Dvarim Hayotzim Min Halev

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Volume XV - Issue 15

The DRS Weekly Torah Publication
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The Importance of Peace at Heart
By Brian Chernigoff, 10th Grade
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arshas Vayakhel primarily discusses both the contribution of the materials used to construct the Mishkan,
and the construction itself. However, before delving into these matters, the parsha starts off with the com-
mand to observe the Shabbos. From the juxtaposition of the laws of Shabbos and the Mishkan, the Rabbis
learn that the labors required in the construction of the Mishkan are those labors which are prohibited on the Shab-
bos. Further, from the phrase ayleh hadevarim (35:1), the Gemara determines that there are 39 such labors. What
is the significance of the connection between the Mishkan and Shabbos?
To understand the value of Shabbos, we must first delve into the essence of the Mishkan. That essence is
captured in the verse (Terumah 25:8) first setting forth Hashems commandment to build the Mishkan: Vasu li
mikdash, vshachanti bsocham - They shall make me a sanctuary, and I shall dwell among them. In both his
commentary on the Chumash and in his Collected Writings (Volume III), Rav Shimshon Rafael Hirsch dwells ex-
tensively on the symbolism of the Mishkan. Commenting on verse 25:8 above, Rav Hirsch explains the meaning
of the verse as follows: Mikdash expresses the totality of the task we are to fulfill towards G-d; Mishkan
(Continued on page 5)

A
t the beginning of this weeks parsha, Moshe gathers together the entire
nation to deliver to them the message of the beginning of the acceptance
of donations for the Mishkan that was soon to be built. Based on the
concept that the Torah does not follow chronological order (Pesachim 6b),
when did this gathering of the entire Jewish people take place?
Rashi says that this gathering took place the day after Yom Kippur in the
Jews first year in the desert, the day after Moshe had received the second tablets
and had saved the Jewish people from annihilation. The Sifsai Chachamim, a
commentary on Rashi, is bothered by this and wonders from where Rashi got
this explanation. He answers logically: It makes sense for two reasons. One is
that the end of Ki Sisa talks about how Moshe came down from Har Sinai with
the second tablets, so it is fitting that this weeks parsha would start off with the
events of the day afterwards. The second is that since the main point of this gath-
ering was to inform the Jews about the beginning of the acceptance of donations
for the Mishkan, and the Mishkans main purpose was to atone for the sin of the
Aigel Hazahav (Golden Calf), it is fitting that this gathering took place the day
after Yom Kippur, the day Moshe came back down from Har Sinai. Thus, it pro-
(Continued on page 4)
The Correct Way to Grow
By Scott Weissman, 11th Grade
PARSHAS VAYAKHEL
21 ADAR RISHON, 5774
FEBRUARY 21, 2014

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Torah Teasers
By Rabbi Moshe Erlbaum, 9th Grade Rebbe

Parshas Vayakhel
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 congrega-
tion?
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 three items found in the Tabernacle
are a perfect square?
5. Which two items in the Tabernacle are
made of one solid piece of gold? What other
item was made from one solid piece of metal?
Answers

1.In Parshas Korach, Korach gathers a rebel-
lious congregation around Moshe and
Aharon (Numbers 16:19). In parshas Chu-
kas, 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 following items are shaped as squares:
the Golden Altar (Exodus 37:25), the Cop-
per Altar (38:1), and the breastplate
(choshen) of the High Priest (39:9)
5.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 sil-
ver" (Numbers 10:1).
By Netanel Abramchayev
This Weeks Parsha Puzzler
Lelui Nishmat his loving grandfathers and uncles:


We learn in this weeks Parsha that
was the one who built the Mishkan for the Jews and
Hashem. But what made so special, why was
he chosen out of everyone in the Jewish encamp-
ment? To answer this, we must take a look at how
the Mishkan relates to Shabbos, and how Shabbos
relates to the creation of the world. The Mishkan is
connected to the Shabbos because of a juxtaposition
of one of the two very first verses in this weeks Par-
sha. The Shabbos is connected to Bereishis because
just like G-d rested from creating the world, so too,
we rest from doing work on Shabbat . G-d put us
here as a sort of mini-creator, a boss of our surround-
ings, our bodies. When building the Mishkan, we
exposed this trait in us by building something out of
gold, wood, copper, and silver. But on Shabbos, we
rest we show that G-d is the ultimate ruler. So now
back to - when the world was created, it was
created in the image of G-d, . If we
look at s name, we will see that it contains the
very two words used to describe the creation of the
world, - - , spelling . He was the head
of the mini-creators so-to-speak, for the Jews, and
that is why he was chosen
The complete edition of
Rabbi Moshe Atik's Torah Teasers
Is now available on AMAZON
(keyword Torah Teasers)
Dvarim Hayotzim Min Halev 3

This week, we will be beginning a three part se-
ries on some of the Halachic issues that come up at the
typical Shul Kiddush. (Please note that the following
Shiur is dealing with cups that hold the proper shiur for
Kiddush).
- Uri

I. Introduction
a. This topic, using disposable cups at Kid-
dushes to be yotzei your chiyuv of Kid-
dush, is interesting in that it brings many
areas of Torah (such as Mesechet Kei-
lim) into play which werent previously
thought to be Lemaaseh.
II. The Quality of the Cup
a. The first issue that one must deal with is
whether or not there is any Halachic ne-
cessity for the cup to be of any quality
(must it be nice), and if a disposable
cup would fall under those guidelines.
By using a Kos for Birchas Hamazon, the
Shulchan Aruch paskened that the cup
needs to be free of dents or cracks. The
Mishna Brurah paskens based on the
Mechaber, that the same would be true of
other Kossos Shel Bracha, like Kiddush
or Havdalah cups. The Magen Avraham
said that even if only the handle or any
other part of the cup that doesnt hold the
wine is blemished, then it is still pasul.
R Moshe therefore paskened that the
Mechabers requirements have nothing to
do with the effectiveness of the cup, it is
about how nice the cup is, the quality
of the cup, and a plastic cup would not be
considered nice. In fact, most people
would prefer to use a silver cup with a
crack in the base then a disposable cup.
The Tzitz Eliezer said that the issue with
the broken base is that of an issue of
shliemus, that there is a din that the cup
must be shalem, and that it has nothing to
do with the quality or worth of the cup,
and therefore disposable cups would be
allowed.
III. Is the Disposable Cup Considered a Kli?
a. The Mishna in Keilim describes a case of
a container which was used to ripen
dates, and which was made out of palm,
and which was broken to get the dates
out. The mishna says that if the only way
to get the dates out is to break the con-
tainer, then it wouldnt be mekabel tu-
mah, because it isnt a kli. The Mishnas
Yaakov says (based on this understand-
ing of the mishna) that this mishna sug-
gests that any kli which would be thrown
out after one use would not be consid-
ered a kli, and therefore a disposable cup
wouldnt be a kli. However, it is not so
pashut to assume that this is the way to
understand the mishna. Additionally, the
Kol Yaakov says that even if you under-
stand the mishna this way, disposable
cups are used more than once, in that
they are sometimes rinsed and used later,
and they are usually refilled (even at the
same meal). The Tzitz Eliezer says that
even if nobody uses them more than
once, since they are viable to be used
(Continued on page 7)
Given by Rabbi Aryeh Lebowitz
on yutorah.org
Shul Kiddush - Disposable Cups
0-Minute
Halacha Shiur
1
Transcribed by
Uri Himelstein
4

In this weeks Parsha, when Moshe is dictating to the Jews how to build the Mishkan and all the utensils in
it, he starts by saying:

Every wise-hearted person among you shall come and make everything that Hashem has commanded: The
Tabernacle, its Tent, and its cover (Shemos 35:10-11)

Instantly, a question jumps out at us: what is the meaning of a wise hearted person? We are used to the
idea of viewing our minds and emotions as two separate entities, yet here we see them merged together. How can
the two be combined to form wise hearted? My father told me a story about the Brisker Rav, which I think ex-
plains this idea well.
The story goes that the Brisker Rav received a visit from a man who asked him if he could make Kiddush
on milk for Shabbos. The Brisker Rav was surprised at the strange question and asked if perhaps the man didnt
like wine or had an allergy. The man sullenly replied that he had no money to buy wine. Shocked and moved, the
Brisker Rav instantly gave him a very large sum of money and sent the poor man to get wine for Shabbos so that
he could make Kiddush properly and not have to resort to using milk.
After the man left, the Rabbis wife asked him why he had given such a large sum of money. Wine wasnt
that expensive; a much smaller amount of money would have been enough. He answered that if the man could
only use milk for Kiddush, he probably couldnt afford meat either.
This story highlights the real meaning of a wise heart. G-d didnt need a bunch of brilliant architects for
His Mishkan; a G-d Who can let water and fire coexist (along with countless of other miracles) doesnt need help
to build a house. No, G-d wanted people who were true in their care for their fellow Jews in a thought-out and
clever way. We can see from this that in G-ds eyes, the traits of compassion and understanding are more neces-
sary than physical abilities, such as being a good builder. Indeed, to be a wise-hearted person, it is not enough to
be only wise or only kind, rather we should try to be a wise in a kind way and kind in a wise way.
vided the Jews with immediate atonement for their sin.
The Kli Yakar is not happy with Rashis explanation that this gathering took place on the day after Yom
Kippur. How could Rashi say that if he previously said in Parshas Yisro that the episode of Moshe judging the
Jews and then Yisro advising him to appoint judges took place on the day after Yom Kippur (Exodus 18:13)? The
Kli Yakar explains that really, these two events are interconnected. Moshe informed the Jews of the command-
ment to build the Mishkan and to donate materials, yet he knew that it would be prohibited to use stolen materials
for the building. Therefore, he sat down on that day to judge the Jews to make sure that the materials the Jews
came to donate were not stolen. This fits in beautifully with the pesukim, for it says, take from your-
selves, (Exodus 35:5) implying that the Jews should donate materials for the Mishkan from their own property
and not from property they stole.
Why was this gathering necessary to have taken place on the day after Yom Kippur? The Kli Yakar offers
a beautiful insight on this. Right before Matan Torah, the passuk says, And the Jews encamped (singular tense)
(Brian Chernigoff Continued from page 1)
(Continued on page 7)
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By Chaim Leib Alper, 9th Grade
Being Wise in a Kind Way
Dvarim Hayotzim Min Halev 5

Moshe only selected those Jews who had both mechanical wizardry and wisdom of the heart to assist with
the construction of the Mishkan. Names are usually listed in the Torah with out any elaboration. However, this
norm changed dramatically with the mention of the name of Betzalel. Here, the Torah lists not only Betzalels
name, but also those of his father Uri and his grandfather Chur. Why the sudden need to list Betzalels family
tree?
The reason becomes clear when we learn that Chur was one of the few individuals who emerged from the
episode of the Egel Hazahav with distinction. When the Bnei Yisrael began insisting upon the construction of a
golden calf, it was Chur who tried to bring them to their senses. He lectured them severely, warning that their act
was sacrilegious and that they would later be sorry. But this opposition only aroused the Jews fury, and they
compounded their sin by killing Chur (Sanhedrin 7a). Chur made his loyalty to Hashem very noticeable. By way
of reward, he was blessed with a grandson who, helped by Churs merit, became the chief craftsman of the Mish-
kan.
Taken from Rabbi Mordechai Katz

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[represented by the word shachanti] expresses the fulfillment of the promises made to us by G-d in return for
our fulfilling that task. Mikdash signifies the consecration of all of our lives, both public and private, to the fulfill-
ment of G-ds Torah. Mishkan signifies the promised presence of the Shechinah, manifesting itself in the prosper-
ity of our private and national life under His protection and by His blessing [in exchange for that fulfillment].
In his Collected Writings (III: 167), Rav Hirsch comments further: G-ds dwelling in our midst extends
beyond the narrow confines of the Temple. His dwelling in our midst means that His beneficent and protecting
Presence will be felt in every aspect of our lives. Moreover, G-ds presence in our midst is not dependent on the
existence of the Temple, but, in the final analysis, solely on whether we will sanctify and dedicate all of our lives
to the fulfillment of His holy will, to the fulfillment of His Law.
In sum, the construction of the Mishkan, and later the Beis Hamikdash, was not an end in and of itself,
and the rituals performed therein were not the exclusive instrument for obtaining the blessing emanating from G-
ds presence. Rather, the Mishkan and the Beis Hamikdash were intended to serve as an inspiration to the Jewish
people to sanctify their conduct so that Hashems presence would be felt in every aspect of their lives
(significantly, in 25:8, the phrase used is shachanti bsocham - in them (plural) - had Hashem intended his pres-
ence to dwell exclusively within the Mishkan, the wording should have been bsocha - in it).
Not surprisingly, when reasons are given for the destruction of the two Batei Hamikdash, they are unrelat-
ed to any deficiency in construction, or poor maintenance of the structures. Rather, it was the failure of our con-
duct in accordance with the Torah (most significantly in the laws between man and his fellow man). Having
failed in achieving sanctified conduct, the key purpose of the Temples was not achieved, and so both houses of
(Scott Weissman Continued from page 1)
(Continued on page 6)
By Jacob Skolnick, 12th Grade
The Blessing of Children
6

By



worship were destroyed.
But did the destruction of the Temples mean Hashem could no longer dwell in our midst? G-d forbid. Rav
Hirsch finds proof that G-ds presence in our midst is not dependent on the Temple from the fact that the chet
haegel (sin of the Golden Calf) preceded the construction of Mishkan: The greatest national crime was commit-
ted [i.e., the chet haegel], and the highest grace was attained from G-d [i.e., complete forgiveness] - without the
Sancturary and without offerings.
Yet, if neither the Mishkan nor the Beis Hamikdash is present, from where can we now derive our inspira-
tion to sanctified conduct? The answer, it would appear, is Shabbos. That is, the juxtaposition of the Mishkan and
the Shabbos is not merely some legalistic association intended to teach us the categories of forbidden labor. Ra-
ther, the deeper message is that long after the Mishkan is gone, we retain Shabbos observance as a tool to inspire
us to greater closeness to Hashem and allegiance to his Torah.
Just as the labors exerted in the construction of the Mishkan represented the subordination of all of the
worlds raw materials and our craftsmanship to the will of Hashem, so too our abstaining from work on Shabbos
represents an opportunity to acknowledge Hashems role in our lives. Shabbos reminds us that the results we
achieve through our labors during the six days of the week are due entirely to the raw materials with which Ha-
shem has endowed the Earth, and the capacity for creative and intelligent thinking with which He has endowed
Man.
Thus, it is clear that one who views each Shabbos as a respite from six days of work, to which he or she
will return upon the conclusion of Shabbos, refreshed and recharged, is squandering an opportunity. Rather, the
Shabbos is our Mishkan. Therefore, like the Mishkan, each Shabbos must be viewed as an instrument to reach a
new level in our commitment to Torah, and a heightened awareness of Hashem in our lives.
How do we do that? Not just by abstaining from work, but by participating in the myriad of rituals and
customs of Shabbos - each person according to their own preferences: inspired Tefila, Torah learning, zemirot,
and family time both at the Shabbos meals and afterwards, which represent opportunities to impart our values to
our children so that they too may experience growth (indeed, recent research has validated the value of shared
family meals as a chance to pass along values).
One symbolic representation of this mindset is the wine of Kiddush and the Havdalah. By way of back-
ground, why is it that wine plays such a prominent role in several of our lifecycle rituals? Rabbi Akiva Tatz ex-
plains that, whereas most substances degrade with age, wine is the rare substance that improves with time.
Thus, wine is a very fitting substance with which to mark Jewish rites of passage, where the message to
the participants is that they are entering a new phase in life with the potential for increased spiritual growth with
the passage of time.
The only exception here seems to be the wine of the Havdalah service (by which we demarcate the end
of the Shabbos and the beginning of the new week). How can moving from Shabbos to a new week of work repre-
sent an opportunity for spiritual growth? The answer is that if we take the spiritual insights and growth we ob-
tained from Shabbos and apply them to our conduct during the upcoming week we will, in fact, experience im-
provement in our spiritual state as compared to the prior week, and the week before, and so on. And when we ar-
rive at the next Shabbos, our spiritual state will be higher than the Shabbos before. In short, like wine, we too
should improve with age. And this growth is due to the Shabbos - an instrument to achieve a spiritual trajectory
that rises each week - but only if we take advantage of the opportunity.

Taken from: http://www.chizukshaya.com/2011/08/the-centrality-of-shabbos.html#more
(Scott Weissman Continued from page 5)
Dvarim Hayotzim Min Halev 7

again and we just throw them out because we dont need them anymore, then it would be a kli. R
Bleich quotes from R Meyer Zev Goldberger, who disagress with the analysis of the mishna, that
it might be considered a kli, but in terms of the Halachos of being mekabel tumah, it is not meka-
bel (meaning that it would be a kli which wouldnt be mekabel tumah). The Tzitz Eliezer gives a
further proof from the Rambam, who says that a kli could be made from materials which arent
mekabel tumah if it is made with a beis kibel.
IV. Conclusion
a. There are four slightly different approaches of the Poskim on this matter.
i. R Moshe: one may not use paper cups, because it is like a broken kli. R
S. B. Cohen writes that he once asked R Moshe if there is room to be mechalek between
different qualities of paper cups. R Moshe responded that there is no reason to distinguish.
However, R Moshe says that if there is no other option, one may use it, which seems to
say that he didnt think it was totally passul to the point of not being yotzei at all, but that
he thought one should always use a non-disposable cup over one which is disposable.
ii. R Binyomin Zilber- it is obvious that a disposable cup can be used for
Kiddush, Havdalah, or Netilas Yadayim, and that there is no source anywhere that the cup
has to be of high quality, and that there is no reason to assume that a disposable cup
wouldnt be a good kli. However, if is possible to use a nicer cup, that would be Hiddur
Mitzvah.
(10 Minute Halacha Continued from page 3)
(Continued on page 9)
opposite the mountain (Exodus 19:2). Rashi is bothered by the fact that the Torah uses a singular verb in de-
scribing the action of the entire nation. Rashi explains that the Torah uses a singular verb in this case to teach us
that during this encampment the Jews were like one man with one heart; however, all the other encampments
were filled with strife and argument (Rashi on Exodus 19:2). Jewish unity was necessary, for how could Moshe
gather the entire people and command them with the holy task of building the Mishkan if they were all fighting
with each other? Consequently, this gathering had to be right after he came down, so as not to allow their unity to
wear off. This could also be the reason why Moshe started off with the prohibition against kindling fire on Shab-
bos before proceeding to teach about the Mishkan. Moshe was not only referring to the physical kindling of fire,
but also to the figurative meaning, implying that it is prohibited to kindle an internal fire on Shabbos, namely to
get angry. Moshe commanded the Jews not to get angry before giving them the commandment of the Mishkan so
they could have proper unity.
From here we derive a great lesson in regards to the inner meaning of the Mishkan and Beis Hamikdash.
We cannot have a Mishkan or Beis Hamikdash if we are constanly fighting with one another. If we want the
Beis Hamikdash, we must be like one man with one heart, and we must make peace with each other. It is strik-
ing that for the sins of adultery, murder, and idolatry, we were punished with an exile of only seventy years, but
for the sin of sinas chinam (baseless hatred) and disunity we were punished with nearly two thousand years of
exile. May we all merit to learn the lesson of vayakhel, that in order to have the Mishkan or Beis Hamikdash,
we must all gather together and be unified, and with that may we see Mashiach and the third Beis Hamikdash in
its full glory with our very own eyes.
(Brian Chenigoff Continued from page 4)
8



The DRS Israel Action Committee would like to in-
form you about an upcoming project to benefit the sol-
diers in the IDF, and specifically the group of DRS
alumni in service. Partnering with Connections Israel,
we will be collecting money which will go towards de-
livering Mishloach Manot packages to the soldiers of
the IDF. Additionally, letters expressing the gratitude
we all feel for the soldiers and what they do to defend
Israel could be written by each family. These letters
will be distributed along with the Mishloach
Manot packages on Purim day. These packages with
the letters will be specifically given to the units the
DRS alumni are part of in addition to many other units
in the army. A donation of $36 would help cover the
cost of 10 Mishloach Manot for the soldiers. Please
help contribute to this tremendous mitzvah! If you
are interested in participating in this mitzvah please
send in the money with a letter from your family and
mail to DRS 700 Ibsen street in Woodmere . If
you have any questions please email Ari Brandspiegel
at abrandspiegel@gmail.com or Yehuda Inslicht
at yinslicht@yahoo.com
Dvarim Hayotzim Min Halev 9

The Baal Shem Tov was delighted and gave instructions that the boy be cleaned up and dressed properly
and then brought before him. Shmerel was given the place of honor next to the Baal Shem Tov. During the meal,
the Baal Shem Tov passed his handkerchief over the boys face and commanded, Give us a words of Torah. To
the shock of all those present, Shmerel began speaking, and he expounded gems of Torah for the next few hours.
The two brothers were very pleased with what they saw and heard, and set off for home with the yokel in town.
The wedding was held immediately, and throughout the entire week of the sheva brachot, the groom de-
livered marvelously impressive Torah discourses to the assembled guests. The brothers couldnt wait until the
days of rejoicing were over and they could sit together with him and learn from his seemingly inexhaustible foun-
tain of wisdom. However, they were to be profoundly disappointed.
At first, when he failed to show up in the study hall, their sister replied only, My husband is sleeping, or
My husband is very tired. The brothers then began to observe him closely and found that he didnt observe
even the most basic Jewish laws and customs. They had to remind him to make a blessing when he ate, and he
always forgot to wash his hands before partaking of bread. Something was very wrong.
They left for Mezibuzh and told their master what had transpired. Let me explain, said the Baal Shem
Tov. You see, there are celestial matchmakers as well as their earthly counterparts. It was determined in heaven
that Shmerel was to be your sisters husband. But this was a difficult match to arrange. How would a girl from a
well-to-do family with such scholarly brothers agree to marry a man like Shmerel?
But when two souls are matched in heaven, then one way or the other it is made to come to be. At first it
was proposed to make her deranged, but with her family fortune, she would still be able to make a good match in
spite of the illness. Then it was suggested that the girl be deranged and her father lose his fortune and die, leaving
her a penniless orphan. It was then that I made my suggestion. I would take it upon myself to assure that the
match be made. The only way to achieve my goal was to open the young mans mind to Torah wisdom, and in
that way, endear him to you.
If Shmerel had been worthy of the knowledge he was gifted, it would have remained with him; but alas,
he was not. The Torah I put into him lasted only the seven days of blessing of the marriage, then it was lost. But
there is nothing to be done about it, for Shmerel is the mate who was destined for her from Above. Tell your sis-
ter to remain married to him and I will guarantee her fine children. As for you, continue to teach him and he will
slowly improve and learn.
This story was often related by the Apter Rebbe, who would then add that many great and righteous men
and women were the descendants of this match, among them some of his closest disciples.
(Stories of Greatness Continued from page 10)
iii. Tzitz Eliezer (R Waldenberg)- any kli which has the potential to be reused,
even if it isnt normally reused, is a kli. If it is a cup that is literally one that is just used to
drink once, but that would then be crushed, then it would be passul.
iv. Beer Moshe- it has to be a kli which is used multiple times; it could be that
the small plastic shot glasses (even without the issue of Reviis) would then not be allowed
because many would just use a different cup and not reuse the same one.
b. One of the most famous misconceptions in this regard is that people double up the cup to make
Kiddush. This appears to not make a difference based on what we saw, unless we say that the cup
(if it were of inferior quality of plastic cups) then becomes reusable [only according to R Walden-
berg and the Beer Moshe, because reusability doesnt matter according to the other two shitos].
(10 Minute Halacha Continued from page 7)
10


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STORIES OF GREATNESS
TOLD OVER BY: NOAM LEVY
This weeks story shows us to always
look for the positive in every situation. Alt-
hough on the surface, it may not seem so
bright, we are forced to give kaf Zchus to
other people and know that G-d always has
our best intentions in mind. Hopefully, if we
can all internalize this idea we will see hap-
piness and joy in our days. Adapted from
Chabad.org. Have a Great Shabbos!!
- Noam

Yankel was a successful farmer, and
as wise as could be in the ways of his craft;
but in the vast sea of Torah he could swim
hardly a stroke. For his sons, however, he
wanted better. He sent them to a nearby town
which had a good yeshiva, and the two boys
learned assiduously until they became known
as the brightest students of the school.
One day, they happened to hear Rabbi
Israels Baal Shem Tov speak; from that time
they became great adherents of his and went
to the Baal Shem Tovs court in Mezibuzh
whenever they could steal away. Their father
couldn't understand what they found so inter-
esting there. We want to hear the words of
the famous Baal Shem Tov, they would re-
ply.
Finally, Yankels curiosity compelled
him to visit Mezibuzh himself. When he ar-
rived, he quizzed the chassidic master on his
knowledge of farming, and when he seemed
to know all the correct answers, the farmer
was satisfied that the Baal Shem Tov was,
indeed, a wise man. Over the course of time,
Yankel also became a great admirer of the
Baal Shem Tov and he traveled often to
Mezibuzh to seek advice.
Years passed, and Yankels daughter
reached marriageable age. He decided to con-
sult the Baal Shem Tov about finding an ap-
propriate mate. Send your sons to me and I
will send them home with the proper husband
for your daughter, the Baal Shem Tov ad-
vised him.
When the farmers two sons arrived in
Mezibuzh, the Baal Shem Tov took them
with him to a distant town, where he started
making inquiries about a certain young man
named Shmerel. But this Shmerel was no-
where to be found. Then, on the eve of the
new month, when the townspeople had gath-
ered at a festive banquet in honor of their dis-
tinguished guest, a wild-looking young man
entered the hall. His manners were most un-
couth; he ran in, grabbed some food, and ran
out just as quickly. It turned out that this
youth was the very Shmerel whom the Baal
Shem Tov had been seeking! Although Yan-
kels two sons couldn't understand what their
rebbe could have possibly wanted with such a
character, they duly informed him that they
had found the boy.
(Continued on page 9)

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rabbinic articles
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student articles

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directors of production
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Binyamin Davidson
Yoni Fenster
Shalom Gelbtuch
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Yaakov Kaminetsky
Yosef Naiman
Benyamin Pleshty
Benjamin Ramras
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Jacob Skolnick
Eli Stahler
Jeremy Weiss
Scott Weissman

10-Minute Halacha
Rabbi A. Lebowitz
Orator
Uri Himelstein
Transcriber

Maggid of DRS
Noam Levy

Menahel
Rabbi Y. Kaminetsky

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Rabbi E. Brazil
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Rabbi A. Lebowitz