Dvarim Hayotzim Min Halev

~"ca
Volume XIII - Issue 18

The DRS Weekly Torah Publication
H

A

L

B

n
a

a
:

H

A

L

B

Ploni Almoni
By Avrumi Blisko, 12th grade, Editor-in-Chief
DR3\ D3"
To sponsor an issue of
a:n n nxin n:a~.
email us at
DvarimHayotzim@gmail.com
This weeks issue and every issue of
a:n n nxin n:a~
is sponsored by
GourmetGlatt.com 516.569.2662
T
he holiday of Shavuos is celebrated each year between the readings of Parshas Bamid-
bar and Parshas Nasso. On Shavuos we read Megillas Rus. We read that Rus, a Moab-
ite princess, married Elimelech and Naamis son, who then died. Rus decided to con-
vert to Judaism and follow her mother-in-law to Eretz Yisrael. Boaz, one of Russ deceased
husbands relatives, agreed to marry her to fulfill the mitzvah of yibum (levirate marriage),
but told her that there was a closer relative than he who had to be given the choice to be mey-
abem first. The other relative refused, and he allowed Boaz to proceed in performing the mitz-
vah. The rest, as they say, is history. Rus was destined to be the ancestress of King David, and
by Boaz marrying Rus, Boaz became the ancestor of the great psalmist and king of Klal Yisra-
el.
Interestingly, although we know that the other relative is Tov, Elimelechs brother,
when the incident is recorded he is referred to as Ploni Almoni, which means Unidentified;
anonymous one. Rashi explains that Ploni Almoni does not merit specific identification in
the kisvei kodesh (holy writings) because he refused to perform yibum with Rus. It would
seem that Ploni Almoni made a terrible mistake in passing the mitzvah of yibum to Boaz.
Just five pesukim later, however, we find that Ploni Almoni had a very valid reason
for refusing to marry Rus. I cannot redeem it for myself, lest I imperil my own inher-
itance (4:6). Rashi explains that Ploni Almoni was concerned that the prohibition, An Am-
monite or Moabite shall not enter the congregation of Hashem (Devarim 23:4), applies equal-
(Continued on page 5)
PARSHAS BAMIDBAR
5 SIVAN, 5772
MAY 26, 2012
All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)
Candle Lighting: 7:50 pm
Latest : 9:10 am
Ends: 9:04 pm
This weeks issue of
a:n n nxin n:a~
is sponsored by Mr. and Mrs.
Feivy Fuchs (see page 2).
A Separate Nation
By Zev Miller, 12th Grade
A
t the beginning of this Sefer, Sefer Bamidbar we have the counting of Bnei Yisrael. Only after the count-
ing is done does Hashem tell Moshe that the Leviim should not be counted amongst the rest of the na-
tion. This seems a little out of place: Why did Hashem not command this before the counting? And why
arent they counted with the rest of the nation?
One explanation given for the Leviim being counted separately is that their age range was different from
the rest of the Shevatim. The Leviim were to be counted from one month old, while the other Shevatim from 20
years old. The Avney Eizel explains how it is that a one month old is important in the counting. He explains that
the Shmira Misaviv LaMishkan, the job that the Leviim had, was not a physical Shmirah, rather a spiritual one. It
was the Kedusha found in the Leviim and their high level of spirituality that made the Shmirah possible. This is
why a one month old was still counted, because regardless of their lack of physical strength they still had these
spiritual capabilities.
(Continued on page 2)
2

This weeks issue is sponsored by Mr. and Mrs. Feivy
and Paula Fuchs, in honor of:

Rabbi Kaminetsky
Rabbi Brazil
Thank you so much for all of the help you have pro-
vided, and for being such exemplary role models for
the boys. You have taught them to make Chesed a
priority in their lives, and have relayed to them the
true meaning of being a Mentsch.

Thank you,
Paula and Feivy Fuchs
Another reason for the Leviim being counted separately
was a result of them not taking part in the Cheit Haeygel. They
were not counted as part of the rest of the Klal because they
were not guilty in the sin of the golden calf. Instead, the Leviim
were counted in a separate Klal, the Klal of the Leviim, and not
the larger Klal of Bnei Yisrael. But what about Kol Yisrael
Areivim Zeh LaZeh? The Maharal writes that this Areivut did
not begin until Bnei Yisrael crossed the Yardein. It was because
of the Segula of Eretz Yisrael that Bnei Yisrael were mitchavrim
to be one.
Now that their exclusion was explained we must attempt
to understand why this pasuk to not count them amongst Bnei
Yisrael is placed after the actual counting and not before. At the
beginning of this parsha we have a pasuk that says, Ish Ish li-
mateh. We know that the Nasi of each Shevet counted them,
but when the Nesiim were listed, none was given for the Leviim.
Therefore, explains Seforno, Lo Hitpakdu, the Leviim werent
counted and didnt count themselves, because they were waiting
for direction as a result of them not being mentioned with the
rest of the nation. According to the Ramban, Moshe knew from
the beginning not to count them because of this. They didnt
have a Nasi listed to count them, and therefore, Moshe didnt
know what to do with them except wait for direction from Ha-
shem. Once Moshe finished all the other counting with the
Leviim being left alone, Hashem explained to Moshe not to
count them amongst Bnei Yisrael, rather separately. The reason
being because they will not be going out to war, rather the
Leviim will be working in the Mishkan.

Shabbat Shalom, and good Yom Tov.

(Zev MillerContinued from page 1) Torah Teasers
By Rabbi Moshe Erlbaum

Questions

1. Who in the Torah was said to not have had
sons?
2. The of was . How
was he related to ?
3. Although many first-born are alluded to,
which two people in the are actually called
a ?
4. Which relative of was also the
name of an ancient city in ?
5. Aside from the , the robe of the
what other were made totally of ?
6. The name of which mysterious animal ap-
pears six times in the ?
Answers
1. The Torah explicitly states that the eldest
sons of , and had no sons of
their own.
2. was his brother-in-law since was
married to the sister of
3. The only people who are actually called a
first-born in the are the son of
and the son of
4. was a brother of the father of .
That makes the uncle of , is
also the well known ancient city in
mentioned several times in and is
where the and are buried.
5. Many of the were covered during
traveling with garments of
6. Before they were transported, many of the
vessels of the were covered with skins
of the animal. The identity of this
animal is not conclusively known.
Shavuos Zmanim 5772:

Yom Tov Day 1 Starts 9:04 pm
Yom Tov Day 1 Latest
9:10 am
Yom Tov Day 2 Starts 9:04 pm
Yom Tov Day 2 Latest
9:10 am
Yom Tov Day 2 Ends 9:05 pm
Dvarim Hayotzim Min Halev 3





Rus was the great
grandmother of Dovid
HaMelech. There could be
no more humble beginning
to the Jewish monarchy than
tracing ones ancestry to Rus the Moabite. The Jewish
people held Moabites in such disregard that male Moab-
ite converts were not allowed to intermarry with the
Congregation of Hashem. And yet, Dovid Hamele-
chs genealogy is traced back to this daughter of a Mo-
abite King.
Rav Soloveitchik said, apparently, Rus brought
something to Klal Yisrael that was a necessary ingredi-
ent for ultimately producing the Moshiach. It is not ac-
cidental that Moshiach will stem from Rus. Rus
demonstrated extraordinary courage, devotion, and loy-
alty. Here is a woman who is a princess in her own
right. When widowed by the death of Naomis son, she
was left penniless. Now she had a decision to make:
Do I go back to the palace or do I go to a foreign land
where the prospects of me marrying again are next to
nothing?
Despite all this, her devotion to her mother-in-
law, her foresight and her strength (Gevurah), enabled
her to make a most heroic and courageous decision.
She returned to the land of Israel and to Klal Yisrael
with her elderly mother-in-law. The traits of courage
and heroism displayed by Rus are personality ingredi-
ents that will be needed by Moshiach.
Moshiach also descends from two other women,
the first of whom was the daughter of Lot. Thinking
that after their escape from the destruction of Sodom,
she, her sister, and her father were the only three living
survivors on the planet, Lots daughter did something
that was despicable. She had relations with her own
father. But the motivation behind this act was
a desire to save the world. She did what she
did because she thought that otherwise the
world would come to an end and she felt that
she had to act to save humanity. This
attribute of self-
sacrifice for the pur-
pose of saving the world is
a noble one. This too is a
necessary ingredient in the
Moshiach, who must pos-
sess a pressing urge to save
mankind.
The third woman from whom the Moshiach
stems is Tamar, the daughter-in-law of Yehuda. Her
first two husbands died. She was relegated to a position
of Who knows whats going to be with me. She wait-
ed patiently until she was able to have a child with Ye-
huda. She, too, foreshadows a desirable trait for the
Moshiach: The attribute of patience.
The Moshiach is waiting to come. He must have
Job-like patience, two thousand years of patience or
more may be necessary until we are on the level when
we will be worthy of his coming.
The courage of Rus, the patience of Tamar, and
the desire to save the world as manifested by Lots eld-
est daughter, are all necessary ingredients for producing
a Moshiach. The irony is that all three of these women
were not Jewish. This fits in with the idea that the role
of the Moshiach in spite of the fact that he is going to
be OUR Moshiach will not be limited to the Jewish
nation. He will have a universal effect on the entire
planet. And Hashem will be our King over the entire
world and on that day Hashem will be One and His
Name will be One [Zecharia 14:9].
Therefore, it is not a coincidence that the spiritu-
al gene pool, from which Moshiach will descend, will
also include the genes from members of the nations of
the world. Moshiachs job will not only be to bring
back Jews to where they have to be, but also to bring
back the entire world Jews and Gentiles alike so that
everyone will recognize that Hashem is One and His
Name is One.
Have a wonderful Shabbos and a Chag Kasher
Vsameach!
Ancestry for a Universal Mission
From the treasures of the Rav
from the Shiurim of HaRav Yosef Dov Soloveitchik
Weekly D'vrei Torah on the Parsha
4



Before reading my last article in my high school career, I would personally like to take a moment to thank certain people.
First I would like to thank G-d for giving me the ability to write and share Torah with hundreds of people. Secondly, I would like
to thank all my Editors-in-chief, past and present, Yaakov, Dani, and Avrumi. You guys were always respectful and forgiving of
any problems that came up. Thank you to all the editors who do such a great job in making sure that whatever I write is grammat-
ically correct and well written. Thank you to the entire production staff, who makes it possible for the respective distributors to
receive their allotted issues each week. Lastly, thank you to all the readers who read and enjoy the Torah we write, year in and
year out.
Perek 6
Mishna 1: Rabbi Meir said: Whoever engages in Torah study for its own sake merits many things;
Rabbi Meir says that anyone who studies Torah Lishma will merit many things. The Mishna lists all these many things
which include humility, fear, righteous, understanding, etc. The Mishna lists many rewards that pertain to spirituality and charac-
teristics. Midrash Shmuel and Tiferes Yisroel both add that there are also some physical benefits as well. For instance, long life,
health, wealth, and honor are physical rewards received for Torah study that is Lishma. It seems a little bit odd that the Mishna
bothers to list this tremendous list. Would it not suffice to condense the list? Do we not know of the benefits of Torah study? Fur-
thermore, if we know the rewards for studying Torah Lishma we might come to learn for these rewards and not Lishma.

There are two components to the answer. A. Torah is the ultimate life book. Studying Torah is not something that is done
for reward; it is done for ones self, for G-d, and for Torah itself. Torah helps us live our lives properly and morally. It is the de-
finitive life book that is pure and perfect. It is imperative that we learn and study the Torah Lishma in order to gain the rewards
that come from it. B. After one spends time learning Torah Lishma the person gains the aforementioned list of rewards. This is not
to say that the person wakes up one day and says I am humble, or I am wise. These are characteristics that become the nature
of the person. We gain these attributes by learning constantly but we are unable to boast about the rewards because it is not our
nature to. Our nature would be humility and wisdom, not crude and judgmental.

By putting these two components together we can answer our questions. The Mishna lists all the rewards for learning
Torah Lishma so we can strive for them. We are not striving to for reward but for ourselves, G-d, and Torah. The Mishna listing
all the rewards shows how the Torah is complete and perfect and how we should strive for them. But an intrinsic value in striving
for Torah is not striving for reward. The reward is a proper and pure nature and soul that the Mishna describes with its many char-
acteristics.

Mishna 3: He who learns from his friend a single chapter, a single halacha, a single verse, a single Torah statement, or even a
single letter, must treat him with honor
The Mishna continues on saying how just as King Dovid called Achitofel his teacher and guide, so too when we learn
even a letter form someone we must treat him with honor.
This is an extremely important lesson for the Jewish people. We all know Torah and have the ability to learn from each
other. We must treat our fellow Jew with respect and honor. The Jewish people should be a unified nation, unified by the Torah.
We should not be having dumb and inane arguments between different sects of Judaism. We all have what to bring to the table in
learning and therefore must respect each other. If we respect each other, we can destroy the internal conflicts that exist and be-
come one unified nation.

Mishna 11: All that the Holy One, blessed is He, created in His world, He created solely for His glory.
The concluding Mishna of Pirkei Avos makes an encouraging statement. Everything G-d has made is a tool for His glory.
Our purpose in this world is to serve G-d and G-d has provided us with the means to succeed. All man has to do is to utilize them
properly to serve G-d. It takes guidance and will power, but man has the ability to always succeed.
This is an important lesson for any Jew. While at times one may think that he/she is just an average person and being ex-
tremely devout and righteous is just for Rabbis, think again. We all have the ability to fulfill our purpose in life and serve Ha-
shem. We have the makings and the ability to serve Hashem to our highest potential. It is not just Rabbis who can be holy, spiritu-
al, and righteous; everyone of us can do it to on our own level and track and be G-d fearing people.

Good Shabbos and have an amazing Yom Tov!
Corner
By Jonny Perlman,
12th Grade
Perek 6
Dvarim Hayotzim Min Halev 5

The Gemara in Pesachim brings down a dispute by all the festivals of whether one should celebrate the
festival Lachem, for you indulging in meals and deriving simchas Yom Tov from personal enjoyment or
LaHashem, for Hashem reaching a higher level of spirituality through learning Torah. When it comes to Sha-
vuos, however, the Gemara says that everyone agrees that one must indulge in a Yom Tov meal, as it is the day
when the Torah was given. This seems hard to understand. Why does the day the Torah was given, with all its
laws and restrictions, demand involvement in such mundane activities like eating and drinking?
Rashi in Pesachim explains that we should celebrate with fine food and drinks to show how precious and
cherished this day, on which we received the Torah, is to us.
The Shiras Dovid explains the words of Rashi as follows. He notes that when one learns Torah, no one
else besides himcan know the depth of joy that he is experiencing in his Torah study. However, when one makes
a feast and invites others to participate, he is sharing his joy with others. Rashi is stressing that a person must
show to others the joy that comes from Torah. Shavuos is a day in which our overflowing happiness should spill
over to as many people as possible, so that they can feel the joy of Torah. It is important to make known to all
that the joy of Torah is one that is universal and can be understood by any type of person.
The Shiras Dovid notes further that some people mistakenly think that a person benefits from his Torah
study only in the World to Come, but not in this world, which is a place for worldly pleasures. We therefore make
a point of celebrating a feast with fine food and drinks on Shavuos to show that there is also physical gain and
happiness that can be felt through Torah study, even in this world.
We can now understand another Gemara in Pesachim. Rav Yosef would command his family members on
Shavuos to prepare a lavish meal, with the choicest meats, because he declared: If not for this day, how would I
be different from the many other Yosefs in the market?
Rav Yosef did this to demonstrate to others the great satisfaction and extreme feelings of happiness that he
experienced from his Torah learning. As Rashi says there, Rav Yosef celebrated the fact that he became exalted
over all the other Yosefs who had not yet had the opportunity to learn Torah.
RavYosef was certainly not boasting of his achievements in learning. Rather, this announcement was
made to attract others to the sweetness and joy of Torah. As it says in Tehillim, Taamu Ureu Ki Tov Hashem,
Contemplate and see that Hashem is good once a person tastes the sweetness of Torah, even one time, he is
sure to appreciate it.

Have a good Shabbos and a great Shavuos!

Taken from A Daily Dose of Torah
ly to males and females of Moabite heritage, in which case a man of undisputed Jewish lineage was not permitted to marry Rus, a
Moabite woman.
Boaz held that this prohibition refers only to Moabite men, but not to the women, so he was permitted to marry Rus.
If Ploni Almoni was concerned that he might be transgressing a Torah prohibition by marrying Rus, then why was he pun-
ished by not having his name mentioned in the megillah? Shouldnt his piety and concern have been rewarded, not punished?
The Nachlas Yosef, a beautiful commentary on Megillas Rus, opens our eyes to an astounding, and somewhat frightening
concept.
Ploni Almoni was not punished, writes Nachlas Yosef. Being mentioned in the kisvei kodesh by name is not a privilege due
(Avrumi BliskoContinued from page 1)
(Continued on page 7)
The Joy of Torah
By Yitzie Scheinman, 10th Grade, Layout Editor
6

Shoftim
Perek 7 Gidon (Act II)
As Gidon takes his troops to war with Midian, Ha-
shem tells him that he has too many fighting, and he must
reduce his army lest Bnei Yisrael credit their victory to their
own strengths and not Hashem. As Hashem commands him,
Gidon says that whomever fears or trembles should go back.
22,000 men turn around, but still, 10,000 remained, which
was still too many for Hashem. Hashem tells Gidon to take
them to the river and see how they drink the water. The men
that drink the water by kneeling on their knees and dipping
their faces into the water, like a dog, should not go to war, but
the men that drink by bringing it to their mouths with their
hands are worthy of going to war. Afterwards, only 300 men
remained, which Hashem says will save Bnei Yisrael from
Midian in war. Later that night, a person tells Gidon a vision
he saw in his dream, of a roasted barley bread rolling from the
Midian camp into the Bnei Yisraels camp and being de-
stroyed. Upon hearing the dream, Gidon prostrates himself
and gathers the army to fight Midian. Intimidating Midian
through the use of shofars, empty jugs, torches, and exclaim-
ing The sword for Hashem and Gidon, Midian flees from
Bnei Yisrael, until they pursue them and kill them and their
leaders, and they return with the heads of Oreb and Zeeb, the
leaders of Midian, to Eretz Yisrael.
Perek 8 Gidon (Act III)
Ephraim, insulted because Gidon didnt ask them to
go to war with him against Midian, complains to Gidon, who
mollifies them with praise and compliments. Then, Gidon
arrives at the Yarden with 300 exhausted soldiers pursuing
Zebah and Zalmunna, two Midianite kings. There, Gidon asks
Succoth and Penuel for food for his army and they both turn
him down. Gidon and his men capture the two Midianite
kings and terrified the entire camp. Upon returning from bat-
tle, Gidon punishes Succoth and Penuel. Then, Gidon tells
Yeter, his firstborn, to kill Zebah and Zalmunna but he is too
afraid for he is still young, so instead Gidon kills them. Be-
cause of Gidons triumph over Midian, Bnei Yisrael beg
Gidon to rule over them, but he declines their offer. Gidon
dies at an old age, leaving behind seventy sons, and is buried
by Yoash, his father. The perek concludes with the recurrence
of idolatry, and tells us that Bnei Yisrael mistreats the house-
hold of Gidon.
Perek 9 Avimelech, son of Gidon and King in Shechem
Avimelech, the son of Yerubaal, goes to Shechem to
convince the people to make him ruler instead of his 70 broth-
ers. They agree, and Avimelech kills all 70 of his brothers
except for Yotham who hides from him. Avimelech is
crowned in Shechem, where Yotham appears and gives a ma-
shal of the current events and a curse. The parable is about a
number of trees that went to anoint a king over themselves.
First they asked an olive tree but it turned them down. Next
they asked a fig tree but it didnt accept. Finally they asked a
grapevine but it also turned down their offer. Then a thorn
bush comes to the trees and threatens to burn them down by
flame if they do not anoint him king, and they do. Rashi ex-
plains that Yotham was comparing Avimelech to Othniel,
Devorah, and Gidon to the three trees, who all could have
claimed sovereignty but did not, and instead, the people of
Shechem chose Avimelech, whos inferior as a thorn. Yotham
continues to berate the people of Shechem for their lack of
loyalty to Gidon, who saved them from Midian, and he tells
them that they will be consumed by fire coming forth from
Avimelech and a fire will come forth from the inhabitants and
consume Avimelech.
Avimelech rules for three years until Hashem creates
tension between him and the inhabitants of Shechem who be-
tray him. Gaal, the son of Ebed, comes to Shechem and forms
a rebellion against Avimelech. Zebul, the leader of the city,
reports the news to Avimelech who responds by defeating
Gaal through an ambush attack. Avimelech and his men kill
the city dwellers and demolish the city. Thousands gather in
the Tower of Shechem to fight back but Avimelech burns the
tower to the ground, killing all of them. Avimelech burns the
Tower of Thebez, but there; a woman throws a stone at his
head and crushes his skull. Defeated, Avimelech commands
one of his armor bearers to kill him quickly lest it be said that
woman killed him. Thus Hashem repays the evil of
Avimelech and the evil of Shechem, and the curse of Yotham
is fulfilled.
Perek 10 Tolah ben Puah, Yair Hagiladi, and the Con-
tinuation of the Cycle
Tola ben Puah succeeds Avimelech and is shofeit for
23 years until he dies and is then succeeded by Yair Hagiladi,
who is shofeit for 22 years until he dies. A new cycle begins
as Bnei Yisrael begins partaking in idolatry. Hashem chastis-
es Bnei Yisrael and gives them over to the Plishtim and Bnei
Amon. For 18 years, the Jews on the other side of the Yarden,
in Gilead, are persecuted, and when the Bnei Amon cross the
Yarden to wage war on Yehuda and Binyamin, they cry out to
Hashem in repentance and ask for help. Hashem reprimands
them for forsaking Him after all that He has done for them
and he rejects their tefillos. Bnei Yisrael responds with back-
ing up their claims up with actions by removing all their idols
and doing teshuva. The princes of Gilead declare that whoev-
er leads them in battle against Bnei Amon will become leader
of all the inhabitants of Gilead.
Learn Nach in Minutes
By Jeremy Teichman
Dvarim Hayotzim Min Halev 7

times are equal, and there is no preventing salvation, whether by much or by a little. Do not value your belongings, for you will partake
of the best of the supernal levels. And if you desire and will obey, the choicest of that land you will consume. Therefore, hurry and move
there for I am the cause that sustains you, and will continue to sustain you. Peace to you in your houses, and peace in all there is to you.
Eternal G-d gives strength to His people and blesses them with peace'."
All these things were spoken to us, and our ears did hear. Additional matters of wisdom were shared, and great were the prom-
ises that brought us all to tears from so much joy. We also heard of the Shechina's suffering, due to our sins, and the Voice was as a sick
person imploring us. Then we strengthened ourselves until daybreak, reciting verses unceasingly with joy and trembling.
When morning came, we went to immerse, as we did the two previous days, and there we met the three others that had been
absent the night before. We reprimanded them and told them the favor G-d had wrought us. Their hearts melted and they turned their
faces and wept, as did we. At the same time, we maintained a harsh facade, since it was because of them that we had not merited greater
revelations. The lack of a minyan had imposed a severe limitation, as we were told. They answered that they would afford us this oppor-
tunity on the second night (of Shavuot): we would join and be ten. We consented even though we had slept not a wink the first night.
During the day, we also had not rested because after the mincha prayer Rabbi Caro had delivered a sermon. Still, we girded our loins,
performing the same rites as the night before, and did do with much joy because now we were ten.
On this occasion, however, the voice did not wait until we started to recite the Mishna. Nor did it wait until midnight (as it had
the night before, when it began exactly at midnight), but it made itself heard immediately. As we were reading the verses of Shma, the
voice of our cherished one knocked and began, "Listen my dear ones, those most glorifying G-d. Arise! And raise those who are lying in
dust, through the mystical secret "of the dust from Above."
Many matters of wisdom He taught, and afterwards said, "Happy are you, my dear ones that raise me. How high you have been
elevated now that you are ten, as is proper in all matters of holiness. Happy are you in the future world. Fear not the reproach of man or
his goading because you elevate all of Israel. Know that you are among the exalted, that glory rinses your hands and that the thread of
kindness is drawn to you. If permission were granted, your eyes would behold the fire surrounding this house. Therefore, strengthen
yourselves and do not break the bond with Above. Say aloud, 'Shma Yisrael...Baruch Shem Kevod...'"
After another half an hour, we returned to studying the secrets of Torah. Exactly at midnight the Voice returned a second time,
teaching for over an hour and a half. It praised the learning and said,
"See and hear this voice speaking? Ask your elders and know that for hundreds of years you are the only ones to merit such an experi-
ence. Therefore, from now on, be alert to help each other, and to strengthen the weak. Hold yourselves as leaders, for you are the princes
of the king's palace, and you have merited to enter the hallway. Now strive to enter the inner chamber, but do not forsake the entry, for
he who leaves the gate-his blood is on his head.
"Wake up my sons and understand what I am explaining to you. Wake up, my dear ones, and strive to be sons of valor... Be-
hold the day is coming when men will abandon the Exile and their silver and worldly pleasures, and gods of gold, and desires of wealth,
and travel to the Holy Land. It is possible, except that you are sinking in the mire of worldly vanities... Behold! You have merited what
others, for many generations, have not."
These matters continued at great length. All who were present, resolved to turn to G-d with all their might.
(Stories of GreatnessContinued from page 8)
to one and all unless they do something to forfeit that right; only those who do something special or unique warrant mention in Ta-
nach.
Ploni Almoni did not do anything wrong by refusing to marry Rus. But he nevertheless did not do anything right.
It is frightening to consider the application of this concept in our own lives. How many times were we called upon to do
something for an individual or a community, and nervousness or squeamishness caused us to demur? Did we do something wrong
in those scenarios? Maybe not. Who said that we owed it to the individual or community to become involved? But if we did not do
anything wrong by refusing to become involved, we also did not do anything right.
We have all heard of the great Rav Eliyahu Dessler, author of Michtav MEliyahu one of the greatest hashkafah and
mussar works written in the last century. There is an incident that occurred that may have catapulted Rav Dessler to everlasting emi-
nence.
Reb Dovid Dryen, a shochet in a small town in the north of England, had the novel idea to open a kollel in Gateshead, Eng-
land, which was, from the Torah perspective, an almost non-existent outpost. He sent letters to 22 people whom he considered wor-
thy candidates to lead the kollel. Of those 22 recipients, 20 did not even bother to respond. Of the two responses received, one per-
son declined the offer out of hand, and one responded: Maybe. Next time you are in London let us discuss it and see if there is any
possibility.
The one maybe came from Ray Eliyahu Dessler. Eventually Rav Dessler accepted Reb Dryens offer, and from Gates-
head he moved on to become mashgiach of Ponevezh, in Bnei Brak. What happened to the other 21 recipients of Reb Dryens let-
ters? We dont know. They faded into oblivion, becoming modern-day Ploni Almonis.
The message we have to take from Ploni Almonis hidden identity is that we can never know what action will bring us eter-
nal merit. Those who choose to remain oblivious may just follow Ploni Almoni into eternal oblivion.
We have to seize all our opportunities to do good deeds and help others.
Have a Chag Sameach!
(Avrumi BliskoContinued from page 5)
8


The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
Phone: (516) 295-7700 - Fax: (516) 295-4790
a:n n nxin n:a~
Weekly Torah Publication of the DRS Yeshiva High School

STORIES OF GREATNESS
TOLD OVER BY: MARC EICHENBAUM

PUBLICATION
STAFF

Editors in Chief
Avrumi Blisko
Dani Scheinman

Associate Editors
Yitzie Scheinman
Benjamin Watman
layout editors
Shmuli Gutenmacher
rabbinic articles
Yonatan Mehlman
student articles

Production Staff
Andrew Mermelstein
director of production
Josh Wein
Nisan Basalilov
Jeremy Beninfeld
production staff

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

Maggid of DRS
Marc Eichenbaum

Menahel
Rabbi Y. Kaminetsky

Faculty Advisors
Rabbi E. Brazil
Rabbi M. Erlbaum
Rabbi A. Lebowitz
The following is an excerpt of a letter from the great
Kabbalist, Rabbi Shlomo HaLevi Alkabetz. It was
Translated and adapted by Mrs. C.B.B. Leiter and
edited by Yrachmiel Tilles and Lazer Danzinger. This
story, A Shavuos Night in Salonika, is a great inspira-
tion for learning on Shavuos night. Taken from
www.ascenttosafed.com:
The pious one (Rabbi Yosef Caro) and I
agreed to make a mighty effort on Shavuot night to
keep sleep from our eyes, and not to stop learning for
even one second. Thank G-d we were successful. In-
deed, when you hear what transpired, it will enliven
your souls.
For the night of Shavuot, this is the order of
study I prepared. Verses from Scripture:.All this we
chanted aloud in a spirit of great fear and awe, with
melody and trepidation. But what will be told next
won't be believed.
After all the verses, we recited aloud all the
mishnayot of Zeraim (the first of the Six Orders) and
then we started again, learning it in the way of true
learning, and we completed two tractates. At that mo-
ment, the Creator graced us and we heard a great
voice coming from Rabbi Caro. Many of the words
were unintelligible, the syllables chopped short. The
people nearby heard but could not understand. The
voice was very pleasing but at the same time was
growing continually stronger and we fell on our faces
from the great awe; no one dared to lift his eyes and
face to see.
The voice spoke, "Listen my beloved, those
who most glorify the Creator, my loved ones, peace to
you. Happy are you and happy those that bore you.
Happy are you in this world and happy you will be in
the World to Come, because you took it upon your-
selves to crown Me on this night. It has been many
years since my crown has fallen, and there has been
no one to comfort Me. I had been cast to the dust em-
bracing the filth, but now you have restored the
crown.
"Strengthen yourselves my dear ones; forge
ahead my beloved; be happy and joyous, and know
that you are among the exalted. You merited to be in
the King's palace. The voice of your Torah and breath
of your mouths arose before G-d and pierced through
the surroundings and many firmaments, until the mes-
senger-angels on high were quieted, and the fire-
angels hushed and all G-d's lofty army listened to your
voices.
"I am the Mishna that admonishes mankind. I
have come to speak to you. If only there were ten of
you, you would have ascended higher. Even so, you
have elevated yourselves, and those who bore you.
You are fortunate, my dear ones, for because of you,
sleep passed from the eyes of those who bore you . I
have been summoned this night through those gath-
ered in this great and prestigious city. You are not like
those lying on their beds, sleeping a sleep that is
1/60th of death, besmirching their beds. You cleaved
to the One and have pleased Him. Therefore, my chil-
dren, strengthen yourselves and strive forth in my
love, my Torah, and my fear.
"If you could imagine even one thousandth
myriad of my pain, no joy could enter your hearts, no
laughter could escape your mouths, considering that
on your account I have been cast to the dust. There-
fore, strengthen and fortify yourselves my children,
my dear ones who glorify Me. Do not halt your ef-
forts, for the thread of kindness is drawn to you, and
your Torah is sweet before Him. Therefore, stand my
sons, my dear ones, on your feet and elevate me. With
a loud voice, as on Yom Kippur, declare, 'Baruch
Shem Kevod Malchuto L'Olam Va'Ed.'"
We stood up and recited aloud, as bidden.
The voice then resumed, "Happy are you, my chil-
dren. Return to your learning and do not stop one mi-
nute. Go up to the Land of Israel, because not all
(Continued on page 7)