Parshat Ki Tisa/Parah 5770 - Yeshivat Netiv Aryeh tisa/newsletter.pdf · Ki Tisa Staff Dvar Torah...

From: Yeshivat Netiv Aryeh <[email protected]>Subject: YNA Newsletter - Parshat Ki Tisa/Parah ~ NEXT WEEK is the Shabbaton !Reply: [email protected]

In This IssueSpotlight: Purim In Yeshiva

HaRav Nebenzahl on ParshatKi Tisa

Staff Dvar Torahby Rav Shai Gerson

Student Dvar Torah by AriBerkowitz, Shana Alef -Ramaz

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Parshat Ki Tisa/Parah 5770

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ALL IN THE FAMILY: The Rosh Yeshiva spent 18 hours inNew York to officiate at the wedding of alumnus BJ(5766-67) and Kelly Frenkel. What made this wedding sospecial was that the first time Rav Bina had ever served asmesader kiddushin for an alumnus (or for that matter anyoneelse) was 28 years ago at the wedding of BJ's parentsEphraim (5738) and Sherry. If that wasn't enough, thekallah is the sister of alumnus Joey Lehmann (5767-68).Click here to wish them a mazal tov.

ALUMNI IN NY: This week's Alumni Melave Malke will be at8:30 pm at the home of Rav Ariel Edelstein, 541 Church Ave.in Woodmere. For more information, contact [email protected].

IMPORTANT CHANGE TO RAV BINA'S POLANDSCHEDULE: Due to circumstances beyond our control,HaRav Bina's scheduled trip to the kever of the NoamElimelech has been changed. He will now be there on the dayof the yartzheit only Sunday March 7 (this coming Sunday)from 10 am until midnight. We apologize for anyinconvenience caused.

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Spotlight: Purim


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PURIM

Some of the many highlights were the all-night learning Motzei Shabbat, the annual PurimBash Sunday night after Megila reading, buses of our students going to the local hospitals onPurim day to share the ruach, and seudot at the homes of Rav Bina and the Rebbeim. Wordsmay not adequately describe the joy and achdut in the Yeshiva throughout Purim, but perhapspictures can. PURIM GALLERY

HaRav Nebenzahl on the ParshaDue to Purim, HaRav Nebenzahl did not give his sicha this week. Thefollowing sicha is from 5765.

EMUNAS CHACHOMIM IMAGES OF DARKNESS AND GLOOM Moshe Rabenu ascends Har Sinai to receive the Torah and it seems he has failed to return:


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"The people saw that Moshe delayed in descending the mountain" (Shemos 32:1) Rashi relates in the name of Chazal: "They thought that Moshe was late, because when Moshewent up to the mountain, he said to them: 'at the end of forty days I will come within the firstsix hours of the day', they thought that the day he ascended was part of the count but he hadtold them forty full days, forty days along with the nights. But the day that he ascended didnot have its night with it, for he ascended on the seventh of Sivan, thus the fortieth day wason the seventeenth of Tammuz. On the sixteenth, Satan came and confused the world anddisplayed an image of darkness, gloom, and confusion, to imply: 'Moshe must certainly havedied, that is why confusion has come to the world'. He said to them: 'Moshe has died, for sixhours have passed and he has not come.'" (Rashi Shemos 32:1) The Gemara adds that Satan showed them the image of Moshe's coffin being carried inheaven in an attempt to convince them that he was no longer alive. The Satan obviously did not succeed in totally convincing the people that Moshe had died, forthey make no mention of his death. They just said: "for we do not know what became ofhim" (Shemos 32:1). What was the people's response?

"And the people gathered around Aharon (al Aharon) and said to him: 'rise up, make for usgods who will go before us, for this Moshe, the man who brought us up from the land ofEgypt, we do not know what became of him'" (ibid.)

What could they possibly mean by "make for us gods who will go before us?" Did they for amoment believe that a human being could make a god? G-d makes human beings, not theother way around! Furthermore, Satan had only convinced them that Moshe was no longeralive, he never said anything about Hashem no longer existing, G-d forbid. They needed anew Moshe Rabenu not a new god! What makes this more difficult to comprehend is that weare not speaking of fools - this was the dor deah, the generation of wisdom. They werecertainly not foolish enough to believe that they could create a god for themselves! The textcannot possibly be interpreted based on its simple understanding. SEEKING HOUSING FOR THE SHCHINA There is another aspect to this incident which is equally puzzling - after the Golden Calf wasproduced, the people declared: "This is your god, O Israel, which brought you out of the landof Egypt." (Shemos 32:4)

Even if they truly believed that this calf was their new god, how could they believe that a calfwhich was just created had taken them out from Egypt three months ago? Only an insaneperson could believe such a thing, certainly not the generation that merited receiving theTorah! If they really were insane, Hashem would not have been angry with them - what couldHe expect from lunatics! What was going through their minds when they sinned? BUILDING A TANGIBLE HOUSING FOR THE SHCHINA The people became desperate and they felt the need to create a physical housing for theDivine Presence. Up until that point Moshe Rabenu had filled that role for them:"Who causedHis splendorous arm to go at Moshe's right side?" (Yeshayahu 63:12)


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Moshe's passing meant the loss of their ability to see and feel the Shchina, they needed somesort of replacement. (See Kuzari 1:97) They were not looking for a G-d, they felt the lack ofMoshe Rabenu: "For this man Moshe who brought us up from the land of Egypt -we do notknow what became of him." (Shemos 32:1) Moshe was able to produce miracles such asraising his hand and splitting the sea, not because he was a god but because he was thehousing for the Divine Presence. With Moshe gone, the people now needed a new housing forthe Shchina so they built the Golden Calf. This may not be classified as actual Avoda Zara,but it was a terrible sin nonetheless, as is evidenced by Hashem's wrath at their behavior andHis desire to destroy His nation. This idea in and of itself does not appear so preposterous and deserving of Divine wrath, onthe contrary, should they not rather be praised for desiring a place for the Divine Presence toreside? Did Hashem not command Moshe to construct a place specifically for that purpose? Although it was not to take the place of Moshe, for Moshe was still alive, yet Hashem didcommand the construction of an edifice to house the Divine Presence. The Jewish peoplethemselves proclaimed together with Moshe when they left Egypt: "You will bring them andimplant them on the mount of Your heritage, the foundation of Your dwelling-place that You,Hashem, have made - the Sanctuary, my L-rd that Your hands established" (Shemos 15:17).

There was clearly destined to be a Mikdash constructed for this purpose. Is it therefore sucha grave sin for Am Yisrael to wish to construct a place for the Shchina to reside? Was it sowrong of them to decide that now was as good a time as any to construct this Mikdash? While it may true that they had not yet arrived at the the final location of the Mikdash - butdid Hashem Himself not command the construction of a temporary Mishkan during theirsojourn in the desert? They decided to build what they considered a tangible Presence ofHashem in the shape of a calf, rather than in the shape of Cherubim as Hashem desired. Whydid Hashem bring upon them a punishment so severe that it was to effect all futuregenerations, as the Torah writes: "On the day that I make My account, I shall bring their sinto account against them" (Shemos 32:34) Their motivations appear to be sincere - shouldthey not rather have been praised for desiring closeness with the Shchina? HASHEM - REASON FOR ALL REASONS Their motivation for building an edifice to house the Shchina is in itself commendable. However, who told them however that it should be in the guise of a Golden Calf? Did theyhave a right to dictate to Hashem where His Shchina should reside? They believed that theycould construct a Golden Calf and force the Divine Presence to reside there. We have noright to dictate anything to Hashem! We declare three times daily in Shmone Esrei thatHashem is: Kel Elyon. He is "the highest of all high and the reason for all reasons." (Zohar) Man lives his life based on reason, he thinks in a causal manner - there is cause and effect. The Gemara asks a question and then provides an answer. Tosafos pose a difficulty and thenarrive at a conclusion. We lead our daily lives in such a manner as well: we are hungry so wego and buy food. We need money to buy food so we go out to work. Every action of ourshas a "must" - even acts in life that are not necessary have their "must". If a person wishesto play football then he must either purchase a ball or borrow one from someone else. Thereis no "must" when it comes to Hashem for He is the reason for all reasons. Nobody can tellHashem that He must place His Shchina in something which they constructed. What right didthey have to decide for themselves what Hashem must do? IGNORING EXPLICIT INSTRUCTIONS


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Had this been the nation's only violation in the chet haegel, perhaps Hashem would not havebecome so angry. They meant well, perhaps their sin was unintentional. There is, however,another aspect to this sin that better explains Hashem's anger. Prior to Moshe's ascending HarSinai, Moshe left explicit instructions regarding what to do in his absence: "Behold! Aharonand Chur are with you; whoever has a grievance should approach them" (Shemos 24:14).

If there is anything you do not understand, you must turn to Aharon and Chur - they are thegedolei hador who will take my place during my prolonged absence. If the Jewish people trulybelieved that Moshe was no longer alive, they should have spoken to Aharon and Chur andsaid: "Esteemed Rabbanim, Moshe is gone, where must we turn now?" Aharon and Chureither would have responded using their great Torah wisdom - perhaps Aharon, Chur,Nachshon ben Aminadav, Yehoshua, or someone else would have been appointed as the newleader. In addition to being a Gadol HaDor, Aharon was a prophet who could have inquired ofHashem as to the proper course of action. What did the people do? Rather than asking Aharon, they dictated to him what they thoughtmust be done: "rise up and make for us gods" (Shemos 32:1). The pasuk describes thepeople's gathering around Aharon as: vayikahel haam al Aharon rather than el Aharon. Thewords el Aharon would have implied that they approached him and gathered around him tohear his words of wisdom. On the other hand, al Aharon implies a certain imposing of theirwill on him, as if they were above him. Chur in fact opposed this suggestion and paid for itwith his life (Rashi Shemos 31:5). With this in mind we can no longer suggest that their sinwas unintentional. They were instructed to seek the guidance of the Torah sages and theirneglecting to do so, even going so far as to dictate to the sages what they must do and killinganyone who stood in their way, deems this sin intentional. This takes place only too often in public as well as private lives. The public decides that theRabbanim must rule in a particular way. Rather than seeking guidance from the Rabbanimthe public demands that they must rule in a particular way, usually leniently. This is all partof the sin of the Golden Calf. Throughout the history of the State of Israel there has beenfriction between the government and the Chief Rabbinate. The Jerusalem Post onceconducted a survey among government officials regarding how to view the role of the ChiefRabbinate. My father z"l, who was State Comptroller at the time, was one of thoseinterviewed. He stated that it was not up to us to determine the tasks of the Rabbinate,rather the Rabbinate should be instructing us on how to run the government! This was whereAm Yisrael went wrong - rather than allowing Aharon and Chur to teach them what must bedone, they decided for themselves what course of action to follow. The tikkun for this is toaccept what our Rabbis tell us. This understanding of the chet haegel, that it was not actual Avoda Zara, manifests itself aswell in the difference between the prophet's reaction regarding the calves constructed byYeravam ben Nevat and his reaction to the Baal made by Achav. The prophet removed theBaal from the Land while the calves remained. The calves constituted an alternate site toYerushalayim where people could offer their sacrifices to Hashem, while the Baal was actualAvoda Zara. Yeravam was guilty of a terrible infraction and the prophets indeed chastised himfor this, but they were much angrier at Achav. ATONEMENT


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Some of the perpetrators of the Golden Calf were killed and Moshe Rabenu prayed to Hashemto forgive the nation, yet, as we mentioned, to this day the Jewish nation is paying for thissin. The Yom Kippur offerings include a bull and a goat. The bull is atonement for the sin ofthe Golden Calf, while the goat atones for the sale of Yoseph (Based on the Torah's narrativethat the brothers "took Yoseph's tunic, slaughtered a goatling, and dipped the tunic in itsblood." (Bereishis 37:32)). We require atonement for so many sins on Yom Kippur, why were these two singled out? These two sins are representative of the two categories of mitzvos: the chet haegel was thefirst public sin in the realm of bein adam laMakom, while the sale of Yoseph is the source of allfuture sins in the area of bein adam lachavero - it is the first sin of its kind involving asignificant portion of the nation. HaGaon HaRav Yoseph Chaim Sonnenfeld zt"l refers to the above idea in his analysis of thebracha we recite annually on Yom Kippur: "for You are the Forgiver of Israel and the Pardonerof the tribes of Yeshurun"

He explains that "for You are the Forgiver of Israel"refers to the sins which are bein adamlaMakom beginning with the chet haegel as the Jewish people proclaimed: eileh elohechaYisrael, while umachalan leShivtei Yeshurun, Pardoner of the tribes of Yeshurun, alludes to thetribes who sinned in the sale of Yoseph making this incident the source of sins in the categoryof bein adam lachavero. Yom Kippur is the time to repent for all our sins, but specialemphasis is placed on these two sins because they are representative of all sins in these twomain categories of mitzvos. FORBIDDEN FRUITS - KOSHER LAMEHADRIN As we mentioned, one of the ways we can atone for the chet haegel is to seek and follow theguidance of our Rabbanim. We find that the sin of the Jewish people in Shushan was similarto that of the chet haegel - there too, rather than following the guidance of their Rabbanimthey tried to dictate to the Rabbanim what they must do. Achashverosh made a feast towhich the Jewish inhabitants of Shushan were also invited. How did the Jews respond to thisinvitation? They immediately thought: what a good king! He does not discriminate against usand even invites us to his banquet. The Gemara writes that one of the reasons Am Yisraelwas nearly annihilated by Haman's decree was:"Because they derived pleasure from the feastof that wicked one". (Megilla 12a)

What was wrong with participating in the banquet? Firstly, these types of festivities should beavoided for fear of establishing too close a relationship with the other nations and possiblylearning from and emulating their ways. This could lead to assimilation, G-d forbid. SERVING WINE IN PLUNDERED TEMPLE VESSELS Secondly, what was the purpose behind this feast? Some commentaries explain thatAchashverosh made a miscalculation. He thought that the decreed seventy years of exilefollowing the destruction of the Beis Hamikdash began during the reign of Yechanya ratherthan during the time of Tzidkiyahu eleven years later. According to his estimation, seventyyears had already elapsed since the beginning of the exile, and the second Beis Hamikdashhad not yet been rebuilt. Achashverosh mistakenly concluded that the Jewish exile was


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therefore destined to continue for eternity and this was the cause of his celebration. The wineat the feast was served in: "vessels of diverse form" (Esther 1:7), which Chazal teach usrefers to the vessels of the Beis Hamikdash which were stolen by Nebuchadnezzar at the timeof the destruction and ended up in the hands of Achashveorsh. (See Esther Rabba, for thisreason these words are read to the tune of Eicha.) The Gemara adds that he even donnedthe bigdei kehuna at this feast. (See Megillah 12a). These vessels, designed to arouse feelings of glory and splendor for the service in the BeisHaMikdash, were used in Achashverosh's feast for precisely the opposite reason - to show offthe: "the riches of his glorious kingdom" (Esther 1:4) of this evil and foolish heathen. Ratherthan the clothing arousing a feeling of esteem for Hashem, it awakened a feeling of esteemfor the foolish Achashverosh. How could the Jewish community possibly participate in thisterrible assembly? It may be true that Achashverosh would have used the vessels of the BeisHaMikdash and donned the bigdei kehuna even had there not been any Jewish participants,but who forced the Jewish people to go and witness such a spectacle, how much more sowhen the feast was a celebration of the fact that the Beis HaMikdash supposedly was notgoing to be rebuilt, G-d forbid? Rather than feasting, they should have cried over thedestruction and mourned the terrible degrading of the vessels of the Beis HaMikdash. It was this sin which led to Haman's decree to kill all the Jewish people under Achashverosh'ssovereignty. As with the chet haegel, they neglected to follow the guidance of theirRabbanim. At first they blamed Mordechai for the decree - why is he stirring up trouble? Why does he refuse to bow to Haman? If only he would listen then Haman would retract hisdecrees. The Jewish people refused to follow the dictates of Mordechai HaTzaddik. Theydeclared: No! We must remain loyal subjects of the king! The kashrus is of the higheststandard, why can't we join in Achashverosh's feast? Mordechai was well aware of thesearguments, he knew of the high standard of kashrus available, yet he warned the people: donot attend this feast of Achashverosh! (See Esther Rabba 7:14) The Jewish people did notheed his warning and participated in this meal and it was there that they became corrupted.(see Midrash there) MAINTAINING PUBLIC RELATIONS We find a similar infraction during the time of Nebuchadnezzar when the people bowed downto a statue. Rabenu Tam explains that this statue was not really used for idol worship but wassimply a statue to honor the king. There is no real prohibition violated in bowing down to astatue if it is not used for idol worship, yet Chanania, Mishael, and Azaria wished to sanctifythe Name of Hashem and therefore did not bow even to a statue whose purpose was to honorthe king. The rest of the Jews believed that it was important to maintain good relations withNebuchadnezzar. Many Jews had already been killed by Nebuchadnezzar and the Jewishpeople felt that by keeping up good relations with him, perhaps he would put an end to all thekilling. The mistake was that they did not have to go so far as to bow down to the statue. They were not punished for this immediately, but according to one opinion they werepunished for this at a later time, along with the punishment for participating in the feast ofAchashverosh. The actual participation in the feast was not as great a sin as their not heeding the words ofthe sage Mordechai. Chazal teach us that Bnei Yisrael were initially angry with Mordechai for


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not having bowed down to Haman. They thought that they knew better than the greatsages. Mordechai knew that the only bowing a Jew must do is when it sanctifies Hashem'sName. He could not bow down to Haman whom Chazal tell us made himself into an AvodaZara (See Megilla 10b). When they saw that there was a threat to destroy the entire nationall because one person refused to bow to Haman, they realized that Mordechai in fact wasright and it was they who were wrong. Their desire to go to the feast had been in order tofoster good relations with the king and the non-Jews of the time, and this almost broughtabout our destruction. Now they realized that the only true path was one of tshuva. Thepeople then repented, heeding Esther's order that they all fast for three days, acceptedMordechai as their leader and reaccepted the Torah - kiyemu vekiblu. The latest Haman was that despicable German, may his name be obliterated. Perhaps hadthe nation as a whole repented, we too would have merited a miracle in which this Hamanwould have died before so many Jews needed to be killed. There were many tzaddikim of thetime who did repent but the nation as a whole did not. WHAT IS THE SIGNIFICANCE OF PURIM KATAN? Parshas Ki Tisah precedes Purim during a leap year when there is an additional Adar. There isa discussion in the Gemara regarding in which Adar Purim is observed. The halacha followsthe view that the observance of Purim is in the second Adar. The corresponding date in thefirst Adar is referred to as Purim Katan. What is the significance of this? Is one remembranceof Purim not sufficient? I believe that the observance of Purim Katan alludes to anotheroption the Jewish nation had for ridding itself of Haman's evil decree had Achashveroshrefused to listen to Esther's plea on behalf of her people. Chazal teach us that Haman's decree was signed by Hashem. (Esther Rabbah 9:4) Thedecree Hashem signed was that the war of annihilation would take place "on the thirteenth ofthe twelfth month which is the month of Adar" (Esther 3:13)

Given that the other nations were not familiar with the Hebrew month of Adar, theypresumably received letters from Haman indicating the corresponding date on their owncalendar. Should the Beis Din decide to institute a leap year, the date of the thirteenth of thesecond Adar would not correspond to the date the other nations had for wiping out the Jewishnation. The additional month would effectively void Haman's decree. This perhaps is the ideabehind the observance of Purim Katan. By following the advice of Mordechai and Esther, the Jewish people repented for their previoussin of not heeding Mordechai's warning forbidding them to participate in Achashverosh'sfeast. The result is the miracle which we still celebrate today. EIN OD MILVADO The Jewish nation faces many threats both from within and from without. Now is the time toreturn to Hashem, to repent and heed the words of our sages! The tshuva process beginswith the clear understanding that ein od milvado "there is none beside Him" (Devarim 4:35). The prophet cries out: "Return Israel unto Hashem your G-d for you have stumbled in youriniquity." (Hoshea 14:2) How do we go about repenting? "Take words with you and return toHashem; say to Him 'May You forgive all iniquity and accept good intentions and let our lipssubstitute for bulls. Assyria will not save us; we will not ride upon horses; and we will no


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longer say, O our gods! To the work of our hands; for it is with You that an orphan findsmercy." (ibid. 3-4). We must come to the clear and total recognition that Assyria will not save us. Whether wecall it Assyria, America, or the Israel Defense Forces - there is no other force that can save us- ein od milvado. FALSEHOOD IS THE HORSE "We will not ride upon horses" - call it a horse, a missile, or a tank - no power in the worldcan save us. We have the right and even the mitzvah to defend ourselves from the attacks ofother nations, yet we must realize that the weapons are not protecting us, only Hashem canprotect us. Every Shabbos we recite the verse: "A falsehood is the horse for salvation."(Tehillim 33:17).

It is not a half-truth, it is a total falsehood! To claim that England defeated the Germans inWorld War II is a partial truth, for America and Russia played a significant role as well. Giventhat England had a role in this defeat we can to an extent attribute victory to them. This isthe way it appears on the surface. The truth is that England deserves no credit, nor does thehorse, nor anything else. Claiming that any other power assisted Hashem in victory is noteven a half-truth, it is a complete lie! Victory in war is not a result of partnership between ahorse and lehavdil, the Creator. Salvation comes from Hashem alone. In that case, what role does the horse play? Whatneed do we have for it? It is there to create an illusion, to hide Hashem's Providence. WhenHashem wishes He can reveal His Providence and defeat the enemy without any horses, as Hesaid to Yehoshua: "you shall hamstring their horses" (Yehoshua 11:6) - do not take anyhorses. Even when many horses are involved, we must understand that the horse is afalsehood - it has no power whatsoever in achieving victory and its entire function is to hideHashem's Providence. We need an IDF (Israel Defense Force) as well as missiles and otherdefense machines, but only in order to hide Hashem's Providence, for the Hand of Hashemalone affects the outcome. "And we will no longer say 'O our gods!' to the work of our hands" - we will not attribute anypower to our own efforts - there is no such thing as "my strength and the might of my hands"(Devarim 8:17), "for truly in Hashem our G-d is the salvation of Israel" (Yirmiyahu 3:23). When we realize this truth, we will then witness the great miracles our ancestors witnessed inShushan. Hashem established the laws of nature in order to give us free choice of whether or not tobelieve in Him. If we were to somehow place a man on the sun and he would emerge alivewe would consider this a great miracle. Yet the fact that we plant seeds and they sprout intovegetables we do not consider a miracle. This is only because we are used to the latter andnot to the former. The fact is that in either case it is only due to the will of Hashem. "Our help is through the Name of Hashem, Maker of heaven and earth." (Tehillim 124:8)

Our job is to cry to Hashem, and to learn Torah, to do tshuva, observe Shabbos and to guardour tongues. When we return to Hashem then we will witness His miracles - the salvation of


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Hashem comes like the blink of an eye.

View D'var Torah Archives for Parshat Ki Tisa

Staff Dvar Torahby Rav Shai Gerson, Shoel U'meishiv

PERFECTING THOUGHTS AND ACTIONS

Following the description of the chet haegel and Hashem's forgiving thenation, the Torah records Moshe Rabenu asking Hashem: "make Your waysknown to me, so that I may comprehend" (Shmot 33:13). The Rambam inMoreh Nebuchim chelek 1 explains that Moshe Rabenu was in effect makingtwo requests from Hashem: "show me Your ways and show Me Your Self - the Absolute Truth. Hashem responded that man cannot understand Hashem's Self but man is capable ofunderstanding His ways. Moshe asked: "make Your ways known to me, so that I maycomprehend" - show me Your ways, I want to understand Your Self. Hashem responded: "Ishall make My goodness pass before you" (ibid. 19) - I can describe My ways and actions butwhen it comes to actual Revelation: "no human can see My face and live" (ibid. 20). Hashemthen proceeded to show Moshe the connection between various elements of the world - this isthe ultimate understanding man can achieve.

We describe Hashem with the 13 middot - the Thirteen Attributes. This does not mean thatwe truly understand Hs ways - we only understand Him through His actions. The Rambamwrites that love of Hashem can only be achieved through an understanding of the world whichHe created. The Attributes are not emotions or reactions as they may mistakenly beperceived. Hashem does not get angry, rather whoever is punished deserves punishment andwhoever is rewarded deserves reward. The emotions are descriptions for our benefit alone.

The Rambam adds "a leader, if a prophet, should try to reach the level that his actions will notbe reactions or emotions, acting based on emotions is a very negative way to act." In otherwords a leader, and man in general, is required to perfect his character - put simply - toexercise self-control. Self-control, however, is not limited to restraining his behavior, but tocontrolling his thoughts as well.

In the Rambam's introduction to the sixth chapter of Pirke Avot he writes: "the philosopherssaid that one who conquers his inclinations may be acting in a praiseworthy manner but is notyearning for perfection... philosophers all agree that the a pious person has reached a higherlevel of perfection than one who conquers his inclination." In his commentary on the fourthchapter of Pirke Avot the Rambam cites a story of a pious person for whom the happiest dayin his life was when he managed to be even-tempered, when he felt that he had reached alevel of controlling not only his actions but his thoughts as well.

May it be the will of Hashem that we all reach the level of being able to control our actions aswell as our thoughts.


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Student Dvar Torahby Ari Berkowitz, Shana Alef - Ramaz

Hashem's Eternal Call

When I have a chance, I like to read the Yalkut Lekach Tov, a phenomenalcollection of Divrei Torah in Hebrew on the Parshah. For this week's Parshah theLekach Tov sites a very powerful story about Rav Shimon Schwab and theChafetz Chaim zt"l. Rav Shimon Schwab tells a story that when he was a young bachur he wouldvisit the Chafetz Chaim. When Rav Schwab stood before him, the Chafetz Chaimwould ask him if he was a Kohen or a Yisrael. He would respond, "Yisrael." The Chafetz Chaimwould respond in turn, "I am a Kohen." The Chafetz Chaim would continue and askrhetorically, "Do you know what the halachic implication is of me being a Kohen and you aYisrael?" He would then immediately answer, "When Mashiach will come, everyone will go up toYerushalayim and all of the Jews from Yisrael will want to enter the courtyard of the BeitHaMikdash to bring Korbanot and do the jobs of the Beit HaMikdash. All of K'lal Yisrael will runto the gates of the Beit HaMikdash, and there will be guards standing by the gates who willcheck everyone who wants to enter. During the check there will be a separation between us;they will give me permission to go inside, and they will order you to remain outside. Thejealousy of all those who remain outside will be tremendous, for the Kohanim will merit in themost desired thing: to work the holiest work; while the Yisraelim will not be given permissionto do so." The Chafetz Chaim would then ask, "Do you know what caused this division in status. Aboutthree thousand years ago Moshe Rabenu stood in Midbar Sinai and called, 'Whoever is withHashem, come to me!' My ancestors, the Levi'im hurried to hear the call and they came tostand before Moshe; your ancestors, the Yisraelim did not answer the call. As a reward fortheir answering the call, my ancestors merited with the level of Kehunah." The Chafetz Chaim would then conclude, "To what purpose am I telling you all this? Everyperson in K'lal Yisrael has moments in his life in which he hears an inner voice that declares, 'Whoever is with Hashem, come to me!' On that day, when you hear the call coming from theinnermost depths of your heart, hurry towards it! Do not regress to the error of yourforefathers which caused them to eternally lose a wonderful thing that they had the ability toobtain easily, had they only decided to answer the call. Rather you should run immediatelytowards it, so that you will not let the opportunity pass you by." The Chafetz Chaim makes an impressive point that can apply so easily to the lives ofeveryone, both here in Netiv and in the world at large. Life is full of important decisions, manyof which happen at this very point in our lives. In the next several years, almost every guy atNetiv will have to choose a college, a major, a career path, a wife, a neighborhood where hewants to raise his family, and so much more. As long as he keeps this call in his mind, as longas he chooses everything with the mindset of being with Hashem, there is no doubt that hewill succeed in his every endeavor.


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Visitor Log, Mazal Tov's, Tehillim List

Purim Gallery

Mazal TovYeshivat Netiv Aryeh wishes a Mazal Tov to:

Daniel (Doni) (5767-68) Lerner on his engagement to Meira Strauss Jay (5760) Nathanson on his engagement to Sarah Friedberg Benjamin Jay (BJ, 5766-67) Frenkel on his marriage to Kelly LehmannEphraim (5738) and Sherry Frenkel on the marriage of their son, BJ

Tehillim ListThe following members of our extended YNA family need our tefilot:

Taube Yehudit bat Temma GasiaYitzchak ben Shayna ItaZev Eliezer ben Chaya ShayndelRueven ben Tova ChayaFruma bat EetaMoshe Zanvel ben BreindelSima Rivkah bat EidelLeah bat EidelChaim Shmuel Moshe ben GoldaAryeh Rephael ben SarahChaya Sarah bat Fanya LunaYitzchak ben TovaFraida Rachel bat Sarah MilchaLea bat BrachaMiriam Rivka bat Adina LeahDina Sarah bat Shaindel MiraTali bat D'vorah BinaTobah Pessal bat EstherLottie Adina bat ClaudiaOrly bat YaerahMiriam Naomi bat SarahDov Eliyahu ben Mindel Hudis


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Rahamim ben MiriamHinda bat Sara LeahRivka Zelda bat BrachaDovid Ben MiriamYaackov Chaim Meir ben MiriamAvraham ben LeahChaim Naftali Yaakov ben Shifra ShaulahMichael Yosef ben TziporaGidon Shlommo ben EstherHaya Rebecca Rivka bat Jeanne YaffaTemima Adina bat Keren RonitAvraham ben MeelaBracha Sara bat Rivka ZeldaIta Blima bat Malka FraidelEliyahu ben VictoriaChaya Malka bat Rachel BraindelElnatan Meir ben Devorah Ze'evaYahel Liam Gittel bat RachelShifra Sheulah bat Chana SarahDovid Chaim ben BrinaNatan Zelig ben LeahRefoel Chaim Simcha Binyamin ben Devorah AlizaMenachem Mendal Halevi ben TovaAkiva ben GittelAharon Dovid ben Elke Shprintza MachlaEitan Meir ben Rivka OraYaacov ben EsterSharona Charna bat Nechama ZviaShaul ben SulchaAriel Avraham ben ChanaChaya Zeesil bat Tzivia LeahBatyah Leah bat SarahAriel Avraham Ben ChanaMoshe Aharon Yitzchak ben Tova RachelBeila Chana bat EstherShlomo Zalka ben Chana Ruchel SerelMeira Mindel bas Chava GoldaDevora Raitza bat Shifra SheulaRivka Margalit bat ItaReuven ben Yocheved Reizel

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Shabbat Shalom,

Rav Bina, Netiv AryehYeshivat Netiv Aryeh

Yeshivat Netiv Aryeh | Western Wall Plaza | One Hakotel Street | POB 32017 | Jerusalem | 91319 | Israel


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Parshat Ki Tisa/Parah 5770 - Yeshivat Netiv Aryeh tisa/newsletter.pdf · Ki Tisa Staff Dvar Torah...

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Transcript of Parshat Ki Tisa/Parah 5770 - Yeshivat Netiv Aryeh tisa/newsletter.pdf · Ki Tisa Staff Dvar Torah...