In This Issue Parshat Vayishlach Remembering HaRav Aryeh Bina zt"l

HaRav Nebenzahl on Parshat Vayishlach

Staff Dvar By Rav Ben Leybovich

Netiv HaChinuch - For Parents and Teachers

Petuchei Chotam on Parshat Vayishlach

Dedications, Visitor Log, UPCOMING ALUMNI EVENTS SCHEDULE: Mazal T ov' s, T ehilim List Chanukah Comes Early For Our Alumni In ! Join Our List

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Rabbanit Malke Bina

Listen to the given by the Rabbanit in YU this past Sunday

There will be special shiurim for our Alumni in Israel next Thursday night, Dec 15 at 9:00 PM at the . Rav Amos Luban followed by Rav Chaim Eisenstein will be prepare us for Chanukah with their inspiring words, and we encourage you to spread the word.

Following the shiurim Rav Bina will spend some time with the alumni that attend. ~~~~~~~

Rav Korn And Rav Ginsburg At YU NEXT

Rav Yitzchak Korn and Rav Beinish Ginsburg will be at NEXT SHABBAT Parshat Vayeishev (December 16-17), and all alumni (even those not in YU) are encouraged to join. There will be an oneg Friday Night, and they will be giving shiur Shabbat day. Both Rav Korn and Rav Ginsburg will be available to speak to our alumni throughout Shabbat. (For those who need, meals can be purchased from YU, and anyone unable to find sleeping arrangements on their own can contact [email protected] and someone will try to assist you.)

Rav Yitzchak Korn Shiur in

When: Sunday Dec 18th 10:00 PM Where: At the home of Danny(5767) and Sarala Turkel 141-03 Jewel Ave, Apt #2

1 of 9 Kew Gardens Hills ~~~~~~~

HAKARAT HATOV

The Yeshiva would like to thank Ricardo and Gitty Goldschmidt for hosting the Alumni Melava Malke with HaRav Aharon Bina and R Natan Schwartz this past Motzei Shabbat.

May Hakadosh Baruch Hu repay you many times over for your chesed and kavod haTorah. ~~~~~~~

Announcement for visitors to the Yeshiva this coming week:

If you are planning to visit YNA next week, please note that Dec 12-14 the entire Shana Alef and its staff will be on a tiyul in Eilat. ~~~~~~~

Shabbat Davening Times: with Rav Ginsburg & Family

Friday Night (at Rav Bina's house) Mincha in the Beit Midrash - 4:15 PM

Shabbat Day Shachrit- 5:50 AM (at Rav Bina's house) Second Shachrit- 8:30 AM (in the Beit Midrash) Mincha-4:00 PM (in the Beit Midrash)

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Rav Aryeh Bina zt"l

The following is a translation from an Israeli newspaper of an article about HaRav Aryeh Bina z"tl published during the week of his yahrzeit.

PART 1

HaRav Aryeh Bina zt"l, known as an ilui, worked as a farmer until his arrival in Yerushalayim where he established the Netiv Meir Yeshiva. He set high standards for his students' accomplishments in Gemara, yet encouraged them to excel in their secular studies as well. Endowed with incredible physical strength, he fought in the Hagana, enlisted in the Jewish Brigade, and survived four years of German captivity. Alongside the uncompromising educational standards set by the classic Mussar Yeshivot, he encouraged his students to involve themselves in communal activities - from establishing Yeshivot to entering the political arena.

Yeshivat , Yeshivat Petach Tikva, , Yeshivat , Yeshivat Torat HaChaim and others, have their differences in many areas, however there is one factor which unites them - their Roshei Yeshiva learned in Yeshivat Netiv Meir, now celebrating sixty years since its inception. The Yeshiva world is just one example where influential positions are manned by graduates of Netiv Meir. The army, academia, and communal leadership are just a few examples. The reputation of Yeshivat Netiv Meir is due to the giant personality who established it - HaRav Aryeh Bina zt"l.

A Child in the

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HaRav Aryeh Bina, was born in 5673 (1913) in the city of Slonim where his father, known for his greatness in Torah, served as of the local Yeshiva Ketana. After having spent much of his time learning under his father's tutelage, Rav Aryeh elected at age 10-11 to attend Yeshiva Gedola. He chose the Mir Yeshiva which at the time was one of the more prominent and prestigious Yeshivot in the Torah world of Eastern Europe.

At first the Yeshiva refused to accept a child and he returned home. Two years later he reapplied and this time was accepted. For one and one half consecutive years he remained in the Mir alone, without any family, and with young men significantly older than himself. Lacking the funds required to travel home, he spent the day of his Bar in Yeshiva far from his parents.

HaRav Bina, known then as Aryeh Leib Binosovsky, rose to greatness during his tenure in the Mir Yeshiva. For ten consecutive years his night chavruta was an older boy named Chaim who hailed from the city of Stutchin - HaGaon HaRav Chaim Shmuelevitz who later became Rosh Yeshiva of the Mir Yeshiva in Yerushalayim. HaRav Yoseph ben Porath, HaRav Bina's son-in-law, relates that even prior to his Bar Mitzvah, R' Aryeh was tested by the Rosh Yeshiva on the entire Sedarim of and Nezikin which he knew by heart. The toil in learning typical of the Mir Yeshiva became his role model for the rest of his life, and this was the atmosphere he tried to instill in Yeshivat Netiv Meir. On one occasion when he spoke against Yeshivot which manage only ten dapim in an entire zman, he pointed out that in Mir they completed the entire Massechet Baba Metzia in a single zman "and what's more they managed to review it a few times until it became as if were placed in our minds."

He set high standards for his students in Netiv Meir - many Yeshiva High Schools took matriculation exams (bagrut) on thirty dapim of Gemara divided into two separate tests, Netiv Meir combined fifty dapim with Rashi and Tosafot into a single exam. Even given the great breadth, the learning remained on a very high level.

In addition to his superior intellect and diligence, HaRav Bina was endowed with tremendous physical strength. HaRav Eliyahu Grossberg, among the original Rabbanim of Yeshivat Netiv Meir, relates that in his youth Rav Bina once walked up to the bima in Mir Yeshiva and tore an iron chain with his bare hands declaring that strength is something spiritual and not physical. Dr. Aviad HaKohen, a student of R' Aryeh and today the dean of the Shaarei Mishpat Institute, is in the middle of writing a biography on HaRav Bina which he hopes to publish in the coming year. He cites his own father ( member Harav Menachem HaKohen) having asked Rav Bina if there is truth to the stories that in his youth he was able to bend nails. Rav Bina responded "the trick is not how to bend them but how to straighten them", alluding to his educational method and philosophy.

Fleeing a Polish draft notice, HaRav Bina elected to move to Eretz Yisrael. His parents decided this was the appropriate time to close on a with a distant relative. Prior to his journey he received semicha and a letter of recommendation from HaRav Eliezer Yehuda Finkel, Rosh Yeshiva of Mir. Praising his vast Torah knowledge and pleasant manner (a real compliment for a graduate of a mussar Yeshiva), the Rosh Yeshiva added: "with his diligence in learning and his supreme abilities, he is destined to rise higher and higher in Torah and Yiras Shamayim. With the help of Hashem Yisborach, he will become a b'Yisrael.

NEXT WEEK - PART 2: Rav in Farmer Clothes

HaRav Nebenzahl on Parshat Vayishlach

HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the 's sermon.

We are still in need of donors to cover the remaining costs of publishing Yerushalayim beMoadeha - Shabbat Volume III. If you would like to take part in this mitzvah of harbatzat Torah please email [email protected]. Donations of $5,000 will entitle you to a dedication page.

MAASEI AVOT SIMAN LABANIM

The Torah describes Yaakov's battle with the angel of Esav: "When he (the angel) perceived that he could not overcome him (Yaakov), he struck the socket of his hip, so Yaakov's hip-socket was dislocated as he wrestled with him" (Bereishit 32:26). The angel, realizing that he would be unable to win the war, injured Yaakov to prevent

3 of 9 him from fleeing. The Rashbam explains that the angel succeeded in preventing Yaakov from escaping from Esav's advance. The Rashbam is of the opinion that Yaakov had no intention of meeting Esav. Yaakov simply arose at night and took his wives and children to escape from a potential meeting with Esav.

The Torah recording Yaakov having told his angels to bring a gift to Esav: "for he said: 'I will appease him with the tribute that precedes me, and afterwards I will face him; perhaps he will forgive me'" (Bereishit 32:21), is simply Yaakov instructing the angels to tell Esav that he wishes to meet him. The truth was that he had no intention of meeting Esav.

I believe Rashi and other commentaries understand the incident differently than the Rashbam - they believe that Yaakov truly intended to meet Esav. What did the angel gain by injuring Yaakov's leg? He injected impurity into Yaakov's body. Yaakov is saintly and the angel of Esav injected his impurity by injuring Yaakov's hip-socket. The angel of Esav wished to win the war, was unable to, but managed to inject impurity.

What resulted from the tum'ah injected into Yaakov's body? The result was that over the generations many were not so strong in following Hashem. In the desert, for example, the necheshalim acharecha "all the weaklings at your rear" (Devarim 25:18) were members of the tribe of Dan whose service of Hashem had weakened somewhat. During the period of the second Beit HaMikdash the Tzdukkim and Baitusim left the ways of Hashem. Then were the Mityavnim (Hellenists) during the generation of the Chashmonaim, followed later by the Karaites and the Maskilim, eventually being followed by the Reform, Conservative, and Chilonim of today. All of the above resulted from the angel injuring Yaakov - it negatively affected the entire Jewish nation for generations to come.

The end result, however, will be that Yaakov will win the war, moshiach will come and all this will come to an end. The Torah writes that the angel fought until dawn, until the arrival of day signifying the end of the exile when all will become right. The Ramban explains that the history of the Jewish nation is symbolized by what happened to the forefathers - Avraham Avinu's descent to Egypt symbolized the nations' Egyptian exile, followed by other incidents such as what took place with Esav, until "Yaakov came to Yitzchak his father" (Bereishit 35:27) found later in this week's parsha highlighting Yaakov's return to Eretz Yisrael signifying the end of the exile. The full history extends to the sale of Yoseph, but the shorter synopsis concludes with Yaakov's return to Eretz Yisrael.

In this week's parsha we find the incident involving Reuven and Bilha: "And it came to pass, while Yisrael dwelt in that land, that Reuven went and lay with Bilha ..." (Bereishit 35:22). Rashi points out that this took place prior to Yaakov's returning to his father. What is Rashi adding here, does a simple reading of the parsha not show that this incident took place prior to Yaakov's return? Rashi is explaining to us why the Torah is emphasizing that it took place "while Yisrael dwelt in that land". The Torah is informing us that this too is a sign of things to come, and this incident as well is a result of the exile - when Yaakov returns to Yitzchak symbolizing the end of the exile such things will no longer happen. These things only take place during the darkness of the exile - when the Jewish nation returns there will be no more troubles.

Rashi in the beginning of Parshat Vayeshev writes: "Yaakov sought to dwell in tranquility, but then the ordeal of Yoseph sprung upon him. Hashem said: the righteous do not consider that which is prepared for them in the World to Come to be enough for them, but they seek to dwell in tranquility in this world as well!". What are Chazal referring to? Are there no tzaddikim living a life of tranquility in this world? What would be so terrible if Yaakov Avinu had some respinte from all his troubles? The fact is he did have a short period of time free of trouble - from the time he returned to Yitzchak until the sale of Yoseph.

I believe Chazal are teaching us that Yaakov wished for the Torah to describe what happened after his return - the good years. These years were a sign of what will take place during the days of Moshiach. Yaakov wished for the Torah to describe his life upon his return to Eretz Yisrael so that later generations would have an idea of what things would be like after the arrival of the Moshiach. Hashem however did not wish to reveal what would take place at the end of days, we will see for ourselves bimhera beyamenu but only when the time comes, not prior to that. Chazal are stating that it is enough for the tzaddikim to reap their reward in the Next World, they do not need to be informed of the specifics of that while still in this world.

We find something similar when Yaakov gathered his children around him before his death: "Yaakov wished to reveal the end to them, but the Shchina departed from him". Yaakov wished to reveal to his sons when the Moshiach will arrive and what will happen at the end of the exile, but Hashem did not wish for this to be recorded. We know that things will be good, we know that this will signify the end of the night - the dawn following Yaakov's battle with the angel of Esav will mark the beginning of the light which will only become greater and greater.

Prior to Yaakov's meeting with the angel, the Torah writes: vayivater Yaakov levado "Yaakov was left alone" (Bereishit 32:25). Chazal comment that he remained behind for some small jars (pachim ketanim) which he had left behind. From where did Chazal derive that it was specifically these jars and not some other reason for

4 of 9 remaining behind? I believe that at times Chazal, for the purpose of derivation, interchange the letter kaf with the letter bet - due to their very similar, almost identical appearance. Substituting the letter kaf yields "vayivater Yaakov lekado" - Yaakov returned for his pitcher. Perhaps we can leave the word levado but rather than meaning alone we can say that it refers to the beit habad - the oil press.

The small jars which Yaakov wished to rescue at Yabok symbolize the pure oil which the Chashmonaim found in the Beit HaMikdash in the miracle of Chanukah. The destruction of the second Beit HaMikdash was followed by 2,000 years of exile. However, before that exile came the miracle of Chanukah - a sign of the eventual arrival of Moshiach bimhera beyamenu - the light of Chanukah.

The miracle of the lighting of the oil took place in the middle of the winter. Perhaps this is not by chance, for in the winter the nights are much longer making the miracle of the burning of the Menorah that much greater. During the short summer nights they would not have required such a large quantity of oil. This supposition does not follow the view of the Rambam who claims that the Menorah in the Beit HaMikdash burned during the day and night, so eight days of day and night are the same in the summer and in the winter. According to the Rishonim who do not concur with this view, however, more oil was required for winter nights than had this miracle taken place during the summer.

There is a custom to light the Chanukah Menorah in shul in the morning as well as in the evening. Some claim that this alludes to the view of the Rambam that the Menorah was lit during the day as well. I do not believe that this is the simple explanation - we light in the morning to remind us it is Chanukah so we do not forget to say Al HaNissim, Hallel, and to read the correct Torah portion. The miracle of Chanukah was to teach us that there will be an end to the long exile which the Jewish people were destined to suffer shortly thereafter.

The miracle of Purim, on the other hand, took place earlier when there was still prophecy, when it could still be recorded in the Tanach. All we know about the miracle of Chanukah, on the other hand, is what we find in the Oral Torah. Chanukah teaches us the importance of the Oral Torah, the light of the Menorah is the light of Torah.

The question is raised of why on Purim we are obligated to partake of a festive seudah whereas on Chanukah there is no such requirement (we can fulfill all our Chanukah obligations without eating latkes). Although the halacha forbids fasting on Chanukah there is no obligation to eat. The Rammah writes that a seudah where a person sings Hashem's praises and speaks of the miracle of Chanukah has the status of a seudat mitzvah, there is no obligation to do so.

The difference is that Purim was a physical salvation and we therefore celebrate physically. Chanukah, on the other hand, was decreed against learning and observing the Torah - the celebration is therefore of a more spiritual nature.

The Rav (HaGaon HaRav Shlomo Zalman Auerbach) zt"l points out that the Al HaNissim of Purim ends with: vetalu oto ve-et banav al haetz "and they hanged him and his sons on the gallows", while in the Al HaNissim of Chanukah we describe the victory of the Jewish people, yet we add "they established these eight days of Chanukah to express thanks and praise to Your great Name". On Purim we do not add "and they established days of festivity and joy".

The Rav explained that we want to emphasize that Hashem did the opposite of what the enemies planned. On Purim, Haman wanted to hang Mordechai so in the end he and his sons were hanged - mida keneged mida. On Chanukah, on the other hand, it was the wish of the enemy that we forsake our Torah, G-d forbid. Hashem therefore gave us more Torah on Chanukah - there are several chapters in the Shulchan Aruch devoted to the laws of Chanukah - this too is mida keneged mida.

The question is raised of why we do not hear about the Tzdukkim and the Baitussim prior to the story of Chanukah. He explains that the Hellenists (Mityavnim), Tzdukkim, and Baitusim all live according to the same philosophy. They do not believe in life in the Next World, they do not believe in Divine Providence. They live according to what is good for them in this world. When the Greeks were in power they became Mityavnim, when the Chashmonaim took over they sided with them. The problem here was that they did not wish to be bound by the laws of the Torah so they claimed to only believe in the Written Torah and not in the Oral Torah. When the Romans conquered Eretz Yisrael they sided with them. They are always the same people - they want one thing and that is to side with whoever is in power.

Matityahu fought not only against the Greeks but against the Mityavnim - we find in Sefer Chashmonaim that one of his first acts was to kill one of the Mityavnim. Although Sefer Chashmonaim is not considered reliable, we can believe the stories to a large extent. Their battle was therefore not only against Yevanim but Mityavnim as well.

Why were the Chashmonaim successful in battling against the Greek enemy whereas in later generations, such as

5 of 9 battles against the Romans by Bar Kochva and others they were not successful? The battle of the Chashmonaim was completely al Kiddush Hashem - they were interested only in fighting for the Torah and not for independence or any other reason. Later wars took on a more nationalistic nature, less religious.

When the battle is purely for the sake of Torah then we will emerge victorious. May Hashem help that we experience the light of Moshiach, the light of Torah, speedily in our day. Amen.

Staff Dvar Torah By Rav Ben Leybovich

YAAKOV IS LIMPING - WE CAN HELP

One of the more esoteric stories of Sefer Bereishis can be found in Parshat Vayishlach. Yaakov, alone and vulnerable, is attacked by the "Saro Shel Esav" - the angel representing Esav and his descendants. Chazal add even more drama to the battle by emphasizing the struggle between the two created a sandstorm which reached the *Kisei HaKavod (Chullin:* 91A). Finally, we reach the climax of the story as the angel, upon his being defeated, grants Yaakov the new name Yisrael - confirming that he is the true successor of Yitzchak, to lead and establish Klal Yisroel. However, the success is not complete, Yaakov emerges limping - his strength is drained to a degree.

The Zohar explains that the significance of Yaakov's limp alludes to the support that Torah needs in this world. The angel of Esav found himself desperate in his failed attempts to hurt Yaakov and resorted to attacking his legs - his supports. It was a clever decision made as a last resort; he understood that the easiest way to undermine the Torah that Yaakov represented was by attacking it indirectly - through the means that allow it to continue moving forward.

And just as that is where he begins his attack, the Zohar teaches, that is exactly where we need to set up our defenses. Klal Yisrael has persevered through history, through dedication to the Torah which maintains our morals, beliefs, and connection with Hashem. Inevitably, our connection to one another is solidified as well. Each and every member of Klal Yisrael has the talents and abilities to help and rid Yisrael of it's crutches and allow the Torah to stand tall and proud, as it should.

The passing days of galus, however, have the ability to infuse confusion into our lives. Sometimes that confusion may get so thick, similar to a powerful sandstorm which can blind us from seeing the Kisei HaKavod, our ultimate goal. And that is exactly how the angel of Esav succeeded - by kicking up the dust and blocking our vision.

Hashem has promised us that the Torah will never be forgotten by Klal Yisrael. But it is our opportunity and privilege, whether financially, emotionally or in any other way possible, to take part and provide the much needed support which will return Yisrael to his ultimate perfection.

Netiv HaChinuch - New! For Parents and Teachers

Netiv HaChinuch shares the insights and wisdom of an adam gadol whom we have recently lost - HaGaon HaRav Michel Yehuda Lefkowitz zt"l - Rosh Yeshivat Ponovezh l'Zeirim. From his early days in Ponovezh, HaRav Bina Shlit"a maintained an especially close connection with HaRav Lefkowitz zt"l. Our weekly series will contain excerpts from Imrei Da'at - HaRav Lefkowitz' sichot and letters to educators in the area of chinuch.

#10 ALWAYS FOCUS ON THE TASK OF TEACHING

To succeed in the path of education we mentioned above in the name of the Vilna Gaon - directing the student on the path suitable for him by delving into the depths of each individual student, the Rav must be on the level of "the strong warriors who do His bidding, to obey the voice of His word" (Tehillim 103:20) - he must devote his entire being to the Yeshiva and to his students.

6 of 9 We can learn the following from Chazal: "and those who make the many righteous like the stars forever and ever' (Daniel 12:3), these are the teachers of children. Who, for example first this description of a teacher? Rav said: 'a teacher such as Rav Shmuel bar Shilat, for Rav once found Rav Shmmuel bar Shilat standing in a garden. Rav said to him: 'have you abandoned your trust? (Rashi explains that Rav Shmuel was so dedicated that he taught and supervised his students constantly. Rav was therefore amazed to see Rav Shmuel alone. Rav Shmuel said to Rav: 'it has been thirteen years that I have not seen this garden and even now my mind is on the children'." (Baba Basra 8b)

We see from here that even a minor act such as walking out into his garden shows a lack of devotion on the part of the teacher. Rav Shmuel bar Shilat acknowledged this, and explained that "his mind was on the children" - not for a single moment did he forget his obligation of teaching Torah and knowledge.

This is how a Rav should relate to his student - his mind must be constantly on him thinking of him, understanding his strengths, and seeing what needs improvement. All this must be out of love and attempting to bring him closer thereby building a good relationship.

Petuchei Chotam on Parshat Vayishlach

Rav Chanan Bina will be teaching a passage from the sefer Petuchei Chotam each week on the parshat hashavua. The sefer was written by HaRav Yaakov Abuchatzeira zt"l.

Click here to listen.

Visitor Log, Mazal Tov's, Tehilim List

By Special Request

Dedications

Night Seder (mishmar) 13 Kislev was sponsored by Shalom Hopkovitz (5760-61) l'ilui

7 of 9 Avraham ben Dovid.

Visitors

The following people visited/learned in the Yeshiva:

Jeremy Schwalbe (5748)

Mazal tov's

Yeshivat Netiv Aryeh would like to wish a mazal tov to:

Jeremy (5758-59) and Yani Chernikoff on the birth of a baby boy.

Baruch Dayan Emet

Yeshivat Netiv Aryeh regrets to inform you of the loss of:

The paternal grandfather of Jonathan Bodner (5761).

Tehilim List

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

Michoel Pinchas ben Frachah Yaakov Dov ben Blima Chana Miriam Rivka bat Adina Leah Ada Bat Miriam Rachel bat Chana Reuven ben Tova Chaya Yehuda Pinchas ben Asna Aharon ben Simah Sagit bat Esther Shayna bat Chava Fruma bat Ita Zev eliezer ben Chaya Shaindel Chaya bat Grunia Avram Gershon ben Tzippa Tamara Nechama bat Karmela Reuven HaLevi ben Sheina Ester bat Chaya Ari ben Rivka Binyamin Yonatan ben Leikah Yosef ben Golda Chaya Chana bat Alta Rivkah Esther bat Brana Yosef ben Hilda Miriam bat Shulamit Maron ben Hadas Esther Rivka Chava bat Rachel Daniel ben Shira Tzvia Margalit Chaya bat Rachel Chinoam Rina bat Avital Hoday-ya David ben Leah Ditza bat Vardit Tali bat Devorah Bina Elizabeth bat Annette Akiva ben Gittel Yitzchak Shraga ben Chava Chaya bat Chana Shmuel Chai ben Hadassa Evelyn bat Dina Alyza Sarah bat Yehudit Avraham Elizar ben Chana Pesha Inbal bat Nelya Dovid Halevi ben Emunah Chana Ahuva Toba bat Ronis Ester Mordechai Eliezer Hacohen ben Esther Rav Avraham Zev (Levi) ben Faiga Miriam Daniel ben Shira Tzivia

And of course we are always davening for the release of Jonathan Pollard (Yehonatan ben Malka Pollard)

8 of 9 Submit Names to the list.

Send Us Your Announcements

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, Rav Bina, Yeshivat Netiv Aryeh

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

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