Dvarim Hayotzim Min Halev

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mi`veid Volume XII - Issue 16

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This week’s issue of

c"kv in ohtmuhv ohrcs
is sponsored by
Shabbos and Achdus: 2 Peas in a Pod
By Yered Elisha Ginsberg, 12th Grade GourmetGlatt.com • 516.569.2662

M oshe assembled the entire assembly of the Children of Israel and said
to them, “these are the things that Hashem commanded, to do them: On
six days, work may be done, but the seventh day shall be holy for you, a day
of complete rest for Hashem…” (Shemos 35:1-2) The commentators discuss PARSHAS VAYAKHEL
why the commandment of Shabbos was preceded with the mentioning of the 22 ADAR 1, 5771
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gathering of the entire nation, something we don’t see anywhere else in the
Torah. Another issue that needs to be discussed is the placement of the teach- All Zmanim are calculated by myzmanim.com for
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ing of Shabbos here. It has already been taught numerous times, why mention Candle Lighting: 5:23 pm
Latest ‫קריאת שמע‬: 9:20 am
it again here? ‫ שבת‬Ends: 6:24 pm
The Nesivos Shalom explains, based on the Rashi in the beginning of
the parsha who writes that Moshe taught these halachos to Bnai Yisroel the
day after Yom Kippur, the day that Moshe came down from Har Sinai. That
means that this was the day after Hashem had already appeased Bnai Yisroel
for the sin of the golden calf. The parsha of Shabbos was meant to be a lesson
to Bnai Yisroel as to a particular type of Teshuva. As the Gemara in Avodah To sponsor an edition of
Zarah (4b) writes, Bnai Yisroel only sinned in order to teach way of teshuva Dvarim Hayotzim min HaLev
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DvarimHayotzim@gmail.com
(Continued on page 2)

The Power of Motivation

By Benny Aivazi, 10th Grade

A nd they came, everyone whose heart stirred him. (Shemot 35:21)

In order to build an impressive architectural masterpiece such as the Mishkan, many skilled craftsmen
and workers were required. Yet the Jews who built it were former slaves and had no experience in fine archi-
tecture, let alone the construction of the Mishkan. How then, could they possibly build such an extraordinary
structure?

The Ramban explains that it was due to their motivation, as was described in the Passuk above. The
people who were referred to in the Passuk were extremely motivated and ready to help, and brought about the
building of the Mishkan. Even though they were not trained, they possessed natural talent, which was only
(Continued on page 3)
2 ‫דברים היוצאים מן הל“ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת ויקהל‬
Questions
1. Besides for this ‫פרשה‬, where else does the Torah use
the word "‫“ ”וַיַּ ְקהֵל‬and he assembled together”? (2
times)
2. What types of jewelry were donated by the nation? (4
answers)
3. a) What was done "‫“ ”בַּבּקֶר בַּבּקֶר‬every morning”? b)
What else in the Torah was done "‫( ”?בַּבּקֶר בַּבּקֶר‬3
answers)
4. Where are "‫“ ” ְכנָ ַפיִם‬wings” mentioned?
5. a) Which two items in the ‫ משכן‬were made of one solid
piece of gold, "‫ְשׁה‬ ָ ‫ ”?זָהָב ִמק‬b) What else that was
used in the ‫ מדבר‬was fashioned from one solid piece
of metal?
6. Which item found in the ‫משכן‬was "‫“ ”רָבוּ ַע‬a perfect
square”? (3 answers)
Answers
1. In ‫פרשת כי תשא‬, the nation gathered around ‫אהרן‬
when they thought ‫ משה‬was late in returning from
‫הר סיני‬. In ‫פרשת קרח‬, Korach and his congregation
gathered around ‫ משה‬and ‫ אהרן‬to rebel.
2. The people brought "‫“ ”חָח וָנֶזֶם וְ ַט ַבּעַת וְכוּמָז‬bracelets,
nose rings, rings, and body jewelry.”
3. a) ‫ בני ישראל‬continued to bring gifts to ‫ משה‬for the
Mishkan “‫“ ”בַּבֹּקֶר בַּבֹּקֶר‬every morning.” b) The
same expression of "‫ ”בַּבֹּקֶר בַּבֹּקֶר‬is used in the
following three places: In ‫פרשת בשלח‬, in describing
when the ‫ מן‬was collected; in ‫פרשת תצוה‬, when the
Torah describes how ‫ אהרן‬burned the ‫קטרת‬every
morning; and in ‫פרשת צו‬, when the Torah describes
how ‫ אהרן‬would kindle wood on the ‫מזבח‬every
morning to keep the fire burning upon it.
4. The ‫ כרובים‬had "‫“ ” ְכנָ ַפיִם‬wings” that spread over the
‫ארון קדש‬.
5. The ‫ כפרת‬with the ‫ כרובים‬on top of it was made " ‫זָהָב‬
‫ְשׁה‬
ָ ‫“ ” ִמק‬of one banged out solid piece of gold. The
‫ מנרה‬was made "‫ְשׁה‬ ָ ‫“ ”זָהָב טָהוֹר ִמק‬of one banged out
solid piece of pure gold.” b) In ‫פרשת בהעלותך‬,
Moshe is commanded to fashion two ‫חצצרות‬,
trumpets, each out of "‫ְשׁה‬ ָ ‫“ ” ֶכּסֶף ִמק‬one solid piece
of banged out silver.”
6. The length and width of the ‫ מזבח הזהב‬and of the ‫מזבח‬
‫ הנחשת‬were equivalent thus forming a "‫“ ”רָבוּ ַע‬a
perfect square.” The ‫חושן‬, the breastplate of the
‫ כהן גדול‬was also a perfect square. ■
(Yered Elisha Ginsburg-Continued from page 1)
given the advice of performing the mitzvah of Shabbos.
The Gemara in Shabbos (118b) writes that anyone who
keeps Shabbos with all of its halachos, even if he serves
idolatry like the generation of Enosh, will be atoned.
Shabbos has the ability to atone a Jew troubled with any
type of sin.
This is a very strange idea though. Shabbos is
looked upon as a mitzvah that is the source of “ahavah”
and “dveikus” with Hashem. The Bnai Yissachar even
writes that the numerical value of “Shabbos” is equiva-
lent to “Love with all heart, Love with all soul, Love
with all possessions.” Only someone who truly cares
and loves Hashem could possibly reach and tap into the
full kedusha of Shabbos. How is it possible for someone
who served idolatry to be able to reach the highest lev-
els of Shabbos and be able to atone for his sins? It
seems impossible that someone who would feel such a
weak connection with Hashem could suddenly change
face and reach the highest levels of love of Hashem!
The answer to this is found in the opening pas-
suk of the parsha, “Moshe gathered the entire assembly
of Bnai Yisroel…” The Nesivos Shalom explains that it
is extremely difficult for an individual to change from
serving idols to reaching the highest levels of Shabbos
alone. However, Shabbos was given to the entire Bnai
Yisroel. Rav Elyashav writes that the pasuk says “and
Bnai Yisroel shall guard the Shabbos, in order to per-
form the Shabbos…” (Shemos 31:16). The guarding of
the Shabbos is an obligation for every person to keep
Shabbos, while the “performing of Shabbos” is an obli-
gation to make sure that all Jews are performing Shab-
bos. Only when all Jews are performing Shabbos is
Shabbos considered a sign between us and Hashem.
Every Jew has a place in Klal Yisroel, this idol worship-
per is no different. He will be helped out by the rest of
his fellow peers in order to reach the depth of Shabbos,
allowing him and all of Bnei Yisroel to keep Shabbos
the way it was meant to be kept, and he will therefore be
atoned for his sins.
We all need to work together in order for Shab-
bos to be respected for what it is. The zemiros we sing
on Shabbos define Shabbos as “Me’ein Olam Habah”.
When we sit down for the Seudas Shabbos and sing
some zemiros and enjoy a nice bowl of cholent, we need
to remember that this is a day where Hashem gives us
an extra neshama to experience double the amount of
kedusha. We need take advantage of this amazing op-
portunity and use it on Shabbos itself and carry it with
us throughout the week until next Shabbos!
Have a fantastic and holy Shabbos! ■
Dvarim Hayotzim Min Halev 3

This issue of
c"kv in ohtmuhv ohrcs
is also sponsored by Feivy Fuchs:
'vk ,usuvk cuy
With gratitude to 'v , we would like to thank
the following people:
Rabbi Y. Kaminetsky Daniel Genachowski Dani Scheinman
Rabbi E. Brazil Yaakov Hawk Moshe Spirn
Yaakov Abittan Eli Lonner Chili Szlafrok
Ariel Axelrod Zev Miller May all of our Tef-
David Beer Max Ottensocer filos be answered!
Avi Genachowski Yoni Pollok Feivy Fuchs
(Benny Aivazi-Continued from page 1)
expressed through the mitzvah of building the Mishkan. Yet what was so

Only 3 Weeks
special about this mitzvah that it enabled Bnei Yisroel to receive such
inspiration?

Rav Henach Lebowitz explained that there are two components to

success: talent and experience. If a person only has one of these charac- Till Purim!!!
teristics, then he will not achieve as much as he would if he had both.
The builders of the Mishkan had talent, yet they were lacking in experi-
ence, and there was no teacher to show them how things should be done.
To make a mistake in the building process was dangerous. This is when
their motivation and unusual drive to do the mitzvah played a crucial
role in taking them past their lack of experience and fear of the un-
known.

Sometimes, one may have talent without experience or vice-

versa, yet it should not deter them from achieving greatness. Although
every ambition should be thought out and planned, one must always re-
member that motivation is the key to success, and we should not give up.

Have a Great Shabbos! ■

4 ‫דברים היוצאים מן הל“ב‬
HALACHA
VÉÜÇxÜ
Eating on Erev Shabbos
Rabbi Aryeh Lebowitz
I. Contradictory Passages in the Gemara. The gemara
speaks explicitly about eating on Erev Shabbos
in two places:
A. The Gemara in Gittin (38b) tells us that there
were two families in Yerushalayim that were
decimated. The first one held large meals on
shabbos and ignored the public lecture that
ran simultaneously. While the other one held
large meals on “Erev Shabbos”. Rashi offers
two explanations of the phrase “erev Shab-
bos”. First, he explains that “erev Shabbos”
in fact refers to Friday night when shabbos
has already started. The problem with having
a large Friday night meal is that the halacha
requires that we show more respect to the
daytime of shabbos than to the night. This
family that emphasized the evening meal did
so at the expense of the morning meal, which
is considered halachically inappropriate. Sec-
ond, Rashi explains that “erev Shabbos” in-
deed refers to Friday before the onset of
shabbos. A significant meal on Friday is
likely to have a negative impact on the Fri-
day night seudas shabbos because it is diffi-
cult to enjoy a large meal when one’s stom-
ach is still full from an earlier meal that day.
B. The gemara in Pesachim (99b) records the
opinion of R’ Yosi who holds that in contrast
to erev Pesach when one is limited in when
he may eat, one may eat on erev Shabbos up
until the beginning of shabbos. This idea
seems to run contrary to the previously cited
passage from the gemara in Gittin (at least
according to Rashi’s second explanation of
the gemara).
II. Resolving the Contradiction. The resolution to this
contradiction will have a clear impact on what
is considered permissible behavior and eating
patterns on erev Shabbos.
A. The Ramban (Gittin ad loc.) offers two ap-
proaches to resolve the contradictory pas-
sages:
1. First, the Ramban suggests that the pas-
sage in Gittin that frowns upon eating
on erev Shabbos is a reflection of nor-
mative halacha. The permissive ap-
proach of R’ Yosi recorded in Pesa-
chim speaks only of occasional extenu-
ating circumstances when one must eat.
Regular meals, in this view, should not
be scheduled for Friday, but may be
had on rare occasions.
2. Second, the Ramban suggests, that the
normative halacha permits eating on
erev Shabbos, as suggested by R’ Yosi
in Pesachim. The gemara in Gittin re-
cords the tragic consequences of a fam-
ily who ate so much on Friday that they
ate only a bare minimum of food for
their Shabbos meal. Their sin was not
so much in eating on Friday as much as
in not eating properly on Shabbos.
B. The Beis Yosef (Orach Chaim 249) suggests
that the contradiction is easily resolved by
distinguishing between the word
“ochel” (employed by R’ Yosi in Pesachim)
and “kove’a seuda” (employed by the ge-
mara in Gittin). R’ Yosi permits one to be
“ochel” which simply means to take some-
thing to eat. The gemara in Gittin condemns
the family that was “kovea seudah” which
implies enjoying a meal that was greater
than a typical weekday meal, but never con-
demns one who eat light snacks on Friday.
The Rambam seems to precede the Beis Yo-
sef in drawing this distinction. The Rambam
(Hilchos Shabbos 30:4) writes that one
should not have a large set meal on Friday,
but may snack all day. The Magid Mishnah
explains that the Rambam holds that one
may not have a meal larger than a typical
weekday meal at any point on Friday, but
may have a typical weekday meal on Friday
up until a few hours before shabbos. Within
the last few hours before shabbos one may
(Continued on page 5)
Dvarim Hayotzim Min Halev
HALACHA
VÉÜÇxÜ
not eat any full meal, but may enjoy a light
snack
III. Halacha. The Shulchan Aruch (Orach Chaim
249:2) rules in accordance with the Rambam
that one may not eat a meal of any sort in the
three hours immediately preceding shabbos and
may not eat a larger than average meal at all on
Friday afternoon.
A. There are three reasons offered by the
poskim for limiting one’s diet on Friday:
1. The Shulchan Aruch writes that the re-
strictions are designed to keep one hun-
gry for the Shabbos meals, which aligns
with Rashi’s explanation of the gemara
in Gittin.
a. If the halacha is designed to dis-
courage filling one’s stomach
prior to seudas shabbos, it stands
to reason that there should be a
similar halacha prior to the Shab-
bos morning meal. In fact, the
Biur Halacha (249) writes that
there is more reason to prohibit
participating in a Shabbos morn-
ing kiddush after davening than
in eating before the Friday night
meal. Whereas the time right be-
fore shabbos is not yet the time
that one is obligated in seudas
shabbos, Shabbos morning after
davening is already the time for
seuduas shabbos. Therefore, eat-
ing on erev Shabbos would not
be as problematic as eating on
Shabbos morning prior to the
morning meal.
2. The Mishnah Berurah (ad loc. 10) adds
that one who eats on Friday is likely to
neglect his responsibilities of preparing
for shabbos. The mitzvah of Kavod
Shabbos demands that a Jew take time
on Friday to prepare the house for shab-
bos. When one is caught up in a major
meal he is unlikely to designate the ap-
propriate amount of time to preparation
5
Continued
for Shabbos.
3. Finally, the Biur Halacha (ad loc. d’h
Mipnei) adds that the primary reason is
not only that one should be hungry go-
ing in to shabbos, but that having a Fri-
day meal that rivals the Shabbos meal
show an inherent disrespect for shabbos
by equating it with a normal weekday.
B. Exceptions. The Rama (Orach Chaim
249:2) writes that one may participate in a
larger than normal meal on Friday if the
meal is made in honor of a bris milah or
pidyon haben. The Mishnah Berurah ex-
plains that even a bris milah that is taking
place after the eighth day may be done on
Friday because one is not permitted to de-
lay performing the mitzvah any more than
absolutely necessary. Consequently, the day
of the milah is considered the day on which
it must be done. Similarly, a pidyon haben,
even after the baby is thirty days old, must
be done as soon as possible. The accompa-
nying seudah may therefore take place on
Friday as well. Interestingly, not all poskim
agree that a milah shelo b’zmana may take
place on a Thursday or Friday. The Shach
(Yoreh deah 266:18) discusses whether the
delayed bris should be pushed off until
Sunday so as to avoid any chance of having
to desecrate shabbos in order to care for the
newly circumcised baby. Nevertheless, nor-
mative psak allows for a delayed milah to
take place on Friday if that is the earliest
time we are able to perform the milah. If,
however, the baby proves ready for a milah
prior to Friday, the Noda B’Yehuda (Yoreh
Deah Tinyana #166) rules that the milah
may not be delayed to the end of the week,
as doing so is likely to cause a need for chi-
lul shabbos in caring for the recuperating
baby.
1. Aside from the types of seudas mitz-
vah mentioned by the Rama, the
Biur Halacha adds that one may
(Continued on page 6)
6 ‫דברים היוצאים מן הל“ב‬
HALACHA
VÉÜÇxÜ
celebrate a siyum with a large seu-
dah on Friday. Apparently, the Biur
Halacha understands that a siyum is
ideally held at the earliest possible
time and should not be delayed. If,
as a rule, there would be no objec-
tion to delaying a siyum, one would
be required to delay the siyum in
order to avoid having a large seudah
on Friday.
2. Regardless of the type of seudas
mitzvah that one celebrates on a Fri-
day, the Mishnah Berurah (249:13)
writes that it is preferable to cele-
brate the seudah in the morning,
rather than delay until Friday after-
noon.
C. Chumra. We have explained that it is hala-
chically permissible to eat a light snack at
any time on Friday, and to even eat a nor-
mal meal early in the day. Nevertheless, the
Tur (Orach Chaim 249) cites a practice of
righteous men to fast each and every Friday.
For a precedent for such a pious practice,
the Tur points to a question posed by the
gemara in Eruvin (40b) where the gemara
inquires whether people like the children of
Rav who typically fast on Friday may com-
plete their fast until dark. Regardless of the
answer to the particular question, the very
mention of Rav’s children taking on this
practice of a weekly erev Shabbos fast, sug-
gests that it is a praiseworthy practice. The
Beis Yosef is puzzled why the Tur would
cite the question regarding Rav’s children as
the source for this pious practice, rather than
the explicit passage in Talmud Yerushalmi
that R’ Avon fasted ever erev Shabbos. As
with many practices of the extremely pious,
this practice is not recommended for the
masses. The Mishnah Berurah (249:18)
writes that it is inappropriate for anybody
other than the extremely finicky to fast on
erev Shabbos because one should not greet
Shabbos on a completely empty stomach.
Continued
IV. Friday Tasting. While we have discussed to this
point, the idea of restricting what we eat on erev
Shabbos, the Mishnah Berurah (250:2) writes
that there is a mitzvah to taste the shabbos food
on Friday. The Mishnah Berurah suggests that
this is done in order to ensure that the food is
suitable for eating, and if it needs to be fixed
one can still fix it on erev Shabbos. Addition-
ally, Machzor Vitri (191) cites a passage in the
Talmud Yerushalmi that seems to ascribe inher-
ent value to tasting shabbos food on Friday af-
ternoon. The idea is that one attempts to extend
the sanctity of shabbos and allows it to affect
his week. In the merit of doing so, the
Yerushalmi states that one will experience a
long life.
A. Does one recite a beracha on the “tasting”?
If one only tastes to adjust the flavor, the
Shulchan Aruch (Orach Chaim 210:2) rules
that a beracha should not be recited. As in
any case where a beracha is not necessary,
reciting a beracha would then be forbidden
(Mishnah Berurah ad loc.). If, however
there is inherent value in the eating, and it is
not merely to taste for possible adjustment,
one would have to recite a beracha. It is
therefore best for a person who tastes the
Shabbos food on Friday to have in mind that
he is eating in a normal fashion and not
merely tasting the food.
V. Conclusion. We have discussed the permissibility
of eating on erev Shabbos and explored how
eating on erev Shabbos may have a profound
impact on the way we observe Shabbos. It is
worthwhile noting the sensitivity that Chazal
had for setting optimal conditions to enjoy and
appreciate the beauty and sanctity of Shabbos.
As with so many things in life, Shabbos is best
maximized with sufficient forethought and
preparation. ■
Dvarim Hayotzim Min Halev 7
By: Yonatan Aivazi

11th Grade
Use What We Are Given
In this week’s parasha, the posuk tells us how Moshe tells the people about Beztalel’s appoint-
ment. However the wording of the posuk is strange. The pasuk says “re’eh”-see. We can ask a question on
this: why did Moshe have to say “see”; why wasn’t this appointment of Betzalel any different than any
one else’s? What was there for Bnei Yisrael to see?

Rabbi Moshe Feinstein zt’l answers that Betzalel’s appointment was different than other appoint-
ments. Betzlalel was about to use his special god-given talents to use in building the Mishkan, in doing
Avodat Hashem. Moshe was trying to get the people to realize that Hashem gave these talents and these
talents are to be used in Avodat Hashem.

The lesson here is that Hashem gave everybody talents. The main thing is to not lose focus of why
we have them and to use them for the right way-for Avodat Hashem. We should learn from here to utilize
our talents and gifts on meaningful and spiritual actions as that is what their purpose is.

Shabbat shalom!!!!!

Adapted from Darash Moshe ■

(Stories of Greatness-Continued from page 8)

but the traveler, eager to be forgiven, persisted in his explanations.
At last, Reb Yechiel Meir declared, "If you promise to do as I tell you, I will accept your apology." For a
slight moment, the traveler hesitated. Perhaps the tzaddik had looked into his soul and discerned some sort of rep-
rehensible sin that needed rectification? Would he be able to carry out a strict regimen of repentance that the tzad-
dik might require of him?
No matter, he decided, with a shake of his head. If amends needed to be made, he was ready, come what
may. As long as Rabbi Yechiel Meir would accept his sincere apology, it was worth everything. "Anything the
tzaddik will ask of me, I am ready to fulfill," he solemnly promised.
The rabbi smiled. "Well," he said. "This is my request to you. Every time you pass by the town of
Gostynin, you will come to my home and be my guest. For when do I ever get a chance to fulfill the mitzvah of
hospitality, hachnasat orchim, as I was able to this time? My townspeople spoil it for me!" ■

DH is on

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8 ‫דברים היוצאים מן הל“ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS Editors in Chief
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
David Freilich

This weeks story is a very cute one. food. Associate Editors

Adapted from a story by Mirish Kiszner, I To his delight, he found some raw Layout Editors
enjoyed it greatly and hope you will as well. oats and a saucepan of cooking fat. Never Judah Max Abittan
Good Shabbos! having played his hand at cooking before, the Dani Scheinman
Yitzie Scheinman
Darkness had descended on the small host placed it inside the oven and then, with
town of Gostynin. All the inhabitants were his face wreathed in smiles, served the dish to Rabbinic Articles
fast asleep, their doors and shutters closed his guest. While the visitor polished off the Yechiel Auman

tightly against the frigid night. food, the host stood by, beaming with pleas- Student Articles
For the traveler arriving to the town, ure. Adam Goldstein
Avrumi Blisko
this was a most unwelcoming sight. Tired, When the meal was over, Reb Yechiel
weak and hungry, he had nowhere to turn, no hastened to prepare the guest a warm bed, his Director of Production
Andrew Mermelstein
place to rest his weary head. own, for the little house boasted no spare bed.
Suddenly, from afar, he noticed a While the traveler slept soundly, the host Production Staff
Nison Basalilov
light shining in one of the windows. Sighing pored over his Talmudic volumes all through Jeremy Bienenfeld
with relief, he hurried in that direction and the night, learning with increased enthusi- Yaakov Bluestein
knocked on the door, hoping to be allowed to asm. Benjamin Watman

stay for the night. In the morning, the traveler awoke ‫סופרים‬/Authors
Benny Aivazi
It was the home of Rabbi Yechiel from his restful sleep and went to the syna- Yonatan Aivazi
Meir of Gostynin. A smile lit up the face gogue. After prayers, in the course of conver- Ariel Bagley
of Reb Yechiel Meir as he opened the door. sation with the townsmen, he discovered that Dan Bamshad
David Beer
"Shalom aleichem, Reb Yid! Welcome!" he his host was no other than the illustrious Marc Eichenbaum
called out as he ushered the stranger inside. Rabbi Yechiel Meir of Gostynin. Yered Elisha Ginsberg
Yitzchak Ginsberg
Quiet reigned in the little cottage; all Utterly ashamed and distressed, he Shmuli Gutenmacher
the household members had long since retired approached the tzaddik, the holy man, to offer Yaakov Hawk
for the night. Filled with joy, the host rushed his apologies. Elisha Ishaal
Aaron Joseph
about to serve his guest a glass of warm tea "I refuse to accept an apology from Yoni Kadish
and pastry. you," came the reply. "But," the traveler pro- Barak Klammer
Eli Lonner
However, when the visitor had tested, "I had no idea whose house it was, or Avi Moisa
downed the last of his drink and nary was a whose bed I'd slept in. Had I known, I would Yonatan Mehlman
crumb left on the plate, Reb Yechiel Meir, never have put the tzaddik through such trou- Gavi Nelson
Jonny Perlman
perceiving that his guest was still hungry, bles." Rabbi Yechiel Meir remained unfazed, Shmulie Reichman
searched about the house for some more (Continued on page 7) Yigal Saperstein
David Silber
Alex Selesny
Daniel Stroh
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The DRS Yeshiva High School For Boys Jeremy Teichman
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Menahel
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