Dvarim Hayotzim Min Halev

"

Volume XIV - Issue 15

The DRS Weekly Torah Publication

H

A

L

B

H

A

L

B

Wisdom in the Heart By Aryeh Helfgott, 12th Grade

I n this week’s Torah Portion, Vayakhel-Pekudei, the fledgling nation of Israel is engaged in the building of the Mishkan. This is

not the first time this information was relayed to the Jews; it was relayed first in instruction form, and then later in storytelling

form, in what way the Jews built the Mishkan. The commandment to keep the Sabbath is intrinsically connected to the building

of the Mishkan, and thus in both places in the Torah the commandments are linked. The first time, however, the commandment to

honor the Sabbath is brought upon the conclusion of Mishkan-related instruction, and the second time (in Vayakhel) it is brought at

the beginning. What is the reason for this seeming lack of parallelism within the Torah?

The Sfas Emes explains that the parameters of the relationship between the Sabbath and the Mishkan are action-based. The

actions, or Malachot, done for the Mishkan at the time of its building are Assur to do during the present day Sabbath, and thus the

first time we see the Mishkan, it is mentioned before the Sabbath, as it influenced the Sabbath. On a deeper level, the pasuk says

“Asu li mikdash vshachanti be’sochum”, “Build Me a sanctuary and I will dwell amongst them,” meaning that the Mishkan is all

about bringing the Shechina into our own lives via added sensitization to the fact that our ultimate goal in all work is to serve G-

d. Therefore, when we build the Mikdash, Hashem will dwell amongst “them”, not “it”, as it is the nation of Israel Hashem will

dwell in.

So why, then, is the Sabbath discussed pre-Mishkan in this week’s portion? The Chidushei HaRim explains that the instruc-

(Continued on page 2)

To sponsor an issue of

info@hayotzim.comemail us at:

This week’s issue and every issue of

is sponsored by

GourmetGlatt.com • 516-569-2662

The Lost Purpose of Work By Yehuda Fogel, 12th Grade

The pasuk in this week’s Parshah says, “And every wise-hearted person among

you shall come and do all that God commanded.”

E veryone knows that the source of all wisdom and intellectual thoughts is

in the brain. Why then does the Torah speak about “wise hearted” people,

connecting wisdom to the heart, which is the place of human emotion?

Rabbi Eliezer Shach explains as follows: the Mishanah (Avos 4:1) tells

us, “Who is wise? One who learns from all people.” At first glance, this is very

perplexing. The Mishanh does not ask, “who is a good student?” or “who stands

to gain wisdom?” Rather, the Mishnah asks, “Who is wise – already?” But if so,

what is the meaning of the answer? How does the fact that a person learns from

all people prove him wise?

Rabbeinu Yonah writes in his commentary to this Mishnah: “the non-

Jewish wise men say that a person who is knowledgeable in all fields of study,

but does not love them, is not a wise man but a fool. But someone who loves

knowledge and thirsts for it to, even if he knows nothing, is considered wise be-

cause eventually he will gain the knowledge he seeks.” It is with this in mind that

the Mishnah tells us, “Who is wise? One who learns from all people.” The person

who has such an intense love for knowledge and seeks to learn from all people

(Continued on page 3)

PARSHAS

VAYAKHEL-PEKUDEI

PARSHAS HACHODESH

26 ADAR, 5773

MARCH 8, 2013

All Zmanim are calculated by myzmanim.com for

Woodmere, NY (11598)

Candle Lighting: 5:36 pm

Latest 9:10 : קריאת שמע am

Ends: 6:36 pm שבת

ב “דברים היוצאים מן הל 2

Torah Teasers

By Rabbi Moshe Erlbaum

פקודי-פרשת ויקהל Questions

1. This parsha begins with Moshe assembling the

entire congregation together (Exodus 35:1).

What are two other places in the Torah where

someone gathers together a congregation?

2. In this parsha, what four types of jewelry do

the Jews donate to the Mishkan?

3. Where in this parsha are wings mentioned?

4. Which two items in the Tabernacle are made

of one solid piece of gold? What other item,

used in the desert, was fashioned from one sol-

id piece of metal?

5. Which three items found in the Tabernacle are

a perfect square?

Answers

1. In parshas Korach, Korach gathers a rebellious

congregation around Moshe and Aharon

(Numbers 16:19). In parshas Chukas, Moshe

and Aharon gather together the congregation

before bringing forth water from the rock

(Numbers 20:10).

2. The people bring “bracelets, nose rings, rings,

and body jewelry” (Exodus 35:22).

3. The cherubs had wings that spread over the

Holy Ark (Exodus 37:9).

4. The cover and cherubs on top of the Holy Ark

is made “of one banged out solid piece of

gold” (Exodus 37:7), as is the Menorah (37:17)

In parshas Beha'aolscha, Moshe is commanded

to fashion two trumpets, each out of “one solid

piece of banged out silver” (Numbers 10:1).

5. The following items are shaped as squares: the

Golden Altar (Exodus 37:25), the Copper Altar

(38:1), and the breastplate (choshen) of the

High Priest (39:9).

with his wife. She, too, was Jewish. “We want to learn about

Judaism,” they said. The Rebbe of Modzitz began teaching

them about one commandment after another. Passover ar-

rived, and the commandant of the fortress made his routine

inspection. When he passed the house of the Jewish orchestra

leader, he was surprised to find the family’s servant eating

outside.

“What happened?” he said jokingly. “Did your master

banish you?”

But the servant wasn’t smiling. “Yes, that’s exactly

what happened. They actually asked me to eat outside, be-

cause they’re eating matzah according to the Jewish custom.

Since I’m eating bread, which is forbidden on their holiday,

they don’t allow me to eat inside.” The commandant was en-

raged. An officer in the Russian army observing the Jewish

way of life? There had never been such a thing! Immediately

he issued an order of exile for the orchestra leader and his

family, and they were forced to leave the fortress empty-

handed. Not only that, they would have to undergo a military

trial.

The Jewish officer went straight to the Modzitzer

Rebbe. “What should I do now?” he asked. “If not for this,

what would you be doing now, on an ordinary day?”

“I would actually be with the commandant, the man

who had me exiled in the first place. This is the fixed hour

for his violin lesson.”

(Stories of Greatness — Continued from page 6)

(Continued on page 5)

The complete edition of

Rabbi Moshe Atik's Torah Teasers

is available on AMAZON

(keyword Torah Teasers)

tions to build the Mishkan were pre-golden calf and the actual building

was post-calf. This changed everything. Pre-calf, Am Yisrael was sole-

ly entrenched in serving G-d with everything, every action and

word. This is “Naaseh V’nishmah”, we were focused entirely on doing,

acting for G-d. The Naaseh level corresponds with serving Hashem

solely for purpose of serving Hashem, as the Angels are able to do. This

was the Mishkan. The Nishmah level corresponds to learning, to ob-

serving the Sabbath because that brings added knowledge of G-d, as the

verse states, “In order to know that I sanctified you” (“L’daat ki ani ha’

mikadshchem”). Working in the Mishkan to serve G-d in theory should

have led to an unsurpassed spiritual experience of knowledge of G-d on

the Sabbath, the bringing together of the Naaseh and the Nishmah.

This was until the episode with the Golden Calf occured, when

everything changed. With this horrible sin, we lost our focus, and the

clear understanding that everything we do, we do L’maan Shmo, to glo-

rify Hashem’s presence and to bring the Shechina into our lives, was

lost. We were no longer able to use the Mishkan as a place to work to-

wards connecting with Hashem, culminating in a major spiritual experi-

ence. Now we needed the Sabbath first, with the Nishmah, the learning

of G-d’s nature first purifying our beings, followed by our toil in the

Mishkan. For this reason, the commandment about Shabbos was

brought before the Mishkan in this week’s portion. May the clarity and

holiness of Shabbos purify our work and serve to remind us of why we

are really working and what we are working towards.

(Yehuda Fogel — Continued from page 1)

Dvarim Hayotzim Min Halev 3

You can get

weekly by email! Visit http://eepurl.com/tu3wL or scan the barcode with your

Smartphone to subscribe

Shabbos: Our Special Connection to

HaKadosh Baruch Hu By Yoav Deutsch, 9th Grade

For the last few weeks, the Torah has been dealing with the commandment that was given to Moshe and Bnei Yisroel of

building the Mishkan. We find that the Bnei Yisroel contributed in many ways to the building of this holy sanctuary. The Bnei Yisroel

gave generously in order to build this holy place, in which Hashem’s Shechina would rest amongst the Jewish people. In one of this

week’s parshiyos, Parshas VaYakhel, we learn about the actual building of the Mishkan. One might have thought that the building of

such a holy structure should take place throughout all hours of the day, 7 days a week. This would make it possible to perform the

task as quickly as possible, thus allowing the Shechina to rest amongst the Bnei Yisroel sooner. However, at the beginning of Parshas

VaYakhel, we are commanded to keep Shabbos and stop the building process. Rashi comments that this comes to teach us that despite

the importance of the Mishkan, it may not be built on Shabbos. What is so special about Shabbos that it supersedes this important

task, which will allow the Shechina to rest amongst Bnei Yisroel sooner?

A similar idea is that we find that Chazal decreed that a number of mitzvos from the Torah should not be done on Shabbos in

order to protect the sanctitiy of the holy day. An example of this is the mitzvah of shofar. We know that the blowing of the shofar has

the power to change an evil decree against the Jewish people to a positive judgment. Still, Chazal did not allow us to blow shofar on

Shabbos because they were concerned that someone might forget their shofar and carry it in a public domain. Because of the concern

for this single person and the sanctity of Shabbos, the entire Jewish people were not able to perform this “decree-changing” mitzvah

from the Torah. Again, we see that there is something special about the kedusha of Shabbos, that it overrides the kedusha of the other

612 mitzvos.

The idea of Shabbos is the basis for our emunnah and bitachon in Hashem. When one recognizes Shabbos, he is acknowledg-

ing that HaKadosh Baruch Hu not only created the world, but also is involved in our lives on a daily basis. When we say in Kiddush,

“zaicher lema’aseh beraishis,” we are acknowledging that Hashem created the world. However, there is more that we have to

acknowledge; we must acknowledge the fact the HaKadosh Baruch Hu plays a constant role in our lives and that everything that we

have comes from Him. This concept must take precedence over our performance of any mitzvah. Therefore, before one can do mitz-

vos, he must acknowledge that everything in this world is from Hashem.

Now we can understand why the building of the Mishkan would not take priority over Shabbos. Rav Shimshon Dovid

Pincus, in his sefer Nefesh Shimshon, explains that only Shabbos has the special tefilla of Kabbalas Shabbos to greet it. No Yom Tov

or any other special time receives a welcome like Shabbos does. It is only on the holy day of Shabbos that we have the specia l mitz-

vah of Kabbalas Shabbos, where we greet the Shabbos Queen. The Brisker Rav zt”l wrote that this “reception ceremony” is learned

from what took place at Har Sinai. There, the Jewish people greeted and received the Shechina in the manner that a king is greeted

and received. When we greet Shabbos, we are actually greeting the Shechina. This is our time to develop a personal relationship with

Hashem.

Now, we should all be prepared for Shabbos as it arrives, an opportunity to greet and receive the Shechina!!!

will inevitably be successful and deserves to be considered a wise man.

That is, a wise person in the intellectual sense only, if possessed of a vast knowledge in all fields, is essen-

tially an ignorant person who serves as a source for wisdom. Since he has no emotional attachment to his wis-

dom, he and his wisdom do not merge into a single entity. The true wise man loves knowledge. His is truly the

wisdom of the heart; it is tied to his very essence. For this reason, the Torah instructs, “Every wise-hearted person

among you shall come and do all that God commanded.” The construction of the Mishkan and the holy utensils

could only be accomplished by true wise men, not by ignorant people who had knowledge in them.

Perhaps we can also use this as a lesson for our daily Torah learning. When a person learns, he should

have the intention of getting closer to Hashem, as he is learning His Torah, and not just learning because it is in-

tellectually stimulating.

(Aryeh Helfgott — Continued from page 1)

ב “דברים היוצאים מן הל 4

Pesach

Preparations

“From Slavery to Slavery:

Hallelu Avdei Hashem”

By Elly Deutsch,

Editor of Rabbinic Articles

Towards the end of Maggid, we say that in every generation we have an obligation to see ourselves as if we are leav-

ing Mitzrayim. We therefore have an obligation “to thank, laud, praise, glorify, exalt, adore, bless, raise high, and sing prais-

es to Hashem.” Additionally, we sing a “shira chaddasha” to Hashem. The next paragraph that we say begins with the words

“Hallelu Avdei Hashem,” “Give praise, servants of Hashem.” The Vilna Gaon explains that the 9 leshonos of shevach corre-

spond to the first 9 makkos; the tenth lashon of “shira chaddasha” corresponds to Makkat Bechorot.

In Massechet Megillah, our Rabbis question why we do not say Hallel on Purim, where we went from death to life,

if we say it on Pesach, where we only went from slavery to freedom? The answer given is that on Pesach, we were the serv-

ants of Pharaoh and then became the servants of Hashem, whereas by Purim, we were still the servants of Achashverosh and

in galus after being saved.

The Vilna Gaon explains that after we say the first 9 leshonos of praise and thanks to Hashem, we could not say the

paragraph of “Hallelu Avdei Hashem,” because at that time, we were still the servants of Pharaoh. However, once we thank

Hashem for the tenth and final makka, Makkat Bechorot, with our “shira chaddasha,” we can say “Hallelu Avdei Hashem.”

The Brisker Rav explains that the “shira chaddasha” that we are singing to Hashem is a shira for taking us out of Mitzrayim

on that night. We are singing praises to Hashem as if He were actually taking us from being Avdei Pharaoh to Avdei Ha-

shem. May we all be able to see ourselves as if we are leaving Mitrayim and understand the zechus that we have to be Avdei

Hashem!

“And Betzalel… made all that God had commanded Moshe.” (Shemos 38:22)

Rashi remarks that the verse does not state “all that Moshe commanded him,” implying that he was direct-

ly tuned to God’s will beyond what Moshe had told him. Rashi then states that Moshe had commanded him to

make the vessels before telling him about the Mishkan itself, but Betzalel said that one makes a building before

making the vessels that will be placed therein. Whereupon (Rashi continues:) Moshe said, “So I heard from God”;

Moshe said to him, “You were in the shadow of God (in Hebrew, this is the translation of Betzalel’s name split

into two syllables), for surely thus God commanded me,” and so he made the Mishkan first and then the vessels.

This comment is worded in a most enigmatic way. What did Moshe mean in stating, “So I heard…”? Is

“so” what Betzalel just said, or is “so” Moshe defending his original instructions (in the apparently improper or-

der) because this is how God presented it? The second suggestion sounds more plausible, but Moshe agrees with

Betzalel’s suggestion anyway and considers it prophetic. Surely we should not imagine that first Moshe defended

himself, and a moment later he remembered the truth, realized he had switched the order, and was amazed that

Betzalel had grasped it before he remembered the proper order himself!

Rav Eliezer Ashkenazy, in his masterpiece “Ma’aseh Hashem”, develops the following solution: God had

indeed described the fashioning of the vessels first, and that is how Moshe presented it to Betzalel. When God

informed Moshe that he is calling forth Betzalel for the work, He pictured him as one who can “think out

thoughts”, and we know that all action must be preceded by careful thought. Only when the builder learns of all

the vessels he will be making can he then plan how to build a home to properly house them.

This is why he is first told about all the vessels that will occupy the Mishkan. Moshe understood this, and

in telling Betzalel first about the vessels, he did not mean that they were to be actually built first. But Betzalel

(Continued on page 5)

The Wisdom of Betzalel By Jakob Deutsch, 9th Grade

Dvarim Hayotzim Min Halev 5

This weeks Parshot, Vayakhel-Pekudei, discuss the building

of the Mishkan. Although it is very important to mention every detail

of the creation of such a holy structure, which is crucial to our na-

tion, it seems that this week’s Parsha is repetitive to the words of

Moshe in Parshot Teruma and Tetzaveh, when Moshe initially gave

these commandments. So what is being taught by this repetition?

Perhaps we could understand the seemingly unnecessary rep-

etition based on a Midrash quoted by Rashi. The Midrash states: a

princess near the building of the Mishkan was willing to donate

whatever was needed to be put on or in the Mishkan and that was not

yet donated. However, when she gave the remaining gift, which was

very precious gems, she did so with an unenthusiastic attitude.

Therefore, although her gifts were much more valuable than all the

others, they were accepted like all the other donations. That is why

when the Torah writes “Nissim” (miracles), it is written without a

yud, to show that this gift was a defective miracle. The reason why

this gift was not any more special than the others is not because of its

value, but because of the attitude it was given with.

The same was the case by the uplifting of the Mishkan; when

Hashem wanted to honor Moshe with the task of lifting the Mishkan,

Moshe was not nearly strong enough for the task. However, Hashem

helped him out, but only on the condition that Moshe make an effort

to lift it first, and then the Mishkan would bring itself up. Why would

Hashem honor Moshe with something he couldn’t even do? The rea-

son is because it wasn’t what he was doing, which was bringing up

the Mishkan, it was how he did it, which was putting an effort into

something he knew couldn’t do. The reason these seemingly redun-

dant details of the Mishkan and its parts are so important to repeat is

not to describe what was built, but how Bnei Yisrael went about do-

ing it. Hashem would only reward them with the Shechinah if the

building of the Mishkan was done with a smile and excitement.

Not What, But How... By Eitan Kaszovitz,

9th Grade

“Then go to him as usual.” The

officer didn’t hesitate. He went.

Understandably, the commandant

was taken aback to see the man he had just

banished, at his door, violin in hand.

“Where are you coming from?” he asked.

“I’m coming from the house of the

man who taught me my new way of life,”

came the reply.

“Aha!” The officer nodded trium-

phantly, and his grave expression deep-

ened. “They’ve brainwashed you.”

“No, no one tried to brainwash me.

I was captivated by him on my own.” And

then, instead of continuing to explain, he

raised his violin, laid it on his shoulder

and began an entrancing melody. For a

long while the music of Modzitz filled the

room. The quivering violin notes penetrat-

ed the commandant’s soul, as it played

tunes of yearning for the Creator and of

longing for the final redemption.

When the orchestra leader finished

the melody and drew the bow off the vio-

lin strings, the senior commandant looked

at him with tear-filled eyes. “You don’t

have to say another word,” he said slowly.

“I must see the man who taught you these

tunes.”

“Was the commandant also a

Jew?” the boys burst out as soon as Reb

Berel concluded his story.

Reb Berel nodded. “And he too

returned to Judaism through the power of

the niggun (chassidic melody) that flowed

from the heart of the Modzitzer Rebbe.”

(Stories of Greatness — Continued from page 2)

misunderstood the presentation and though he was being given the actual order of production. When he explained

his problem to Moshe, Moshe said, “So I heard from God,” i.e., I presented it to you in that order, presuming that

you would understand the building of the Mishkan will precede the work on the vessels (as explained above).

When Betzalel greeted this statement with silence, Moshe then clarified that indeed Betzalel had wisely come to

the proper conclusion on his own.

And There Shall Be Light - Rabbi Yitzchak Meir Goodman

(Jakob Deutsch — Continued from page 4)

ב “דברים היוצאים מן הל 6

STORIES OF GREATNESS TOLD OVER BY: DAVID LAUER

Rabbi Kaminetsky always says; “The

key to the neshama is Song”. The following

story “The Power of a Niggun”, by A. Sheleg,

illustrates the strong effect a niggun can have

on any Jew’s neshama. Have an amazing

Shabbos!

As the boys noticed Reb Berel coming

out of his house and walking towards them,

they could sense a story in the air. All they

had to do was remain silent and walk very

slowly, so that there would be enough time

for Reb Berel to finish it before they reached

the synagogue. They were not disappointed.

Reb Berel began his tale:

Imagine the third Shabbat meal in the

court of the Modzitzer Rebbe. The tables in

the synagogue crowded with chassidim, every

available spot of floor space taken, and clus-

ters of young men hanging from the win-

dows. Yet despite the large crowd, there was

absolute silence. The Rebbe was singing! The

chassidim were soon swept away by the Reb-

be’s strong voice that could command four

octaves.

His tunes were a combination of soft

notes and rhythmic ones, the sounds of nature

and creation singing their own song, and a

voice that rose up from the depths of the soul.

As the Rebbe sang, the darkness that settled

in the large room as the sun set on the holy

Shabbat took his listeners far, far away along

with the music. The hour grew late. It was

time to recite the blessings at the end of the

meal and end the Shabbat. Someone lit a

lamp. People squinted at each other in the

sudden light, and then, to their shock and sur-

prise, they noticed a new face among them. A

shudder ran through the crowd at the sight of

the unknown Russian officer who had man-

aged to make his way into their midst.

“May I speak with the Rebbe?” he

asked in the tense silence. After the recital of

Havdalah , the Rebbe spoke to him privately.

“I am a Jew,” the officer said, and

then he burst into sobs. “I come from an as-

similated family. My brothers all converted

out of Judaism, and I did too. I went into the

army and climbed up the ranks until I became

the commanding officer of the military or-

chestra, based in the nearby army fortress.

“This afternoon I was out walking,

and as I passed here, the music pulled me in-

side. Listening, I felt layers of my heart peel-

ing off and falling away; I felt as if some

spark that had been extinguished years ago

had been reignited. There was even a vague

memory of something . . .”

“A memory of what?” the Rebbe

asked, trying to tug at the Jewish roots that

obviously still existed somewhere in the

man’s heart.

The officer creased his forehead in an

effort to remember. “Two words rose up in

my mind. Something like Baruch atah. . .”

The rebbe grasped at these two words.

“Go home,” he instructed the officer, “and

repeat these words to yourself again and

again. Then come back to me.”

A few days later the man returned

(Continued on page 2)

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

Faculty Advisors Rabbi E. Brazil

Rabbi M. Erlbaum Rabbi A. Lebowitz

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

Weekly Torah Publication of the DRS Yeshiva High School

If you have any comments, questions, or suggestions,

feel free to email us at info@hayotzim.com