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 weeks 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 Dvarim 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 Hashems 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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Opening Issue 5774-5775
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 didnt 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; its the idea that Torah is like a
song. A song comes straight from a persons 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 cant go a day
without Torah- it is a part of a persons essence. Although one
doesnt 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 VAta, Kitvu Lachem et
Hashira Hazot.
(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, thats
what we at DRS and what we at Dvarim Hayotzim Min Halev
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 whats im-
portant to our readers.
Were looking forward to a great year beh!
(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 editon of
Rabbi Moshe Atk'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 wouldnt
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 hadama.
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 hadama.
C. If you arent 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
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, Lmaan hakim otcha hayom lo
lam, vhu yihiyeh lcha laylohim kaasher diber lachem, vkaaher nishba lavotecha, avraham, lyitzchak,
oolayaakov- 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. Lets 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? Its a new year, lets 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 youd know if it included for taste is if its 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 youre making mezonos for, still youd 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 dont put in 100% bran
E. What about crispix (half is grain and have is hadama)?
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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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 : 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 takes issue with this
interpretation of the Rashi, and holds that according to the Rosh, the we learn from nowadays were added
to the Mitzvah of writing and the prohibition of selling, but the Mitzvah and prohibition still apply to
since we lain from them on a weekly basis.
The final issue to discuss is whether or not women are to perform this Mitzvah. At the end of his
the lists this Mitzvah among those that women are from. The similarly writes that it
is the accepted that only men write because they are the ones who are to learn Torah. The
takes issue with this because the Mitzvah of writing a is not necessarily dependent on the
Mitzvah of learning it and it is not a time-bound Mitzvah. However, the defends the s view by
pointing out the fact that a Sefer Torah that a woman writes is most likely so it wouldnt make sense that
she has a to write one.
For those of us who are not practiced , the in hilchot Sefer Torah states that one is the
Mitzvah by writing just one letter in the 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 weeks parsha, parshas Vayelech, the Torah comes to a close with Hashems final commandments
to Moshe. One commandments is:

This tells us that we should write down this shira which seemingly refers to Haazinu. The Rambam in
hilchos Sefer Torah says that shira refers to Haazinu, but since you cant 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 ones 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 . 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 didnt 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 : states that it is a Mitzvah to write your own Sefer Torah even if your father left
you one. This is because the says the word which implies that everyone needs to write his own Sefer
Torah . Although these two gemaras seem to place a great importance on writing a for yourself, the Rambam
(in Sefer hamitzvot, and in hilchot Sefer Torah) and the both say that if you hire someone to write a
Sefer Torah for you personally you are still this Mitzvah on a lesser level.
However, this does not necessarily mean that youre if you just buy a ready made Sefer Torah from a
Sofer. The as explained by the / : hold that you are not if you buy a Sefer
Torah because it is just like inheriting it from your father which the gemara says doesnt 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 ones wedding or to be
able to learn more provided that one has nothing else to sell.
The questions the s 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 ones
life? The answers by saying that the only case when it is prohibited to sell a Sefer Torah for food is
when one already has food.
as explained by the holds that the whole prohibition of selling a Sefer Torah only
applies to like those in a shul, which are meant for use by their owners. However, there is no prohibition
whatsoever for someone like a who only makes the 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
8


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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)

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student articles

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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