YNA Newsletter - Parshat Vayikra

Parshat Vayikra 5769

In This Issue THIS WEEK: Snapshot Sephardic Melave Malke will be by the home of Alumni Shabbaton Shlomo Mizrahi, 2814 Ave L at 8:30 in honor of Nati 5769 Yefet's Shevah Berachot. All are invited. For more info contact Mark Nakash, 917 754 2217. Sephardic Recap (March 29-31) Rav Beinish Ginsburg will be giving shiurim at YU, Landers, and Stern. He will also be HaRav Nebenzahl on available for meetings with talmidim. Click here for Parshat Vayikra the schedule.

Torah from the Rebbe's Tisch Snapshot

Staff Dvar Torah by Rav Eytan Coren Motzei Shabbat:

Alumni Dvar Torah by Sephardic Melave Malke with special guest speaker Yaakov Lerner Rav Chizkiyahu Nebenzal, Chief Rabbi of the Old City (5762-63, ...) in Jerusalem. Visitor Log, Mazal Tuesday: Tov's, Tehillim List Rav Chaim Eisenstein gave a shiur at YU for Alumni. Pic of the Week The Admor M'Ozerov came and gave a Tisch in the Yeshiva. Click here to scroll down to his Dvar Torah.

DRS and TABC graduates watching hockey playoffs between their schools last Thursday night. Quick Links Netiv Aryeh Website

View D'var Torah Archives Wednesday:

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for Parshat Vayikra 39 Students, along with Rav Yitzchak Korn and Rav Kenny Hirschhorn, left for a six-day trip to Poland. Contact Information Alumni Shabbaton 5769 Suggestion Box

Alumni - Update Info by Yossi Davis (5767) Form Another year, another Ask Rav beautiful Netiv Aryeh Nebenzahl Shabbaton. Just as (E-mail) expected, there was a great turnout (over 250 alumni according to Rav Bina) and of course, great company. With all of the Rabbeim the Yeshiva brought in from Israel, it was impossible not to be excited. As Rav Hirschhorn put it, it was simply amazing to see all of the alumni, from just about every year of Yeshiva, uniting. All the hard work that Sam Bienenfeld and Jason Goldschmidt put in to coordinate and run the event (from soup to nuts) paid off.

After Mincha there was no looking back. There was a spirited Kabbalat Shabbat in the DRS High School Beit Midrash followed by a brief welcome by Rav Bina, and a massive dinner, during which Rabbi Dr. John Krug gave a powerful speech on the importance of unity and hard work. After a dinner of catching up with rabbeim and friends, there was an incredible Oneg back in the Beit Midrash, where Rav Hirschhorn gave an inspiring speech about taking up the reigns, together as a united group, as the leaders of the future.

In the morning, Shacharit was extremely uplifting, and towards the end of davening, Rav Ariel Edelstien gave a nice shiur. After the end of davening, there was a delicious lunch and a great speech by Rav Ami Merzel. Following lunch was Mincha and a very nice shiur by Rav Eisenstein. During the down time immediately after, alumni had a chance to speak to the Rabbeim, go to a fantastic oneg with Rav Chizkiyah Nebentzahl, and learn. Right before Seudah Shlishit, Rav Yoel Rackovsky spoke about the importance of taking something new out of every experience, especially when the experience seems the same. Then, just when the zmirot were winding down, Rav Bina spoke about a wide range of topics, including the importance of shalom bayit.

By the end of Shabbat, everyone had gained some torah and a great, memorable Shabbat. As Rav Bina always says, just as the Yeshiva needs us, we need the Yeshiva. As Ma'ariv ended, and havdalah had been said, everyone walked away having enjoyed yet another beautiful Netiv Aryeh Shabbaton.

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Sephardic Recap

by Morris Elmann (5768)

This past weekend the annual Yeshivat Netiv Aryeh Shabbaton took place.

As a member of the Syrian-Sephardic Community of Brooklyn it was especially meaningful to me. One of the things I most appreciate about "Netiv" as it is known, are the many different people and ideas that are brought together under one roof as a family.

Rav Bina tells the us all the time that it doesn't matter whether a rebbe is "the blackest of the black or the whitest of the white" that the Almighty needs all types of hashkafot and Jews!

Netiv is a microcosm of the world at large. There are sephardic rebbes, Chassidic rebbes, Litvak rebbes (rebbes like Rav Chaim Einsenstein who combine both!) and all types of rebbes in between! This was especially evident this past weekend. Whether it was Rav Chizkiya Neventzhal making jokes about the "Halabim (syrians)" or just seeing all the guys from different backgrounds and hashkafot together over the weekend, there was a sense of true hizuk.

The oneg with Rav Chizkiya left us all on a spiritual high and the weekend went very far to provide the inspiration and hizuk that is hard to find anywhere else.

Rav Bina gave yet again another unforgettable seudah shlishit speech, regarding Shalom Bayit issues. Not only was Rav Bina's message vital to us as students, young adults, future husbands and husbands, but the fact that he gave such a message reminded this alumnus that Netiv is not only a building "across from the holy of holy" as Rav Bina said Netiv is so much more.

Netiv is our family, our mindset and has a permanent place in our hearts. It is a place where the Rabbanim truly care about the growth of their talmidim no matter how far the distance, whether it be the 200 yards from the dorms to the Beit Midrash or the 3000+ miles from Israel to America. It is not just what is on the page that is important, it is what is in the heart: how you treat your mother and father, your fiancé, your wife. It is how we can incorporate what we learn into our daily lives. Rav Bina repeated this sentiment several times when he reiterated that" You need the Yeshiva and the Yeshivah needs you," (and all the alumni know that Rav Bina speaks only Emet). Truly, we all need a little bit of Netiv in our hearts! See you at the next melave malke! All are welcome!

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

CHAMETZ, MATZAH, AND MITZVOTH

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HAUGHTINESS

We read in this week's parsha: "any meal-offering that you offer to Hashem shall not be prepared leavened, for you shall not cause to go up in smoke from any leavening or fruit-honey as a fire offering to Hashem" (Vayikra 2:11). The Torah forbids us to offer a mincha-offering of chametz the entire year - neither the portion that is offered upon the altar, nor the remainder which is eaten by the Kohanim may contain chametz. We do not eat chametz on Pesach because we left Egypt in haste, the prohibition against placing chametz upon the altar, however, applies the entire year.

I believe it is the Sefer HaChinuch who explains that chametz represents gaava, haughtiness. One can take two identical amounts of dough and allow one to rise while leaving the other unleavened, the leavened dough takes up much more space. This is exactly what pride is. A person inflates himself up with "hot air" thinking more of himself than he deserves. When bringing an offering to Hashem, there is no room for haughtiness, a person must humble himself.

PREVENTING MITZVOTH FROM TURNING SOUR

I would like to suggest another reason for the prohibition of offering chametz upon the altar. Chametz implies laziness. A person doesn't need to do any action in order for his bread to become chametz. Chazal derive this idea from the commandment "ushmartem et hamatzot" "'You shall safeguard the matzot' (Shmot 12:17): R' Yoshia says 'it should rather be read safeguard the mitzvot (note: the words matzot and mitzvot have the identical spelling), just as we do not allow our matzah to sour, we must not allow our mitzvot to sour - rather when a mitzvah comes along, perform it immediately" (Yalkut Shimoni Parshat Bo). Just as bread can become chametz even if no action is taken, so too our mitzvoth can spoil if we do not take action. Chazal teach us "mitzvah habaa leyadcha al tachmitzena" - when you have an opportunity to do a mitzvah, do not let it become sour - take advantage of the opportunity and fulfill it immediately. If you wait too long you may not have another opportunity to fulfill the mitzvah. This is the idea of zrizin makdimin lemitzvoth - do not wait, fulfill the mitzvah as soon as possible.

Although outside of the Beit HaMikdash, it is permitted to eat chametz the entire year, it symbolizes laziness and Hashem is not interested in a mincha which has become chametz, He wants excitement in our mitzvah fulfillment.

This pertains to chametz on the mizbeach. Our main association with the prohibition of chametz is on Pesach when we also have the mitzvah to eat matzah. There are two reasons why we are commanded to eat matzah, each of which we make mention of in the Haggadah. The first reason is: "This matzah, why do we eat it? To commemorate the fact that there was insufficient time for the dough of our forefathers to leaven, until the King of Kings the Holy One Blessed is He revealed Himself to them and redeemed them".

SERVANTS OF HASHEM

The other reason we mention in the Haggadah is: "ha lachma anya" - this is the bread of affliction, the bread which our ancestors ate in Egypt. A slave, or even a poor man for that matter, does not have time to wait for his dough to rise completely, for he is subservient to his master or employer and must immediately return to work. Hashem wants us to understand what it means to be a slave and what it means to be subservient to Pharaoh. If as servants of Pharaoh we would not waste time in making our bread, how much more so, as servants of Hashem, must we not waste our time. Hashem forbade us to eat chametz to teach us to serve Him eagerly - without any laziness. As we mentioned above, the entire year

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we bake chametz, even for mitzvoth such as challot for Shabbat. Even so, we should not spend more time than is required in eating and other physical pursuits. Our time must be dedicated for serving Hashem.

In the sixth chapter of Baba Metzia we learn the halacha that "a worker can withdraw from his employment even in the middle of the day" (Baba Metzia 77a). The Gemara restricts this halacha to a worker and not a contractor. The distinction between a worker and a contractor is that a worker is paid for his time while the contractor is paid for the job. If a person was hired to plow someone's field (not during shmitta of course) at the rate of one hundred shekels per day, then should he quit in the middle of the day he would be able to demand fifty shekels for his time. (Obviously one should not do this unless there are other workers available to finish the work.) If, however, he was hired as a contractor - this means they agreed upon a sum for example of one hundred shekels to plow the entire field no matter how long it takes he would not be permitted to quit in the middle of the day. If the contractor does quit so he would have no right to demand remuneration for work already done.

Why do we find this distinction: that a worker is permitted to withdraw from his employment in the middle of the day while a contractor may not? I believe the answer is found in the Torah's affirmation "for the children of Israel are servants to Me, they are My servants" (Vayikra 25:55), from which the Gemara deduces that the Jewish people are "not servants of servants" (Kiddushin 22b). The Torah does not want us to sell our time, for time is consecrated for serving Hashem - we are servants of Hashem and not of other servants. A person who sells himself to work the entire day leaving him no other option has in effect sold himself into slavery, albeit for only one day, but still he becomes a subject of his employer. To prevent a person's time from becoming completely subjugated to another person, the Torah permits a person paid for his time to withdraw from his employment in the middle of the job. A contractor, on the other hand, sells his work. Not only is this permitted but this is the way the Torah desires us to live. When Am Yisrael arrived in Eretz Yisrael they supported one another and sold their wares to other tribes - one sold his fruits, one made wine, while another sold his oil. The Gemara tells us that the tribe of Zevulun made glass. The Torah encourages selling one's wares while it does not encourage selling a person's time.

BEING EXACTING IN OUR OBSERVANCE OF MITZVOTH

The story of the exodus from Egypt also teaches us the preciseness of Hashem's judgment. It was decreed that the Jewish people remain exiled for four hundred years and at that precise moment the entire Jewish nation cleared out of Egypt. Hashem decrees how long a person will live down to the final moment - His Justice is exact as the pasuk states: "The Rock - perfect is His work, for all His paths are justice a G-d of faith without iniquity, righteous and fair is He" (Devarim 32:4). A human is not capable of being so exacting.

Just as Hashem was precise with us, we must be exacting in our observance of mitzvoth. Preciseness is one of the foundations of serving Hashem. One year during the Shabbat HaGadol drasha in Shul when I explained the mitzvah of eating a kezayit of matzah at the Seder within a period of time referred to as "kdei achilat pras", someone asked me what would be if one ate "more or less" a kezayit within that time period. I responded that he would "more or less" sit in Gan Eden! I once explained this concept to schoolchildren by comparing an approximate kezayit to one who dials an approximate phone number. A person may wish to be connected with someone at the number 1234567, yet he dials 1234568. Even though this is very close to the number he wants and in fact is a higher number than he needs, he is unable to reach his friend. To be connected, he has to dial the exact number assigned by Bezek.

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Although when it comes to the mitzvah of eating matzah a person may eat more than a kezayit, there are mitzvoth which require a precise amount such as the machtzit hashekel where every member of the Jewish nation was required to give precisely half a shekel regardless of his financial situation. The story of yetziat Mitzrayim teaches us the preciseness of Hashem's Judgment in the punishment meted out against the Egyptians - how long the plague of dam should last, how long tzfarde-a, and the same may be said regarding the other plagues.

Another aspect of the prohibition of eating chametz on Pesach is that if even a tiny crumb falls into Kosher LePesach food, the entire mixture becomes prohibited. There are other things in which even a mashehu is forbidden - such as loshon hara, it is forbidden to speak even a mashehu of loshon hara. A person cannot say "I only spoke a bit of loshon hara, it could have been worse." The same applies to bitul Torah - wasting time in which Torah should have been studied. Of course a person must eat and work for a living, but unless he has good reason not to, his time should be spent learning Torah. I do not believe there is anyone who does not need to confess on Yom Kippur for not having learned at every possible moment. As difficult or nearly impossible as it is not to violate this prohibition, we must keep the time we waste to a minimum.

THE STUDY OF TORAH IS EQUIVALENT TO THEM ALL

The Chafetz Chaim once calculated that a person can speak two hundred words in one minute. This means that when he learns Torah, he can fulfill two hundred mitzvoth per minute. Would we consider going two hundred days without wearing tefillin? Why do we feel differently about two hundred mitzvoth of Talmud Torah?!

Although we cannot really comprehend how great the reward for learning Torah is, let us try to put it in terms we can relate to. We recite each morning: "these are the precepts whose fruits a person enjoys in This World but whose principle remains intact for him in the World to Come .... visiting the sick, providing for a bride ... and the study of Torah is equivalent to them all" (Shabbat 127a). What does the Baraita mean when it says that the study of Torah is equivalent to them all? Of course the true payment for mitzvoth is in the Next World but let us try to understand this in our language.

The mitzvah of visiting the sick does not only include inquiring about his welfare and wishing him a "refuah shlema betoch she-ar cholei Yisrael". Bikur cholim means insuring that he has proper medical care even if that entails having a doctor or nurse on the premises. There are sick people who, G-d forbid, need to be flown to Chutz la'Aretz for an operation. Fulfilling this Mitzvah can cost hundreds of thousands of shekels.

Similarly hachnassat kallah goes beyond dancing at the wedding and eating a piece of meat or chicken. To fulfill this mitzvah one has to make sure the bride has an apartment, clothing, furniture, a washing machine, dishwasher, and anything else she may need. The expenses here too, can amount to hundreds of thousands of shekels.

PAYMENT IN OLAM HABA CURRENCY

Hashem's reward for performance of a Mitzvah is certainly greater than these expenses incurred. If after all this we declare that "the study of Torah is equivalent to them all" then the reward for each word of Torah we learn is at the very least hundreds of thousands of shekels. If we add what we stated in the name of the Chafetz Chaim that every minute of learning Torah is a fulfillment of two hundred mitzvoth, then we must multiply this sum by two hundred. Learning Torah,

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however, is worth even more, because Olam Haba currency is worth not only more than all the shekels in the world but even more than all the dollars in the world! After all, our Sages tell us "better is one hour of bliss in the World to Come than the whole life of this world" (Pirke Avot Perek 4, Mishna 17). This means that if we take all the pleasures this world has to offer for all generations it would not come close to the minimal reward for learning Torah. If we truly understood the vast reward awaiting us we would not waste a single moment but would spend any free moment we have learning Torah, for time is money. In fact time is even more than money. If we truly understood this we would run to learn at every possible moment. Why then do we need mussar in order to inspire us to learn? The answer is that our minds may understand, but we need the mussar to inspire our hearts as well.

Hashem desires from us mitzvoth not only in quantity but in quality as well - he wants us to serve Him with all our heart, with all our joy, and that we should be people of sterling middot. Hashem showers us with good, He provides us with life, sustenance, and so much more.

ULTIMATE FREEDOM

Total devotion to Torah is known as shibud, and when describing one totally devoted to Torah, we refer to him as an eved - literally meaning a slave to Hashem and the Torah, yet in actuality it is the ultimate freedom man can achieve - as the Braita says: "there is no free man save one who is involved in Torah" (Avot 6:2). In the words of Rav Yehuda HaLevi: "slaves to their time - are truly enslaved, a slave to Hashem - he alone is free". We recite nightly in the brachot of Kriat Shma: "Who struck with His anger at the firstborn of Egypt and removed His nation from their midst to eternal freedom". In what way did we emerge from bondage of Egypt to eternal freedom? After all, Hashem took us out of the bondage of Pharaoh and took us in as His servants (lehavdil)! This implies that being a servant of Hashem is in fact "eternal freedom".

In what way is a servant of Hashem "free"? What is this "eternal freedom" we are referring to? Is this freedom? Being enslaved to Hashem places many more demands on man than being a slave to Pharaoh! We were only slaves to Pharaoh for six days a week (see Shmot Rabba 1:28), and we were given some semblance of freedom at night in order to sleep (ibid. 12). One who serves Hashem is His servant day and night - twenty four hours a day, seven days week he is subject to the laws of the Torah! Halacha dictates how he must sleep at night (see Shulchan Aruch Orach Chaim siman 239), how he must arise in the morning (see ibid. siman 1), how he must wash his hands (ibid. siman 4), how he must get dressed (ibid. siman 2), how and what he must eat, and much much more. It is true that after all is said and done, it is far better to be a servant of Hashem than a servant of Pharaoh, but why is this referred to as "eternal freedom"?

The explanation is as follows: what is the true difference between a slave and a free man? A slave is subordinate to the will of his master. Even should the master be kind and considerate and not overburden the slave with hard labor the way Pharaoh did, in the final analysis it is the master who determines the course of the slave's life, not the slave himself. A free man, on the other hand, dictates his own path in life, he does as he wishes and is not subjugated to the wishes of anyone else. According to this, we can say that one who follows the dictates of his yetzer hara is nothing more than a slave. It may appear to him that he is a free man, but in truth he is a slave. Why? Because what my yetzer hara wants is not necessarily what I want. My yetzer hara is not "me", rather another entity - outside of "me". My soul, the G-dliness in me, is the true "me". What my soul wants is the opposite of what my yetzer hara wants. Therefore, if I allow my yetzer hara to dictate my life, I am nothing more than a slave to it, and it is my master. On the other hand, if my actions follow the dictates of my soul and not those of my yetzer hara, then I

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am not a slave but I am a free man in control of my actions.

This is the freedom we are celebrating on Pesach - the true sense of freedom that comes with being servants of Hashem. Torah from the Rebbe's Tisch

We read this past Shabbos in Parshas Pekudei: "on the day of the first month, on the first of the month, you shall erect the Mishkan, the Tent of Meeting" (Shmot 40:2). Later in the parsha we read "it was in the first month of the second year on the first of the month that the Mishkan was erected" (ibid. 17), and finally we read once again "He erected ..." (ibid. 33). We find the idea of erecting the Mishkan written three times in proximity. What is puzzling is why do the first and third psukim state that Moshe Rabenu himself erected the Mishkan, while the middle pasuk seems to imply that it stood up on its own?

A further difficulty is that the Baal HaTurim cites a Midrash which asks why the Torah writes "HaMishkan" with the opening hei rather than just Mishkan - implying the Mishkan? The Baal HaTurim cites a Pesikta which states that Hashem commanded the angels to create a Mishkan Shel Maala for Him at the same time that the Mishkan below was erected. This is the meaning of Moshe erected theMishkan - the Heavenly Mishkan. Why were the angels commanded to erect a Mishkan above while the people erected a Mishkan below?

The Midrash in fact teaches us that when Moshe was commanded to build the Mishkan, he responded that he was unable to for two reasons: firstly the boards are too heavy for him to lift and furthermore, how could he possibly bring the Shchina down to the Jewish people? Hashem commanded him that he must go through the motions of building the Mishkan, though in actuality Hashem Himself will construct it. If Moshe did not build the Mishkan, why does the Torah write that he did?

We can answer as follows: a human being of mere flesh and blood does not possess the ability to construct a Mishkan. He cannot bring the Shchina to this physical world where the yetzer hara is so powerful. When can he hope to accomplish such a feat? Only when Hashem provides him with the ability to do so. We mentioned that the Torah writes that the Mishkan was erected, as if the Mishkan arose on its own.

We find something similar regarding the Aron - "bakatef yisau" - "they carried on the shoulder" (Bamidbar 7:9), implying that it had to be transported. On the other hand, we find other psukim that seem to imply that the Aron transported itself. How do we reconcile this apparent contradiction? Man must act himself and leave the rest to Hashem. Moshe was commanded to erect the Mishkan, yet in fact it was erected on its own. This refers to the Mishkan shel maala as well - Moshe erected the earthly Mishkan and the Heavenly Mishkan with his tefillos and those of the entire nation - he understands that he does not possess the ability to do so on his own.

We must expend great effort in serving Hashem, yet understanding that we are incapable of acting on our own. The yetzer hara is very shrewd - it can come up with one hundred and fifty excuses for not serving Hashem. Only when man puts his entire heart and soul into serving Hashem will he merit Divine assistance - "if one comes to purify himself he is given assistance" (Yoma 38b).

We pray on this Rosh Chodesh Nisan that the Mishkan will arise on its own, that Hashem will invoke His mercy above and hear the prayers of Klal Yisrael below. May we merit speedily in our day that our tefillos help build the Beis HaMikdash. May Hashem bring salvation to the entire nation as a whole and for each of us

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individually bimhera beyamenu. Amen.

Staff Dvar Torah by Rav Eytan Coren

HOW KORBANOT APPLY TO US TODAY

Shimon Hatzaddik in the second mishna in pirkei avot states "on three things the world stands on Torah, avodah and acts of kindness". One of the explanations given for avodah is the avodath hakarbonoth i.e sacrifices. This week's sedrah acquaints us with the many intricate mitzvoth that deal with korbanoth. Without getting into the various details regarding the actual korbanoth, I would like to connect each of us to the place on which almost all sacrifices were brought - the mizbeach.

Being that we have no Beit HaMikdash and therefore we cannot offer the korbanoth, the concept of bringing offerings upon the mizbeach appears very foreign to us. Yet, the actual place on which the mizbeach stood is significant in and of itself in a way that relates to each and every one of us. Chazal teach us that when Hashem created Adam HaRishon, He gathered dirt from the location of the mizbeach atop har habayit and with that created man. In the words of Chazal, "Adam mimekom kaparato nivrah" - man was created from the same spot in which he can repent - i.e. we are born with the innate capability of doing teshuva - it is part of our nature.

The Rambam in Hilchoth Beit HaBechira perek 2 halacha 2 explains that after Adam HaRishon sinned, he sacrificed a korban on the very same spot in which he was created. Furthermore, Kayin, Hevel and Noach sacrificed their korbanoth on the very same spot as well. The Rambam continues that Akeidath Yitzchak, the ultimate test of Faith, also took place at this very spot. He therefore rules that the mizbeach may not be moved and must remain in a specific location. What lessons can we learn from this today? Just as AT&T was well-known for claiming "we are all connected" (to each other), this idea can be applied to us as well. We are all descendants of Adam HaRishon. The fact that that was his birthplace implies that we come from there as well. This is where we connect to our Creator. When we pray at the kotel we should focus our tefillot to the site of the Beit HaMikdash, specifically the mizbeach - the ultimate source. This week when we read about the many different offerings, let us remember that the word korban comes from the word karov, being close. We can achieve this today with our tefillot which take the place of korbanot by remembering that the place where we can best connect to Hashem is still alive and well to this day.

May we merit the building of the Beit HaMikdash and brining offerings upon the mizbeach, this coming Pesach. Shabbat Shalom

Alumni Dvar Torah by Yaakov Lerner (5762-63, ...)

In this week's Parasha, we begin learning about the Korbanot. The mefarshim give different reasons why we offer Korbanot. The Ramban says that the animal takes the place of the person offering the Korban. Seeing the animal's distress inspires the person to submit himself to Hashem's will.

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We see from this that Hashem is not interested in the animal we are bringing, but rather in the connection we create with Him by bringing it. This is reflected in the word "Korban", which comes from the verb "L'karev", to bring closer. This can also be seen from a Mishnah (Menachot 110a) which states, "Whether one gives a lot or one gives a little (his Korban is equally pleasing to Hashem), provided he directs his heart toward his Father in Heaven."

But what are we supposed to do now that there are no more Korbanot?

The Gemara in Berachot (26b) says that davening was established in a way that it models the Korbanot, which is why we daven three times a day. We should realize though, that davening is also a way to create that same connection to Hashem as we do by bringing Korbanot.

Another way to compensate for not being able to bring Korbanot is to learn about them. The Or Hachayim Hakadosh writes that learning about a mitzvah is like doing the mitzvah. So too here, learning about the Korbanot is considered as if we offered them.

Visitor Log, Mazal Tov's, Tehillim List Announcements from the Yeshiva

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

Daniel Newman (5765-66) on his engagement to Marisa Galbut. Josh Goldman (5759-60) on his engagement to Karen Wisotsky. David Walter (5761-62) on his engagement to Talia Golzman. Daniel (Doni) Joszef (2001-2004) on his marriage to Bobbi Rohr. Joey Harary (5765) on his engagement to Frieda Benun. Avi Shteingart (former Madrich 5768) on his marriage to Debbie Apsan. Josh Zaboulani (5765) on his engagement to Jennifer Warum. Rav Saadya (Kollel Rennert) and Chava Cohen on the birth of a baby boy.

Baruch Dayan Emet Yeshivat Netiv Aryeh regrets to inform you of the passing of:

The Grandmother of Zvi Wietschner (5748-49).

Hamakom Yenachem Otam B'toch Sha'ar Aveilei Tzion V'Yerushalayaim.

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

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Fraida Rachel bat Sarah Milcha Lea bat Bracha Miriam Rivka bat Adina Leah 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 Miriam Naomi bat Sarah Yehudis Sara Bas Esther Dov Eliyahu Ben Mindel Hudis Rahamim Ben Miriam

Please, if you have any smachot or chas v'shalom, less happy occasions, let our office know so we can keep everybody updated. Are you visiting Israel? - let us know! We'd love to host you for a shabbat meal, davening, a shiur and would love for you to stop by.

Shabbat Shalom,

HaRav Aharon Bina, Netiv Aryeh Yeshivat Netiv Aryeh

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