STORIES OF GREATNESS TOLD BY: DAVID LAUER

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Weekly Torah Publication of the DRS Yeshiva

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Pesach is an amazing op-

portunity for us to celebrate

our freedom from Mitz-

rayim. The following story,

“A Miracle in Baghdad”,

by Nuta Yisrael Shurack,

highlights the importance

of always remembering that

Hashem is watching over

us. Taken from Cha-

bad.org. Have a good shab-

bos!

It was midday when

an elderly traveler entered

the Jewish quarter of Bagh-

dad. The marketplace,

where merchants from

many lands sold their fab-

rics, spices, and other

wares, seemed strangely

empty for such a day. He

sighted the grandest build-

ing in the section and deter-

mined that it must be the

great synagogue. He con-

tinued his trek towards it

until he entered its court-

yard and sat down to rest,

opening his small sack to

take out a few dried figs to

refresh his strength. Yet no

sooner had he started his

lunch that he became aware

of a commotion from with-

in the sanctuary. He peeked

inside, and beheld a mov-

ing spectacle—hundreds of

Jews fervently chanting

Psalms amidst tears and

sobs.

“What has hap-

pened?” he asked of the

first Jew whose attention he

could grasp.

Hurriedly, and in a

voice or desperation, the

man told him the story as

best he could. The Sultan

had decreed that the Jewish

people of Baghdad must

produce a leader who could

(Continued on page 9)

PUBLICATION

STAFF

Editors in Chief

Yitzie Scheinman Benjamin Watman

Associate Editors

Eli Alter layout editor

Elly Deutsch rabbinic articles

Yoni Kadish Jeremy Teichman

student articles

Production Staff

Jeremy Bienenfeld director of production

Moshe Spirn Avi Weingarten production staff

Authors/ סופרים

Daniel Aharon Benny Aivazi Daniel Ash

Ariel Axelrod Zach Blisko Eli Borochov

Ari Brandspiegel Brian Chernigoff Jakob Deutsch Yoav Deutsch

Hillel Field Yehuda Fogel Max Fruchter Ben Gelman

Yoni Gutenmacher Yaakov Hagler Aryeh Helfgott Uri Himelstein

Yehuda Inslicht Zack Kalatsky

Eitan Kaszovitz Eitan Lipsky

Moshe Lonner Benjamin Ramras Moishy Rothman

Aaron Rubel Ariel Sacknovitz

Maggid of DRS David Lauer

Menahel Rabbi Y. Kaminetsky

Volume XIV - Issue 16

The DRS Weekly Torah Publication

W e find in the Torah that there are two

seemingly contradictory pesukim regard-

ing the last makah, Makas Bechoros. In

Sefer Shemos (12:29) it says, “And it was

at midnight that Hashem smote every firstborn in the

land of Egypt.” In Sefer Bamidbar (3:13) it says, “For

every firstborn is mine: on the day I struck down eve-

ry firstborn in the land of Egypt.” When did the

“smiting” happen, night or day?

Rav Yochanan answers that the makah hap-

pened at night, but the firstborns did not actually die

until morning, they were just suffering until then. Ha-

shem did this so that the Bnei Yisroel would see them

die. After all, the Bnei Yisroel were told that they

were to leave in the morning. So, in reality, Makas

(Continued on page 8)

Full Hallel By Yaakov Hagler, 12th Grade

PARSHAS VAYIKRA

, 5773

FEBRUARY 22, 2013

All Zmanim are calculated by myzmanim.com for Woodmere, NY (11598)

Candle Lighting: 6:43 pm

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T he Shulchan Aruch states that during Chol Hamoed and the last two

days of Pesach we read a shortened Hallel, or half Hallel. The Beis

Yosef explains the reasoning for this to be that because the Egyptians

drowned in the Yam Suf after chasing the Bnei Yisroel and we know there is a

concept that during the fall of our enemies we don’t rejoice, we say a short-

ened Hallel so as not to fully rejoice. However, according to this reason it

seems that we should say a shortened Hallel on the first two days of Pesach as

well because those were the days of Yetzias Mitzrayim, and that was when the

firstborns of the Egyptians were killed. Therefore, shouldn’t we use the same

concept that we shouldn’t rejoice during the fall of our enemies and not have a

(Continued on page 7)

This week’s issue and every issue of

is sponsored by

GourmetGlatt.com 516-569-2662

A Two Part Maka By Alex Selesny, 12th Grade

The staff of

wishes everyone a

Chag Sameach!!

H

A

L

B

H

A

L

B

ב “דברים היוצאים מן הל 2

Torah Teasers By Rabbi Moshe Erlbaum, 9th Grade Rebbe

Questions 1. The first verse of the parsha states that Hashem called to Moshe before

speaking to him. Where else in the Torah does Hashem call out to Moshe

before speaking to him? (4 answers)

2. Aside from Moshe, who else in the Torah does Hashem call out to first

with the word "Vayikra"?

3. In this parsha, different offerings are discussed. Who is the first person

mentioned in the Torah to bring an offering?

4. Who is the first person in the Torah to build an altar and offer animals

upon it?

5. Where is the first time in the Torah where the following are mentioned: a)

sheep, b) cattle, c) fire, d) goats?

Answers 1. In parshas Shemos, Hashem calls out to Moshe at the Burning Bush, be-

fore speaking to him for the first time (Exodus 3:4). Hashem calls out to

Moshe twice In parshas Yitro (Exodus 19:3, 20), and once In parshas

Mishpatim with regards to the giving of the Torah (Exodus 24:16).

2. In parshas Bereishis, Hashem calls out to Adam before reprimanding him

for eating from the Tree of Knowledge (Genesis 3:9)

3. In parshas Beraishis, Kayin brings an offering from the fruit of the ground

(Genesis 4:3).

4. In parshas Noach, after the flood, Noach builds an altar and offers ani-

mals and birds upon it (Genesis 8:20). (The Torah does not mention that

Kayin or Hevel built an altar.)

5. a) Parshas Beraishis states that Hevel is a "shepherd of sheep" (Genesis

4:2). b) In parshas Lech Lecha, Pharaoh gives cattle and other gifts to Av-

ram after the incident with Sarai (Genesis 12:16). c) In parhsas Lech

Lecha, at the "Covenant Between the Halves," a torch of fire passes

through the cut pieces of animals (Genesis 15:17). d) In parshas Toldos,

Rivka places the skins of "the goat-kids" on Yaakov’s arms to disguise

him as Eisav (Genesis 27:16).

Rabbi Moshe Atik's Torah Teasers is available on AMAZON

Dvarim Hayotzim Min Halev 15

.

At first glance, the different paragraphs of Maggid and the rest of the

Haggada seem to be completely random. They seem to be just a bunch of non-

specific paragraphs having to do with Pesach, assembled in no meaningful or-

der.

However, says the Malbim, this is not true. A deeper look at what each

paragraph is saying will show you that the order of paragraphs was intentional

and has great meaning. Says the Malbim, take the pasuk that the Seder is based

around: “V’higadita L’vincha Bayom Hahu Leimor, Ba’avur Zeh Assah Hash-m

Li B’tzeisi Mimitzrayim.” If you separate the pasuk into six parts, you can see

that each part, in order, is reflected in six groups of paragraphs in the Maggid:

V’higadita L’vincha – this is reflected in the eight paragraphs beginning

with Avadim Hayinu and ending with Ma’aseh B’rabbi Eliezer and the Four

Sons. These paragraphs discuss the reason why we say over the story of Yetzi-

as Mitzrayim, as opposed to actually beginning the telling of the story.

Bayom Hahu – this is reflected in the paragraph of Yachol Me’rosh

Chodesh. This paragraph discusses the reason that we have the Seder specifi-

cally on the 15th of Nissan, rather than Rosh Chodesh.

Leimor – this is reflected in the paragraphs of the pesukim. These para-

graphs are the part of Maggid where we actually tell over the story of Pesach by

explaining each part of each pasuk in depth.

Ba’avur Zeh – this is reflected in the paragraphs of R’ Gamliel and Pe-

sach, Matzah, and Maror. R’ Gamliel explains this part of the pasuk to mean

“Zeh Ba’avur…” – this is what we do because of what happened when Hash-m

took us out of Mitzrayim, referring to these paragraphs of Pesach, Matzah, and

Maror.

Assah Hash-m Li – this is reflected in the paragraph of B’chol Dor

Va’dor. This paragraph discusses the chiyuv of every single person to feel as if

they just left Mitzrayim, which we learn from the use of the word “Li” in this

part of the pasuk.

B’tzeisi Mimitzrayim – this is reflected in the paragraphs of Hallel, be-

ginning with L’fichach. These paragraphs discuss, in detail, and praise the spe-

cific miracles that Hash-m did when taking us out of Mitrayim, highlighted in

the paragraph of B’tzeis Yisrael Mimitzrayim.

The Malbim explains that by understanding the meaning of the order of

Maggid, it will help us better understand the mitzvos of Sippur Yetzias Mitz-

rayim and the entire Seder.

The Order of Maggid By Yitzie Scheinman, 11th Grade, Editor-in-Chief

ב “דברים היוצאים מן הל 14

“Bring the sword immediately,” cried the Sultan, “Mustafa has

volunteered!” With that, Mustafa began to tremble and yelled out, “No I

admit it. I was both wrong and very foolish. The Jewish people do not

have extraordinary powers!” Mustafa ran out of the palace never to be

seen again. The Sultan annulled the decree, thanked the Jew for coming,

and said that the Jews were welcome to live in Baghdad as long as they

desired.

The man returned to the synagogue to share the good news. Imme-

diately, there was unbelievable rejoicing, and a banquet was held in honor

of the miracle that G‑d had done for His people. Then quietly and quick-

ly, the old man slipped out and left the town before anyone could even get

his name. Some people say that he was Elijah the Prophet. Some say he

was a great mystic. Yet others believe that he was just a Jew who simply

cared about his fellow Jews as much as he did about himself.

This story helps elucidate a very interesting aspect of the Passover

observance. Every holiday is marked by mitzvot. Yet many of these mitz-

vahs are not equally fulfilled by all. For example, most of us hear the sho-

far from someone else who blows it, and on Chanukah many have the

custom that the head of the household kindles the menorah as a repre-

sentative of the entire family. Yet, on Passover, everyone must eat his or

her own matzah. On Passover, we are all equally significant.

Exodus was the time when our people came together as one. Leav-

ing Egypt united as one people set the stage for the mitzvah that Hillel

considered to be the core of the entire Torah: Love for a fellow Jew. The

hero of this story actualized that which we all know to be true, that each

of us is only complete when we do all that we can to ensure that every

single Jew is being taken care of as well.

This is why the Passover haggadah begins with an invitation, “All

who are hungry, let them come and eat.” Our table is only complete when

it is open to others!

(Stories of Greatness — Continued from page 13)

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Dvarim Hayotzim Min Halev 3

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On the night of the Seder, in the paragraph of V’hi She’amda, we read

the words “Elah She’bechol Dor Va’dor Omdim Aleinu Le’chaloteinu,” – “But

in each and every generation they rise against us to destroy us.” The following

question regarding this phrase is posed by many commentaries: why is the dou-

ble Lashon of “Dor Va’dor” necessary? Why not merely write, “She’bechol

Dor Omdim Aleinu;” would this not be sufficient to convey the message that

the Baal Haggadah intended to be conveyed?

R’ Chaim Berlin suggests that the two words, “Dor Va’dor,” represent

two different types of generations. He explains that no generation that has at-

tempted to destroy the Jewish people has done so in a similar manner to that of

a different generation; each has declared their own, unique edicts and formulat-

ed their own strategies.

There are those generations, he explains, that have attempted to destroy

us by causing us tremendous pain and anguish and by declaring harsh laws and

decrees against our practices. These generations make no attempt at masking

their intentions to wipe out the Jewish nation, and they openly display their

hatred towards us. The “founding father” of this method, claims R’ Chaim

Berlin, is none other than Pharaoh himself.

To contrast this, however, other generations have used a different ap-

proach in attempting to destroy the Jewish people: some generations have tried

to destroy us through trickery. Outwardly, they act with love and kindness to-

wards our nation, while in truth they despise us and only wish to harm

us. They fool us into believing that they are our allies when in truth they are

our greatest enemies. R’ Chaim Berlin suggests that the “founding father” of

this method was Balaam.

Though each generation may execute their plot in a different manner,

he continues, each does so with the same goal in mind, “Omdim Aleinu Le’ch-

aloteinu,” – “They stand to destroy us.” Whether it be outright or more subtly,

in each generation there are those that intend to destroy us, the only difference

being the manner in which they attempt to do so.

Regardless of which generation we are dealing with though,

(Continued on page 11)

Every Generation By Dani Scheinman, DRS Alumnus, Editor Emeritus

ב “דברים היוצאים מן הל 4

Given by

Rabbi Aryeh Lebowitz

on yutorah.org 0-Minute Halacha Shiur 1 Written up by

Jeremy Teichman

Historically, in the mid

1800’s, companies began baking מצה

mechanically. Machine מצה was

popular for a few reasons. First, it

was very cheap to make. Also, it

was very challenging to find compe-

tent workers. However, its status

became a very serious debate. The

issue was so controversial that

the אבני נזר had to address a letter to

criticize a community that fired their

because he prohibited machine רב

.מצה

The first issue Poskim had

with the machine מצה was the עשיית

the way it is made. The ,מצה ’ במס’ גמ

in order to ,מדאורייתא rules that פסחים

fulfill the obligation of eating מצה

on the first night of פסח, the מצה has

to be made לשמה, with special intent

for the sake of the מצוה. Generally,

one who isn’t obligated in the מצוה

can’t create a לשמה in that מצוה.

Seemingly, the same should be so in

regards to machines. However, this

rule is not easy to understand in its

own respect. The מנחת חינוך is

bothered why having a gentile make

the מצה with a Jew watching over

him is problematic if seemingly you

only need שימור לשמה. Yet still, the

rules that such a case is שלחן ערוך

not good. In מועדים וזמנים, Rav

Shternbach suggests that the re-

quirement of שימור לשמה is not a

requirement to do an actual מעשה of

but rather it is to have the ,שמירה

highest level of שמירה possible when

making the מצה, which could only

be achieved when the person mak-

ing the מצה is the one watching over

it. Based on that, the machine מצה

would be better than man-made מצה

since the machines are more effi-

cient, making them better. Yet it’s

difficult to accept this logic להלכה

.

The other solution to the

problem is that by machine מצה, Rav

Ovadya Yosef writes in שו"ת יחוה דעת

in the name of many פוסקים that the

initial turning on of the machine is

considered the מעשה עשייה, and if

done לשמה, it is viewed as if the

entire עשיית מצה was done לשמה.

However, this is an argument in the

if we could view the initial פוסקים

(Continued on page 5)

“Using Machine מצה”

Dvarim Hayotzim Min Halev 13

The Sultan smiled nervously and glanced around not knowing

what to think or make of the situation. Perhaps the fellow was completely

crazy. Or perhaps he was telling the truth. After all, he seemed extremely

confident and spoke with such conviction. What if he was telling the

truth? If he doubted him, then who knows what kind of wrath would be

unleashed on the Sultan and his kingdom.

He continued, “There is but one condition. The man whose head I

cut off must be truly wise. In fact, he must be the wisest man in the realm.

If not, his head will not properly re-attach.” Intrigued, the Sultan decided

he must see for himself if the Jew was telling the truth. He looked around

the room until his eyes fell on Mustafa, his chief advisor and the wisest

man in the kingdom. Before the Sultan said a word, Mustafa cried out,

“No, he is lying! The Jew is an imposter! He can’t really cut someone’s

head off and re-attach it.”

“That might be true,” said the Sultan, “but what if he is telling the

truth and we don’t accommodate him? Surely you don’t want to put the

whole kingdom at risk! After all, were you not the one who had advised

me to expel the Jews lest we be put in danger?”

(Stories of Greatness — Continued from page 12)

(Continued on page 14)

.

v'yifsach” (come and celebrate Passover).

3. The oni where one is oppressed on a journey. Today, we might call

this a refugee. He is represented by “hashta hacha” (today we are

here), and we are to answer by pointing him towards Jerusalem, or

wherever his home might be.

4. The oni where one is afflicted by oppressive working conditions. To-

day, we might call this a migrant worker, or any worker who is denied

his/her rights to compensation and workplace protections. She/He is

represented by “hashta avdei” (today we are slaves), and we work to-

wards the next year, when we are all free (“bnei chorin”).

The Vilna Gaon’s deep thinking is utterly inspiring and uplifting.

This great teaching of his serves as a call to deepen our intellectual en-

gagement with social justice this Passover, and to deepen our commitment

to pursuing it this year. Next year, may we all be free.

(Yoni Gutenmacher — Continued from page 10)

ב “דברים היוצאים מן הל 12

not produce such a miracle maker, the Jews would be expelled from

Baghdad. Therefore, all of the Jews were fasting and praying to G‑d for

salvation.

In his calm and patient disposition, the wise traveler approached

yet more Jews, until he had finally pieced together the entire story:

The Sultan’s chief advisor, Mustafa, was a vicious Jew-hater

whose mission was to destroy the Jews, or at least have them banished

from Baghdad. He had convinced the Sultan that the Jews were not only

infidels for denying the prophet Mohammed, but they were thieves and

liars as well, deserving immediate expulsion. At first the Sultan was hesi-

tant to believe Mustafa, but the Sultan was told about what had happened

when the Jews left Egypt and what Moses did to Pharaoh. He began to

worry that perhaps one of the Jewish leaders of Baghdad would attack

him with plagues, and he decided he did not want to take any chances.

Therefore, he issued a decree that the Jews had to produce a leader like

Moses or leave Baghdad immediately.

The wise, elderly traveler sat in contemplation for several mo-

ments and then approached one of the rabbis at the front of the synagogue

and whispered in his ear. Soon all the leaders of the community were talk-

ing quietly, and then suddenly there was a loud clap on the lectern and

one of them spoke. “This man who is visiting our town says that he has a

plan. He will travel to the Sultan immediately to try and save us. If he is

successful we will rejoice, but if he fails, he will tell the Sultan that he

acted alone. Meanwhile we will continue to pray for his success!”

The man headed for the palace, pounded on the entrance gate, and

said, “I am a Jew who can do miracles, and I demand to see the Sultan

immediately.” Before long he found himself face to face with the ruler of

Baghdad. “So,” said the Sultan, “You claim you can do miracles like Mo-

ses. What can you do?”

Dozens of people, from the baker and court jester to the royal

guards and advisors, stared at the old man with the white beard and pierc-

ing eyes. “If you would be so kind,” he said, “I will perform a miracle

akin to those which Moses himself did. Before your very eyes, I will cut

off a man’s head with a sword, and then put him back together and make

him live!”

(Stories of Greatness — Continued from page 9)

(Continued on page 13)

Dvarim Hayotzim Min Halev 5

0-Minute Halacha Cont’ 1

turning on of the machine a legiti-

mate מעשה. Therefore, Rav Ovadya

writes that we could rely on the

מעשה who rule it a legitimate פוסקים

at least בדיעבד to be מקל. It is

important to note that this issue is

only relevant to מצה eaten at the סדר

on the first night, when there is a

.לשמה made מצה to eat מצוה חיובית

The second issue which

came up regarding the revolutionary

machine מצות were problems of חשש

חימוץ , concerns of potential חמץ.

The דברי חיים writes that the

machines are most likely not

cleaned properly, leaving leftover

dough in the ovens causing them

become חמץ. Moreover, in שו"ת האלף

Rav Shlomo Kluger writes ,לך שלמה

based on a פסחים’ במס’ גמ that מצה

should not be made near heat, which

would cause חימוץ to happen more

quickly, and in machines, the source

of heat is much higher which may

lead to חימוץ more frequently and

unexpectedly.

Other פוסקים are concerned

of the ineffectiveness of aging ma-

chinery, considering people may

continue using the same machine 20

years after it approved by a פוסק,

thinking it’s trustworthy even

though 20 years later it isn’t the

same machine. See further in שו"ת

where he is concerned האלף לך שלמה

that there will be significant pieces

of wheat that a man will recognize

and take out, but a machine won’t.

Nevertheless, שו"ת משנה הלכותwrites

that with the modern machines we

have nowadays and the supervision

dedicated in the factories with good

.at all חשש חימוץ there is no ,השגחות

The third issue is more so-

cial. Many פוסקים write that a person

is supposed to be involved in the

making of the מצות himself in order

to show חיבוב מצות, which is

supported by many sources. Rav

Shlomo Kluger was concerned that

machine מצות take away business

from the bakers.

There were many פוסקים who

seemed to go along with this revolu-

tion. The שו"ת כתב סופר gives in to

the revolution reluctantly because

workers are very hard to find and

there aren’t any legitimate concerns

with the machine מצות. Furthermore,

the alternative may be that people

don’t eat מצה since it will cost so

much to buy. Yet, שו"ת אבני נזר isn’t

particularly concerned because we

don’t cause people to sin (by eating

chametz matzah that’s machine-

made) in order to benefit others. Yet

מחמיר suggests that to be דברי חיים

and only eat man-made מצות may be

on those who do eat the מוציא לעז

(Continued on page 9)

ב “דברים היוצאים מן הל 6

Adar 28 In 163 BCE, two years after the mira-

cle of Chanukah, Syrian King Antio-

chus V granted religious freedom and

political autonomy to the Jews in Isra-

el. This reversed an earlier decree of

his father, King Antiochus IV, prohib-

iting Torah study, Shabbat observance

and circumcision. This event was

commemorated for many centuries as

a Jewish holiday.

Adar 29 Yahrtzeit of Rabbi Yaakov Kame-

netzky (1891-1986), leader of 20th

century American Jewry. He studied

in Europe under the famed the Alter

of Slobodka, and was a teenage friend

of Rabbi Aaron Kotler. In 1937, Rab-

bi Kamenetzky moved to America

and became dean of Yeshiva Torah

V'Daas. He was revered for great

kindness and compassion, and his

commentaries on Bible and Talmud

were published under the title, Emes

L'Yaakov.

Adar 30 In 1948, the headquarters of the Jew-

ish Agency in Jerusalem was bombed,

killing 12 people. The bombing was

perpetrated by an Arab employee of

the American Consulate, who used an

official American vehicle loaded with

explosives. The Jewish Agency build-

ing, a three-winged structure with a

large open courtyard, was the central

authority for the Jewish community

prior to the establishment of the State

of Israel. Following the bombing, the

building was rebuilt, and till today

houses the Jewish Agency (concerned

with immigration), Keren Hayesod

(Diaspora fundraising), and the Jew-

ish National Fund (land develop-

ment).

Nisan 1 On this date the inauguration period

was completed for the Tabernacle, the

portable sanctuary that accompanied

the Jewish people in the desert fol-

lowing their Exodus from Egypt. On

this day, Moses' brother Aaron began

serving as the Kohen Gadol (High

Priest). Tragically, however, two of

Aaron's sons, Nadav and Avihu, died

after entering the Holy of Holies un-

authorized. The events are recorded in

Leviticus chapters 9-10.

(Continued on page 7)

0 2013

Taken from Aish.com

Dvarim Hayotzim Min Halev 11

What is the mashul of Chad Gadya?

According to one explanation of the Vilna Gaon:

“Chad Gadya dizavin abba batray zuzay”- The one goat is symbol-

ic of the brochos that Yaakov received from Yitzchak for two zuzim,

meaning the two goats that he brought to Yitzchak, reminiscent of the

Karban Pesach and the Karban Chagiga. These brochos were later given

by Yaakov to Yosef, his favorite son.

Sunra- Cat, which stands for jealousy of Yosef’s brothers. They

sold him to obliterate his brochos.

Kalva- Refers to Pharaoh, who is compared to a dog. He tortured

the Yiddin.

Chutrah- Stick, the Mateh Moshe, through which the Mitzrim

were punished.

Norah- Fire, the Yaitzair Harah which burns desire for avairot in-

side of people. These avairot led to the destruction of the Bais Hamikdash.

Mai- Water, the Ba’alay Torah of the Anshai Kinneset Hakidolah,

who, through their tiffilot, extinguished the Yaitzair Harah of Avodah

Zarah.

Tora- Ox; Romans are compared to a strong ox, they tried to stop

the Yiddin from doing Mitzvot.

Hashocait- Refers to Mashiach Ben Yosef, who will fight against

Edom, the Romans.

Malach Hamaves- Mashiach Ben Yosef will be killed in battle.

Then Hakadosh Baruch Hu Himself will bring Mashiach!

Pesach Preparations

“More Than a Mashul:

Chad Gadya”

By Elly Deutsch,

Editor of Rabbinic Articles

“She’bechol Dor Va’dor,” Hashem will always be there to save us from their

clutches, as we finish the paragraph, “V’Hakadosh Baruch Hu Matzileinu

Miyadam.”

May we be Zochech to see Hashem save us from any enemies that we

may encounter in our days, and to see the coming of Moshiach, Bim’heira

B’yameinu, Amen.

(Dani Scheinman — Continued from page 3)

ב “דברים היוצאים מן הל 10

Very soon, millions of seder leaders across the globe will begin

maggid, lifting up their matzot and declaring the powerful words of Ha

Lachma Anya:

This is the bread of oppression, that our ancestors ate in the land

of Egypt.

All that are hungry, come and eat.

All that need, let them celebrate Passover.

Today we are here, next year in Israel.

Today we are slaves, next year we shall be free.

What a strong framework for the Pesach seder experience! In the

opening statement, there is no mention of Moses, no mention of the glo-

ries of the Jews, no mention of the miracles, no mention of the amazing

manna, nor is there even a reference to God himself! Rather, we find that

the seder is structured around the recognition of real hunger, needs and

oppression, that exist in the world, and the responsibility to act upon

them.

As a result of this unique format and structure, the Vilna Gaon

includes a very thought-intriguing comment in his commentary on the

Haggadah. The Vilna Gaon delivers a discourse on the different types of

poverty that exist in our world. The Gaon is able to see from the word

“anya” that there are four types of oni, poverty, and each is represented in

Ha Lachma Anya:

1. The oni where one does not have food to eat, who cannot sustain his

life. Today, we might call this absolute poverty. He is represented

by “kol difchin” (all who are hungry), and our response is to feed him

- “yetzei v'yeichol” (come and eat).

2. The oni where one has food and isn't in danger of immediate death,

but is impoverished and cannot meet their other basic, societal needs.

Today, we might call this relative poverty. Such oni is represented

by “kol dizrich” (all who need). Our response is to provide him with

what he needs to perform the Passover seder - “yeitzei

(Continued on page 13)

The Inspirational Message

Hidden within “Ha Lachma Anya”

By Yoni Gutenmacher, 9th Grade

Dvarim Hayotzim Min Halev 7

Nisan 2 In 1492, Queen Isabella and King

Ferdinand of Spain signed a decree

expelling all Jews who refused to

convert to Christianity. Tomas de

Torquemada served as "Grand Inquis-

itor," charged with uncovering those

who continued to practice Judaism in

secret (called Conversos or Marranos

-- "pigs"). In the ensuing Inquisition,

an estimated 32,000 Jews were

burned at the stake in elaborate public

ceremonies, and another 200,000

were expelled from Spain. At the

time, Jews held many prominent posts

in Spain; Rabbi Don Yitzhak Abra-

banel, who served as finance minister,

reportedly offered Queen Isabella the

astronomical sum of 600,000 crowns

to revoke the edict. Abrabanel was

unable to prevent the expulsion and

was exiled along with his people.

Nisan 3 In 1944, the Nazis perpetrated the

Children's Action in the Kovno Ghet-

to. That day and the next, German

soldiers conducted house-to-house

searches to round up all children un-

der age 12 (and adults over 55) -- and

sent them to their deaths at Fort IX.

Eventually, the Germans blew up eve-

ry house with grenades and dynamite,

on suspicion that Jews might be in

hiding in underground bunkers. They

then poured gasoline over much of

the former ghetto and incinerated it.

Of the 37,000 Jews in Kovno before

the Holocaust, less than 10 percent

survived. One of the survivors was

Rabbi Ephraim Oshri, who later pub-

lished a stirring collection of rabbini-

cal responsa, detailing his life-and-

death decisions during the Holocaust.

Also on this date, in 1937, American

Jews held a massive anti-Nazi rally in

New York City's Madison Square

Garden.

(Continued from page 6)

complete Hallel on the first days as well?

This question could be answered based on what many achronim say,

that someone rejoicing on behalf of others can’t sing songs of praise, but

those who were actually part of the miracle can, even though it was achieved

through the pain of others. That is why during Az Yashir, Bnei Yisroel said

“Yayehi Li Liyeshua”, because they are able to praise 'ה with song despite

the downfall of their enemies, due to the fact that the miracle of Kriyas Yam

Suf happened to them directly.

(Yakkov Hagler — Continued from page 1)

(Continued on page 8)

ב “דברים היוצאים מן הל 8

With this we could explain that the reason we say a complete Hallel

on the first days of Pesach despite the death of the firstborns is because it

says that every generation should look at themselves as if they went out of

Mitzrayim. Therefore, since each and every Jew was part of Yetzias Mitz-

rayim we are all part of the miracle, and we can sing praise to 'ה by saying

the compete Hallel.

This is emphasized in the words of Ezras Avoseinu that we say dur-

ing Shacharis every day. In Ezras Avoseinu we say “Mimitzrayim

‘Ga’altanu’, U’mibeis Avadim ‘Pedisanu’,” and by kriyas Yam Suf we say

“Lahem”. This shows that during the sections of Yetzias Mitzrayim, we say

“we” to show that we were part of the miracle, whereas by Krias Yam Suf it

is referred to as them because we were not part of the miracle.

With all of this the answer to the question is obvious. As the Beis

Aharon points out, the reason why a complete Hallel is said during the first

days of Pesach is because we were directly involved in the miracle, and

therefore can fully praise 'ה. However, by Krias Yam Suf the miracle only

happened to those present at the moment of the miracle. Since we were not

there, we cannot praise 'ה due to the downfall of our enemies.

(Yakkov Hagler — Continued from page 7)

Bechoros was a two part maka.

Rav Shlomo Zalman Auerbach and Rav Tukachinsky explain that

we find this distinction in davening every day. In ‘Viyatziv,’ in the morning,

we say, “You killed all their firstborns.” In ‘Ve’Emunah,’ at night, we say

“Who struck with his anger all the firstborns of Egypt.”

The Chasam Sofer extends this idea to the famous question of who

executed the makah. On one hand, the Jews were told to put blood on their

doorposts in order that the “mashchis”, the angel of death, should not go into

the house and attack the firstborns inside. On the other hand, in the hagga-

dah we interpret the passuk in Shemos: “For I will pass through the land of

Egypt”- I myself and not an angel; “And I will smite all the firstborns”- I

myself and not a seraph; “And against all the gods of Egypt I will execute

judgements”- I myself and not a messenger. It seems pretty explicit that Ha-

shem did it! Based on the idea of the two stages of the makah it works out

very well. At night, Hashem went through Mitzrayim and struck the

firstborns. The next morning, the mashchis came and finished them off in

front of the Bnei Yisroel.

(Alex Selesny — Continued from page 1)

Dvarim Hayotzim Min Halev 9

In this week’s פרשה, Hashem teaches Moshe the laws of קרבנות.

For example, by a קרבן עלה, Hashem wants us to bring a male cattle to the

entrance of theאהל מועד. Then we put our hands on top of it and slaughter

it before Hashem. The כהניםthen throw the blood onto the מזבח. After this,

the כהנים skin the עלה, cut it into pieces, and place it on the fire of the מזבח.

Moshe was also told how to prepare theקרבן תרים ושלמים

The next set of קרבנות we are told about is for sins. Whether it’s a

קרבן Hashem tells us how to bring a ,בני ישראל or even the entire ,נשיא ,כהן

as a sign of forgiveness. A few cases are given as examples to show us

when we need to bring a קרבן. If someone doesn't testify when he knows

something regarding a case, if someone misappropriated property of the

.קרבן אשם or even if he is not sure if he sinned, he must bring a ,בית המקדש

machine מצות.

In conclusion, some פוסקים are מקפיד at least for the סדר to have

hand מצה primarily becuase of the לשמהissue alone. A few are מקפיד even

for the rest of פסח based on the statement of the א”גר that says there is a

just like the first night. Others are מצה to eat פסח for the rest of מצוה קיומית

since they believe it is more likely to be מצה to only eat the machine מקפיד

made more carefully. Rav Aharon Soloveitchik זצ"ל famously returned

from a famous hand matzah bakery in Brooklyn with two מצות in his hand

and declared “I got the only twoכשר לפסח מצות in the entire bakery.”

(10 Minute Halacha Shiur — Continued from page 5)

perform miracles as Moses had done. Since Moses was the leader of the

Jewish people in Egypt and he was able to do miracles, the Sultan ex-

pected the same from the leader of the Jews of Baghdad. If they would

(Stories of Greatness — Continued from page 16)

(Continued on page 12)

.

IN A

Paragraph

By Eli Borochov, 12th Grade

פרשה