Dvarim Hayotzim Min Halev

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Volume XIV - Issue 17

The DRS Weekly Torah Publication
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Proper Kavod
By Yaakov Bluestein, DRS Alumnus
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T
hroughout this weeks Parsha, the Torah points out many specific aspects of Tzaraas- what it is, how to
recognize it, etc. In one Paasuk, it says that if ones house has a Neegah (an affliction), then the house
must be destroyed. Our Sages explain that a Neegah is brought through the Baal of the house speaking
Laashon Hara. When the Baal notices this affliction he must approach the Kohen Gadol and rectify his sins.
When speaking to the Kohen Gadol, he must say Canegah neerah lee babayit - Something like an affliction
has appeared to me in the house (14:35). Why does the owner of the house have to phrase his recognition of the
affliction on his house in such a strange way? Why doesnt he say I see a Neegah in my house, please come and
take a look?!
The answer lies in the Torahs prohibition of people referring to themselves as a Rasha. From this rule we
learn that if a person were to use the more normal phrase he would be admitting that he has committed Laashon
Hara and would be calling himself a Rasha. He therefore uses the phrase stated in the paasuk Something like an
(Continued on page 5)
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We Are What We Repeatedly Do
By Max Fruchter, 12th Grade
D
uring the time of Sefirah, we are Noheg Aveilus (we observe mourning)
even though this is supposed to be a time of 'Chol HaMoed' (happiness)
between Pesach and Shavous. After Chodesh Nissan is a happy time of
the year; the weather is nicer, everything's coming back to life after the dead of
the winter. But yet, we observe Aveilus because of the death of the 24,000
Talmidim (students) of Rebbe Akiva during this time because 'they didn't show
proper Kavod to one another.'
Three questions can be asked on this:
1: How is it possible that 24,000 Talmidim of Rebbe Akiva were killed in
only 33 days? Weren't these were great people. How is it possible that so many
of Rebbe Akiva's Talmidim died?
2: Why does the Gemara refer to them as '12,000 pairs'?; Why doesn't the
Gemara just refer to them as 24,000 Talmidim?
3: Although we are Noheg not to shave and get haircuts during this time,
why is the only Halachik observation we keep specifically not to have weddings?
The answer is that they were great people, they weren't low-lives who
insulted each other to bring themselves up. Just the opposite! They were such
close friends that they were not as careful about giving each other proper Kavod.
(Continued on page 2)
PARSHAS
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Torah Teasers
By Rabbi Moshe Erlbaum


Questions

1. This parsha discusses the law of circumcision. a) Who is
the first person in the Torah to receive a circumcision
from his parent? b) Who is the first baby to have a cir-
cumcision when he was eight days old? c) Which other
baby is circumcised elsewhere in the Torah?
2. a) Where does the number 33 appear in this parsha? b)
Where in the Torah and in the Prophets is the number 33
mentioned?
3. In which law is a female double that of a male?
4. Which of the ten plagues appears in this parsha?
5. Which 5 colors are mentioned in this parsha?
The complete edition of
Rabbi Moshe Atik's Torah Teasers
is available on AMAZON
(keyword Torah Teasers)
And that's why the Pasuk refers to them as "12,000
pairs" -- its because they were such close friends. So
its not that they had Senas Chenam (baseless hatred)
between each other. They were such close friends they
were light in showing Proper Kavod to one another.
The closer I am to someone, the more careful I
have to be to give the other person proper Kavod, be-
cause the more liberties I tend to take on the person.
Just as I don't give myself Kavod, I don't have to give
the other person Kavod either. So its specifically the
people I interact with the most that I have to be most
careful to show Kavod to.
This is why Chazal tell us that a husband must
show more Kavod to his wife than he gives to himself.
Why?
The answer is a person doesn't really give him-
self Kavod -- he demands that others give him Kavod.
Therefore, a husband must make sure to specifically
show his wife more Kavod then himself. Also, a person
can never really love someone else more than himself.
So the husband can say: Just as I don't give myself ka-
vod, I won't give her Kavod either; or that: I'll give
her the same Kavod I give myself. This is why Chazal
tell us that a husband must make sure to specifically
show his wife more Kavod then himself.
If a elderly woman in my neighbor asks me to
take out the garbage (for example), I'll go running over
to help her; but if my mother asks me to take out the
garbage, I say: I'll do it later -- that's human nature.
But really its the people I'm closest with that I have to
be most careful to show Kavod to.
May we be Zoche with Hashem's help to work
on showing proper Kavod Davka to the people we're
closest with during this time.
(Yaakov Bluestein Continued from page 1)
Gurion believed that the Negev -- encompassing about
half the land mass of Israel -- was the fledging coun-
try's great frontier. Though the Negev was virtually
uninhabited and thought by many to be uncultivable,
Ben-Gurion believed that the desert could be tamed
and turned into an asset. Many agricultural innova-
tions, such as the use of hydroponics, have been devel-
oped in order to cultivate the Negev. And today, Beer-
sheba -- first known as the biblical watering hole for
Abraham's sheep -- is a modern city of 190,000.

(Jewish History --Continued from page 3)
Answers
1. a) In parshas Lech Lecha, Avraham circumcises his
son, 13-year-old Yishmael (Genesis 17:23,25). b) In
parshas Vayera, Yitzhak was the first baby to receive
a circumcision at eight days old (Genesis 21:4). c) In
parshas Shemos, Moshe's second son is circumcised
by his mother, Tzipora (Exodus 4:25).
2. a) After giving birth to a boy, a mother is ritually im-
pure for 33 days (Leviticus 12:4). b) In parshas
Vayigash, when the Jewish people travel down to
Egypt, Leah's descendants number 33 (Genesis
46:15). King David ruled for 33 years in Jerusalem (2
-Samuel 5:5).
3. The ritual impurity of childbirth lasts seven days for
a male child and 14 days for a female child (Leviticus
12:2,5). In addition, the subsequent days of purity are
33 days for a baby boy and 66 days for a baby girl
(Leviticus 12:4,5).
4. The Torah discusses the laws of someone whose skin
has leprosy on boils (Leviticus 13:18). Boils is one of
the ten plagues in parshas Va'erah (Exodus 9:9).
5. The following colors appear, all relating to the laws
of leprosy: white (Leviticus 13:3), red (13:24), yel-
lowish gold (13:36), black (Leviticus 13:37), and
greenish yellow (13:49).
Dvarim Hayotzim Min Halev 3

0 2013

Taken from Aish.com
Iyar 1
In 372 BCE, the foundation of the Second Holy Temple
was laid in Jerusalem, as recorded in the Book of Ezra
(3:8). The grandson of a Jewish king, Zerubavel, led the
first band of Jews back from the Babylonian exile. He
helped clear away the charred heaps of debris which
occupied the site of the Second Temple, and the founda-
tion was laid amid public excitement and rejoicing. This
Second Temple would become the center of Jewish
worship for 420 years, before being destroyed by the
Romans in 70 CE. Today, the Western Wall is a rem-
nant of the Temple complex, the focal point of Jewish
prayers for millennia.

Iyar 2
In 1948, the Jewish soldiers of the Hagganah captured
the city of Tzfat and the port of Haifa, just days prior to
Israel's declaration of independence. Despite the disad-
vantages in numbers, organization and weapons, the
Jews prevailed in the crucial battles, capturing several
major towns and temporarily opening the strategic road
to Jerusalem.

Iyar3
In 1556, 24 Jews were burned at the stake in Italy, by
order of Pope Paul IV. These were Conversos -- Portu-
guese Jews who had had been forcibly converted to
Christianity, yet continued to practice their Judaism in
secret. During the Inquisitions designed to discover
Conversos, an estimated 32,000 Jews were burned at the
stake.

Iyar 4
Yahrtzeit of Rabbi Yosef Dov Soloveichik of Brisk
(1810-1892), famed talmudic scholar and author of the
Beis HaLevi commentary. Legend says that his first
wife divorced him after mistakenly thinking he was an
ignoramus. In 1854, Rabbi Soloveichik joined the lead-
ership of the famed Voluzhin Yeshiva, the center of
Jewish scholarship at that time. He was known for his
great piety; it is said that his fear of sin was comparable
to an ordinary person's fear when his life is in danger.
He became rabbi of Brisk, Lithuania, thus launching the
famous Brisker rabbinic dynasty; his son was the famed
Rabbi Chaim Soloveichik.

Iyar 5
In 1948, the State of Israel declared its independence, in
a ceremony led by David Ben-Gurion in Tel Aviv. The
first act of the new government was to remove British
restrictions on Jewish immigration. The Declaration of
Independence granted full civil rights to Arab citizens of
Israel, and called for peace and cooperation with neigh-
boring Arab countries. The following day, the armies of
five Arab nations attacked Israel. Despite decades of
hardship, terror and wars, Israel has become a world
leader in research and agriculture -- and most of all, the
center of spiritual inspiration for the Jewish world.

Iyar 6
In 1881, a wave of pogroms swept 166 towns in south-
ern Russia, after Jews were blamed for the assassination
of Czar Alexander II. In these pogroms, thousands of
Jewish homes were destroyed, and hundreds of Jews
were killed and injured. The new czar, Alexander III,
blamed the Jews for the riots and issued a series of
harsh restrictions against the Jewish community. In the
wake of these pogroms, some 2 million Jews fled Rus-
sia, many settling in the United States.

Iyar 7
In 1943, the first Jewish agricultural settlement was es-
tablished in the Negev, Kibbutz Gevulot. David Ben-
(Continued on page 2)
4

kapo could be her rescuer, they hoped. They were so excited
they wished they could tunnel through the walls of all the
intervening structures to reach Perstein's dwelling! In that
building, 9 Dejilna Street, lived most of the Jewish police-
men and their families.
When Perlstein answered the frantic knocking on the
door, he was surprised to see the Elbaum couple standing
there. They quickly poured out the tragic story of Tamars
capture, and he took it very much to heart. For a few
minutes a heavy silence dominated the room where they
spoke. They could see that the policeman was racking his
brain to try to come up with a plan to rescue little
Tamareleh.
Suddenly Perlsteins features became very animated.
He swept his police uniform cap off of his head, pulled his
police identification card out of his pocket, and thrust the
two of them into the hand of an astonished Yisrael Elbaum.
"Take these and run to Umschlagplatz. Run!" he em-
phasized, "Before it is too late. Tell the policemen there that
your daughter is among the captured, and they will help you
to get her released and take her away. This is an unwritten
law among us -- no snatching the children of the police-
men."
Perlstein understood very well that by this maneuver
he was endangering his own life. But the beseeching faces
of the frantic couple compelled him to offer this slender
chance, despite the personal risk to himself.
Yisrael stared at Perlstein as if he were a dream ap-
parition. It seemed such a simple, yet foolproof plan. His
heart began to beat with hope. His wife began to cry in hap-
py expectation and his eyes, too, filled with tears. Could it
really be that in a short time they would have their precious
Tamareleh back? They tried to express their gratitude to
Perlstein but the words wouldnt come. In any case, he cut
them off quickly, insisting there was no more time to talk.
They must hurry.
Yisrael put on the police cap and stuck the document
in his pocket. He was halfway out the door when Perlstein
called his name. He turned his head and the kapo said to
(Stories of Greatness Continued from page 8)
him: "One moment. There is one thing that I forgot to tell you. It is already so late. That means that the captured at
Umschlagplatz have already been counted. So you will have to catch another child on your way to replace your
daughter, in order that the Germans will still have their quota and wont notice anything is amiss."
The unexpected words struck Yisrael like a bludgeon. His hands fell to his sides; his shoulders drooped. He
froze in the doorway as if he were paralyzed. Finally he turned around slowly to face his wife and the policeman.
With a shaking hand he removed the police cap from his head and the identity papers from his pocket, and placed
them carefully on the table. He gripped the nearest chair and slowly slid down onto it.
His face was white, bloodless. Hope had been crushed into bleak despair. He felt that the rapid shift from
extreme to extreme threatened his sanity. He began to weep. Between sobs, he screamed: "My precious daughter,
my beloved only child ---- No! No, I cannot. I must not, my daughter. Only you am I permitted to sacrifice. Not
someone elses. Only mine. Only my own..."
Isha Ki Tazria Veyalda Zachar - A wom-
an, when she conceives and gives birth to a
boy (12:2).

In this weeks Parsha, Parshas Tazria,
Rashi cites from the Midrash that just like
man was created after animals, so too the
laws regarding man are stated after those re-
garding animals.
The Chasam Sofer asks, why is the To-
rah stressing this idea particularly by the laws
of purity and impurity? Also, why did the
Midrash cite the word , which means
organized, in regards to mans creation rather
than , which means creating?
Rashi interprets the word as a
connection to a mans physical part, while on
the other hand, is more about his
spiritual abilities. Mans physical form came
into the world after the creation of animals,
but mans spirituality came before the rest of
creation. Therefore, only the particular laws
that connect to mans bodily being are men-
tioned after the laws concerning animals.

The
Order
of Creation

By Zachery Blisko, 10th Grade
Dvarim Hayotzim Min Halev 5

Parshas Tazria deals at great length with the laws of someone who was inflicted with leprosy. The Torah
tells us that the Metzora must leave his home and live at the edge of the camp for the duration of his Metzora sta-
tus. There, he must let his hair grow free and sit alone wearing ripped old clothing, screaming to any passing trav-
elers Tamei! Tamei! (Impure! Impure!)
This seems to be a strange law for the Torah to mandate. Why would the Torah obligate the Metzora to
tell passing people of his impurity? And if the Metzora were announcing his contamination, why would he have
to declare it twice? It seems unnecessary.
Rav Zalman Sorotzkin gives the following approaches in his Sefer, Oznayim LTorah. The reason why the
inflicted person declares that he is impure is simply to warn others not to approach him while he is unclean. It also
serves as repentance for his sin of Lashon Hara. However, the second question still stands, why does the Metzora
proclaim that he is impure twice?
Rav Sorotzkin explains that the reason for the second declaration is so people feel grief for him and daven
to Hashem for his quick recovery. According to Chazal, if one prays for a sick person, Hashem is quicker to heal
based on the merits of the Jews. Therefore, the inflicted person is greeting the passersby at the edge of the camp
with a plea that says I have sinned and am impure so do not come near me, but please daven to Hashem for my
speedy recovery!
By asking all of the Jews to pray for his recovery, perhaps Hashems goal was to try to reverse what was
wrong with the inflicted person in the first place - specifically, mistrust in others and the failure to respect every
Jewish person. His original sin came because he took others lightly and did not properly realize their value. If he
did, he couldn't possibly ever say anything bad about them. According to the Maharal of Prague, as explained by
Reb Shlomo Carlebach, one who cannot cease from speaking Lashon Hara cuts himself off from Hashem,
Hashems world, and everyone within it. Perhaps by asking others to pray on his behalf, the Metzora begins his
process of Teshuva and begins to reconnect himself with other people and Hashem.
Another lesson we can see from this is the importance of standing up for a fellow Jew. If Hashem wants us
to request for the curing a Metzora, one who is obviously being punished directly by Hashem himself, we can
(Continued on page 7)
affliction has appeared to me in the house. He thus says that it appears to be like a and the Kohen should
check it out. The Kohen determines if it is indeed a and only then must the homeowner atone for his sin.
Perhaps there is something deeper here. The fact that the Torah instructs an individual to speak in such a
manner for the sole purpose of not calling himself a sinner must be looked at from a broader point of view.
Many of us tend to fall or give up after messing up one time. One act does not define who we are, and Lashon
Hara could not be a more appropriate example. Maybe The Torah dictates speaking in a certain manner so that
we do not label ourselves as Yentahs. We should all have the strength to recognize the fact that no one is per-
fect and that although speaking Laashon Hara is a terrible act, we should not beat ourselves up and stop watching
our tongues. - Adapted from: torahportion.wordpress.com.
(Max Fruchter Continued from page 1)
Helping Every Jew
By Yosef Naiman, 10th Grade

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6

T
he Torah says in Parshas Masei, You shall
possess the Land and you shall settle in it,
for to you have I given the Land to possess
it (Bamidbar 33:53). The Ramban on this passuk
writes explicitly that we see from here that there is
a mitzvah doraissa to live in Eretz Yisrael and if
one was to settle in another place he would be ne-
glecting an a positive commandment mentioned by
the Torah. Chazal seem to feel the same way as the
Gemara in Kesuvos (110b) demands that a person
must make every effort to live in Eretz Yisrael,
even if you will live in a neighborhood of non-Jews
or if you will have less money. The Gemara contin-
ues to speak of the many virtues and advantages of
living in Eretz Yisrael including anyone who sins in
Eretz Yisrael will get forgiven, and one who walks
four cubits in Eretz Yisrael will be assured a portion
in the World to Come. The Rambam even quotes all
these for Halacha and takes them literally. For in-
stance, the Rambam writes in Hilchos Shabbos
rules that if one is buying a house from a gentile in
Eretz Yisrael, he could tell him to write a contract
on Shabbos because the mitzvah of settling Israel is
takes precedence over the prohibition of Amira la-
kum.
There is a famous debate in regards to the
approach of the Rambam regarding the command-
ment of settling Israel. The Rambam does not seem
to mention the mitzvah of settling Israel once in his
count of the Mitzvos. The Ramban in his list of pos-
itive commandments that he believes the Rambam
missed (Mitzvah 4) comments on this lacking and
argues that it is a mitzvah that applies even in exile
based on a Sifre which sources a story of a few
Tanaim leaving Eretz Yisrael during the time of
exile and were upset because they were unable to
settle Eretz Yisrael, indicating that is in fact a posi-
tive commandment even in the times of exile.
There are many who explain that the Ram-
bam does indeed hold that settling Israel is a Mitz-
vah, like the Ramban. Rav Shlomo Teichtel writes
in Eim HaBanim Semeicha the commandment of
Yishuv Eretz Yisrael is so engrained in all the other
mitzvos, and is a key and integral belief in our reli-
gion, the Rambam left it out, just like how he left
out the mitzvah to believe in Hashem. This is logi-
cally considering the performance of all mitzvos is
enhanced when fulfilled in Israel, and may even on-
ly be obligatory in in Israel (see Rashi to Devarim
11:18). Likewise, the Avnei Nezer (454) explains
that the Rambam records the mitzvah to destroy the
7 nations and the reason for that mitzvah is to con-
quer Eretz Yisrael, so consequently the Rambam
has to have it in mind because this is not a mitzvah
in its own individual self, but rather it is dependent
on the mitzvah of settling Eretz Yisrael. The Tash-
beitz (3:288) explains the Rambam would require
one to live in Eretz Yisrael even nowadaysm but he
does not record it in his Sefer HaMitzvos because it
is a Mitzvah kolleles and there are many mitzvos
included in it such as trumos and maser, so there-
fore it doesnt get counted as a separate mitzvah
since so many other mitzvos are dependent and in-
cluded in it, but it is definitely obligatory to live
there. There are several explanations offered that
follow the same mindset.
Unlike all the other explanations, Megilas
Esther takes the opposite approach. He writes that
the mitzvah of living in Eretz Yisrael is not a mitz-
(Continued on page 7)
Given by Rabbi Aryeh Lebowitz
on yutorah.org
Yeshuv Eretz Yisrael
Written up by
Jeremy Teichman
0-Minute
Halacha Shiur
1
Dvarim Hayotzim Min Halev 7

surely learn the importance of standing up for fellow Jews during tough times. We can learn from this unique
punishment of the Metzora the concept of Kol Yisrael Arevim Zeh Lazeh, that all Jews are responsible for one
another, as we are expected to aid and pray for others in times of hardship.
During these most difficult times in Eretz Yisrael, we should all be aware of the various struggles of the
Jewish people, and we should ask ourselves, What could I do to help fellow Jews through these hard times?
Then we must act, because if we dont, we are exemplifying the very trait for which the Metzora was punished in
the first place.
(Yosef Naiman Continued from page 5)
vah that is practiced in exile because once the Beis
Hamikdash was destroyed the mitzvah no longer
applies, and therefore the Rambam does not record
this mitzvah. The Megillas Esther quotes an ob-
scure Gemara in the end of Kesubos (111a) which
records three oath Hashem made with mankind.
The first was that Bnei yisrael will not take Eretz
Yisrael by war or force, the second was that Bnei
Yisrael swore they wont rebel against the other na-
tions to gain independence from them during exile,
and the third was that the the goyim swore not to
oppress the Jews. The Megillas Esther uses this Ge-
mara as a defense to the Rambam to explain that the
Rambam held based on this Gemara that the mitz-
vah of Yishuv Eretz Yisrael does not apply to until
Moshiach. He continues to explain that the Sifre,
cited by the Ramban above, refers to the fact that
they were upset that they lost the ability to perform
the mitzvah of yishuv eretz yisrael as they were be-
ing exiled during the destruction of the Second Beis
HaMikdash. Rav Yoel Teitelbaum, the Satmar Reb-
be, took this passage of the Megillas Esther and the
Gemara in Kesuvos referring to the Three Oaths
very seriously, and therefore expressed openly that
settling Israel nowadays is a blatant violation of our
obligation to adhere to these oaths.
As convinced as the Satmar Rebbe was by
the comments of the Megillas Esther in light of the
Gemara in Kesubos of the Three Oaths, most were
not convinced. The Avnei nezer points out that the
Megillas Esther did not look in the Sifre quoted, as
it says explicitely that the Tannaim returned later
because they realized that they had to do perform
the mitzvah of settling Israel, in spite the fact the
Beis Hamikdash was destroyed. Many of the
Achronim argue that even though the Rambam does
not record mitzvos that are not practiced in exile, he
does record mitzvos that take breaks, and according
to everyone, the mitzvah of Yishuv Eretz Yisrael
will apply again when Moshiach comes.
Few are convinced by the significance of the
Gemara regarding the Three Oaths as well. The
Avnei Nezer says that we never find anywhere that
Bnei yisrael accepted this oath. Moreover, the Ge-
mara is an aggadic passage so there is no reason to
take it literally or as Halacha. Even more so, all
three oaths were dependent on each other, and since
the gentile nations didnt keep their promise, were
not required to keep ours. It was a three-way deal in
order to preserve order during exile, and since they
broke it, namely the Holocaust, it doesnt apply.
Furthermore, the English in the Balfour Declaration
gave Israel to us, we didnt settle it with force
against the gentile nations will. Lastly, Rav Her-
schel Shachter Shlita writes in BIkvei HaTzon
(pg. 216) in the name of the Steipler that even if the
conquering of Israel was a violation of the oath,
why does it matter to us nowadays? Ben-Gurion
and those people violated it in 1948 but why should
that prohibit us from living there not that we do
have it.
In conclusion, it seems that the opposition to
the relevance of an obligation to settle Israel nowa-
days is based heavily on a Gemara in Kesubos
(111a), which allegedly is the reason for the seem-
ing absence of this mitzvah in the Rambams count
of all 613 mitzvos. However, this Gemara seems to
be a very faulty proof to such an approach, and
there are several explanations behind the Rambams
seeming neglect of this mitzvah. Therefore, one
could conclude with confidence that there is a mitz-
vah incumbent on each member of Am Yisrael to
settle the land of Israel.
(10-Minute Halacha Continued from page 6)
Written up by
Jeremy Teichman
8

STORIES OF GREATNESS
TOLD OVER BY: DAVID LAUER
This past Monday was a day of remem-
brance for the 6,000,000 special Jews who
perished in the Holocaust. The Holocaust and
the word Why? cannot be combined. There
are no answers and no human being can ex-
plain why such a terrible thing happened. We
as Jews have to have full Emunah and accept
that everything happens for a reason. The fol-
lowing story, Only Mine is by Yerachmiel
Tilles. Taken from Chabad.org
It was in the waning days of the War-
saw Ghetto. The Elbaum family -- Yisrael,
Chaya, and their only child, Tamar -- had se-
creted themselves in a bunker. There they were
relatively secure, but now the problem arose
that they had depleted their small stash of
food. Someone would have to emerge to the
streets and try to acquire some bread in order
for the family to survive.
The only logical choice was little
Tamareleh. A young child was much less like-
ly to be noticed by the Nazi beasts than an
adult. Early in the morning, before dawn,
Tamareleh crept out, to begin her search for
food for herself and her parents.
Alas, her parents had no way of know-
ing that this same morning the Germans would
be conducting one of their notorious roundups.
They broke into houses and arrested every Jew
they spotted on the streets, herding them all
into Umschlagplatz. A shudder went through
the Ghetto; from Umschlagplatz there was on-
ly one known destination: the hellhole Treblin-
ka.
The Nazis had already captured and
assembled a large number of people -- men,
women and children. The cries of the children
separated from their parents broke the hearts of
all the adults. Nevertheless, they held back the
little ones who tried to run home, for fear that
the vicious Nazis would shoot them on the
spot.
Word of the raid reached the Elbaums.
They became paralyzed with worry for
Tamareleh, for hours had gone by and she had
not yet returned. They couldn't but think that --
G-d forbid -- she, too, had been captured. They
stared at the entrance to the bunker, starting at
every small sound from that direction.
As the minutes and hours ticked away,
Yisrael and Chaya felt as if the sky was about
to fall on their heads. The only light in the op-
pressive darkness of their lives was their pre-
cious little Tamareleh. Their strong love for
her was all that kept them going, and now they
had to face the inescapable conclusion that she
was among the forlorn souls segregated under
the German guns in Umschlagplatz.
With fierce determination they slid out
from their hiding place. They understood they
had no viable options to save their daughter
from the vicious Nazi beasts; all they could
hope to accomplish was to put themselves in
danger too. But it was not logic that was deter-
mining their choices. Their parental drive
could not be suppressed.
Then Yisrael had an idea. He remem-
bered that an acquaintance of his, named Perl-
stein, was a member of the Jewish police of
the Ghetto. He even knew their daughter and at
times had showed her affection. Perhaps the
(Continued on page 4)


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rabbinic articles
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student articles

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Uri Himelstein
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Moshe Lonner
Benjamin Ramras
Moishy Rothman
Aaron Rubel
Ariel Sacknovitz
Alex Selesny

Maggid of DRS
David Lauer

Menahel
Rabbi Y. Kaminetsky

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