YNA Newsletter - Parshat Mishpatim/Shkalim

Parshat Mishpatim/Shkalim 5769

In This Issue Melava Malke at Rav Yaakov Katz Shlit"a SAVE THE DATE! March 21 ( Parshat Rav Nebenzahl on Vayakhel-Pekudei) - YNA Shabbaton for recent alumni at Parshat Mishpatim DRS.

Staff Dvar Torah Countdown to the Shabbaton: 4 Weeks to go! For details by Rav Aryeh and to register Click Here. Space is Limited! Varon For the first time, Rav Kenny Hirschhorn will be Student Dvar joining the rabbanim coming to the Torah by Dov Shabbaton! Zamore, Shana Alef

Visitor Log, Mazal Tov's, Tehillim List Spotlight

Quick Links Melave Malke with HaRav Yaakov Katz Shlit"a Netiv Aryeh Website

View D'var Torah Archives for Parshat Mishpatim

Contact Information

Suggestion Box

Alumni - Update Info Form

Ask Rav Nebenzahl

1 of 10 YNA Newsletter - Parshat Mishpatim/Shkalim

This past Motzaei Shabbat, shana bet had the privilege of attending a Melave Malke at the home of Moreinu HaRav Yaakov Katz Shlit"a, Rosh Kollel of the Yeshiva's Kollel Rennert. The uplifting words of HaRav Katz as well as the singing (of course we mustn't forget the pizza) made it a truly memorable evening.

At a certain point the floor was open to questions which HaRav Katz answered with his inimitable wisdom and clarity. Among the questions were how to instill in your children a love of Torah and how to properly balance between kiruv and advancing our own Torah learning.

Interspersed with his words of Torah, HaRav Katz told stories about the Chazon Ish and Rav Dessler as well as the love for Eretz Yisrael instilled in him by his American mother.

We hope IY"H to publish excerpts from the Melave Malke in a future newsletter.

Sunday:

The author of "From Central Park to Sinai" and other books, Yisrael (Roy) Neuberger addressed the students on Sunday evening.

Rav Nebenzahl on Parshat Mishpatim HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi's sermon

NAASE VENISHMA

A DECLARATION OF UNBENDING FAITH IN HASHEM

When Hashem offered us the Torah, Am Yisrael responded: "kol asher diber Hashem naase venishma" "everything that Hashem has said, we will do and we will obey" (Shmot 24:7). Chazal write that Hashem bestowed great praise upon the Jewish people for this declaration: "at the time Israel preceded 'naase' to 'nishma', a Heavenly voice emanated and said to them: 'who revealed to My children this secret which the ministering angels use'?" (Shabbat 88a). The Gemara continues: "At the time Israel preceded naase to nishma, sixty myriads of ministering angels came to each and every Jew. They tied two crowns on each Jew - one corresponding to naase and one corresponding to nishma."

Why is there such great praise for the declaration of naase venishma? The Gemara

2 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

cites an incident in which a Tzdukki (Sadducee) approached Rava accusing the Jewish people of being impulsive, claiming: "you should have first heard the commandments so that you would have known whether you were able to accept them, and if you did not first hear the commandments you should not have accepted them". Rava responded: "we go in the ways of complete faith" and believe that Hashem would not give us a Torah which would be impossible for us to keep - we therefore are able to say naase before nishma (ibid.). This announcement is therefore a declaration of our unbending faith in Hashem.

A TRUE TZELEM ELOKIM CAN PERCEIVE THE TORAH ON HIS OWN

If I may, I would like to add another understanding of naase venishma. Chazal teach us: "Avraham Avinu fulfilled the entire Torah before it was given" (Kiddushin 82a). From where did he know the Torah before it was given to us? "Avraham's two kidneys became as two pitchers of water and were flowing with Torah" (Bereishit Rabba 95:3). Avraham Avinu's inner soul knew the demands of the Torah. He knew without being taught by Moshe Rabenu that on Pesach we eat matzah, and that the Seventh Day is Shabbat. How could his inner soul be aware of the Torah without his being taught?

Perhaps we can answer as follows: What is the Torah? The Torah is the holy wisdom of Hashem. We have no way of understanding His thoughts and wisdom, for even the words thought and wisdom have no meaning when describing Hashem, as the verse tells us: "As high as the heavens over the earth, so are My ways higher than your ways, and My thoughts than your thoughts" (Yeshayahu 55:9). We use the terms thought and wisdom for lack of anything better. Hashem, by giving us the Torah, allowed us to catch some glimpse of His wisdom. Chazal describe the Torah as "novlot chochma shel maala". Novlot means that which falls to the ground. It is impossible for me to pluck a fruit off a very tall tree - the only fruits I am able to obtain are the ones which fall to the ground. The Torah is the wisdom of Hashem which He has brought down to earth. Everyone, however, has a different understanding of the Torah. A child in the first grade learns Torah, yet so does a great Rav. R' Akiva Eiger learned Torah as did Chazal and Moshe Rabenu, in fact they continue to learn Torah in Gan Eden. They all study the Torah but none of them have the ability to complete it, for it is infinite. Just as the Torah is the wisdom of Hashem, so are our souls tzelem Elokim created in Hashem's image. The tzelem Elokim can understand the Torah on its own. Although even someone like Avraham Avinu was unable to master the entire Torah, for he was only human, his soul was able to acquire the knowledge it did have even without the Torah being given to him via Moshe Rabenu.

A CALCULATING NATION

Are we not all created in the image of Hashem? If so, why are we unable to receive the Torah on our own the way our forefathers did? Why was it necessary that Moshe Rabenu bring the Torah down to us? The pasuk explains: "G-d has made man simple, but they sought many intrigues" (Kohelet 7:29). When man is straightforward and simple, everything comes out the way it should. Hashem created man just and simple, when our desire is to fulfill the will of Hashem then we will be able to do so without being taught. When, however, we are looking for what is good for us, then we require Moshe Rabenu to inform us of what it is that Hashem wants from us. When man searches for "intrigues" he will not find the true Torah.

3 of 10 YNA Newsletter - Parshat Mishpatim/Shkalim

Regarding Avraham Avinu, the Navi says: "You found his heart faithful before You" (Nehemiah 9:8). Avraham, Yitzchak, and Yaakov were honest and upright. In fact, the book of Bereishit is referred to as Sefer HaYashar because yashar, straight, is a fitting description of our forefathers. One who ascribes nothing to himself has the potential to attain all the Torah knowledge possible. We have not mastered the entire Torah because we are not straight and honest. We only care what is good for us. This can be compared to the merchant who was asked what two times two was. He answered: "that depends, if I am buying then it is three, if I am selling then the answer is five!" With calculations like that it is impossible for a person to acquire the Torah on his own.

Our forefathers were only striving for the truth. What was important to them was fulfilling Hashem's will, not what was good for themselves. They were therefore able to discover the Torah on their own - it is we who are in great need of a Moshe Rabenu to teach us. Although we are far from the level of the forefathers we must try as best we can to emulate them, to absorb as much Torah as we can. This is fulfillment of naase before nishma - to reach a level where we would be able to know what the Torah states without having to hear it. It was this striving to emulate the ways of the forefathers that pleased Hashem. If we cannot climb up all the way to the level of our forefathers, then we will fulfill nishma by hearing it from Moshe Rabenu. It was the Jewish people's endeavor to reach the level of the forefathers that pleased Hashem.

THERE IS NO DOUBT - HASHEM AND HIS TORAH ARE TRUTH

R' Yonatan Eibshitz was once approached by a non-Jew with the following question: "you are the smallest of all nations and we (Christians) are the overwhelming majority. Does your Torah not command you to: 'go according to the majority' (Shmot 23:2)"? Does this not mean that you should accept our faith? R' Yonatan Eibshitz responded that the principle of "majority rules" does not apply here. We follow the majority only when in doubt. For example, if a plaintiff is standing before the Beis Din to determine whether he must pay, the judges will each state their opinion and rule in accordance with the majority view - "If two judges say the defendant is not liable, and one says he is liable then he is not liable. If two judges say the defendant is liable, and one says he is not liable - then he is liable" (Sanhedrin 29a). When there is no doubt, however, one does not apply this principle. Here there is absolutely no doubt at all! We know that the Torah is truth and that Hashem is One!

If I find a piece of meat and do not know whether it came from a kosher or non-kosher butcher store, one of the underlying factors in determining its status (this is not the only determining factor) is what the majority of stores in that area sell. If, however, I can ascertain the status of the piece of meat then it makes no difference how many kosher or non-kosher stores are on that block. By the same token, if I were visiting a city and wished to know how to arrive at a particular destination, I would ask the local residents. If some people direct me to the number one bus line, while others to the 37, a safe bet would be to follow the opinion of the majority. What if their disagreement centered on my own address? If one hundred people were to tell me that I live on Rechov Ben Yehuda or Rechov Yafo, should I then also follow the majority? I know very well where I live and even if one hundred people were to tell me otherwise, I would give no credence to their opinion! So explained R' Yonatan Eibshitz to the gentile: We have no doubt that Hashem and His Torah are the truth and that there is only one G-d, not three. If so, the "join the majority" rule is not applicable and there is no reason for us to adopt your religion!

4 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

HaGaon HaRav Elchanan Wasserman zt"l writes regarding the response of R' Yonatan Eibshitz: "emet veyatziv!" He then offers an additional answer. Should seventy judges vote to acquit the defendant while one lone judge favors a conviction, logic would dictate that he is in fact not guilty and the judge who voted to convict is mistaken. What would be if it was discovered that the seventy judges voting in the defendant's favor were all bribed? Clearly we would give no weight to their opinion (I think we would not listen to the lone dissenting judge either, for he is probably angry that all of his colleagues were bribed and he was not!). A majority of bribed judges does not constitute a majority. The same may be said regarding this "majority" of non-Jews, they are bribed - corrupted by the pleasures this world has to offer.

NOTHING IS CHANCE - THE WORLD IS RUN ACCORDING TO DIVINE PLAN

The Messilat Yesharim writes that logic dictates that there must be a Torah - Hashem would not create a world without a place for the holy neshama which descends from the highest spheres in the heavens. The soul does not wish to remain in this world, it yearns to return to the Next World from whence it came. Hashem placed our souls in this world in order to learn Torah and do mitzvoth before returning to Him.

Hashem rules the world and nothing that happens is by chance. This understanding is the complete opposite of Amalek's attitude, for them everything was meaningless. While the whole world stood in fear and trepidation at the sight of the sea splitting: "people's heard, they were agitated; terror gripped the dwellers of Plishtim, then the chieftains of Edom were confounded, trembling gripped the powers of Moav, all the dwellers of Canaan dissolved" (Shmot 15:14-15), Amalek was not moved. What does this have to do with us? they asked. Amalek attached no significance whatsoever to these events and therefore fearlessly waged war against Bnei Yisrael: "... and he did not fear G-d" (Devarim 25:18). Amalek acknowledged that Hashem performed all these miracles for the Jewish people. This knowledge, however, was of no significance to him - he felt that he could fight Hashem, G-d forbid.

Amalek's goal was to prevent the Jewish people from receiving the Torah. The Torah tells us that Amalek fought against Bnei Yisrael in Refidim - the final stop before Har Sinai. This is clear proof that Amalek believed in Hashem, for otherwise what interest would they have in trying to prevent Matan Torah from taking place? However, Amalek was unable to prevent Matan Torah because the will of Hashem is stronger than Amalek's.

The Torah writes regarding Amalek "asher korcha baderech" (Devarim 25:18). Chazal offer us several interpretations of this pasuk, the literal one being "that he happened upon you on the way" - Amalek believes that everything is by chance. Things just happened. We must understand that nothing in this world is by chance - the world is run according to Hashem's plan.

MEGILLAT ESTHER TEACHES THAT THERE IS A MASTER PLAN

As we mentioned, Amalek believed in Hashem as did his descendant Haman. When the king consulted with Haman as to how to bestow honor upon someone, Haman was convinced: "lemi yachpotz hamelech laasot yekar yoter mimeni" "whom would the king especially want to honor more than me?" (Esther 6:6). Chazal teach us "whenever the Megillah uses the expression 'hamelech Achashverosh' it refers to

5 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

none other than Achashverosh. However, when the word 'hamelech' (the king) appears, without specifying Achashverosh, then it is sometimes a holy word (referring to Hashem the King of kings) and sometimes it refers to Achashverosh" (Esther Rabba 3:10).What we can infer from here is that when "He said in his heart 'whom would the king especially want to honor more than me'" Haman thought that the King Hashem wished to bestow honor upon him. Is this not clear proof that Haman believed in Hashem?

Haman drew lots to decide on the optimal time to destroy the Jewish nation. Chazal teach us that he was elated when the lot fell on the month of Adar - a bad omen for the Jewish people for that was the month of the passing of Moshe Rabenu. Without a basic belief in Hashem and the Torah, Moshe Rabenu would be of no significance. Haman believed in Hashem, however his belief required no obligation from him - he thought Hashem was getting old, G-d forbid, look what happened -Nebuchadnezzar destroyed His House and nothing happened to him.

The pasuk in the Megillah states: "and Mordechai told him (Hatach) of all that had happened to him ('karahu')" (Esther 4:7). On this our Sages comment: "the descendant of 'karahu' (of whom it says 'asher korcha baderech') came upon us" (Esther Rabba 8:5). Amalek was the one "who happened upon you" and tried to convey the message that everything is by chance, and so was the case with their descendant Haman who also claimed that everything happens by coincidence: "Hashem may have defeated Pharaoh and Sanherib, but He cannot defeat Me". It was mere coincidence that Hashem defeated them.

The story of Megillat Esther comes to teach us that there is a Master Plan. Haman wished to hang Mordechai, yet in the end he and his ten sons were hanged - nothing is by chance.

MIDA KENEGED MIDA

The Rav (HaRav Shlomo Zalman Auerbach) Zt"l once made the following observation: On Purim our recitation of concludes with vetalu oto ve-et banav al haetz "and they hanged him and his sons on the gallows", whereas on Chanuka after recounting the story, we conclude with vekav'u shmonat yemei Chanuka elu lehodot ulehallel leshimcha hagadol "and they established these eight days of Chanukah to express thanks and praise to Your Great Name". Why on Purim do we not conclude that it was declared as a day of festivity as we do on Chanukah?

The Rav answered that the al hanissim prayer teaches us "mida keneged mida" - Hashem repaid the enemy in the way they wished to harm the Jewish nation. On Purim, the decree was to kill Mordecai and the rest of the Jewish people, G-d forbid, thus Hashem punished the enemy by hanging them. On Chanukah the Greeks wished to cause the Jewish nation to forget the Torah, lehashkicham Toratecha, Hashem's response was to add more mitzvoth, beyond the six hundred thirteen from the Torah and the few Rabbinic commandments that had previously been in existence. Our Shulchan Aruch is now bigger, for it now contains the laws of lighting Chanuka candles, reciting on Chanuka, etc. This is the "mida keneged mida" rather than forgetting the Torah, we now perform more mitzvoth.

Chazal teach us that: "descendants of Haman taught Torah in Bnei Brak" (Gittin 57b). It is known that R' Akiva was one of thosse descendants. I would say that this is the ultimate wiping out of the name of Amalek. There is a dispute among the poskim regarding whether we are permitted to receive converts from Amalek.

6 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

Although there is an opinion that forbids it, this does not appear to be the view of the Rambam. How can the Rambam opine that we may accept their converts when in fact we are commanded to destroy Amalek? I believe the explanation is found in the command: "you shall wipe out the memory of Amalek from under the heaven" (Devarim 25:19). Torah, however, is above the heaven. Converting Amalekites and bringing them, so to speak, above the heavens, is the ultimate wiping out of their name. The emergence of a descendant of Haman the caliber of R' Akiva is in effect destroying them.

Perhaps we can say that it was in Haman's zchut that he merited having R' Akiva as a descendant. The Megillah relates that Achashverosh told Haman "the silver is given to you" (Esther 3:11) - in one statement Haman earned "ten thousand silver talents" (ibid. 9). What did Haman do with all this money? I think it was the Chatam Sofer who said that he gave it away to charity in order that its merit helps him defeat the Jews. What a righteous man Haman was! Ten thousand silver talents to charity! He did not give only a tenth of his wealth, or a fifth, but all of it!

A FISTFUL OF FLOUR DEFEATS TEN THOUSAND SILVER TALENTS

I believe that a proof can be brought to this from Chazal. The Gemara relates that Haman came to Mordechai after Haman was ordered to lead Mordechai around on the horse. Mordechai had been learning with his students, whereupon seeing Haman approaching, he thought Haman had come to kill them. He ordered his students to disperse and began to daven. When Mordechai finished davening, Haman asked him what they had been learning. He replied: "when the Beit HaMikdash was in existence, one who pledged a offering brought a fistful of fine flour and would gain atonement through it" (Megilla 16a). Haman then responded "Your fistful of flour has come and pushed aside my ten thousand silver talents" (ibid.). Haman wished to use the money to hang Mordechai. The atonement achieved by this mere fistful managed to change this decree.

How do we understand Haman's claim? If he was simply going to give the money to Achashverosh, then what is so surprising that the fistful of flour for the Mincha defeats it? If, however, the money was given to charity, then Haman believed he had a point in his favor - perhaps in Heaven they would honor his charity with a plaque such as "Haman's hall". Despite his having given charity, the Mincha of Mordechai prevailed.

Why did charity not help him? The Gemara explains that Haman had previously sold himself to Mordechai as a slave, and being that "whatever a slave acquires his master acquires" (Pesachim 88b), the charity was not from his own wealth but rather from Mordechai's. We can add another explanation: Haman's giving did not have the status of giving charity. The purpose of chesed is to follow in the ways of Hashem, to serve Him. If one thinks that by giving to charity he acquires the right to uproot Hashem's people then he is gravely mistaken. This type of charity is worthless! Even if it gives assistance for one year, two years, or as long as the money lasts, it is given while going against Hashem's will! Could he think for a moment that this would defeat the fistful brought for the Mincha? Does he think his money will help when his whole desire was to make himself into an Avoda Zara? This is not what Hashem wants!

In a sense, perhaps some good did come of this money Haman gave to charity. The Gemara relates that Rabban Gamliel was once on a ship and he realized that he had not removed the necessary tithes from the produce he had left at home. Fearing that his household members would not be aware of this and would

7 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

mistakenly eat from this produce, he declared: "... and another tenth of my produce that I will, in the future, measure out, is hereby given to Akiva ben Yoseph so that he will acquire it on behalf of the poor" (Baba Metzia 11b). We see that R' Akiva, who descended from Haman, was a gabbai tzdaka and was thus able to collect the maaser ani on behalf of the poor. This, perhaps is also mida keneged mida - because Haman gave such a generous amount to charity, he merited having a great gabbai tzdaka descend from him, and ultimately some good did come from these ten thousand silver talents. Haman, of course, did not succeed in fulfilling his purpose of giving, which was to uproot the Jewish people.

The true mechiyat Amalek is to destroy their hashkafa, their credo that Hashem does not run the world. Today we have no way of knowing who really descends from Amalek, so we are unable to physically destroy them. What we can do, however, is to strengthen our belief that everything in this world is run in accordance with the will of Hashem.

View D'var Torah Archives for Parshat Mishpatim

Staff Dvar Torah By Rav Aryeh Varon

THE CROWN OF A GOOD NAME

Parshat Mishpatim is filled with many halachot which we would tend to view as more "logical" than the mitzvoth of Shabbat and Kashrut. These seemingly logical laws feature prominently following the Ten Commandments we read about in Parshat Yitro.

The Sefer HaChinuch writes that the foundation of all Mishpatim is ve-ahavta lere-acha kamocha - loving your neighbor as yourself. When a person truly cares about his fellow man then he will be careful and extra sensitive not to damage his possessions.

One of the greatest possessions a person can have in this world is a good name - being considered honest and trustworthy. How do we acquire a name for ourselves? The answer can be found in Parshat Mishpatim. What may appear at first glance as nitty-gritty everyday laws of conduct, are in reality precious diamonds in coal mines. The jewel of being viewed as trustworthy must be mined, learned, and understood.

People often mistakenly view the 613 mitzvoth as obstacles to circumvent and hurdles to overcome. The reality is that these are 613 opportunities, gems waiting to be brought out to light by doing nothing more than adhering to our seemingly "logical laws".

Student Dvar Torah by Dov Zamore, Shana Alef - MTA

UNITY IS THE KEY TO OUR SURVIVAL

Many things in life contain a message, some are in the form of an old

8 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

man sitting next to you on a bus recanting the tales of his life which was full of excitement, trials and tribulations; others are delivered in a more discreet manner. , from its religious aspects and scriptural sources, embeds these messages in a way that is experienced in both a subconscious and intellectual level. One of the primary messages in Judaism is the concept that everything is intertwined. Every action has a reason and somehow, in ways not always revealed to us by the A-mighty who is orchestrating everything, effects something else for the betterment of mankind. This week's maftir, Parshat Shekalim, the first of the series known as the "four parshiot", demonstrates this concept in the most fascinating of ways.

Parshat Shekalim commands every Jew to donate a half a shekel towards the building of the Mishkan - precisely half a shekel - no more and no less. The money was then to be donated towards the Tamid, a communal offering brought every morning and afternoon. This coming week begins the month of Adar, the month in which Haman offered ten thousand shekalim to the king to help him destroy the Jews. The correlation between these two monetary references is noted in Massechet Megilla. The merit of the half shekel donation given by every Jew offset the 10,000 shekel offered by Haman. The possible significances of this parallelism are endless. However, there is one hidden message which expresses one of the foundations of our religion.

The commentators explain the significance of the required donation being in terms of a half a shekel, a fraction, and not a whole unit. Each of us must feel that we are contributing only a portion of the cost - we are giving our own contribution and working together with our fellow Jews to help cover the costs of the Korban Tamid. The half shekel therefore symbolizes a unity within Klal Yisrael which has existed for thousands of years. The Jewish people did not immediately understand the significance of the 10,000 shekel which Haman offered Achashverosh. Haman felt that the best form of attack against the Jewish people was to focus on their being dispersed. It was their unity symbolized by the half shekel donation, however, which saved them.

The public announcement requesting the half shekel donations was made, not on Purim, but a few weeks before. On Purim we stress achdus, no other Yom Tov centers around bringing food to others and spreading joy to the less fortunate. Parshat Shekalim is read a few weeks before Purim to remind us that the message of unity is one of the foundations of our faith - it is more than simply an aspect of Purim but is applicable the entire year. The key to our survival is achdus.

Messages appear in all forms, some appear before our eyes and all we need do is internalize what we have learnt. Other times we need to look hard to try and find the underlying connection between seemingly unrelated items and internalize the message. The ideal harmony between the Jewish people radiates in all forms. Regardless of whether it is the relation between two isolated Parshiot whose connection teaches us the importance of standing together, or incidents described in Parshiot conveying this message, we must remember that unity is the key to our survival, and when we work together we can conquer all fears and adversaries.

If you're interested in writing a Dvar Torah for this newsletter, please contact [email protected]

Visitor Log, Mazal Tov's, Tehillim List

9 of 10 2/19/2009 9:14 PM YNA Newsletter - Parshat Mishpatim/Shkalim

Announcements from the Yeshiva

Mazal Tov The Yeshiva would like to wish a Mazal Tov to:

Joshua Guttman (2001-2002) on his engagement to Rebecca Katz-Malamed. Michael (5759-60) and Aliza Davis on the birth of a baby girl. Ari Nussbaum (5766-67) on his engagement to Sarah Bajtner.

Visitors: The following people have visited/learned in the Yeshiva:

Noam Casper (5767-68) Leor Kadoch (5761-62) Alex Holder (5768) Ariel Edelstein (5761-62) Oscar Russell (5766-67) Daniel Moscisker (5765-66) Josh Salmon (5763)

Tehillim List The following members of our extended YNA family need our tefilot:

Toiby Yehudit bat Tama Gaisa Yitzchak ben Shayna Ita Zev Eliezer ben Chaya Shayndel Rueven ben Tova Chaya Fruma bat Eeta Moshe Zanvel ben Breindel Sima Rivkah bat Eidel Leah bat Eidel Chaim Shmuel Moshe ben Golda Aryeh Rephael ben Sarah Chaya Sarah bat Fanya Luna Yitzchak ben Tova Fraida Rachel bat Sarah Milcha Lea bat Bracha Miriam Rivka bat Adina Leah Perla bat Miriam Rachel bat Sarah Dina Sarah bat Shaindel Mira Tali bat D'vorah Bina Tobah Pessal bat Esther Nachum Tzvi ben Ratza Lottie Adina bat Claudia Orly Bat Yaerah Avraham ben Sarah

Send Us Your Announcements

Please, if you have any smachot or chas v'shalom, less happy occasions, let our office know

10 of 10 2/19/2009 9:14 PM