos can reach the Kisei Hakavod!
One can learn a valuable life lesson from this: In life, one cannot simply wait around hoping that all the
answers will come to him, and that everything will turn out okay. Rather, one must take the first step and put in
the effort, and only then, with the help of Hashem, will he be able to achieve much success and accomplishment
(Shmuli ReichmanContinued from page 1)
Learn Nach in Minutes
By Jeremy Teichman
Dvarim Hayotzim Min Halev 5

HALACHA
Corner
I. Introduction. When one thinks of the holiday of Pu-
rim we immediately think of the festive atmosphere of
the day as well as the particular mitzvoth associated
with Purim. We are trained form a very young age to
appreciate the importance of kriat hamegillah and
mishloach manot. Many people become totally con-
sumed with these mitzvoth while all but ignoring the
mitzvah of matanot levyonim. Most people do not
associate matanot levyonim with the joy and festive
atmosphere of Purim. However, the Rambam (Hilchot
Megillah 2:17) rules that it is better to expend more
energy on matanot levyonim than on the other two
mitzvoth. Indeed, the Rambam explains that the ulti-
mate sensation of joy that can be experienced is
achieved through matanot levyonim. This week we
will focus on the details of the mitzvah of matanot
levyonim.
II. Who is obligated in this Mitzvah? The Mishnah
Berurah rules that everybody is obligated in the mitz-
vah of matanot levyonim.
A. Poor people. The Bach and Taz (694) rule that
even a poor person is obligated in the mitzvah of
matanot levyonim. The Pri Chadash, however,
strongly disagrees with the Bach on the grounds
that it seems senseless to require a person who is
in need of financial assistance in the mitzvah of
providing others with such assistance. The Pri
Chadash is especially difficult to understand in
light of the fact that the Shulchan Aruch (Yoreh
Deah 248:1) rules that a poor person who is sup-
ported from tzedakah funds is obligated in the
regular mitzvah of tzedakah. It should therefore
come as no surprise that the poor person would
also be obligated in the special mitzvah of tzed-
akah associated with Purim.
B. Women. The Shulchan Aruch (Orach Chaim
695:4) rules that women are obligated in the mitz-
vah of matanot l'evyonim. The Mishnah Berurah
(695:25) notes that the common practice seems to
be that most women don't give, and he suggests
that the Shulchan Aruch only obligates a divorcee
or a widow to give matanot levyonim. A married
woman, however, may discharge her obligation
through her husbands mitzvah. The Aruch
Hashulchan (694:2) agrees with the Mishnah
Berurah and explains that this ruling is based on
the well-known Talmudic principle of ishto kgufo
(ones wife is like himself). The application of the
principle of ishto kgufo in this area is somewhat
questionable. Rav Yosef Dov Soloveithchik ztl
pointed out that the Talmud never used the princi-
ple of ishto kgufo to exempt a woman in a per-
sonal mitzvah. We do not find by kiddush, for ex-
ample, that a woman who does not hear kiddush
can fulfill her obligation with her husbands kid-
dush that is not recited in her presence. Perhaps
based on this logic, the Mishnah Berurah recom-
mends that we be encourage women (even mar-
ried) to give their own matanot levyonim.
C. Children. The poskim debate whether a child over
the age of bar or bat mitzvah who are supported
by their parents are obligated to give their own
matanot levyonim. The Aruch Hashulchan
(694:2) rules that a child pver the age of bar mitz-
vah must give separately from their parents to ful-
fill their obligation of matanot levyonim. Howev-
er, Responsa Kinyan Torah (1:132 cited by Piskei
Teshuvot) rules that a child who is supported by
his parents and does not have any source of in-
come is not obligated to take extra money from
his parents in order to fulfill the obligation of
matanot levyonim. If the child does have an in-
come, even if it is not enough money to support
himself, and he is supported by his parents, even
Kinyan Torah concedes that he is obligated.
D. Pri Megadim (Esghel Avraham 695:14) rules that
children under the age of bar or bat mitzvah
(Continued on page 6)
Matanos LEvyonim
By Rabbi Aryeh Lebowitz
DH is on
and Search DRS
Visit YUTorah.org
6

should be trained in the mitzvah and are therefore
subject to the same basic guidelines as children
over the age of bar or bat mitzvah.
III. What must be given? The gemara (Megillah 7a)
states that one is obligated to give two matanot to two
poor people (one for each person). Shulchan Aruch
(694:1) quotes this as normative psak.
A. How much must be given?
1. The Mishnah Berurah (694:2 citing Ritva Me-
gillah 7a) rules that one may even give a tiny
amount of money to each of the poor people and
thereby discharge his obligation. Rav Ovadiah
Yosef SHLITA (Chazon Ovadiah page 166) un-
derstands this to mean that one may give the
smallest currency in that particular country (e.g. a
penny in America, five agurot in Israel).
2. The Maharsha (Megillah 7b) rules that one
must give a significant portion in order to fulfill
the mitzvah of matanot levyonim. Responsa Zera
Yakov (11, cited by Sharei Teshuva 694:1 and Kaf
Hachaim 694:7) quantifies this in ruling that one
must give an amount of food that is equivalent to
three eggs volume of bread. As a practical matter,
Responsa Tzitz Eliezer (7:27:15) notes that some
poskim thought to rule in accordance with the Ze-
ra Yakov, but changed their minds upon seeing
the words of the Ritva. Certainly all would agree
that ideally one should give as much as possible,
and should even spend more on matanot
levyonim than on mishloach manot (see Rambam
cited in introduction to this essay).
B. May one give something other than money? There
is a dispute amongst the poskim as to whether one
can fulfill his obligation of matanot levyonim by
giving something other than food or money. Re-
sponsa Kinyan Torah (3:102:2) rules that one
should always give money to the poor people.
However, Leket Tov (2:163 cited by Chazon Ova-
diah footnote 3) and Turei Even (Megillah 7a)
rule that anything, including clothing, may be giv-
en to the poor in fulfillment of this mitzvah.
IV. How and to whom should it be given?
A. Anonymous gifts. Regarding the mitzvah of tzed-
akah the poskim rule that an anonymous gift is a
higher greater form of the mitzvah than a gift that
the recipient knows who had sent it. Regarding
the unique mitzvah of matanot levyonim, howev-
er, Rabbi Yosef Engel (Gilyonei Hashas, Shabbat
10a) writes that since the mitzvah is titled matanot
levyonim one must inform the recipient where the
gift is coming from in keeping with the general
Talmudic rule that one who gives a gift (matanah)
to his friend must inform him of the gift. Howev-
er, many poskim (Responsa Kinyan Torah
3:102:4, Chazon Ovadiah 7) disagree with this
novel idea developed by Rav Yosef Engel. They
reason that since giving anonymously is a higher
level gift, the same would apply to the mitzvah of
matanot levyonim.
B. How poor must the recipient be?
1. Opinion of the Mekor Chaim (694:3). The defi-
nition of an evyon is not the same as the definition
of an ani. An evyon is somebody who is not mere-
ly poor, but is so destitute that he is no longer em-
barrassed to ask for money. The mitzvah of giving
to the poor on Purim is limited to those who are
so destitute that they are not even embarrassed to
ask for money.
2. Opinion of the Aruch Hashulchan (694:3). Alt-
hough generally there is a distinction to be drawn
between an evyon and an ani, the mitzvah of
matanot levyonim can be fulfilled by giving to
either a poor person or a totally destitute person.
In the view of the Aruch Hashulchan, the only
reason that the megillah specified to give to an
evyon is to teach that we can fulfill this obligation
even if he does not initiate the exchange but is
prompted to give the money.
C. Can one give the money to people that you normal-
ly support? The Aruch Hashulchan (694:4) writes
that many people mistakenly think that one can
give matanot l'evyonim to somebody that they
normally support anyway. The Aruch Hashulchan
claims that such an idea is entirely false. The
mitzvah must be performed with money that one
would not otherwise give away (e.g. not with
ma'aser money).
V. Conclusion. This essay is far from an exhaustive anal-
ysis of all of the issues pertaining to the obligation of
matanot levyonim. We have merely touched upon many
aspects relating to the mitzvah in the hope of raising
awareness and promoting proper performance of this
most important mitzvah.
Have a good Shabbos!
(Continued from page 5)
HALACHA
Corner
Contnued
Dvarim Hayotzim Min Halev 7

This week is not only Parshas Vayikra, but
also Shabbos Rosh Chodesh and Shabbos Hacho-
desh. I want to focus on Parshas Hachodesh,
which can be found in Parshas Bo. We all know
the first mitzvah ever given to the Jewish people is
Rosh Chodesh, also known as Hachodesh Hazeh
Lachem. There is a pretty simple question asked
by many rabbis as to why this is the first mitzvah
given to the Bnei Yisrael. If one was to think
about it, many people would label other mitzvos
as much more important than hachodesh hazeh
lachem?
There is a story told about a Rabbi who
met a weak elderly man after the Holocaust. The
Rabbi was astonished that even after the Holo-
caust, this man was still frum (observant). The
Rabbi asked the man what mitzvos he kept in the
war. The man responded saying that he did not
have anything in the camps, at all. Many people
think that we were able to perform some mitzvos,
but in fact, there was only one mitzvah we were
able to keep: Every month we said Kiddush
Livanah.
Just as the moon fades and then fades out
but never fades away so to the Jews will fade out
and fade but will never fade away.
Rabbi Yisachar Frand
Fade In,
Fade
out
By Yitzchak
Ginsberg, 12th Grade
nos attained by reading the parshiyos. Yishayahu gave a
similar rebuke to his generation. He said that Hashem is
saying to you (the Jews of his generation): Why do I need
your many sacrifices says Hashem. I am sated with the
burnt offerings of rams, and the fat of fed beasts, and the
blood of cows, lambs and goat I want not (Yishayahu
1:11). This excerpt provides even stronger evidence to the
conflicting views of karbanos.
Rav Ahron Soloveichik zl, in an unpublished man-
uscript, offers a way to reconcile the seeming contradiction.
He explains that in order to understand the haftorah and the
naviim, one must first understand a set of pesukim from
Parshas Vayikra: And Hashem called to Moshe and spoke
to him out of ohel moed saying: Speak to the children of
Israel and say to them: If a person brings a sacrifice
mikemfrom you to G-d (Vayikrah 1:1-2). The passuk
chooses an interesting pair of words: from you. It must be
that Hashem desires an inner sacrifice, as Rav
Soloveichik puts it. What Hashem truly wants from us is
not the physical animals, but the inner sacrifice. However,
without this physical manifestation of our inner sacrifice,
the sacrifice is doomed to ephemerality.
With this new view of karbanos, one can understand
the rebuke of Yirmiyahu and Yishayahu. They were trying
to convey the idea that the Bnei Yisrael were not bringing
the proper karbanos. Although they were bringing animals,
there was no inner sacrifice to accompany them. The karba-
nos they brought were bereft of meaning. The naviim were
saying that Hashem has had enough of your animal sacri-
fice, what He wants is your inner sacrifice.
The Rambam in his Guide to the Perplexed seem-
ingly offers a pragmatic reason behind karbanos. He ex-
plains that Hashem knew that the peoples need to bring
animal sacrifices would not abate even if He outlawed it.
Therefore, Hashem permitted the bringing of karbanos on
two conditions: First, that they only be brought to Him, and
second, that they only be brought in their proper place
(Yonatan MehlmanContinued from page 1)
(Mishkan, Beis Hamikdash). The Rambam seems to portray a negative view of karbanos. It seems to be that, ac-
cording to the Rambam, the permission of bringing karbanos is a concession made by Hashem to the then perva-
sive idol worship. This cannot be the case.
Rabbi Soloveichik explains that perhaps one can understand the Rambam in a manner similar to the expla-
nation above: A human has needs. A human needs to eat, drink, and sleep. Without these essentials, no human can
exist. Another need is that of sacrifice; mankind intrinsically has a need to sacrifice. Hashem could have abolished
karbanos and sacrifices, but that would be like outlawing eating and drinking. According to the Rambam, karba-
nos do not serve as an outlet to redirect the need to perform animal sacrifice rather they serve to fulfill the funda-
mental need for self-sacrifice.
Have a great Shabbos!
8


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


Maggid of DRS
Marc Eichenbaum

Menahel
Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
This weeks story is one written by Yanki
Tauber, and is one I like a lot. Enjoy, and
have a great Shabbos!
For many years the two saintly broth-
ers, Rabbi Elimelech of Lizensk and Rab-
bi Zusha of Anipoli, wandered the back roads
of Galicia. Disguised as simple beggars, they
journeyed from town to town and from village
to village, refining their souls with the travails
of exile and inspiring their brethren with
words of wisdom and encouragement.
Late one evening, the brothers arrived
in the town of Lodmir. Seeing a lighted win-
dow in a large, well-appointed home, they
knocked on the door and asked for a place to
stay the night. "I don't run a hotel," was the
irate response of its large, well-appointed resi-
dent. "There's a poorhouse near the synagogue
for wandering beggars. I'm sure you'll have no
trouble finding accommodations there."
The heavy door slammed in their fac-
es, and Rabbi Elimelech and Rabbi Zusha
walked on. Soon they came upon another
lighted home, whose resident, the town scribe,
welcomed them in and put his humble hut and
resources at their disposal.
Several years later, the two brothers
again visited Lodmir. This time, they were
official guests of the community, which had
requested that the now-famous rabbis come
for a Shabbat to grace the town with their
presence and teachings. At the welcoming re-
ception held in their honor and attended by the
entire town, a wealthy gentleman approached
them. "Rabbis!" he announced, "the town
council has granted me the honor of hosting
you during your stay. G-d has been generous
to me, and you'll want for nothing in my
home. I've already explained to your coach-
man how to find my residence, though he's
sure not to miss it--everyone knows where
'Reb Feivel' lives...."
The gathering dispersed, and Rabbi
Elimelech and Rabbi Zusha went to pay their
respects to the town rabbi and meet with the
scholars in the local study hall. The rich man
went home to supervise the final arrangements
for the rabbis' stay. Soon the coachman ar-
rived with the brothers' coach and luggage.
The horses were placed in the stables, the lug-
gage in the rabbis' rooms, and the coachman
settled in the servants' quarters.
Hours passed, but still no sign of the
two visitors. Growing anxious, the host sought
out their coachman. "What happened?" he
asked. "When are they going to come here?"
"They're not coming," said the coach-
man. "Rabbi Elimelech and Rabbi Zusha are
staying at the scribe's home."
"At the scribe's?! What are you talking
about?! You're here, aren't you?"
"Those were the rabbis' instructions.
(Continued on page 2)