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Dvarim Hayotzim Min Halev "    Volume XIV - Issue 2 The DRS
Dvarim Hayotzim Min Halev
Volume XIV - Issue 2
The DRS Weekly Torah Publication
This week’s
and every issue of
An Enlightening Source
By: Rabbi Moshe Erlbaum, 9th grade Rebbe • 516-569-2662
A fascinating insight into the parsha occurred to me on a family trip this sum-
mer to Mystic Seaport, Connecticut. In one of the exhibits, the seaport is
restoring the Charles W. Morgan, a whaling ship built in 1841. As my fami-
ly and I boarded the ship I noticed that within the wood boards that com-
prised most of the deck, were glass-like hexagons. They piqued my curiosity and I
found a guide on the ship to ask him what they are. He answered me that these glass
hexagons are actually deck prisms that were above the officer cabins on the lower deck.
When the light from the sun enters the prism on the deck the light will shine throughout
the officer’s room on the lower deck. He then showed me some of these deck prisms
and I noticed that they were cut exactly like diamonds or other precious stones. Immedi-
ately, a Rashi in Parshas Noach came to mind.
Hashem commands Noach “Tzohar ta’aseh lateiva” - “A tzohar you should
make for the ark.” (6:16) Rashi offers two explanations as to what this “tzohar” may be.
“Some say it was a window (skylight) and some say a precious stone that will give
light.” Each explanation has an obvious difficulty. If Noach was to build a window, the
rain of the mabul will enter the ark. In addition, how can a precious stone illuminate the
ark? However, based on the deck prisms found on the Charles W. Morgan whaling ship,
I would like to suggest that both explanations of Rashi are simultaneously correct and
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(Continued on page 2)
Shem: A Model of an Appreciative Son
By: Ariel Axelrod, 11th grade
T owards the end of 9th Perek, the passukim describe how after Noach builds a vineyard, he becomes drunk from
the wine and undresses himself in his tent. Cham sees this and runs to his brothers to tell them what their father
has done. Shem and Yafet run to cover up their father with a garment to prevent any further embarrassment from
this debacle.
The wording of the passuk describing Shem and Yafet’s responses is, “Vayikach Shem v’Yafet es ha’simla vayasimu
v’chulei.” The grammar of the passuk is difficult. Why does the passuk use the word “Vayikach” in the singular verse, if
both Shem and Yafet are working together; the word should be in the plural verse, “Vayikchu”? Rashi gives a simple an-
swer: Shem exerted the fullest effort to perform the commandment of Kibud Av, whereas his brother Yafet didn’t put in
as much effort, and therefore the verb of the passuk focuses on Shem. Accordingly, the children of Shem are rewarded
with the mitzvot of tzitzis and techeiles, and the descendants of Yafet receive the benefit of being buried after the war of
Gog, the future generations of Yafet, and Magog.
Rav Yosef Dov Solovetichik offers an alternative answer to the question. The Rav quotes the Medrash in
Bereishis Rabbah that Yafet listened to Shem but did not act, so that’s why the passuk says “Vayikach” in the singular
(Continued on page 4)


Torah Teasers By Rabbi Moshe Erlbaum

חנ תשרפ


1. Where else in the Torah was someone

saved from harm by being situated in a "הָביֵּת"?

2. Which הוצמ is given personally to both םדא

and חנ?

3. Which part of the body mentioned in the

השרפ is also the name of a city?

4. חנ is described as an "םיִמָת קיִדַצ שׁיִא", “a

righteous complete man” (ט:ו(. What other

description of חנ includes the term "שׁיִא"?

5. A descendent of םח and a descendant of

םש were known by the same name. What was the name?

6. Which grandfather and grandson have the

same name?


1. In תומש תשרפ, baby השמ is placed into a

"הָביֵּת" by his mother to save him from being

thrown into the Nile river by the Egyptians )ג:ב תומש).

2. םדא and חנ are both given the הוצמ of "וּרְּפ

וּברוְּּ ", “to be fruitful and multiply” (א:ט ,חכ:א).

3. The םֶכְּשׁ (shoulder) is mentioned when םש

and תפי carry the blanket on their shoulders

from behind to cover חנ. )גכ:ט(. םֶכְּשׁ is also a name of a city that first appears in ךל ךל תשרפ )ו:בי(.

4. חנ is called an "הָמָדֲאָה שׁיִא", “a man of the

earth” )כ:ט).

5. הָליִוֲח is the name of a grandson of םח )ז:י(

and a descendent of םש )וכ:י(.

6. רוחנ has a son חרת who has a son also

named רוחנ )וכ,דכ:אי(.

The complete edition of Rabbi Moshe Erlbaum’s Torah Teasers is now available on AMAZON (keyword Torah Teasers)

ב“לה ןמ םיאצויה םירבד

(Stories of Greatness—Continued from page 8)

to the ground, swiftly bent down, plucked up the coin and ran off. Yitzele lay in the street, stunned. By the time he got up, the culprit had long since disappeared over a fence, and Yitzele knew it would be hopeless -- perhaps even dangerous -- for a Jew to chase an Arab in that neighborhood. Late that afternoon a dejected Yitzele made his way back to the shul of the Chernobyler Rebbe, Rabbi Nachum Twersky (1840-1936), where his father prayed Minchah and ate shalosh seudos. Yitzele usually helped set up the chairs and tables and put out the food for the men who sat down to eat with the Rebbe, but today he sat in a corner by himself. The Rebbe, who loved little Yitzele, realized that some- thing was amiss because the chairs and benches were in disarray. He looked around for a moment and then saw Yitzele sitting in a corner by himself, downcast. The Chernobyler Rebbe approached the child and asked, "What's wrong? You look so unhappy. We all need you at the table." Yitzele told the Rebbe what had happened earlier that afternoon, and explained how he felt about the oppor- tunity he had lost. The Rebbe listened intently, then, taking Yit- zele by the hand, he said, "Come to the table with me now, and after the Sabbath come into my house." After Shabbos, Yitzele followed the Rebbe into his home which was connected to the synagogue. The Rebbe opened a drawer and removed from it a golden coin similar to the one Yit- zele had seen near the Jaffa Gate that afternoon. "Here, this is yours," said the Rebbe. "However, I am giving it to you on one condition: that you give me the reward of the mitzvah that you did this afternoon." The startled young child looked up at the Rebbe. "The Rebbe wants the reward in exchange for the coin?" "Yes," the Rebbe said. "You made a great Kiddush Hashem by not picking up the money because it was Shabbos. The coin is for you, though. I just want the reward." Yitzele was astounded. Was the mitzvah that great? Was it really worth so much? He looked at the coin and thought fleetingly about what it could buy for his family. He looked up at the Rebbe and said, "If that is what the mitzvah is worth, then the mitzvah is not for sale." The Rebbe bent and kissed the boy on his forehead.

(Rabbi Erlbaum— Continued from page 1)

make perfect sense. Hashem commanded Noach to cut out on top of the ark a window. In the window will be placed a prism shaped pre- cious stone. Aside from keeping out the rain, when the light from the outside will shine into the stone, its prism will refract and disperse natural light into the space below. This relatively small opening will also not weaken the planks used to build the ark and they will still withstand the heavy rains of the mabul. What emerges is a fascinating idea. This source of light innovated by Noach as di- rected by Hashem, was passed on and became the standard way that ancient ships provided light to the cabins on the lower deck.

Dvarim Hayotzim Min Halev


Taken from 0 2012
Taken from

Tishrei 28

In 1930, the British government issued the Pass field White Paper, a formal statement of policy in Palestine. The paper was an attempt to appease the Arabs in the aftermath of the 1929 riots: During six days of Arab rioting in Jerusalem, Gaza, Hebron and Tzfat, 135 Jews were killed and more than 300 wounded. The White Paper criticized the Jewish Agency for promoting Jewish employment opportunities, claiming that it damaged economic development of the Ar- ab population. Further, the paper required that Jews obtain permission from the British authorities to purchase land. The result was that Jewish immigration was greatly cur- tailed.

Tishrei 29

Yahrtzeit of Rabbi Don Yitzhak Abrabanel (1437-1508), a leader during the Golden Age of Spanish Jewry. After hav- ing served as treasurer to the king of Portugal, Abrabanel became a minister in the court of King Ferdinand and Queen Isabella. In 1492, Isabella signed a decree expelling all Jews who refused to convert to Christianity. In the Inqui- sition, an estimated 32,000 Jews were burned at the stake and another 200,000 were expelled from Spain. Rabbi Abra- banel reportedly offered Queen Isabella the astronomical sum of 600,000 crowns to revoke the edict. Abrabanel was unable to prevent the expulsion and was exiled along with his people. Most of his rabbinic writings were composed in his later years when he was free of governmental responsi- bilities.

Tishrei 30

In 1958, the foundation stone was laid for Israel's Knesset building in Jerusalem. The Knesset is composed of 120 members, the same size as the Great Assembly ("Knesset HaGedola") that served as the rabbinical body during the Second Temple era. (The Great Assembly redacted the bib- lical books Ezekiel, Daniel and Esther, and composed many prayers such as the Amidah.) Today, the Israeli Knesset is known as a bastion of democracy in the Middle East, with women, Arabs, and other minorities represented.

Cheshvan 1

In 1985, ground-breaking ceremonies were held for the United States Holocaust Memorial Museum in Washington DC. Two milk cans containing soil and ashes from concen- tration camps were symbolically buried on the site. The mu- seum was dedicated in April 1993, with speeches by Presi- dent Bill Clinton, Chaim Herzog and Elie Wiesel. The mu- seum cost approximately $168 million to build, funded with more than 200,000 private donations. The museum attracts 2 million visitors annually.

Cheshvan 2

Yahrtzeit of Rabbi Simcha Wasserman, a 20th century To- rah sage and son of the illustrious Rabbi Elchanan Wasser- man, who was martyred in the Holocaust. Rabbi Wasserman and his wife had no children, but together they educated tens of thousands of Jews in France, the U.S. and Israel. After Rabbi Wasserman's death, his wife died 10 days later. Rabbi Wasserman had a sixth sense about people; the story is told of him looking to purchase a used car in Los Ange- les. He went to check out one particular car, and asked the owner if he could take it for a test drive. "How do I know you're not going to steal it?" the man said. Rabbi Wasser- man then asked if he could use the telephone for a minute. He called the police and reported a stolen vehicle at that very address. The police arrived, confirmed that the car was indeed stolen, and arrested the man. "How did you know?" the police asked Rabbi Wasserman. "Simple," he said. "When I asked to take it for a test drive, he suspected that I'd steal it. Only a thief thinks that way!"

Cheshvan 3

In the year 1290, the last of the 16,000 Jews expelled by King Edward I left England. King Edward had banned usu- ry and forced Jews over the age of seven to wear an identi- fying badge. Some Jews managed to remain in England by hiding their religious identity, but thousands were forced to leave. (Years earlier, King Henry III had forced Jews to pay half the value of their property in taxes, and ordered Jewish worship in synagogue to be held quietly so that Christians would not have to hear it.) Following the expulsion, Jews


ב“לה ןמ םיאצויה םירבד

“ Beyond Obedience”

By: Hillel Field, 12th grade

Noach is one of the most fascinating figures in the Torah, and is introduced as being a righteous man, fault- less in his generation. The Torah does not use such language loosely; not even Avraham, Yitzchak, or Yaakov are described this way. However, the last scene of his life depicts the opposite, a debased and embarrassed person. How could such a great man have fallen so low? A comment from Medrash Tanchuma on Noach offers a sharp perspective on his character. The Medrash describing how Noach should have left the ark once the waters had abated, but he remained there, reasoning that since he had entered the ark with God’s permission, so too he should exit with his permission. Then Rabbi Yehuda Bar Ilai adds in: “ If I had been there I would have broken down the ark and let myself out.” To understand this Medrash, one must read the story of the mabul carefully. The story begins rapidly. God announces the imminent destruction of life on earth. He orders Noach to build an ark. Details follow for what Noach must take with him. The rain comes; the earth is flooded; Noach and those with him are the sole survivors. The water ceases and the flood abates. We expect that Noach will immediately emerge. Instead the narrative slows. Fourteen days pass, as Noach sends out a raven and two doves, one returns with an olive leaf, but it seems to have no effect on Noach. On- ly with God’s actual command does Noach finally emerge. This Medrash seems to emphasize with an exasperated tone that one does not simply wait for permission when rebuilding a shattered world. What does Noach say to God when he learns that the world is about to perish? What does he say when the rain begins to fall? Interestingly, the answer is nothing. During the entire sequence of events, all we read about is Noach’s silent obedience, as the Torah states, “Noach did everything just as God had commanded him” (6:22); he brought pairs of animals into the ark “as God had commanded Noach” (7:9,16). Noach is the paradigm of biblical obedience. What his story tells us is that pure obedience is not enough. This is an extraordinary phenomenon. It is reasonable to assume that in a life of faith, obedience is the high- est value. A strange feature of biblical Hebrew is that despite there being 613 mitzvos, there is no word for “obey”. Instead, the Torah uses the word “ lishmoa”, a term with no single definition, that can mean to listen, to understand, to internalize. In Judaism, God doesn’t command blind obedience. It is stated in the Gemara “ Ein Hakadosh Ba- ruch Hu ba biturnya im beriyotav”- God does not deal tyrannically with his creations. God wants us to be mature and responsible to do his will because we understand, or because we trust him, even if we do not understand. Intuitively, Chazal understood that the hero of faith was not Noach, but Avraham, who challenged God him- self in an unrivaled manner. Rabbi Yehuda illustrates the contrast between Avaraham and Noach with their respec- tive Pesukim: By Avraham God says “ Because you are wholehearted, walk before me”, but Noach simply “walked with God” (Bereshis Rabba, 30:10). Noach’s end, as an embarrassment to his children, shows us that he could not carry the guilt of his sole survival. It takes courage to rebuild a shattered world. This trait that Noach lacked was exemplified by the founders of Israel and the Chassidic survivors of the Holocaust. Faith is more than obedience. It takes the courage to create. Adapted from “Covenant and Conversation”

(Ariel Axelrod—Continued from page 1)

verse. A second question is, what about Cham? What were the repercussions for him not aiding his father? The Rav explains that from this story, it can be derived that Cham always looked for the faults of his father, something that is not encouraged in a father-son relationship. This also shows the importance of kibud av v’aim. One must realize that everything he achieves and accomplishes is partially attributed to his father. Based on that, the rewards that Shem and Yafet received for their swift actions of helping their father, are actually quite fitting. For Shem, the Gemara tells us that Techeiles by Tzitzis is similar to the sea, and the sea to the sky, and the sky to the Kisei Hakavod. In the words of the Rav, “the same fear a person has to have for Hashem he must have for his father.” Shem appreciated what his father

(Continued on page 5)

Dvarim Hayotzim Min Halev


The Power of Believing

By: Yossi Goldschein, 12th grade

5 The Power of Believing By: Yossi Goldschein, 12th grade “And Noach did all that HASHEM

“And Noach did all that HASHEM had commanded him, and Noach was six hundred years old and the flood waters were upon the earth. And Noach came and his sons and wife and the wives of his sons with him into the Ark be- cause of the waters of the flood. (Breishis 7:5-7)” Rashi on this Passuk comments: Even Noach was from the small believers. He both believed and didn’t be- lieve that the flood would come, and therefore he didn’t enter the Ark until the waters forced him to do so. Was Noach really a small believer? He didn’t be- lieve the waters of the flood would really come? How is that possible?? He toiled for 120 years and exposed him- self to extreme ridicule just to build that Ark that would be used when there would be a flood?? The verse even says, “Noach did all that HASHEM had commanded him.” How could he be from the small believers? A similar accusation is made about Sara when she “laughed within herself” upon hearing that she would have a child. Rashi similarly comments that Sara was rebuked because her laughter revealed her disbelief. Sara didn’t believe? She prayed the length of her life for a child not- withstanding that she knew that “HASHEM has held me back from bearing”. It has to be that Sara did believe in the power of Hashem and His ability to allow her to miracu- lously have a child at her age. The Chofetz Chaim points out that this faltering of belief is a foreshadowing of a future time when good Jews who have lived with the fervent hope that the Jewish Peo- ple will again be returned to Eretz Yisroel with the coming of Mashiach, will confront the realization of their dreams. So many of us repeat and sing those words of the 13 Fun- damental Principles of Judaism, “I believe with a perfect belief in the coming of the Mashiach, and although he tar-

ries, even still I await his arrival each day!” What will that good hearted loyal Jew think when he realizes his long awaited prayers for mashiach have been fulfilled? A good portion of him would probably be in total disbelief, denying it strongly as just some sort of joke or trick. Even after confirming the truth he still cannot believe it. Although he anticipated it on some level another part of him cannot process the actual paradigm and this miraculous shift. This idea begs the question though; how can one believe and not believe simultaneously? A good way to answer this is with a story. Reb Chaim from Sanz posed a question to one of his Chassidim as he passed by. “What would you do if you found a wallet with a significant amount of money in it and there were clear identifiable signs for the owner to reclaim it?” The man said in all sin- cerity, “Why Rebbe, I would return it!” The Rebbe ex- claimed, “Foolishness!” The next gentleman was asked the same question about the wallet to which he responded, “Rebbe, I would keep it!” “Ganav-Thief!” the Rebbe pro- claimed. A third man on the street when asked about the wallet and, most honest of all, answered, “I don’t know what I would do, Rebbe, but I hope I would have the moral resolve to do the right thing and return it to the rightful owner!” “Ahhhhh!!”, sighed the Rebbe from Sanz, “This is a wise man!” We can’t know for sure what we will do when the unexpected surprises of life are thrown at us. What we can do is prepare for whatever may happen through Torah study and prayer and work on ourselves to make sure we make the correct and moral choice when the proper time comes.

(Ariel Axelrod—Continued from page 4)

had done for him, and now, he is in some sense repaying Noach by saving him embarrassment. For Yafet, the reward or honor of a proper burial at the end of days is also quite fitting according to the Rav’s explanation. As Chazal say in Maseches Megila, “yafyuso shel Yafet”, Yafet always looked for what was nice, not for what was right or wrong. Cov- ering Noach didn’t violate Yafet’s “aesthetic sense” so he went along with it. Really, it was only Shem’s singular ac- tion in bestowing appreciation upon his father by impeding embarrassment upon him because Yafet was just there to “listen” to him. May we all follow after Shem and appreciate all our parents’ efforts for us by bestowing kindness upon them.


The Lessons of the Mabul By: Brian Chernigoff , 9th grade
The Lessons of the Mabul By: Brian Chernigoff , 9th grade

The Lessons of the Mabul

By: Brian Chernigoff , 9th grade

The Lessons of the Mabul By: Brian Chernigoff , 9th grade
The Lessons of the Mabul By: Brian Chernigoff , 9th grade

In this week’s parsha, the Torah tells us about one of the most famous events in all of history, the mabul (The Flood). The Torah tells us that Hashem could no longer toler- ate mankind because of their sins. The Midrash teaches that the reason why Hashem could not tolerate us any more was because the nation committed the three cardinal sins: idolatry, immorality, and bloodshed. Once they started committing the sin of theft, Hashem could no longer tolerate them and had to bring a flood. Many scholars have wondered why the story of the mabul needed to be written in the Torah. What practical lessons can one derive from the story of the mabul that can’t be learned from another event that had taken place in history? There are entire chapters of the Torah devoted to the story of the mabul, and they seem to be extra and unnecessary. Our rabbis teach us that there is not even an extra letter in the whole Torah. We already know that one shouldn’t commit the sins of immorality, idolatry, bloodshed, and theft because the Ten Commandments state explicitly that we shouldn’t do these sins. It seems that the purpose of the mabul being in the Torah is to teach us about the evils of these sins. If so, then the ma- bul’s lesson seems to be just repeating what’s already written in the Ten Commandments. If this is true, then what is the deeper significance of the story of the mabul, and what lessons can we derive from it that we can apply to our lives today? The Torah teaches us that the generation of the flood was very unique. Hashem had blessed them with all sorts of physical blessings such as extremely long lives, great height, and a constant climate that was always the same mild spring weather. Furthermore, they had to only work the land every forty years and it then produced enough food for the following forty years. After receiving all of these great miracles they re- belled against Hashem and said “We have everything we need, why do we need to serve our creator?” They accredited their prosperity to their own might and strength. In their material abundance, they forgot about Hashem and turned away from Him. The lesson that needs to be learned and understood is that we shouldn’t forsake Hashem when we are prosperous, and only cry out to him when things don’t go perfectly. We have to learn from the mistakes of the generation of the mabul, and we have realize that although we are experiencing a time of great material abundance, we must not forget Hashem, the one who is providing us with this abundance.

ב“לה ןמ םיאצויה םירבד

The Power of a Name By: Uri Himelstein, 11th grade
The Power of a Name
By: Uri Himelstein, 11th grade

The Parsha starts with the Pasuk

-תאֶּ :ויתֹרֹדָּ בְ ,הָּיהָּ םימִ תָּּ קידִ צ שׁיאִ חֹנ -- חֹנ תֹדלֹותְּ

.”חֹנ -ךְֶּלהתְ הִ ,םיקלִֹ אֱ הָּ Immediately, all the commentators ask: why is the name Noach dou- bled? Maran Tzvi Elimelech of Dinev (who is best known for his sefer, the Bnei Yissachar) also asks in his sefer, the Igrei Dekala: Why does the pasuk start by mentioning the “toldot” of Noach and fin- ish by mentioning his praise? He answers based on two teachings of Chazal. One, Hashem helps all parents to give their child a name that matches their neshamah; and the main essence of the name is the fact that it represents the neshamah. Two, in Baba Metziah 33 we learn that the honor of a rebbe is greater than the honor of a father in terms of returning lost objects and redeeming from captivity. This is be- cause the father brought the son into this world, but the rebbe will bring the son into the world to come. Therefore, the reward of the rebbe is great- er, as he shares in all of the learning of his talmi- dim. This is evident from a story in Yevamos 96b, where the rabbis told R’ Yochanan that all of his torah was from R’ Eliezer his teacher. Now we could answer our question about Noach. Noach had no rebbe (see the Ohr Hachaim Hakadosh on pasuk tes, where he explains that if his whole generation were reshaim, then he could obviously not have a rebbe) and therefore was forced to do everything by himself, even to learn to be able to become a tzaddik (as he is called in the pasuk). So it actually comes out as if he was his own parent, and even though Lemech (his fa- ther) chose his name (5:29), Noach is the one who actually fulfilled the main part of his name: the part that represents his neshama. Thus the se- quence in the pasuk -חֹ נ ַחֹ נ תֹ דְּלוֹת ,הֶלֵּאthe child of Noach is Noach himself, because he had no teach- er. This is reaffirmed in the end of the pasuk: -תֶא חֹנ-ךְֶלַהְּתִה ,םיִֹקלֱאָהmeaning that Hashem walked with Noach- alone without the help of a rebbe. The answer to the second question is that mention- ing his children is his praise, because he is equated with his own father, and he did very well with himself.


Dvarim Hayotzim Min Halev



(This Week in Jewish History— Continued from page 3)

Miracles Take Time

would not return to England for 350 years, when the policy was reversed by Oliver Cromwell in 1655.

Cheshvan 4

By: Daniel Aharon, 10th grade

In 1483, Tomas de Torquemada was appointed as "Grand Inquisitor of the Spanish Inquisition." Jews of Spain had been forced to convert to Christianity, and the Inquisition was designed to uncover those who were continuing to practice their Judaism in secret (called Conversos or Marranos). Those who never confessed were burned at the stake; those who did confess were strangled first. Torquemada believed that as long as the Jews remained in Spain, they might influence the tens of thousands of Jews who had converted to Christianity. It was on his recommendation that the remainder of the Jewish community -- 200,000 people -- was expelled from Spain in 1492. An estimated 32,000 were burned at the stake, and Torquemada's name became a byword for cruelty and fanaticism in the service of religion. The order of expulsion was not officially voided by the gov- ernment of Spain until 1968.

Cheshvan 5

Rav Yissocher Frand relates the following idea in the name of Rav Shimon Schwab in his sefer, Rav Schwab Makes an Assumption: If even the highest of mountains were covered in water and the whole world was submerged during the flood, according to the laws of nature, it should have taken years for all the water to evaporate and recede. It is nothing short of a miracle that all of the water receded in a period of several weeks, as we learn in Parshat Noach. However, if we know that Hashem removed hundreds of millions of gallons of water through a mira- cle, why couldn’t Hashem have made it take a much shorter amount of time? Noach needed to send out a raven, a dove, wait week after week, and then finally exit the Taivah when the dove didn’t come back. But if Hashem was making a miracle already, why didn’t He spare Noach the time and allow him to come to dry land earlier?

Rav Schwab suggests that the Torah is teaching us a very important lesson. Nowadays, whenever we want something, it must always be done right away. When we need to send a message to someone, it can reach them in a matter of seconds through text message

In 1975, Israel signed the Sinai disengagement pact with Egypt. The agreement called for Israel to withdraw from the Sinai passes captured in the 1973 Yom Kippur War, leaving them as a demilitarized zone monitored by American and United Nations observers. Israel had pre- viously withdrawn from the Sinai in 1956, and would eventually withdraw permanently in 1982 following the Camp David agreement between Anwar Sadat and Men- achem Begin.


or e-mail. When we need to warm up food, we put it in the microwave for a mere 30 seconds, and then it is warm. We don’t have the patience to wait for anything, but God wants us to be patient when waiting for His salvation. As the Gemara in Berachos 55a states: “one who prays to God and then investigates to see whether his prayers have been immediately answered is destined to be disappointed.” Prayers are not answered instantaneously. This is emphasized by Noach. As the pasuk says about Noach: “And he waited seven more days…” (8:10). Two pessukim later, the Torah says again, “And he waited seven more days…” (8:12) At the end of Parshat Shemot, after Moshe asked Pharaoh to let B’nai Yisrael go, Moshe complained to Hashem, claiming that the last encounter just made matters worse. Hashem responded to Moshe saying, “Now you will see what I will do to Pharaoh…” (6:1). The Gemara (Sanhedrin 111a) elaborates, “Now you will see what I will do to Pharaoh, but you will not see what I will do to the 31 kings when Israel enters the land of Ca- naan.” This was Moshe’s punishment, midah k’negged midah. Since Moshe wrongly demanded instant help from Hashem, Moshe was not present for the 14 years it took to settle in Eretz Yisrael, which did not happen in an instant – it happened very gradually. After the Yamim Noraim, some might feel that Hashem has answered the tefillot which they prayed so intently. One might expect to solve all his problems quickly, however, just like Noach, we must be patient and realize that not everything will come instantaneously.


ב“לה ןמ םיאצויה םירבד

8 ב“לה ןמ םיאצויה םירבד S TORIES OF G REATNESS T OLD O VER B Y



As this years Maggid, I would like to share inspirational stories of on a wide variety of topics. If you have any suggestions, Com- ments or critiques, please feel free to email me at The following story entitled ‘Not For Sale’ was taken from “In the Footsteps of the Maggid” by Rabbi Paysach Krohn.

Youth is so impressionable that our Talmudic sages state (Shabbos 21b; see Rashi) that learning during childhood is significantly superior to learning as an adult. This is so be- cause knowledge acquired in the early years of life is usually retained much longer, since it was initially embedded in a fresh, vibrant mind.

The following incident, which took place about 70 years ago, is a case in point. It involved Rabbi Yitzchak Eisenbach, then an eight-year-old boy growing up in Jerusalem. The incident left an indelible impression that remained with him all his life. The story was retold by his son Avraham, who lives in the Givat Shaul section of Jerusalem. Rabbi Yitzchak Eisenbach came from a prominent, pious family. As a youth he was an active, feisty little fellow who made the streets and alleyways of Jerusalem his personal play- ground.One Shabbos afternoon, Yitzele was walking to the Kotel through the Jaffa gate, in a section of the city which was densely inhabit-

ed by Arabs. As he walked through the narrow, unpaved streets he passed numerous Arab- owned cafes in which young and old folks

were milling around. Suddenly Yitzele noticed a gold coin on the sidewalk. The value of the coin was such that it could support a family the size of his own for two weeks. The poverty in his home was wrenching, and he was thrilled at the prospect of being able to help his parents in their struggle for their family's survival. However, because it was Shabbos, he would not pick up the golden coin. He immedi- ately put his foot on the coin to hide it from view, and decided to stand there until shabbos ended, when he would take the coin home to his family. For another child his age, the time element might have posed a problem, but for the determined Yitzele there would be no diffi- culty, even though there were four hours left to shabbos! After Yitzele had been standing im- mobile in the Arab street for more than an hour, an Arab teenager approached him and asked, "Why don't you move on? Why are you standing here like a statue?" At first Yitzele didn't answer, but when the larger and stronger boy persisted, he replied innocently, "I have something under my foot that I can't pick up because it is shabbos today. I'm watching it this way, so that after shabbos I "

Yitzele's mouth, the Arab boy shoved Yitzele

(Continued on page 2)

can take

Before the last words were out of

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