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In this Edition:

“כי מציון תצא תורה ודבר ה’ מירושלים”

Connecting the Past with the Future – From Budapest to Yerushalayim

From Our Rosh Midrasha

The Tefila of the Individual in the Group - Rav Ari Shames

Stories About Tefila

...עת לתפילה

Whats New at the Midrasha?

Announcements

Andre Veres, Tzvi ben Alexander

Andre Veres, son of Lenke (Leah) and Alexander Weiss, was born Andre Weisz in Budapest, Hungary before the Second World War to the Weisz family who was well-know for operating Weisz-Mandel, a kosher restaurant in Budapest. Working as a journalist at the beginning of the war, he took the pen name Andre Veres and remained with it from that point forward.

“He was a decisive man, with great courage and strength of character in his personal, business, and communal life,” his family tells, “Yet at the same time, he was gracious, warm hearted, friendly and very loving.”

Mr. Veres never spoke of his wartime experiences, yet was known to have played a part in the work of Raoul Wallenberg,

Connecting the Past with the Future –From Budapest to Yerushalayim

We are honored to share with our Midrasha bogrot, families and friends the news of the recently expanded name of Midreshet

HaRova to include the addition of the name of Mr. Andre Veres.

The official title of the Midrasha will now be: Midreshet HaRova, the Advanced Torah Academy for Women in the name of Andre Veres, Tzvi ben Alexander Veres.

We are very grateful to the Veres family of Montreal, family of the bogeret Alexandra (Ali), who have chosen Midreshet Harova to commemorate the memory of their beloved father and grandfather. May the learning and growth that takes place within our doors be a fitting memorial to his dedication to Torah values, and the Zionist ideal he held so dear.

We would like to share some reflections on Mr. Veres’ life, as gathered from Peter and Marla Veres, his son and daughter-in-law, and his wife, Huguette.

11th edition- Rosh Hashanah 5770

"ואני תפילתי לך ה'-עת רצון"

על התפילה

“My father-in-law was an adamant believer in the ideals of religious Zionism,” Mrs. Marla Veres told us. “His devotion to the ideals of Am Yisrael, and Torat Yisrael B’Eretz Yisrael was profound and it was his focus.”

“Torah learning for girls is crucial as they are the ones who will be running the household and transmitting the ideals of Torah and Zionism to their children, and their children are the future!”

the Swedish diplomat who saved so many Jewish lives during the war. His family also knows he was a prisoner in forced labor camps from which he eventually escaped, and donned a stolen SS uniform in order to smuggle food into the Budapest ghetto. Mr. Veres also managed to retrieve two nephews from the ghetto minutes before they were to be shot and killed.

After the war, Mr. Veres married Huguette Weksler in Paris, France, and immigrated to Canada in 1952, as a penniless refugee. Mr. Veres started a knitwear company, and, as well as being a graduate lawyer, grew to be a very successful businessman. The couple had two children, Peter and Alan, and five grandchildren, including Alexandra (Ali), a bogeret of Midreshet HaRova.

Andre Veres was known to have loved learning and was a true intellectual.

He possessed an immense and unshakeable commitment to Jewish and moral values. “He had very strong opinions about his beloved Eretz Yisrael and Medinat Yisrael. His devotion to the ideals of Am Yisrael, and Torat Yisrael B’Eretz Yisrael was profound and it was his focus.”

“My father-in-law was an adamant believer in the ideals of religious Zionism,” Mrs. Marla Veres told us. “He had four granddaughters and one grandson. Most people choose to support boys’ yeshivot. We, however, believe that Torah learning for girls is crucial as they are the ones who will be running the household and transmitting the ideals of Torah and Zionism to their children, and their children are the future! My father-in-law would have found it fitting to be remembered in a way that ensures the future of ideals he held so dear.”

Mr. Andre Veres

From left to right: Ali, Eytan, Daniella, Tamar and Racheli Veres, with their parents, Peter and Marla

From Our Rosh Midrasha Rav David Milston

“Sorry! But to whom?" - The meaning of Selichot

Dear Students, Alumni and Friends,I wanted to take this opportunty to wish you all a Shana Tova Umetuka. Let us hope

and pray that the year that awaits us will be one of personal fulfillment and spiritual

progression, a year of happiness and good health, and a year of redemption for Am

Yisrael.

There have been so many engagements, marriages and births over the last year, that

to list them all would take up a fair amount of my already limited space. Let us hope

that the coming year will be filled with twice as many semachot!

Yet unfortunately, I must mention our bereavements too. Three of our alumni, Rivky

Stern, Tamar Klein, and Tamar Toledano (all of whom dormed together in the Dvir

apartment 6/2005), lost their respective fathers in shockingly tragic and sudden

circumstances over the last year. My heart goes out to Rivky, Tamar, and Tamar, and of

course to Devorah (Rivky's sister) who is currently at the Midrasha. I wish that I could

give words of comfort in the run up to Rosh HaShanah, but there are no words that can

fill the gap left by a parent who is no longer with us. Suffice it to say that our

thoughts will be with you over Yom Tov, and we will all pray that the

Almighty will comfort you together with all the mourners of

Tzion and Yerushalayim. Ketiva Ve Chatima Tova,Rav Milston

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The Shulchan Aruch1 in section Orach Chaim 581:1 writes:

“It is customary to rise up early to recite selichot and tachanunim from Rosh Chodesh Ellul until

Yom HaKippurim.”

The Rema2 notes a slightly differing Ashkenazi custom:

Our minhag differs from that described by the

1 Rabbi Yoseph ben Ephraim Karo, born in Toledo, 1488 – died in Safed, 1575, was the author of this phenomenal codification of halacha, which is our definitive source of Jewish law. Rabbi Karo is often referred to as ‘ha-Mechaber’ (meaning - “The Author”) or by using the Aramaic term Maran (meaning - “Our Master”)

2 Rabbi Moshe Isserlis, born in Krakow, 1520 – died in Krakow, 1572; was an eminent Ashkenazic Rabbi, Talmudist, and Posek, renowned for his fundamental work of halacha, entitled HaMapah (lit., “the tablecloth”), an inline commentary on the Shulchan Aruch (lit. “the set table”). The name, Rema, (רמ״א), is the Hebrew acronym for Rabbi Moshe Isserlis.

Shulchan Aruch. We do in fact blow Shofar every morning after shacharit starting from Rosh Chodesh Ellul until just before Rosh Hashanah. However, we do not begin to recite selichot and tachanunim until late night Motzei Shabbat or early Sunday morning of the week when Rosh HaShanah falls (However, it should be noted that if Rosh Hashanah falls on Monday/Tuesday or Tuesday/Wednesday, selichot are said beginning on the Motzei Shabbat or early Sunday morning prior, to ensure that there are at least four nights of selichot).

The title ‘selichot’ refers to both the service itself as well as to each of the poetic piyyutim that compose the service. Sephardic Selichot services are identical each day. In the Ashkenazic tradition, however, different texts are recited on the different days. Though the length varies from

We are not only saying sorry to our

friend, we are simultaneously

looking at ourselves.

day to day, the format remains constant. The service begins with the recitation of Psalms 145 – “Ashrei”, followed by the Half-Kaddish.

Selichot are usually recited between midnight and dawn.

Categories of selichot in the Ashkenazic tradition may include:

Selicha (סליחה) — “forgiveness.” This is the default selicha and comprises the vast majority of the service.

Pizmon (פזמון) — “chorus.” These central selichot contain a chorus which is repeated after each stanza.

Akeidah (עקידה) — “binding”, a word which specifically refers to the Binding of Yitzchak Avinu (Bereishit 22). This selichah contains the theme of the Akeidah as a merit for God answering our prayers. It begins to appear during the more lengthy selichot of Erev Rosh Hashanah and is placed immediately before the Pizmon.

Chatanu (חטאנו) — “we have sinned.” Starts on the evening before Rosh Hashanah and continues through to Yom Kippur, this selicha is said after the final recitation of the Thirteen Attributes and before the Vidui confessional. It contains as its refrain, “חטאנו צורנו סלח לנו יוצרנו”, “We have sinned, our Rock, forgive us, our Creator”.

Tachinah (תחינה) — “petition.” This selicha begins to appear on the eve of Rosh Hashanah in the Tachanun section, at the very end of the selichot service.

Now that we have defined selichot from a halachik perspective, let us try and understand as to why and what we are saying in the run up to Rosh HaShanah and during the Ten Days of Repentance:

We use the word “Selicha” in Modern Hebrew to express remorse. When we apologize to

a fellow human being we do so from two perspectives:

Firstly, we have clearly offended another person, hurt their feelings, ignored their sensitivities and so, in order to compensate for our social neglect, we try and appease our brothers by admitting our guilt and by taking full responsibility for our actions. The aim here is clearly to make peace with the person we have affronted.

But there is also the personal perspective. We are not only saying sorry to our friend, we are simultaneously looking at ourselves. In every one of our failings in life we do not only let down those that surround us, we disappoint ourselves too, even if we don’t always realize

it at the time. In truth, well before we can genuinely express regret to our companions for our actions, we need to firstly do the necessary introspection that will start with self-apology and only consequently climax with the appeasing of our friends.

Indeed, the Mishna (Yoma 8:9), Rambam (Hilchot Teshuva 2:9), and Shulchan Aruch (Orach Chaim 606:1) are equally as emphatic that without

apologizing to our fellow man our penitence is incomplete. Our ability to ‘eat humble pie’ and quite probably humiliate ourselves by apologizing to our friends and acquaintances is surely the clearest reflection of truly regretting ones actions. However, implicit within these sources is the understanding that this is only the final and climactic stage of repentance, the former and initial step being one of introspection perhaps best defined in our context as apologizing to oneself.

This two pronged definition of the word “sorry” is all well and good when defining remorse and apology in the framework of transgressions that fall under the category of “Ben Adam

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This period of time is all about

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LeChaveiro” (sins perpetrated against other people). However, when understanding the purpose of apologizing in the context of “Ben Adam LeMakom” (sins between man and God), the first standpoint of apology, as defined above, seemingly falls aside. God cannot, by definition, become hurt or offended; the Almighty Omnipresent never feels neglected or ignored! Even if numerous verses in Torah appear to refer to God in human terms, this is only done in order to help the limited human intellect for whom the Torah was written to somehow appreciate a basic understanding of God through the medium of parable (See Midrash Pesikta Zutrata – Lekach Tov – Bereishit 6:7).

That being the case, as we open up our selichot, just a few days before the commencement of our New Year and during the Aseret Yemai Teshuva, we realize that the objective of apologizing to the Almighty is in essence a dialogue with ourselves using the Holy One Blessed Be He as a catalyst for our introspection (Indeed the very same argument could be used when defining prayer in general; note that the Hebrew word – ‘LeHitpallel’ is reflexive by nature).

As we reach the end of another year, our yearly-cycle infrastructure provides us with selichot. Each day, well before we are ready to go to work, we arise earlier than usual, before our minds become occupied with our regular daily worries and issues, and apologize to the Almighty. But as we develop this dialogue, we slowly come to the conclusion that the real victim of our underachievement and failings in life is not Hashem but us. This period of time is all about us, the objective here has little to do with feeling guilty about what went before and much more to do with learning from the past in order to improve the future, and the most obvious and effective manner in which to do this is by emphasizing our potential relationship with the

Almighty, a relationship that no other being on earth enjoys.

As we become increasingly aware of our uniqueness, and the importance of our role in life, the introspection is triggered, and with the

right effort and approach, there is real hope that next year will be a new one in every way.

With this objective of selichot in mind, let us now begin with a little introspection, that can perhaps accompany us over the next few days in the run-up to Rosh HaShanah:

Netivot Shalom (Maamar Bet, seif Bet – Ellul) writes:

There are three categories when speaking of “Ovdei Hashem” (lit: servants of God):1: “The Prince” (son of the Almighty, King)2: “The loyal servant”3: “The hired worker”

The first and highest category of Prince or son of God reflects the absolute clinging to the Almighty to the degree that the one involved becomes united with God. And in truth, this class of “Oved Hashem” cannot be attained by the individual per say, it can only be reached when the Nation of Israel come together as a single entity. Indeed this is alluded to in Scriptures on several occasions when the phrase referring to Am Yisrael as sons of God is used only in reference to the people as a whole unit (see Shemot 4:22; Devarim 14:1). Our ultimate aim is therefore to unite to the degree that as a people we are one and as a direct consequence we form a unit which will henceforth be able to fulfill its role of Prince.

The second and perhaps more relevant category when speaking of individuals is that of the loyal servant; this is attained once a person abandons

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... the intense all encompassing

atmosphere of the days of Ellul and

Tishrei should act as an example to us regarding our relationship with

Hashem throughout the days of the year.

his material independence and becomes totally committed to the Holy One blessed be He. This concept is referred to by Chazal when defining the Eved Ivri (see Kidushin 15a) as one who works day and night. The loyal servant of God is totally absorbed in his service of God, hence Moshe Rabbeinu is known as “Eved Hashem”.

The third and most common class of “Oved Hashem” is one who applies himself to Torah and Mitzvot, but his application is similar to that of a “hired laborer”. He is not fully committed, and can only be counted on during his defined working hours. He is paid per hour but above and beyond that, shares no common goal with his proprietor. As soon as his work is done he is off.

The difference between the second and third categories is enormous. The loyal servant has no self-interest whatsoever, whereas the hired worker is in truth only loyal to himself; his service to his employer has clearly defined boundaries and limitations, by definition he is selfish rather than selfless.

There are those of us who, when in the familial or communal role, totally embrace our religion and our service of the Almighty. We are involved in the community, we learn, and all in all we practice our beliefs; yet the moment that we leave those familiar surroundings, and enter the commercial arena, our religion enters an immediate form of hibernation and a totally different collection of “values” replaces the commandments of Hashem.

There are others who when in the public eye are driven to religious expression and involvement, but as soon as they enter their homes and the comforts therein, that initial dedication and drive are replaced by complacency and perhaps even laziness.

And there are those of us who simply lack in consistency when serving Hashem both in and out of our home environment.

As we approach the Yamim Noraim perhaps our most realistic objective should be to attempt at bridging the gap between the second and third

categories. To move from part-time workers in our Judaism into fully paid and fully fledged Ovdei Hashem. A dear friend of mine (Mr. Robbie Rothenberg) recently pointed out to me that the words “Naase VeNishma” are to be found in Shemot 24:7. In this instance I was actually aware of chapter and verse but had never thought of the significance of 24:7. Emphasizing our point, we note that Naase Venishma is “twenty-four-seven”– every hour of every day of our

lives - our relationship with the Almighty should be an absolute one. In the same way that the educational instructions of the Seder Night serve as a prototype for our yearly educational syllabus, so too, the intense all encompassing atmosphere of the days of Ellul and Tishrei should act as an example to us regarding our relationship with Hashem throughout the days of the year.

So this time when we say sorry, we have to really mean it; we have to be driven by a genuine determination to take a good look at ourselves. We need to understand that we are the primary losers of our own underachievement, we need to apologize first and foremost to ourselves and then turn to the Almighty with real conviction regarding the future year!

Ketiva VeChatima TovaRav Milston

The Tefila of the Individual in the GroupRav Ari Shames

We are constantly struck by the tension between the teffila of the individual with his or her

needs and the teffila of the group, the tzibur. What should our focus be and how can we bridge the gap?

As we approach Rosh Hashana and Yom Kippur we all feel a very strong need to take part in a communal teffila with which we are comfortable. We seek the familiar tunes, sounds (and even the traditional arguments) that have become our idea of the teffilot on these special days. The poskim have warned the chazanim not to invent new tunes, as the community expects the older ones and the setting of the tone is essential.

For those of you who know me personally, it is clear to you that this is very important to me, and I find myself most comfortable davening in a place where I know exactly what is going to happen when, and the tefila matches the experiences that I have come to love and cherish.

I therefore want to share with you the most powerful experience of teffila that I have had in a long time. I recently spent Shabbat in the hospital with a family member (all is well now, thanks for asking…) and on Friday night I went to the Bet Knesset in Hadassah Ein Karem. I wasn’t expecting very much. The crowd was a hodgepodge of people, patients in their green hospital pajamas, doctors in their getups and family members of those hospitalized. Looking around the room I could see Chasidim in a variety of forms (based on the types of their shtreimal and color of the bekesha), Dati Leumi of a variety of forms (based on their kippah colors and sizes), Ashkenazim, Sepharadim, in short a true mosaic of the Yerushalayim populace.

Such a population in shul usually means either a lot of arguments (when everyone thinks it should be done their way) or a lot of apathy (when no one will take responsibility). My assumption was that this was going to be a Friday night teffila to forget.

I was wrong, very wrong. The tefilla was beautiful and unified. An Ashkenazi mincha and Kabalat Shabbat with a Yeminite Maariv!! Each participant in the room was doing their best to join in for the parts that they recognized while being careful not to impose on the others.

I suppose that it was the unfortunate atmosphere of the hospital that put things in proportion for everyone. We all felt that there is a common nucleus of teffila, the conversation with God, and all else is really less important. Once again it seems that the simple messages only shine through in times of crisis, but we must try to remember and apply them at all times.

I looked up during the teffila and noticed that we were sitting under the famous Chagall windows depicting the twelve tribes and I thought that there could not be a better place to have placed these scenes. The individuality of each tribe, as expressed in their particular color and motif, balanced with the unity of the group, as all twelve surround the center of the shul (the Mishkan).

As we approach Rosh Hashanah and Yom Kippur let us try to keep in mind the central element of teffila, the conversation with God, and allow all of the tunes, familiar or not, to lead us to this goal.

Stories about Tefila…Why did the Rav wait?Rav Levi Yitschak from Berdichev prepared himself for the mitzvah of blowing the shofar on Rosh Hashana. He put on a talit and took the shofar in his hand. The community waited quietly in anticipation, but Rav Levi Yitschak still did not begin. Time began passing slowly and Rav Levi Yitschak still was not ready. The community was very puzzled. Why is our Rav waiting?Finally, after a long long time, Rav Levi Yischak said: “Rabotai, we were forced to wait for Hashem. May I explain? By the door stood a poor Jew who did not know how to pray. When we were all praying, he burst into tears and said to Hashem: “Hashem, Hashem, you know all the prayers and I do not know how to even read the siddur. All I know is to say the names of the letters. And so I will say to you all the names of the letters and please Hashem, put them together into words and prayers.” With that he began reciting, “Alef, Beit, Gimmel…” “And now,” said Rav Levi Yitschak, “Hashem has been putting together all these letters into prayers. These prayers are now reaching up to heaven. Now we can blow the shofar…”

Long tefilot – A Waste of Time?The Chatam Sofer would always spend a long time praying. One of the Rabbanim asked him: “Why do you waste so much of the day in prayer? You could be learning so many more pages of Gemara. The Chatam Sofer answered: “I am not concerned at all. The Gemara tells us, “Anyone who lengthens his prayer, Hashem will lengthen his days and years”. And so therefore anyone who spends much time in prayer, Hashem will give him many years of life. During those extra years I will make up the Torah that I missed while praying!”

WorryA Jew came before Rav Menachem Mendel from Kotsk and complained how poor he was. “Do not worry,” said the Rav, “pray to Hashem with all your heart and he for sure will have mercy on you. “But I do not know how to pray with all my heart,” said the poor man. The Rav looked at him sadly and said, “Yes, you really do have much to worry about ….”

A Special Night A Rav once found a Hassid learning and praying in the Beit Midrash in the middle of the night. The Rav asked the hassid: “Why are you praying and learning all night long? Has something happened? Maybe I can help?”“It is not because I am not righteous or learned,” replied the hassid. “I was learning here during the day. A poor man came in and is sleeping on the bench. He is lying on my coat. I cannot go outside without a coat as it is very cold. I don’t want to wake him up so I’ll wait here until he wakes up…”

עת לתפילהתפילה לבריאות –המחיד”א

ריבונו של עולם,ברחמיך תן בנו כח ובריאות ויכולת מספיק,וחוזקואומץ באיברינו וגידינו וגופינו לעמוד על המשמר,ולא יארע לנושום מיחוש ושום כאב.ונהיה שמחים וטובים ובריאים לעבודתך.

ותצילנו מכל רע,ותאריך ימינו בטוב ושנותינו בנעימים.

תפילת בנים על אבות )מתוך ספר שערי ציון(יהי רצון מלפניך ה’ אלוקינו ואלוקי אבותינו שיהיו אבינו ואמינו

ואנחנו בריאים וחזקים לעבדך באמת ובשמחה,ותן בליבנו לשמועבקול אבינו ואימנו והושיענו שנכבד אותם תמיד כאשר רצונך הטובעמנו.ונעבוד אותך באמת ויגדלו אבינו ואמנו אותנו לתורה ולחופה

ולמעשים טובים ויהיו מוצלחים בבריאות וכל טוב.

תפילה למציאת בן-זוג )מתוך ספר שני לוחות הברית(יהי רצון מלפניך ה’ אלוקי ואלוקי אבותי שתמציא לי ברחמיך הרבים

ובחסדיך הגדולים את זיווגי הראוי לי בזמנו.זיווג הגון הראוי לי.ואותו איש שתמציא לי בזווגי יהא:איש טוב,איש נאה במעשיו,

בעל מעשים טובים,בעל חן, איש משכיל וירא אלוקים,רודף צדקהוגומל חסד.ולא יהא שמץ פסול,ומום פגם,ולא יהא כעסן ורגזן,

רק בעל ענווה ונמיכות רוח.בריא ובעל כח,ועל יעכב אכזריות הבריתושונאים ומחשבותיהם ותחבולותיהם לעכב את בן זוגי ההוכן לי.

יהיו לרצון אמרי פי והגיון ליבי לפניך ה’ צורי וגואלי.

תפילת האשה על בעלהיהי רצון מלפניך ה’ אלוקינו ואלוקי אבותינו אלוקי אברהם

ואלוקי יצחק ואלוקי יעקב,שתשמור ותנצור ותיטור תמיד את בעלימכל נזק ומכל חולי ותתן לו חיים טובים,חיים ארוכים חיים של

עושר וכבוד,ותתן לנו זרע של קימא ובנים הגונים וצדיקיםותטע בינינו תמיד אהבה ואחווה שלום ורעות.ותטע בליבנו אהבתך

ויראתך לעשות רצונך ולעובדך בלבב שלם כיהודים כשריםולעשות צדקה וחסד עם עמך ישרא’ל.

בקשה לשמירת הלשון מ’החפץ חיים’ריבונו של עולם,יהי רצון מלפניך קל רחום וחנון שתזכנו היום ובכל

יום לשמור פי ולשוני לבלי להילכד בדברים אסורים דהינו מעוון לשון הרע,כדכתיב לא תישא שמע שווא וקרי בה לא תשיא שאסרה

לספר ולקבל,וגם מעוון רכילות כדכתיב לא תלך רכיל בעמך.ואהיה זהיר מלדבר אפילו על איש יחידי כל שכן מלדבר דלטוריא

על כלל ישראל שעוונו חמור מאוד.וכל שכן ליזהר מלהתרעםעל מידותיו של הקב’ה .

מתוך ספר בית אברהם – צוואת ה’חיי אדם’הריני הולך לעסוק במשא ומתן באמונה כדי לפרנס אותי ואת

בני ביתי,ויהי רצון שתצלח ברכה במעשה ידי ובכל אשר אפנה אני וכל העוסקים בשבילי נצליח ונשכיל.

News from the Midrasha

Opening of the New Learning Year, 5770The Northern Hemisphere students of 5770 arrived with great cheer and were joined by the Southern Hemisphere MTA students who returned for their fall term at the Midrasha. After arrival at the Midrasha, students opened the year with tefilat ma’ariv at the Kotel, a fitting way to close a first day in the Old City of Jerusalem!

Highlights of our first week included a half-day tiyul to the Sataf, and our first in-shabbaton with Rav Milston and family, and Tanya Cohen. The students walked down as a group for dancing and singing at Kabbalat Shabbat at the Kotel.

Feel free to go to: www.harova.org/pictures/album.asp?cat=70&subcat=437&Submit=GO%21 to view photos we posted on the website of the arrival, the first tefila at the Kotel and the tiyul. While there, check out archived photos of others years (maybe yours?) as well.

On Thursday of our second week of Midrasha, students enjoyed an opening program along with their Israeli peers, with whom they will be learning in chevruta in the course of the year, as well as sharing the Beit Midrash and some living quarters. The following Sunday, students were divided into groups to visit the homes of teachers.

Wishing all new students a year of growth in Torah, Middot Tovot,

Yirat Shamayim and in their love for Eretz Yisrael and Am Yisrael!

Midreshet Harova wishes a

Shana Tova and a Chatima Tova to all its Bogrot, students, Staff and Friends and to all Klal Yisrael!

May the New Year bring only goodness and blessing to all Am Yisrael!

Websitewww.harova.org

Emailoffice@harova.org

Tel:972-2-626-5999 ext. 970

Fax:972-2-6284690

Mazal TovOn the marriage or engagement of:

Liron Davidowitz (MTA 2007) on her

engagement to Zev Levi

Sara Kagel (5765) on her engagement to Avi

Strum

Michal Abudarham (5769) on her engagement

Rachel Zikind (MTA 2006) on her marriage to

Pini Sabo

Aliza Berkowitz(5766)on her engagement to

Gideon Black

Danielle Hoffman (5767) on her engagement to

Jonny Zeloof

Melody Sudry (5767) on her engagement to

Matan Flank

May you build a Bayit Neeman BeYisrael!

On the birth of:To Ilana (Pizem) (5764-65) and Ari Gelb on the birth of a daughter, Frayda Malka

To Shira (Hyman) (5766) and David Teller on the birth of a son, Akiva

Mazal tov on the Aliya of:

Michal Kinstlinger (MTA 2007)

Leora Wolk 5769)

Hannah Filler (5769)

Nat Wicks (MTA 2007)

Leigh Hovsha (MTA 2007)

Ayala Young –(Shana Aleph 2003-2004 and Shana Bet 2004-2005).

Rachel Pineles (5768)

Melody Sudry (5767)

Staff Mazal Tovs:To Yakira Wald and family on her move to Ramat Beit Shemesh – behatzlacha!

Please share your Simchas with Mishpachat Midreshet Harova-tell us the good news!!

E-mitzion is the official e-mail newsletter of Midreshet Harova Editor: Rav David Berg, Contributing editor: Leiba Smith

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