STORIES OF GREATNESS

TOLD BY: DAVID LAUER

The DRS Yeshiva High School For Boys
700 Ibsen Street, Woodmere, NY 11598
a:n n nxin n:a~
Weekly Torah Publication of the DRS Yeshiva
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Feel free to email us at info@hayotzim.com
Pesach is an amazing op-
portunity for us to celebrate
our freedom from Mitz-
rayim. The following story,
A Miracle in Baghdad,
by Nuta Yisrael Shurack,
highlights the importance
of always remembering that
Hashem is watching over
us. Taken from Cha-
bad.org. Have a good shab-
bos!
It was midday when
an elderly traveler entered
the Jewish quarter of Bagh-
dad. The marketplace,
where merchants from
many lands sold their fab-
rics, spices, and other
wares, seemed strangely
empty for such a day. He
sighted the grandest build-
ing in the section and deter-
mined that it must be the
great synagogue. He con-
tinued his trek towards it
until he entered its court-
yard and sat down to rest,
opening his small sack to
take out a few dried figs to
refresh his strength. Yet no
sooner had he started his
lunch that he became aware
of a commotion from with-
in the sanctuary. He peeked
inside, and beheld a mov-
ing spectaclehundreds of
Jews fervently chanting
Psalms amidst tears and
sobs.
What has hap-
pened? he asked of the
first Jew whose attention he
could grasp.
Hurriedly, and in a
voice or desperation, the
man told him the story as
best he could. The Sultan
had decreed that the Jewish
people of Baghdad must
produce a leader who could
(Continued on page 9)

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STAFF

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rabbinic articles
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student articles

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Hillel Field
Yehuda Fogel
Max Fruchter
Ben Gelman
Yoni Gutenmacher
Yaakov Hagler
Aryeh Helfgott
Uri Himelstein
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Maggid of DRS
David Lauer

Menahel
Rabbi Y. Kaminetsky
Volume XIV - Issue 16

The DRS Weekly Torah Publication
W
e find in the Torah that there are two
seemingly contradictory pesukim regard-
ing the last makah, Makas Bechoros. In
Sefer Shemos (12:29) it says, And it was
at midnight that Hashem smote every firstborn in the
land of Egypt. In Sefer Bamidbar (3:13) it says, For
every firstborn is mine: on the day I struck down eve-
ry firstborn in the land of Egypt. When did the
smiting happen, night or day?
Rav Yochanan answers that the makah hap-
pened at night, but the firstborns did not actually die
until morning, they were just suffering until then. Ha-
shem did this so that the Bnei Yisroel would see them
die. After all, the Bnei Yisroel were told that they
were to leave in the morning. So, in reality, Makas
(Continued on page 8)
Full Hallel
By Yaakov Hagler, 12th Grade
PARSHAS VAYIKRA
, 5773
FEBRUARY 22, 2013

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T
he Shulchan Aruch states that during Chol Hamoed and the last two
days of Pesach we read a shortened Hallel, or half Hallel. The Beis
Yosef explains the reasoning for this to be that because the Egyptians
drowned in the Yam Suf after chasing the Bnei Yisroel and we know there is a
concept that during the fall of our enemies we dont rejoice, we say a short-
ened Hallel so as not to fully rejoice. However, according to this reason it
seems that we should say a shortened Hallel on the first two days of Pesach as
well because those were the days of Yetzias Mitzrayim, and that was when the
firstborns of the Egyptians were killed. Therefore, shouldnt we use the same
concept that we shouldnt rejoice during the fall of our enemies and not have a
(Continued on page 7)
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2

Torah Teasers
By Rabbi Moshe Erlbaum, 9th Grade Rebbe
Questions
1. The first verse of the parsha states that Hashem called to Moshe before
speaking to him. Where else in the Torah does Hashem call out to Moshe
before speaking to him? (4 answers)
2. Aside from Moshe, who else in the Torah does Hashem call out to first
with the word "Vayikra"?
3. In this parsha, different offerings are discussed. Who is the first person
mentioned in the Torah to bring an offering?
4. Who is the first person in the Torah to build an altar and offer animals
upon it?
5. Where is the first time in the Torah where the following are mentioned: a)
sheep, b) cattle, c) fire, d) goats?
Answers
1. In parshas Shemos, Hashem calls out to Moshe at the Burning Bush, be-
fore speaking to him for the first time (Exodus 3:4). Hashem calls out to
Moshe twice In parshas Yitro (Exodus 19:3, 20), and once In parshas
Mishpatim with regards to the giving of the Torah (Exodus 24:16).
2. In parshas Bereishis, Hashem calls out to Adam before reprimanding him
for eating from the Tree of Knowledge (Genesis 3:9)
3. In parshas Beraishis, Kayin brings an offering from the fruit of the ground
(Genesis 4:3).
4. In parshas Noach, after the flood, Noach builds an altar and offers ani-
mals and birds upon it (Genesis 8:20). (The Torah does not mention that
Kayin or Hevel built an altar.)
5. a) Parshas Beraishis states that Hevel is a "shepherd of sheep" (Genesis
4:2). b) In parshas Lech Lecha, Pharaoh gives cattle and other gifts to Av-
ram after the incident with Sarai (Genesis 12:16). c) In parhsas Lech
Lecha, at the "Covenant Between the Halves," a torch of fire passes
through the cut pieces of animals (Genesis 15:17). d) In parshas Toldos,
Rivka places the skins of "the goat-kids" on Yaakovs arms to disguise
him as Eisav (Genesis 27:16).
Rabbi Moshe Atik's Torah Teasers is available on AMAZON
Dvarim Hayotzim Min Halev 15

.
At first glance, the different paragraphs of Maggid and the rest of the
Haggada seem to be completely random. They seem to be just a bunch of non-
specific paragraphs having to do with Pesach, assembled in no meaningful or-
der.
However, says the Malbim, this is not true. A deeper look at what each
paragraph is saying will show you that the order of paragraphs was intentional
and has great meaning. Says the Malbim, take the pasuk that the Seder is based
around: Vhigadita Lvincha Bayom Hahu Leimor, Baavur Zeh Assah Hash-m
Li Btzeisi Mimitzrayim. If you separate the pasuk into six parts, you can see
that each part, in order, is reflected in six groups of paragraphs in the Maggid:
Vhigadita Lvincha this is reflected in the eight paragraphs beginning
with Avadim Hayinu and ending with Maaseh Brabbi Eliezer and the Four
Sons. These paragraphs discuss the reason why we say over the story of Yetzi-
as Mitzrayim, as opposed to actually beginning the telling of the story.
Bayom Hahu this is reflected in the paragraph of Yachol Merosh
Chodesh. This paragraph discusses the reason that we have the Seder specifi-
cally on the 15
th
of Nissan, rather than Rosh Chodesh.
Leimor this is reflected in the paragraphs of the pesukim. These para-
graphs are the part of Maggid where we actually tell over the story of Pesach by
explaining each part of each pasuk in depth.
Baavur Zeh this is reflected in the paragraphs of R Gamliel and Pe-
sach, Matzah, and Maror. R Gamliel explains this part of the pasuk to mean
Zeh Baavur this is what we do because of what happened when Hash-m
took us out of Mitzrayim, referring to these paragraphs of Pesach, Matzah, and
Maror.
Assah Hash-m Li this is reflected in the paragraph of Bchol Dor
Vador. This paragraph discusses the chiyuv of every single person to feel as if
they just left Mitzrayim, which we learn from the use of the word Li in this
part of the pasuk.
Btzeisi Mimitzrayim this is reflected in the paragraphs of Hallel, be-
ginning with Lfichach. These paragraphs discuss, in detail, and praise the spe-
cific miracles that Hash-m did when taking us out of Mitrayim, highlighted in
the paragraph of Btzeis Yisrael Mimitzrayim.
The Malbim explains that by understanding the meaning of the order of
Maggid, it will help us better understand the mitzvos of Sippur Yetzias Mitz-
rayim and the entire Seder.
The Order of Maggid
By Yitzie Scheinman, 11th Grade, Editor-in-Chief
14

Bring the sword immediately, cried the Sultan, Mustafa has
volunteered! With that, Mustafa began to tremble and yelled out, No I
admit it. I was both wrong and very foolish. The Jewish people do not
have extraordinary powers! Mustafa ran out of the palace never to be
seen again. The Sultan annulled the decree, thanked the Jew for coming,
and said that the Jews were welcome to live in Baghdad as long as they
desired.
The man returned to the synagogue to share the good news. Imme-
diately, there was unbelievable rejoicing, and a banquet was held in honor
of the miracle that Gd had done for His people. Then quietly and quick-
ly, the old man slipped out and left the town before anyone could even get
his name. Some people say that he was Elijah the Prophet. Some say he
was a great mystic. Yet others believe that he was just a Jew who simply
cared about his fellow Jews as much as he did about himself.
This story helps elucidate a very interesting aspect of the Passover
observance. Every holiday is marked by mitzvot. Yet many of these mitz-
vahs are not equally fulfilled by all. For example, most of us hear the sho-
far from someone else who blows it, and on Chanukah many have the
custom that the head of the household kindles the menorah as a repre-
sentative of the entire family. Yet, on Passover, everyone must eat his or
her own matzah. On Passover, we are all equally significant.
Exodus was the time when our people came together as one. Leav-
ing Egypt united as one people set the stage for the mitzvah that Hillel
considered to be the core of the entire Torah: Love for a fellow Jew. The
hero of this story actualized that which we all know to be true, that each
of us is only complete when we do all that we can to ensure that every
single Jew is being taken care of as well.
This is why the Passover haggadah begins with an invitation, All
who are hungry, let them come and eat. Our table is only complete when
it is open to others!
(Stories of Greatness Continued from page 13)
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Dvarim Hayotzim Min Halev 3

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On the night of the Seder, in the paragraph of Vhi Sheamda, we read
the words Elah Shebechol Dor Vador Omdim Aleinu Lechaloteinu, But
in each and every generation they rise against us to destroy us. The following
question regarding this phrase is posed by many commentaries: why is the dou-
ble Lashon of Dor Vador necessary? Why not merely write, Shebechol
Dor Omdim Aleinu; would this not be sufficient to convey the message that
the Baal Haggadah intended to be conveyed?
R Chaim Berlin suggests that the two words, Dor Vador, represent
two different types of generations. He explains that no generation that has at-
tempted to destroy the Jewish people has done so in a similar manner to that of
a different generation; each has declared their own, unique edicts and formulat-
ed their own strategies.
There are those generations, he explains, that have attempted to destroy
us by causing us tremendous pain and anguish and by declaring harsh laws and
decrees against our practices. These generations make no attempt at masking
their intentions to wipe out the Jewish nation, and they openly display their
hatred towards us. The founding father of this method, claims R Chaim
Berlin, is none other than Pharaoh himself.
To contrast this, however, other generations have used a different ap-
proach in attempting to destroy the Jewish people: some generations have tried
to destroy us through trickery. Outwardly, they act with love and kindness to-
wards our nation, while in truth they despise us and only wish to harm
us. They fool us into believing that they are our allies when in truth they are
our greatest enemies. R Chaim Berlin suggests that the founding father of
this method was Balaam.
Though each generation may execute their plot in a different manner,
he continues, each does so with the same goal in mind, Omdim Aleinu Lech-
aloteinu, They stand to destroy us. Whether it be outright or more subtly,
in each generation there are those that intend to destroy us, the only difference
being the manner in which they attempt to do so.
Regardless of which generation we are dealing with though,
(Continued on page 11)
Every Generation
By Dani Scheinman, DRS Alumnus, Editor Emeritus
4

Given by
Rabbi Aryeh Lebowitz
on yutorah.org
0-Minute
Halacha Shiur
1
Written up by
Jeremy Teichman
Historically, in the mid
1800s, companies began baking
mechanically. Machine was
popular for a few reasons. First, it
was very cheap to make. Also, it
was very challenging to find compe-
tent workers. However, its status
became a very serious debate. The
issue was so controversial that
the had to address a letter to
criticize a community that fired their
because he prohibited machine
.
The first issue Poskim had
with the machine was the
, the way it is made. The
rules that , in order to
fulfill the obligation of eating
on the first night of , the has
to be made , with special intent
for the sake of the . Generally,
one who isnt obligated in the
cant create a in that .
Seemingly, the same should be so in
regards to machines. However, this
rule is not easy to understand in its
own respect. The is
bothered why having a gentile make
the with a Jew watching over
him is problematic if seemingly you
only need . Yet still, the
rules that such a case is
not good. In , Rav
Shternbach suggests that the re-
quirement of is not a
requirement to do an actual of
, but rather it is to have the
highest level of possible when
making the , which could only
be achieved when the person mak-
ing the is the one watching over
it. Based on that, the machine
would be better than man-made
since the machines are more effi-
cient, making them better. Yet its
difficult to accept this logic
.
The other solution to the
problem is that by machine , Rav
Ovadya Yosef writes in "
in the name of many that the
initial turning on of the machine is
considered the , and if
done , it is viewed as if the
entire was done .
However, this is an argument in the
if we could view the initial
(Continued on page 5)
Using Machine
Dvarim Hayotzim Min Halev 13

The Sultan smiled nervously and glanced around not knowing
what to think or make of the situation. Perhaps the fellow was completely
crazy. Or perhaps he was telling the truth. After all, he seemed extremely
confident and spoke with such conviction. What if he was telling the
truth? If he doubted him, then who knows what kind of wrath would be
unleashed on the Sultan and his kingdom.
He continued, There is but one condition. The man whose head I
cut off must be truly wise. In fact, he must be the wisest man in the realm.
If not, his head will not properly re-attach. Intrigued, the Sultan decided
he must see for himself if the Jew was telling the truth. He looked around
the room until his eyes fell on Mustafa, his chief advisor and the wisest
man in the kingdom. Before the Sultan said a word, Mustafa cried out,
No, he is lying! The Jew is an imposter! He cant really cut someones
head off and re-attach it.
That might be true, said the Sultan, but what if he is telling the
truth and we dont accommodate him? Surely you dont want to put the
whole kingdom at risk! After all, were you not the one who had advised
me to expel the Jews lest we be put in danger?
(Stories of Greatness Continued from page 12)
(Continued on page 14)
.
v'yifsach (come and celebrate Passover).
3. The oni where one is oppressed on a journey. Today, we might call
this a refugee. He is represented by hashta hacha (today we are
here), and we are to answer by pointing him towards Jerusalem, or
wherever his home might be.
4. The oni where one is afflicted by oppressive working conditions. To-
day, we might call this a migrant worker, or any worker who is denied
his/her rights to compensation and workplace protections. She/He is
represented by hashta avdei (today we are slaves), and we work to-
wards the next year, when we are all free (bnei chorin).
The Vilna Gaons deep thinking is utterly inspiring and uplifting.
This great teaching of his serves as a call to deepen our intellectual en-
gagement with social justice this Passover, and to deepen our commitment
to pursuing it this year. Next year, may we all be free.
(Yoni Gutenmacher Continued from page 10)
12

not produce such a miracle maker, the Jews would be expelled from
Baghdad. Therefore, all of the Jews were fasting and praying to Gd for
salvation.
In his calm and patient disposition, the wise traveler approached
yet more Jews, until he had finally pieced together the entire story:
The Sultans chief advisor, Mustafa, was a vicious Jew-hater
whose mission was to destroy the Jews, or at least have them banished
from Baghdad. He had convinced the Sultan that the Jews were not only
infidels for denying the prophet Mohammed, but they were thieves and
liars as well, deserving immediate expulsion. At first the Sultan was hesi-
tant to believe Mustafa, but the Sultan was told about what had happened
when the Jews left Egypt and what Moses did to Pharaoh. He began to
worry that perhaps one of the Jewish leaders of Baghdad would attack
him with plagues, and he decided he did not want to take any chances.
Therefore, he issued a decree that the Jews had to produce a leader like
Moses or leave Baghdad immediately.
The wise, elderly traveler sat in contemplation for several mo-
ments and then approached one of the rabbis at the front of the synagogue
and whispered in his ear. Soon all the leaders of the community were talk-
ing quietly, and then suddenly there was a loud clap on the lectern and
one of them spoke. This man who is visiting our town says that he has a
plan. He will travel to the Sultan immediately to try and save us. If he is
successful we will rejoice, but if he fails, he will tell the Sultan that he
acted alone. Meanwhile we will continue to pray for his success!
The man headed for the palace, pounded on the entrance gate, and
said, I am a Jew who can do miracles, and I demand to see the Sultan
immediately. Before long he found himself face to face with the ruler of
Baghdad. So, said the Sultan, You claim you can do miracles like Mo-
ses. What can you do?
Dozens of people, from the baker and court jester to the royal
guards and advisors, stared at the old man with the white beard and pierc-
ing eyes. If you would be so kind, he said, I will perform a miracle
akin to those which Moses himself did. Before your very eyes, I will cut
off a mans head with a sword, and then put him back together and make
him live!
(Stories of Greatness Continued from page 9)
(Continued on page 13)
Dvarim Hayotzim Min Halev 5

0-Minute Halacha Cont
1
turning on of the machine a legiti-
mate . Therefore, Rav Ovadya
writes that we could rely on the
who rule it a legitimate
at least to be . It is
important to note that this issue is
only relevant to eaten at the
on the first night, when there is a
to eat made .
The second issue which
came up regarding the revolutionary
machine were problems of
, concerns of potential .
The writes that the
machines are most likely not
cleaned properly, leaving leftover
dough in the ovens causing them
become . Moreover, in "
, Rav Shlomo Kluger writes
based on a that
should not be made near heat, which
would cause to happen more
quickly, and in machines, the source
of heat is much higher which may
lead to more frequently and
unexpectedly.
Other are concerned
of the ineffectiveness of aging ma-
chinery, considering people may
continue using the same machine 20
years after it approved by a ,
thinking its trustworthy even
though 20 years later it isnt the
same machine. See further in "
where he is concerned
that there will be significant pieces
of wheat that a man will recognize
and take out, but a machine wont.
Nevertheless, "writes
that with the modern machines we
have nowadays and the supervision
dedicated in the factories with good
, there is no at all.
The third issue is more so-
cial. Many write that a person
is supposed to be involved in the
making of the himself in order
to show , which is
supported by many sources. Rav
Shlomo Kluger was concerned that
machine take away business
from the bakers.
There were many who
seemed to go along with this revolu-
tion. The " gives in to
the revolution reluctantly because
workers are very hard to find and
there arent any legitimate concerns
with the machine . Furthermore,
the alternative may be that people
dont eat since it will cost so
much to buy. Yet, " isnt
particularly concerned because we
dont cause people to sin (by eating
chametz matzah thats machine-
made) in order to benefit others. Yet
suggests that to be
and only eat man-made may be
on those who do eat the
(Continued on page 9)
6

Adar 28
In 163 BCE, two years after the mira-
cle of Chanukah, Syrian King Antio-
chus V granted religious freedom and
political autonomy to the Jews in Isra-
el. This reversed an earlier decree of
his father, King Antiochus IV, prohib-
iting Torah study, Shabbat observance
and circumcision. This event was
commemorated for many centuries as
a Jewish holiday.
Adar 29
Yahrtzeit of Rabbi Yaakov Kame-
netzky (1891-1986), leader of 20th
century American Jewry. He studied
in Europe under the famed the Alter
of Slobodka, and was a teenage friend
of Rabbi Aaron Kotler. In 1937, Rab-
bi Kamenetzky moved to America
and became dean of Yeshiva Torah
V'Daas. He was revered for great
kindness and compassion, and his
commentaries on Bible and Talmud
were published under the title, Emes
L'Yaakov.
Adar 30
In 1948, the headquarters of the Jew-
ish Agency in Jerusalem was bombed,
killing 12 people. The bombing was
perpetrated by an Arab employee of
the American Consulate, who used an
official American vehicle loaded with
explosives. The Jewish Agency build-
ing, a three-winged structure with a
large open courtyard, was the central
authority for the Jewish community
prior to the establishment of the State
of Israel. Following the bombing, the
building was rebuilt, and till today
houses the Jewish Agency (concerned
with immigration), Keren Hayesod
(Diaspora fundraising), and the Jew-
ish National Fund (land develop-
ment).
Nisan 1
On this date the inauguration period
was completed for the Tabernacle, the
portable sanctuary that accompanied
the Jewish people in the desert fol-
lowing their Exodus from Egypt. On
this day, Moses' brother Aaron began
serving as the Kohen Gadol (High
Priest). Tragically, however, two of
Aaron's sons, Nadav and Avihu, died
after entering the Holy of Holies un-
authorized. The events are recorded in
Leviticus chapters 9-10.
(Continued on page 7)
0 2013

Taken from Aish.com
Dvarim Hayotzim Min Halev 11

What is the mashul of Chad Gadya?
According to one explanation of the Vilna Gaon:
Chad Gadya dizavin abba batray zuzay- The one goat is symbol-
ic of the brochos that Yaakov received from Yitzchak for two zuzim,
meaning the two goats that he brought to Yitzchak, reminiscent of the
Karban Pesach and the Karban Chagiga. These brochos were later given
by Yaakov to Yosef, his favorite son.
Sunra- Cat, which stands for jealousy of Yosefs brothers. They
sold him to obliterate his brochos.
Kalva- Refers to Pharaoh, who is compared to a dog. He tortured
the Yiddin.
Chutrah- Stick, the Mateh Moshe, through which the Mitzrim
were punished.
Norah- Fire, the Yaitzair Harah which burns desire for avairot in-
side of people. These avairot led to the destruction of the Bais Hamikdash.
Mai- Water, the Baalay Torah of the Anshai Kinneset Hakidolah,
who, through their tiffilot, extinguished the Yaitzair Harah of Avodah
Zarah.
Tora- Ox; Romans are compared to a strong ox, they tried to stop
the Yiddin from doing Mitzvot.
Hashocait- Refers to Mashiach Ben Yosef, who will fight against
Edom, the Romans.
Malach Hamaves- Mashiach Ben Yosef will be killed in battle.
Then Hakadosh Baruch Hu Himself will bring Mashiach!

esach
reparations
More Than a Mashul:
Chad Gadya
By Elly Deutsch,
Editor of Rabbinic Articles
Shebechol Dor Vador, Hashem will always be there to save us from their
clutches, as we finish the paragraph, VHakadosh Baruch Hu Matzileinu
Miyadam.
May we be Zochech to see Hashem save us from any enemies that we
may encounter in our days, and to see the coming of Moshiach, Bimheira
Byameinu, Amen.
(Dani Scheinman Continued from page 3)
10

Very soon, millions of seder leaders across the globe will begin
maggid, lifting up their matzot and declaring the powerful words of Ha
Lachma Anya:
This is the bread of oppression, that our ancestors ate in the land
of Egypt.
All that are hungry, come and eat.
All that need, let them celebrate Passover.
Today we are here, next year in Israel.
Today we are slaves, next year we shall be free.
What a strong framework for the Pesach seder experience! In the
opening statement, there is no mention of Moses, no mention of the glo-
ries of the Jews, no mention of the miracles, no mention of the amazing
manna, nor is there even a reference to God himself! Rather, we find that
the seder is structured around the recognition of real hunger, needs and
oppression, that exist in the world, and the responsibility to act upon
them.
As a result of this unique format and structure, the Vilna Gaon
includes a very thought-intriguing comment in his commentary on the
Haggadah. The Vilna Gaon delivers a discourse on the different types of
poverty that exist in our world. The Gaon is able to see from the word
anya that there are four types of oni, poverty, and each is represented in
Ha Lachma Anya:
1. The oni where one does not have food to eat, who cannot sustain his
life. Today, we might call this absolute poverty. He is represented
by kol difchin (all who are hungry), and our response is to feed him
- yetzei v'yeichol (come and eat).
2. The oni where one has food and isn't in danger of immediate death,
but is impoverished and cannot meet their other basic, societal needs.
Today, we might call this relative poverty. Such oni is represented
by kol dizrich (all who need). Our response is to provide him with
what he needs to perform the Passover seder - yeitzei
(Continued on page 13)
The Inspirational Message
Hidden within
Ha Lachma Anya
By Yoni Gutenmacher, 9th Grade
Dvarim Hayotzim Min Halev 7

Nisan 2
In 1492, Queen Isabella and King
Ferdinand of Spain signed a decree
expelling all Jews who refused to
convert to Christianity. Tomas de
Torquemada served as "Grand Inquis-
itor," charged with uncovering those
who continued to practice Judaism in
secret (called Conversos or Marranos
-- "pigs"). In the ensuing Inquisition,
an estimated 32,000 Jews were
burned at the stake in elaborate public
ceremonies, and another 200,000
were expelled from Spain. At the
time, Jews held many prominent posts
in Spain; Rabbi Don Yitzhak Abra-
banel, who served as finance minister,
reportedly offered Queen Isabella the
astronomical sum of 600,000 crowns
to revoke the edict. Abrabanel was
unable to prevent the expulsion and
was exiled along with his people.


Nisan 3
In 1944, the Nazis perpetrated the
Children's Action in the Kovno Ghet-
to. That day and the next, German
soldiers conducted house-to-house
searches to round up all children un-
der age 12 (and adults over 55) -- and
sent them to their deaths at Fort IX.
Eventually, the Germans blew up eve-
ry house with grenades and dynamite,
on suspicion that Jews might be in
hiding in underground bunkers. They
then poured gasoline over much of
the former ghetto and incinerated it.
Of the 37,000 Jews in Kovno before
the Holocaust, less than 10 percent
survived. One of the survivors was
Rabbi Ephraim Oshri, who later pub-
lished a stirring collection of rabbini-
cal responsa, detailing his life-and-
death decisions during the Holocaust.
Also on this date, in 1937, American
Jews held a massive anti-Nazi rally in
New York City's Madison Square
Garden.
(Continued from page 6)
complete Hallel on the first days as well?
This question could be answered based on what many achronim say,
that someone rejoicing on behalf of others cant sing songs of praise, but
those who were actually part of the miracle can, even though it was achieved
through the pain of others. That is why during Az Yashir, Bnei Yisroel said
Yayehi Li Liyeshua, because they are able to praise ' with song despite
the downfall of their enemies, due to the fact that the miracle of Kriyas Yam
Suf happened to them directly.
(Yakkov Hagler Continued from page 1)
(Continued on page 8)
8

With this we could explain that the reason we say a complete Hallel
on the first days of Pesach despite the death of the firstborns is because it
says that every generation should look at themselves as if they went out of
Mitzrayim. Therefore, since each and every Jew was part of Yetzias Mitz-
rayim we are all part of the miracle, and we can sing praise to ' by saying
the compete Hallel.
This is emphasized in the words of Ezras Avoseinu that we say dur-
ing Shacharis every day. In Ezras Avoseinu we say Mimitzrayim
Gaaltanu, Umibeis Avadim Pedisanu, and by kriyas Yam Suf we say
Lahem. This shows that during the sections of Yetzias Mitzrayim, we say
we to show that we were part of the miracle, whereas by Krias Yam Suf it
is referred to as them because we were not part of the miracle.
With all of this the answer to the question is obvious. As the Beis
Aharon points out, the reason why a complete Hallel is said during the first
days of Pesach is because we were directly involved in the miracle, and
therefore can fully praise '. However, by Krias Yam Suf the miracle only
happened to those present at the moment of the miracle. Since we were not
there, we cannot praise ' due to the downfall of our enemies.
(Yakkov Hagler Continued from page 7)
Bechoros was a two part maka.
Rav Shlomo Zalman Auerbach and Rav Tukachinsky explain that
we find this distinction in davening every day. In Viyatziv, in the morning,
we say, You killed all their firstborns. In VeEmunah, at night, we say
Who struck with his anger all the firstborns of Egypt.
The Chasam Sofer extends this idea to the famous question of who
executed the makah. On one hand, the Jews were told to put blood on their
doorposts in order that the mashchis, the angel of death, should not go into
the house and attack the firstborns inside. On the other hand, in the hagga-
dah we interpret the passuk in Shemos: For I will pass through the land of
Egypt- I myself and not an angel; And I will smite all the firstborns- I
myself and not a seraph; And against all the gods of Egypt I will execute
judgements- I myself and not a messenger. It seems pretty explicit that Ha-
shem did it! Based on the idea of the two stages of the makah it works out
very well. At night, Hashem went through Mitzrayim and struck the
firstborns. The next morning, the mashchis came and finished them off in
front of the Bnei Yisroel.
(Alex Selesny Continued from page 1)
Dvarim Hayotzim Min Halev 9

In this weeks , Hashem teaches Moshe the laws of .
For example, by a , Hashem wants us to bring a male cattle to the
entrance of the . Then we put our hands on top of it and slaughter
it before Hashem. The then throw the blood onto the . After this,
the skin the , cut it into pieces, and place it on the fire of the .
Moshe was also told how to prepare the
The next set of we are told about is for sins. Whether its a
, , or even the entire , Hashem tells us how to bring a
as a sign of forgiveness. A few cases are given as examples to show us
when we need to bring a . If someone doesn't testify when he knows
something regarding a case, if someone misappropriated property of the
, or even if he is not sure if he sinned, he must bring a .
machine .
In conclusion, some are at least for the to have
hand primarily becuase of the issue alone. A few are even
for the rest of based on the statement of the that says there is a
for the rest of to eat just like the first night. Others are
to only eat the machine since they believe it is more likely to be
made more carefully. Rav Aharon Soloveitchik " famously returned
from a famous hand matzah bakery in Brooklyn with two in his hand
and declared I got the only two in the entire bakery.
(10 Minute Halacha Shiur Continued from page 5)
perform miracles as Moses had done. Since Moses was the leader of the
Jewish people in Egypt and he was able to do miracles, the Sultan ex-
pected the same from the leader of the Jews of Baghdad. If they would
(Stories of Greatness Continued from page 16)
(Continued on page 12)
.

IN A
Paragraph
By Eli Borochov, 12th Grade