Dvarim Hayotzim Min Halev

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Volume XVI - Issue 1

The DRS Weekly Torah Publication

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The Meaning Behind “Hakel” By Matthew Haller, Editor-in-Chief, 12th Grade

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I n one of this week’s Parshiot, Parshat Vayelech, the pasuk states: “Now, write for yourselves this song

(Devarim 31:19).” This song refers to the Torah. Rav Yissochar Frand relates an insight on this pasuk told

over by Rav Shmuel Rosovsky in the name of the famous Ponevizer Rav. In Sefer Yehoshua, before Yehosh-

ua and his army captured Yericho, he encountered an angel holding a drawn sword. They had a confusing talk.

Yehoshua asked, “Ha-lanu ata?” (Are you on our side?) The malach responded, “I am the commander of

Hashem, and now I have come.” The Gemara in Megillah (3a) explains what each side was really saying. The

angel came due to the neglect that the Bnai Yisrael were showing to two mitzvot: the Korban Tamid of the even-

ing and the study of Torah. What Yehoshua was really asking was which sin they were currently being rebuked

for. The angel answered that he has come “now,” hinting that he has come because of the neglect that the Jews

have shown to the Torah. We see this because this response is connected to the pasuk from our parsha. Our

pasuk teaches that “ata”- now, you should write for yourselves the Torah. Here too, since the malach used the

term “now” (“ata”) in his response, he referred to Torah.

(Continued on page 2)

O ne of the more interesting halachot in Parshat Vayelech is that of

“hakel”, the public recitation of the certain portions in Sefer D’varim by

the Temple courtyard. Every seven years, the Torah commands the en-

tire nation is to gather before the king as he reads the appropriate portions. This

commandment, although presently inaccessible to us, teaches us significant phil-

osophical lessons.

Why, some ask, do we need this ceremony at all? Surely the basis cannot

be solely educational. After all, reading select chapters every seven years is

hardly enough to give the entire nation a background in halacha. The Rambam

ventures to say that the entire reasoning behind hakel is to declare a simple truth.

By ascribing significance to a public recitation of the Torah, we distinguish our-

selves as a nation. Others may place importance on trivial matters, but we, Am

Yisroel, publicly declare that the laws of Hashem’s Torah are of greater import.

This may also assist us in determining why the Torah commands the en-

tire nation, even small “children”, to attend hakel. The Gemara relates the story

of the mother of a Tanna, who placed his cradle in the Beis HaMedrash daily,

just so he could absorb the aura of the Torah being studied there. Why would

(Continued on page 2)

The Song of Torah By Daniel Aharon, Editor Rabinic Articles, 12th Grade

PARSHAS

NITZAVIM-VAYELECH

25 ELUL, 5774

SEPTEMBER 19, 2014

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ב “דברים היוצאים מן הל 2

How do the words of Yehoshua reflect the question he

asked about the two sins? Tosfot explains that he used the

word “lanu” in “Ha-lanu” and the word “lanu” is connected to

the pasuk of “Torah Tzeeva Lanu Moshe.”

Both Yehoshua and the angel were speaking in code,

each referring to the Torah. If so, why didn’t the malach use

the same code word (“lanu”) that Yehoshua used?

The Ponevizer Rav gives a beautiful explanation.

There are two elements of Torah. One is the mitzvah to learn

Torah. The second is deeper; it’s the idea that Torah is like a

song. A song comes straight from a person’s soul and is part

of his existence. What the angel was telling Yehoshua was

that he was not rebuking the Jews for not learning. For this

they would have had a great excuse- they were busy putting the

city of Yericho under siege. However, a Jew can’t go a day

without Torah- it is a part of a person’s essence. Although one

doesn’t need to learn all day, he must live by the Torah 24/7

and his mind must always be on it. The Torah and its princi-

ples must mean more to us than a list of commandments- it is

also the way every Jew must live life. Jews must be God-

fearing and behave how Hashem expects no matter what the

situation. The Bnai Yisrael were lacking in this element. As

the malach alluded to, Torah must be to us like a song; the

song mentioned in the pasuk of “V’Ata, Kitvu La’chem et

Ha’shira Ha’zot.”

(Daniel Aharon — Continued from page 1)

one bring an infant to hear words of Torah that he cannot possi-

bly comprehend?

Perhaps the answer lies in the mitzvah of hakel. Even

though small children may not understand every word or every

chok in the chapters recited at the ceremony, just the presence

of the entire congregation is enough to inspire them to recog-

nize the importance of Torah study. In a similar vein, that’s

what we at DRS and what we at D’varim Hayotzim Min Ha’lev

hope to accomplish in the coming year. By ascertaining that

every cog in this massive staff treats his job with the appropri-

ate reverence, we can hope to convey our sense of what’s im-

portant to our readers.

We’re looking forward to a great year b”eh!

(Matthew Haller — Continued from page 1) Torah Teasers

By Rabbi Moshe Erlbaum, 9th Grade Rebbe

Parshas Nitzavim

Questions

1. This parsha begins with a description of the Jew-

ish people "standing" (netzavim) before Hashem.

What 4 other places in the Torah are people de-

scribed as "standing" (netzavim)? 2. Which two ancient professions appear in this par-

sha? 3. In what context is salt mentioned in this parsha?

What 3 other places in the Torah is salt referred

to? 4. Which four cities are mentioned in a single verse

in this parsha, and also in a single verse in the

book of Genesis?

Answers

1. (1) The angels who come to Avraham in parshas

Vayerah are standing (netzavim) over him (Genesis

18:2). (2) In parshas Vayigash, men are standing

near Yosef when he wishes to reveal himself to his

brothers (Genesis 45:1). (3) In parshas Shemos,

when Moshe and Aharon leave Pharaoh after their

unsuccessful meeting, men are standing outside the

palace waiting to meet them (Exodus 5:20). (4) In

parshas Korach, Dathan and Aviram stand outside

their tents when Moshe comes to speak to them

(Numbers 16:27).

2. The professions of a wood-chopper and a water-

carrier are in Deuteronomy 29:10.

3. Moshe states that when later generations view the

destruction of the land, they will see "sulphur and

salt, a conflagration of the entire Land" (Deut. 29:22). Elsewhere in the Torah: (1) Salt is men-

tioned in parshas Vayera when Lot's wife turns to

look at the destruction of Sodom and turns into a

pillar of salt (Genesis 19:26). (2) In parshas

Vayikra, we are commanded to add salt to every

offering (Leviticus 2:13). (3) In parshas Bamidbar,

the eternal covenant with the kohanim is referred to

as a "covenant of salt" (Numbers 18:19).

4. Sodom, Amora, Adma, and Tzivoyim are all men-

tioned in a single verse in this parsha (Deut. 29:22).

They are also mentioned (twice) in single verses in

parshas Lech Lecha (Genesis 14:2, 8).

The complete edition of Rabbi Moshe Atik's Torah Teasers

is now available on AMAZON (keyword Torah Teasers)

Dvarim Hayotzim Min Halev 3

I would like to begin the year by thanking Rabbi

Lebowitz for giving these shiurim. Throughout the year,

I have decided to write about questions that I was per-

sonally interested in. If you have any questions, com-

ments, or suggestions, feel free to email me

at mnschwalb@gmail.com. Hope you enjoy!

-Moshe

I. Introduction

A. This is a very complicated area of Hala-

cha. What Rabbi Lebowitz recommends

is to go the star-k website and print out

the sheet which has all the berachos that

you would make on any cereal.

B. Also everything said in this shiur is

based on R’ Dovid Haber and the Sefer

vzos habracha

C. Finally everything stated in this shiur is

not according to the opinion of rav

Obadi.

Rav Obadi holds all cold cereals are

hadama no matter what.

II. What about other foods put into the cereal? ( i.e

milk or fruit)

A. Milk

1. Reb Moshe (ore hachaim chelek dalid

siman 43) writes that if a person puts

milk into cereal to make it tastier or to

make it easier to eat, then you only

make a beracha on the actual cereal.

You would not make a beracha on the

milk. This is true even if you have left

over milk when you are done eating

the cereal. You would not need to

make a beracha on this milk. However

if you pour in extra milk because you

are thirsty, then the milk would re-

quire its own beracha.

B. What about cut up fruit in cereal?

1. Reb Moshe writes that he holds you

would need to make another beracha.

However most achronim argue with

Reb Moshe and hold you wouldn’t

need another beracha.

III. What beracha do you make on cornflakes?

A. If the corn that was used to make the

cornflake was completely crushed into a

powder and then was made into a flake,

then the beracha on that would be a sha-

hokol.

1. Examples of this are TOTAL con-

flakes and general mills cornflakes.

2. If ingredients say corn flour it is most

probably a shahokol.

B. If the corn used to make the cornflakes is

not completely crushed but rather its

made from chunks of corn, then the

beracha on that would be a ha’dama.

1. Some examples of this would be post

cornflakes, kelloggs corn flakes and

frosted flakes.

2. If ingredients say corn or milled corn

it is probably a ha’dama.

C. If you aren’t sure what beracha to make

then you should make a shahokol be-

cause that works for anything.

IV. What about other cereals?

A. Anything that is completely crushed into

a powder is going to be a shahokol.

However the two exceptions to this rule

are cereals made from one of five grains

and rice flour. Even if these are crushed

into a powder they would still be mezo-

nos.

1. The reason why these would still be a

mezonos is that they are pas habba

bikisnin (one explanation of what this

means is grains baked to a crisp but

not as soft as bread which is cereal)

(Continued on page 5)

Given by Rabbi Aryeh Lebowitz on yuTorah.org

Berachos on Cereals

0-Minute Halacha Shiur 1 Transcribed by

Moshe Schwalb

ב “דברים היוצאים מן הל 4

The parsha starts off this week with the Pasuk, “Atem Nitzvim Hayom Kulchem” - “You are all standing

before Hashem your God”. The Torah then tells us a few pasukim later why, ”L’maan hakim otcha hayom lo

l’am, v’hu yihiyeh l’cha l’aylohim ka’asher diber lachem, v’ka’aher nishba l’avotecha, ‘avraham, l’yitzchak,

oo’layaakov”- “In order to establish you this day as His people, and that He will be your God, as He spoke to you,

and as He swore to your forefathers to Abraham, to Isaac, and to Jacob.(29:9)” Rashi comments that,since Moshe

was passing his leadership to Yehoshua , he assembled all of Bnei Yisroel to encourage them for after his death.

Rashi adds in at the end that this was also done by Yehoshua when he was about to die, and by Shmuel when he

passed his leadership on to Shaul.

Rabbi Eliyahu Meir Bloch asks, why did Moshe, Yehoshua,and Shmuel have to do this? What was the

point of this “assembly?” He answers that “hakim”, “stand” does not mean literally to stand, but rather to stop.

Stop and think. Life is so hectic; class, school, work, tests, and everything that goes on in our lives we rarely get

time to just stop and think. That is what Moshe,Yehoshua,and Shmuel were thinking. Bnei Yisroel were getting a

new leader, they had to stop and think about what had been before and what they were going to accomplish as a

nation after.

Around Rosh Hashana time, the new year is upon us. The new school year has just started. Let’s take a

moment now to stop and think, did we daven as well as we could have? Did we learn as much as we should have?

Did we do as well in school as we really wanted to do? It’s a new year, let’s think where we are coming from, and

plan where we are going to.

A Moment to Pause By Simcha Sommer, Layout Editor, 11th Grade

mirth and started laughing. That evening, he could not wait to tell his wife about making the easy money from the

simple farmer.

The merchant's wife, however, saw it in a different light. She being of a more believing nature, became

angry hearing the fact that her husband sold his portion in the next world. "I'll not live with a man who has no

share in the next world!" She screamed at her husband. "Get out and don't come back until you have that piece of

paper in your hand!"

The merchant, now terrified by his wife's anger, left the house and went searching for the simple farmer.

After racing through the narrow alleys of the village, he finally found him. "Listen, I'm sorry that I took

advantage of you. Let me give you back your ten kopeks and you give me that piece of paper, OK?"

"No, I'm quite satisfied with the sale. You didn't take any advantage of me," the farmer replied.

"Listen, let me give you twenty kopeks, really, I feel bad about this transaction."

"No, no. It's really fine. I'm not ready to sell yet. I'm sure that I'll make a lot of money."

The merchant realized that the farmer would not sell cheaply, so he upped his offer. "My dear friend, let

me make you an offer that you can't refuse. I will give you one hundred rubles for that piece of paper. Now that is

a very good sum of money. Don't turn my offer down."

The farmer was unimpressed. "I need a thousand rubles to pay off my debts and start my life anew. If you

will give me that, then I will sell it to you. If, not, then I must be on my way."

The merchant was dismayed, a thousand rubles!!! That is a large sum of money. But the alternative, his

wife's wrath and refusal to live with him caused him to agree readily to the farmer's terms.

The merchant quickly ran home with the piece of paper to show his wife. "I spent one thousand rubles to

buy back this worthless piece of paper that cost ten kopeks. Only for you!" The wife took the paper and went to

(Stories of Greatness — Continued from page 8)

(Continued on page 6)

Dvarim Hayotzim Min Halev 5

B. What about cheerios?

1. Simple understanding is that since cheerios are made from one of five grains so it would be a

mezonos

2. Rav Shechter and Rav Obadi both hold of a professor felix, who said that cheerios were not

made out of one of five grains and therefore they would be mezonos.

C. What if there is a mixture of different flours in ingredients?

1. If the grain flour is included in recipe for taste then you would make a mezonos.

i. The way you’d know if it included for taste is if it’s the first ingredient. However some-

times it wont be the first ingredient but is still included for taste.

ii. You would only make an ol hamichya for this type of cereal if you had at least a kizayis of

that specific grain which is highly unlikely. Rabbi Haber says as long as you have a kiza-

yis of grain, even if its not the one you’re making mezonos for, still you’d say ol

hamichya.

2. If the grain is included in recipe for texture the beracha would be a shehokol.

i. The way you would know this is if ingredients say wheat starch and its listed after corn

flour.

ii. Examples: cocoa puffs, captain crunch, trix.

D. What about bran?

1. The beracha on bran cereals is shehokol. However a person must be careful with this because

companies don’t put in 100% bran

E. What about crispix (half is grain and have is ha’dama)?

1. This is an extremely complicated question. Rabbi Haber suggests to first say a mezonos on

dimmer side (grain part) and then say a hadama on the brighter part (corn part)

F. Lets say you have a safek of what beracha to make?

1. If you have a safek, then you would say a shehokol. This issue with this is what the beracha

ocharona would be.

G. What about puffed cereals. What this means is some cereals are never grounded rather they are

puffed with heat and air.

1. Logically they should be hadama

i. Exception to the rule would be rice crispies. They would be mezonos since they are puffed

and cooked.

ii. Corn pops would be a hadama

H. What about granola?

1. The short story of this is if its cooked in water it would be a mezonos however if its toasted it

would be a hadama.

2. See other ten minute halcha on granola for more information.

V. Conclusion

A. This is an extremely short version of a very complicated sugya. If you would like to be very exact

in your berachos for cereals you should go to star-k website and print out the sheet with all the

berachos on cereals.

(10-Minute Halacha — Continued from page 3)

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weekly by email! Visit hayotzim.com or scan the barcode with your

Smartphone to subscribe

ב “דברים היוצאים מן הל 6

The Torah in Parshas Nitzavim, Perek 30 Pasuk 14 says: "Rather,[this] thing is very close to you; it is in

your mouth and in your heart, so that you can fulfill it." The Ramban and Sforno both comment that this pasuk is

referring to the Mitzvah of Teshuva, returning from our sinful ways and coming close to Hashem. Rav Chaim

Shmulevitz in Sichos Mussar Ma'amar 97 wonders that if we interpret the pasuk this way, and Teshuva is so

close and requires merely saying some words and feeling some regret over our sins, how is it possible that not

everyone does Teshuva?

He answers that when a person becomes accustomed to a routine, and becomes acclimated to a certain

situation in life, he feels no need to come closer to Hashem and do Teshuva. However, once he realizes his ulti-

mate end and in front of Whom he will eventually pass judgement, he will certainly be awakened to do Teshuva.

In the month of Elul, and the final weeks leading up to Rosh Hashana and Yom Kippur, we must not get

comfortable in whatever groove we have settled into. Now is the time for Teshuva, the time to expunge bad hab-

its and develop righteous ones. Let us overcome the relative contentment we may feel when steeped in routine

and use our final opportunities before the Aseres Yimei Teshuva to abolish the dormancy of habit and do as

many mitzvos and ma'asim tovim as possible.

The Importance of Teshuva By Yoni Goldberg, Editor of Student Articles, 12th Grade

The :רא״ש מנחות ל as cited by his son, the Tur, holds that nowadays, since we no longer learn from Sifrei

Torah, the Mitzvah to write one now applies only to what we learn from today, i.e. Chumashim and Mishnayot.

The prohibition of selling them is now also transferred to these other Sefarim. The בית יוסף takes issue with this

interpretation of the Rashi, and holds that according to the Rosh, the ספרים we learn from nowadays were added

to the Mitzvah of writing and the prohibition of selling, but the Mitzvah and prohibition still apply to ספרי תורה

since we lain from them on a weekly basis.

The final issue to discuss is whether or not women are חייב to perform this Mitzvah. At the end of his ספר

similarly writes that it ספר החינוך from. The פטור lists this Mitzvah among those that women are רמב״ם the המצות

is the accepted מנהג that only men write ספרי תורה because they are the ones who are חייב to learn Torah. The

is not necessarily dependent on the תורה takes issue with this because the Mitzvah of writing a שאגת אריה סי׳ לה

Mitzvah of learning it and it is not a time-bound Mitzvah. However, the מנחת חינוך defends the רמב״םs view by

pointing out the fact that a Sefer Torah that a woman writes is most likely פסול so it wouldn’t make sense that

she has a חיוב to write one.

For those of us who are not practiced סופרים, the רמב״ם in hilchot Sefer Torah states that one is יוצא the

Mitzvah by writing just one letter in the תורה so in this way everyone can fulfill this Mitzvah in the fullest way.

(Halacha Drasha — Continued from page 7)

the Rabbi.

"Rabbi," she said, "tell me, my husband sold his portion in the next world to a farmer who came to you for

advice. He received ten kopeks for it. I made him buy it back or else I would not live with him. It cost him one

thousand rubles. Please tell me, does my husband have a portion in the next world and if so what is it worth?"

The Rabbi, stroked his white beard and explained, "When your husband was willing to sell his portion in

the next world for ten kopeks, it was not even worth that. But when he was willing to buy it back for one thousand

rubles, you should know that it is now worth even more than that."

The worth of our life in this world and the next is determined by how much we value it.

(Stories of Greatness — Continued from page 4)

Dvarim Hayotzim Min Halev 7

In this week’s parsha, parshas Vayelech, the Torah comes to a close with Hashem’s final commandments

to Moshe. One commandments is:

י הַשִּ הְיֶה לִּ יהֶם לְמַעַן תִּ הּ בְפִּ ימָּ אֵל שִּ שְרָּ הּ אֶת בְנֵי יִּ ֹּאת וְלַמְדָּ ה הַז ירָּ כֶם אֶת הַשִּ תְבוּ לָּ ה כִּ אֵלוְעַתָּ שְרָּ בְנֵי יִּ ֹּאת לְעֵד בִּ ה הַז “ ירָּ “

This tells us that we should write down this shira which seemingly refers to “Ha’azinu.” The Rambam in

hilchos Sefer Torah says that shira refers to “Ha’azinu,” but since you can’t write a Parsha of a Sefer Torah alone

without the rest of the Parshiot in the Sefer, this is viewed as a commandment to write the entire Sefer. The Sefer

Hachinuch who lists this Mitzvah as the last in the Torah, says the reason for this Mitzvah is to make Torah study

more widely available for everyone. He adds that an offshoot of this Mitzvah is the concept of writing original

Sefarim during one’s lifetime.

There are a few relevant gemaras that inform us of some of the details of the Mitzvah of writing a Sefer

Torah. The gemara in .מנחות ל tells us that there is a special Mitzvah for everyone to write their own Sefer Torah .

The gemara states that if you write your own Sefer Torah by hand, the Torah considers it as if you accepted it

directly from Har Sinai. If however, you buy a ready-made Sefer Torah ,you are considered to have “grabbed” the

Mitzvah ,which means that you didn’t work hard to fulfill the Mitzvah. One who buys a Sefer Torah gets a lot less

reward than one who writes it himself.

The gemara in :סנהדרין כא states that it is a Mitzvah to write your own Sefer Torah even if your father left

you one. This is because the פסוק says the word ״לכם״ which implies that everyone needs to write his own Sefer

Torah . Although these two gemaras seem to place a great importance on writing a תורה for yourself, the Rambam

(in Sefer ha’mitzvot, and in hilchot Sefer Torah) and the ספר החינוך both say that if you hire someone to write a

Sefer Torah for you personally you are still מקיים this Mitzvah on a lesser level.

However, this does not necessarily mean that you’re יוצא if you just buy a ready made Sefer Torah from a

Sofer. The רמ״א סי׳ ער as explained by the מנחת חינוך/ if you buy a Sefer יוצא hold that you are not רש״י מנחות ל:

Torah because it is just like inheriting it from your father which the gemara says doesn’t work.

The Rambam in hilchot Sefer Torah says that since we are commanded to write our own Sefer Torah, by

extension we are not allowed to sell a Sefer Torah. This applies even if the reason you are selling the Sefer Torah

is to buy food for yourself and even if you have many Sifrei Torah. It is even forbidden to sell an old Sefer Torah

to buy a new one. The only two situations when it is ok to sell a Sefer Torah is to fund one’s wedding or to be

able to learn more תורה provided that one has nothing else to sell.

The הגהות מיימוניות questions the רמב״םs ruling that it is prohibited to sell a Sefer Torah to buy food. How

can it be prohibited to sell a Sefer Torah if we generally say that one can do almost any prohibition to save one’s

life? The כסף משנה answers by saying that the only case when it is prohibited to sell a Sefer Torah for food is

when one already has food.

holds that the whole prohibition of selling a Sefer Torah only בית יוסף as explained by the רבינו מנוח

applies to ספרי תורה like those in a shul, which are meant for use by their owners. However, there is no prohibition

whatsoever for someone like a סופר who only makes the תורה with intent of selling it to others.

(Continued on page 6)

The Halacha

Drasha

Halachik insights on the weekly Parsha

Researched & Written by Yehudah Inslicht

The Mitzvah of Writing a Sefer Torah

ב “דברים היוצאים מן הל 8

The DRS Yeshiva High School For Boys 700 Ibsen Street, Woodmere, NY 11598

Phone: (516) 295-7700 - Fax: (516) 295-4790

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If you have any comments, questions, or suggestions, feel free to email us at info@hayotzim.com

STORIES OF GREATNESS TOLD OVER BY: YOSEF NAIMAN

Good Shabbos everyone. My name is

Yosef Naiman, and I have the privilege of be-

ing your Maggid for the year. I will do my

best to bring you inspirational and uplifting

stories to better enhance your Shabbos expe-

rience. If you have any questions, comments,

or suggestions throughout the year, you can

email me at naimanyosef@gmail.com. This

weeks story is from inspirationalstories.com.

Have a Good Shabbos and enjoy.

-Yosef

A long time ago, in Europe, there was

a poor Jew. He could never seem to make a

decent living. At one stage, he and his pov-

erty stricken family had nothing but debts.

They sold their last egg laying hen to get

some money. When that money dwindled

down to ten kopeks (a sum equal to a few

dollars) he decided to speak with a Rabbi for

advice. Perhaps he could help him.

The Rabbi listened to him speak with

great emotion of his plight, and then the Rab-

bi spoke, "Every thing is from G-d. I will

give you my blessing that G-d will help you.

Go out, and with this your last ten kopeks,

buy the first thing that you are able to buy.

From this, G-d will send his Heavenly help,

and you will prosper."

The man thanked the Rabbi, and left

his house. He headed to the village market

place. There the merchants were selling their

wares. He saw a merchant selling beautiful

jewelry.

"Perhaps this is what I should buy,"

he said to himself.

Approaching the merchant, he in-

quired, "You have such beautiful jewelry, sell

me something for my ten kopeks."

"Ten kopeks, you must be mad! For

ten kopeks, you can find a rotten potato! My

jewelry is worth thousands of rubles."

"Well, all I have is ten kopeks, and I

want to buy something from you," the simple

farmer told him. "The Rabbi told me to buy

the first thing that I find to buy and G-d will

help me with my problems. What can you sell

me?" The merchant saw that this was a very

simple man, and decided to have a little joke

with him. "I'll tell you my dear friend. I was

planning to sell my future claim in the next

world. Perhaps you would be interested in

that?"

Without hesitating, the simple farmer

pulled out his last ten kopeks and gave it to

the merchant. The merchant gleefully took

the money and scribbled a bill of sale on a

discarded piece of paper and handed it to the

farmer.

"It's a deal!" The merchant said, and

shook the farmer's hand. The farmer walked

off happily, with the scrap of paper in his

hand. The merchant could not contain his

(Continued on page 4)

PUBLICATION

STAFF

Editors in Chief

Matthew Haller

Eitan Kaszovitz

Associate Editors

Simcha Sommer layout editor

Daniel Aharon

Yaakov Kaminetsky Rabbinic articles

Eli Goldberg

Yoni Goldberg

Yehudah Inslicht student articles

Production Staff

Scott Weissman

Andrew Zucker directors of production

Akiva Ackerman

Authors/ סופרים

Netanel Abramchayev Akiva Ackerman

Mayer Adelman Simon Afriat

Chaim Leib Alper

Natan Alper Avi Beer

Yehuda Benhamu

Sammy Bernstein Zachary Blisko

Ari Brandspiegel

Avi Bulka Eitan Carroll

Brian Chernigoff

Jonathan Crane Dubi Fischman

Zachary Goldberg

Yoni Gutenmacher David Haskell

Yehuda Inslicht

Yonah Lebowitz Sammy Lewin

Jonah Loskove

Yosef Mehlman Benyamin Pleshty

Moshe Schwalb

Nachi Shulman Akiva Thalheim

Jeremy Weiss

Adam Zohler

Maggid of DRS

Yosef Naiman

Menahel

Rabbi Y. Kaminetsky

Faculty Advisors

Rabbi E. Brazil

Rabbi M. Erlbaum

Rabbi A. Lebowitz