Links Pic of the Week Parshat Bo 5773 Jan 18

Parshat Bo

In This Issue Parshat Bo 5773 Open Houses with Rav Bina Jan 18, 2013

HaRav Nebenzahl on Parshat Bo "LESSONS OF YETZIAS MITZRAYIM"

Let me tell you a Story...by Rav Bina "ELECTIONS 5773" Staff Dvar Torah by Rav Aryeh Varon "Message from the Moon"

Petuchei Chotam on Parshat Bo Teaneck Mini-Shabbaton is NEXT WEEK! Mazal Tov's, Visitors, T ehilim List

Join Our List

Links

yna.edu The Mini-Shabbaton in Teaneck, NJ Parshat Beshalach - Tu B'shvat Ask Rav Nebenzahl (January 25-26) with the Rosh HaYeshiva HaRav Aharon and Suggestion Box Rabbanit Malke Bina, Rabbi Dr. John Krug, Rav Ami Merzel, and Rav Chanan Bina is coming up fast. Alumni Update Form

Rabbanit Malke Bina´s order to allow us to give numbers to the caterer. The deadline for Glimpse of the Parsha requesting sleeping arrangements and lunch is this Motzei Shabbat (Jan 19th). The deadline for signing up for Seudat RavBeinishGinsburg.com Leil Shabbat and Seudat Shlishit is Monday night (Jan 21).

Single and married alumni from all years and their wives are Pic of the Week encouraged to attend this event, which promises to be a memorable Shabbat.

SHABBATON SCHEDULE

Friday Night Minyan at Bnai Yeshurun in the old main shul 4:55 PM. Seudat Leil Shabbat and Oneg Shabbat in the Social hall.

Snow in Jerusalem Shabbat Morning Vatikin at the home of David & Marcia Kreinberg, 443 Winthrop Road 6:45 AM.

Mincha at the Kreinberg's 1:35 PM followed by a shiur given

1 of 11 Parshat Bo

by Rav Ami Merzel.

Shmuzing with the Rebbeim- The Rebbeim will be available to talk with alumni at the Kreinberg's from 2:30 PM until 4:40 PM.

Seudat Shlishit at Bnai Yeshurun Social Hall 5:00 PM. (The regular mincha minyan in Bnai Yeshurun is at 4:45 PM.)

Anyone that can host alumni for sleeping and/or Shabbat lunch please let at know on the RSVP form.

Shabbat Davening Times ALUMNI SHABBATON IN ISRAEL Friday Night

Candlelighting 4:26 PM Mincha in the Beit Midrash 4:45 PM

Shabbat Day

Vatikin in the Yeshiva 6:00 AM Second Shacharit 8:30 AM Mincha 4:20 PM

Open Houses

YESHIVAT NETIV ARYEH invites APPLICANTS and PARENTS of APPLICANTS in Five Towns, Teaneck and Chicago

to an informal gathering with Harav Aharon Bina, Rosh HaYeshiva & Harav Chanan Bina with alumni of the YNA. They will speak about the Yeshiva and answer your questions regarding the Yeshiva and the year in Israel.

In Five Towns

When: Thursday, January 28th

8:00 PM Time: The home of Ari & Mimi Schreier 9 Ivy Lane (off Washington Ave. South of Where: Broadway) Lawrence, NY RSVP: 516-829-3120 or [email protected]

2 of 11 Parshat Bo

In Teaneck

When: Thursday, January 31th Time: 8:00 PM Where: The home of Murray and Millie Leben, 1325 Trafalgar Street, Teaneck RSVP: 516-829-3120 or [email protected]

In Chicago

When: Tuesday, February 5th Time: 8:30 PM Where: The home of Samuel and Sophia Gabay, 9421 Keeler Ave, Skokie RSVP: 516-829-3120 or [email protected]

More locations/dates to be announced.

Looking forward to seeing you there!

HaRav Nebenzahl on Parshat Bo

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

LESSONS OF YETZIAS MITZRAYIM

We read in this week's parsha that HaKadosh Baruch instructed Moshe Rabenu to initiate the plagues: "so that you may relate in the ears of your son and your son's son that I made a mockery of Egypt and My signs that I placed among them - that you may know that I am Hashem" (Shmos 10:2). We have an annual Torah commandment to tell over the story of the exodus from Egypt: "and you shall tell your son on that day, saying: 'it is because of this that Hashem acted on my behalf when I left Egypt'" (Shmos 13:8).

In his commentary at the conclusion of the ten plagues in Parshat Bo, the Ramban writes: "From the great and well-known miracles that occurred in Egypt, man acknowledges the hidden miracles. Recognizing these less visible miracles is the foundation of our entire Torah. Man can have no share in the Torah of Moshe Rabenu without believing that all that happens in our lives is miraculous there are no laws of nature or 'ways of the world' therein!". The miracles that occurred in Egypt serve to teach us that everything in this world comes from Hashem, there are no laws of nature! Anything that happens in this world only comes about because that is Hashem's will, if He desires then it will occur, if not it cannot happen. One who lacks this basic belief does not believe in the Torah of Moshe Rabenu.

Are there really no laws of nature? We are aware of plenty of laws of nature, what then does the Ramban mean? Last week's parsha conclude with the plague of hailstones, in which the Torah

3 of 11 Parshat Bo

describes: "The flax and the barley were struck for the barley was ripe and the flax was in its stalk" (Shmot 9:31). The flax and barley were damaged by the hailstones because they had ripened early and were thus already hard. "The wheat and the spelt, however, were not struck 'ki afilot hena' for they ripen later ('afilot' - meaning later)" (ibid. 32). Because the wheat and spelt had yet to ripen they were still soft when the hail fell, and were able to bend without breaking. This is the simple meaning of the pasuk and this in fact is how Rashi explains it. He adds, however: "there are those of our Sages who differ with this explanation, and interpreted 'afilot' to be from the word 'pilei plaot' - wonder of wonders. 'Wonder of wonders' was performed for them that they were not hit".

This latter interpretation is very difficult on three accounts: 1) Rashi's first explanation seems quite plausible - harder objects do break more easily than softer ones, as the Talmud teaches "a person should always be soft like a reed and not hard like a cedar (so as not to break)" (Taanit 20b), why do the Sages quoted need to explain the pasuk in a way other than its simple interpretation, 2) Throughout the Torah and Shas we find that the word "afilot" implies "later" (see Moed Katan 6b), why did they need to provide an additional definition, and 3) Once they are already explaining that "afilot" is from the word "plaot", wonders - why do they then add "pilei plaot" - wonder of wonders?

Allow me to offer the following explanation: The Sages quoted by Rashi agree with his initial interpretation the flax and barley were struck because they had ripened early, while the wheat and spelt did not break because they were softer. The laws of nature, however, are not sufficient to explain the events that transpired, for everything that occurred in Egypt defied the laws of nature. Nature to us means that water is water and blood is blood. In Egypt a Jew and non-Jew could drink from the same cup yet the Jew would drink water while the Egyptian got blood, this is contrary to our understanding of nature. The plague of hailstones in itself was a miracle "and fire flaming amid the hail" (Shmot 9:24) - the water did not extinguish the fire. The laws of nature did not work in Egypt, thus the fact that the wheat and spelt was not destroyed, because they had not yet ripened, while on the surface appearing to go by the order of nature was in actuality "pilei plaot" - a miracle within a miracle. Within this great wonder of hail, there existed another miracle that the wheat and spelt, as per the laws of nature, were not destroyed, I would have thought that such a fierce storm would destroy them as well. All the plagues in Egypt were what we refer to as "unnatural", therefore anything that remained loyal to the laws of nature was "a miracle within a miracle".

The Beit Yoseph asks a well known question: Why did Chazal decree that Chanukah be an eight day celebration when in fact there was sufficient pure olive oil to burn for one day? If so, the miracle lasted for only seven days, and it should be a seven day festival. There are many answers to this question. Rav Kook zt"l (see Mitzvat Reiah Orach Chaim 670:1) and Rav Frank zt"l suggested that had Chanukah been a seven day festival, many people would make for themselves a Menorah of seven branches. This would be in violation of a Torah prohibition against constructing anything that emulates in form, a vessel used in the Beit Hamikdash (see Rosh Hashana 24a). Chazal, therefore, declared Chanukah to be an eight day celebration to prevent people from violating this prohibition.

R' Simcha Zisel Ziv, the Sabba M'Kelm zt"l, offers an answer that is very relevant to our discussion (see Chachma uMussar volume II:61). Celebrating Chanukah for only seven days would be a declaration that there is a distinction between "miracle oil" that only Hashem can light, and "natural oil" that lights on its own. Chazal decreed an eight day festival in order to show us that there is in fact no difference between miracle oil and natural oil. Just as miracle oil does not follow the laws of physics, so too natural oil does not ignite because it follows any law of physics - both light because Hashem decreed that they should. We must accept that the world is run in accordance with the laws of nature, all the while observing Hashem's commandments and realizing that only the word of Hashem determines what happens in this world - nothing else!

Chazal relate that when R' Chanina ben Dosa's daughter accidentally filled her Shabbos candleholders with vinegar rather than oil, her father said not to worry: "The One Who commanded oil to burn, He can command vinegar to burn as well" (Taanis 25a). There is in fact no difference between oil and vinegar. In general the one ignites because that is the will of G-d, while the other

4 of 11 Parshat Bo

does not for the same reason.

Does this mean that there are no laws of nature? Why is it that when a dead body is placed in the ground it does not get up and walk, while when I plant corn it it grows? How then can I predict that if I place water on the stove it will boil, while if I leave it in the refrigerator it will cool down? Do I not rely heavily on machines and tools to work as they should? If there are no laws of nature who can guarantee that tomorrow the sun will rise in the East (and at the time recorded in Rav Tukochinsky's calendar), perhaps tomorrow it will rise in the West? When the Ramban wrote, as we mentioned, "there are no laws of nature or 'ways of the world', he was obviously also aware of the existence of laws of nature. These laws however, are not enough to explain WHY things happen. The fact that the sun rises in the East and sets in the West and that the earth travels from West to East is only because that is the will of the A-lmighty. If He wishes the opposite could take place. During the seven days of the flood, the laws of nature were not in force.

When I wish to wait for the number one bus I look for a bus stop that displays that bus line number one stops there. Does the bus stop there simply because the sign advertises that it does? No! It stops there because the Egged bus company decided that the route of bus number one will include a stop in that particular place. The writing on the bus stop is simply an indicator that I should wait there if I wish to ride that bus line. The same may be said for the laws of nature. Nature does not explain WHY things happen. I know that water will boil when placed on top of a fire, but the REASON this happens is because it is Hashem's will that water boils on the stove and not inside the refrigerator. Nature is only an indicator and should Hashem desire, He can change this with or without informing us of the change.

Why does Hashem run His world in such a manner that His Providence is concealed from His creations? Why does He not run the world in a way that makes His Providence clear to all? Why should the refrigerator not at times boil the water and the fire sometimes freeze it? Would it not then be clear to all that the fire and the refrigerator have no inherent abilities and that only Hashem boils and freezes the water?

I am sure Hashem has many reasons, I would like to discuss two possibilities that I can think of.

The straightforward answer is that ruling the world through a system of laws of nature is necessary in order to provide man with Free Choice. If it would be obvious that Shabbat observers were healthy, strong, wealthy, and lived long lives, while desecration of the Shabbat meant instant death, who would dare violate the Shabbat? Shabbat observance in this case, however, would not be out of fulfillment of the will of Hashem, but because desecration of Shabbat would be tantamount to eating poison. Does one who refuses to eat poison deserve a reward? Reward and punishment only make sense where Hashem's presence is hidden behind a facade of nature and is not clearly visible to man.

Nature, in other words, can serve as a test of faith. The Torah tells us prior to its description of the splitting of the sea that there was an easterly wind. Perhaps this wind was there for there to be a natural explanation - perhaps Moshe ran to take the people across the sea because he heard on the radio that there was going to be an easterly wind, while Pharaoh missed that broadcast. Nature is a nisayon - whoever wishes to attribute matters to laws of nature and not acknowledge the Hand of Hashem has on what to base his opinion.

Perhaps we can offer an additional reason for the existence of laws of nature - they assist man to function in this world. Imagine for a moment what would be if there were no orderly system of laws. What would I do if I needed a cup of hot water? Obviously I need to boil it. How do I boil it, by placing it on the fire or in the refrigerator? Who knows, perhaps today we boil water on the table. Who says I should drink water at all, maybe today I should drink kerosene. What would I do if there were no laws of nature?

5 of 11 Parshat Bo

Perhaps I should go and ask the prophet, he certainly knows. How do I find the prophet? Presumably he lives in Bnei Brak, but how do I get to Bnei Brak? Let me see, I happened to have gone there yesterday on the 400 bus. What is to guarantee that I take the 400 bus today, perhaps the number 9 bus? Who says today's mode of transportation is a bus, perhaps it is a broomstick? Without laws of nature life can be very difficult. Hashem introduced a semblance of order in this world in order to make life easier for us. Therefore if I took the 400 bus yesterday then I can presumably assume that if I board it today I will also arrive in Bnei Brak. If yesterday it was healthy to drink water then I had better drink water today rather than kerosene. It is much easier to function in a world with some semblance of order.

We must at the same time remember that nature has no intrinsic power of its own and even after it has been set into motion it is only the will of Hashem which determines how the world will be run. Just as when we witness a miracle the hand of Hashem is obvious, so too should it be clear to us even when everything neatly follows the laws of nature. It was Hashem's will that His Guiding Hand be hidden by universal laws of nature.

When we keep the Torah then it is Hashem's wish that things be good for us, when we don't, chas veshalom, then the opposite may be the case. This is what the Ramban means regarding our understanding of the plagues in Egypt - everything follows the will of Hashem and not laws of nature.

What then is the distinction between that which is natural and that which is unnatural, are both not the will of Hashem? The explanation is that nature is that which we are accustomed to while what we are not accustomed to we refer as that which appears to defy the laws of nature.

The existence of laws of nature gives room for the yetzer hara to step in. a person can be full of gaava - excess pride and haughtiness - and attribute accomplishments to himself rather than to Hashem. There is also room for taava, excess desires and lust to step in and thus take away from the feeling of being a servant of Hashem.

How did Hashem make sure that we would not forget that He is in charge? By giving us many mitzvos aimed at remembering the exodus. We may reach the conclusion that there are many powers at work in this world. We must remember and remind ourselves that there are no other forces that rule the world, only Hashem decides what the government will do, and He is not afraid of Obama or anyone else. Listening to the news and witnessing events can cause us to forget this. The Torah therefore gave us so many Mitzvot to insure that we do not forget. We remind ourselves of this morning and night, we tie it to our arms, we wear it on our heads, and we have the Mitzvot of Shabbat, Yom Tov, and Tzitzit all because the world does its utmost to cause us to forget that Hashem is running the world.

"And it shall be for you a sign on your arm and a reminder between your eyes so that Hashem's Torah may be in your mouth for with a strong hand Hashem removed you from Egypt" (Shmot 13:9). A person may wonder "why should I learn Torah, would it not be better to learn things that will be more beneficial for the world such as chemistry, physics, and other pursuits? The answer is "with a strong hand Hashem removed you from Egypt" in Egypt we saw that chemistry is not chemistry and the laws of physics do not always apply, water can become blood and blood can become water. We can thus understand that it is worthwhile to involve ourselves in Hashem's Torah it has far more value than the study of other pursuits. There may be value in studying chemistry and physics, but we must remember that science is run in accordance with Hashem's Torah. Chemistry and physics will be beneficial to us only if we observe the Torah. The Tefillin serve to remind us that the best thing to study is the Torah.

Although we recite in Kiddush that Shabbos is a reminder of the exodus, Shabbos is also a reminder that Hashem created the world in six days. Similarly, a Shabbat observer who refrains from melacha, does not move muktzeh, makes Kiddush, and eats three meals yet does not believe that

6 of 11 Parshat Bo

Hashem created the world in six days has missed the entire point of the Shabbat. There are many who claim that it took billions of years to create the world. We know that Hashem created the world yesh me-ayin, something from nothing. I believe that even billions of years is not sufficient time to create something from nothing. It makes no sense to say that we cannot believe the world was created in six days but must have taken longer.

The main theme of the Shabbat is the declaration that there is a Creator of the Universe, that this world is not guided by laws of nature, but by the A-lmighty. Shabbat is testimony that Hashem created the world in six days, and that He is all-powerful and He is not dependent on laws of nature or time. There are those who refuse to believe that the world was created in six days: "how can such a complex world have developed in a mere six days?", they ask. I fail to understand their question, for even billions of years would not be enough to create "yesh me-ayin" "something from nothing!". If so, can He Who Created "something from nothing" not create "something from something" in six days? There are many people, however, who do not make this simple calculation and they therefore wonder how it can be that the complex world as we know as we know it developed in a mere six days.

When Chazal analyze the creation they ask the contrary: "By ten sayings was the world created. What does the Scripture teach us? Could it not have been created by one saying?" (Avot 5:1). Chazal were not bothered by how a world could have been created in such a short time, but rather why it took SO LONG? Why did Hashem need to create the world in stages (first the light, then the firmament, etc.), could He not simply have said "let there be a world" and the entire world would have been created at once? A government clerk receiving an hourly wage would probably spend billions of years at a task that could be done instantly, but what about the One Who is All-Powerful? He receives no salary for His work, He certainly does not need to spread the task out over a period of billions of years! What Chazal have difficulty understanding is why He required ten sayings, why did one not suffice?

Chazal answer this question of why the world was created in ten sayings and not one (see Mishna). Their answer only clarifies the need for ten sayings, it does not explain why they were not all said on the same day. Why did they need to be spread out over six days? We cannot begin to understand what Hashem was thinking when He elected to spread out the work of the creation over six days: "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). Even given our limitations, however, we can imagine what life would be like had the world been created in a single day. Our "week" would then consist of two days - the first day and then Shabbat. If any given day were either Shabbat or Erev Shabbat, the Yeshiva would be bereft of any learning! Even outside the Yeshiva, the Histadrut would demand that the days off be "bridged" together and there would be no workers in the work force! Jewish people would not be able to function in a world in which each day was either Shabbat or Erev Shabbat. Hashem, therefore spent six days creating the world and rested on the Seventh - this Baruch Hashem enables us to function.

Shabbat, as we said, is testimony that the world has a Creator and did not come about "on its own", as a result of an "explosion", or any other way.

The other nations claim that the world was created from a BIG BANG. We have seen many explosions over the years, yet they have never resulted in anything organized. "Let there be light", "let there be a firmament in the midst of the waters", "let the waters beneath the heaven be gathered into one area" these cannot result from an explosion. The simplest and most elementary book cannot be written by spilling ink and expecting the letters to arrange themselves. These things do not happen on their own, there has to have been some thought behind it. The world was created with Hashem's infinite wisdom and only one who realizes this has truly made the transition from slavery to freedom, from being a slave of nature to being spiritually free. Such a person understands that he is Hashem's servant and not a servant of anything else - one who does not understand this is a slave to the world of nature.

7 of 11 Parshat Bo

When observing Shabbos is accompanied by belief that Hashem created the world in six days is proper observance of Shabbos. Without this basic belief, even someone who desists from melacha and observes all the positive mitzvos has missed the point. Hashem desires our heart, our soul, not only our deeds. He provided us with positive mitzvos and aveiros to keep away from in order to strengthen our belief in the creation and in His Divine Providence.

Shabbos serves to remind us that Hashem alone created and continues to guide the world. It is interesting to note that Hallel is recited on Yom Tov while it is not recited on Shabbos. I believe that Hallel is associated with events that defy the laws of nature, while Shabbos testifies to the perfection of the creation - it teaches us what laws of nature truly are. Hashem created a world which can function very well without "miracles" and this was Hashem's desire. It was only due to our sins that there was a need for miracles. The psalm for Shabbos begins "tov lehodos laHashem" "it is good to thank Hashem" for the world He created, we have no need for more.

We mention in Kiddush that Shabbos is zecher liyetzias Mitzrayim. In addition there are mitzvos which remind us of the manna - lechem mishne signifies the double portion which fell on Erev Shabbos and that none fell on Shabbos, we eat three meals because the word hayom is mentioned three times with regard to eating the manna on Shabbos: "Moshe said: 'eat it today, for today is a Shabbos for Hashem, today you shall not find it in the field.'" (Shmos 16:25). The manna and its not falling on Shabbos is testimony to the "natural world" which Hashem created. The manna teaches us that everyone only receives the portion he deserves. If a person tries to leave over his portion for tomorrow he will not succeed. Although in life we see that not everyone is given the same portion - there are wealthy people and poor people, but we must believe that everyone gets only what Hashem apportioned for him. This is the lesson that the Jewish nation had for forty years in the desert, to know that whatever we get is only from Hashem.

The manna is related to Shabbos in that it shows us what the world of nature truly is. Just as Hashem created the world, He continues to provide for us. May we merit through observance of Shabbos to a realization that He leads the world and that we merit a yom shekulo Shabbos lechaye olamim.

Let me tell you a Story... by Rav Bina

ELECTIONS 5773

I would venture to say that one of the worst periods of Israeli society is the elections to take place next week. I would venture to compare this to the words of the Mishna: "a person swallows his fellow alive." (Avos 3:2). The hate for fellow Jew is just terrible - religious hate non-religious, there is hatred within the religious parties, and everyone claims to rally around gedolim.

There were two elections during my years in Ponovezh, with the exception of myself and just a few others, the entire Yeshiva worked in the Agudas Yisrael campaign. Being my father's son, I worked for Mizrahi - known then as the Mafdal party. One of the boys in the Yeshiva told this to Rav Shach zt"l and asked that I should be kicked out of the Yeshiva. Rav Shach answered: "he is the son of the tzaddik HaRav Aryeh Bina who is a great man, he has the right to listen to his father." To be honest with you ever since our incident in Yeshivat HaKotel, I have lost favor with Mafdal and in this election I will be casting my vote for Shas - there have also been elections in which I have voted Agudah.

Klal Yisrael and the State of Israel are in desperate need of miracles, may the election turn out to be in our favor. I hope Netanyahu wins just to spite Obama.

8 of 11 Parshat Bo

Staff Dvar Torah By Rav Aryeh Varon

Message from the Moon

We are are now entering into the third week of the parshiot dealing the Yitziat Mitzraim, and we encounter the first mitzva given to us as a nation. Hachodesh Hazeh Lachem, the mitzva of announcing the new moon.

The Sfas Emes writes that whenever something occurs for the first time in the Torah, it is the basis for understanding that concept whenever it follows it. Therefore this first mitzva given to us must contain within it the foundation for understanding all of the mitzvot that follow!

Rav Gedalia Shorr explains that the essence of this mitzva is putting us in charge of the calendar. This shows us that we have a play in the plan of the world. We were slaves that had been "owned", lacking any importance other than being the property of others. Now we are given our first Mitzva which teaches us that we are not only important, but make a real difference in the scheme of the world.

At the darkest point of the month the moon appears. Through this mitzva we usher in the light of the new moon and the new month. And so too all of the mitzvot that we do will bring light into this world. The message is clear. We are very important, and all that we will do will make a real difference.

Petuchei Chotam on Parshat Bo

Rav Chanan Bina teaches 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 follow along inside and listen.

Visitors, Mazal Tov's, Tehilim List

Visitors

The following people visited/learned in the Yeshiva:

Jacob Brent Max Spector Noah Bender Eric (Eli) Bierig Willie Balk Joey Avidan David Assil Jonathan Mehl Michael Gutman Howard (Meshulam) Loebmann Chesky Schreier

9 of 11 Parshat Bo

Jeremy Jacobs David Orenbuch Jonathan Kushner Burry Klein Sam Gelnick Adam Ginsburg Jonathan Hochsztein Jason Cutler Aaron Friedman Paul Creeger Zachary Sherman Josh Munk Mordechai Gilbert Gilad Rosenberg Eitan Ross Eitan Gavarin Yoni Kushner Ben Peyser Josh Levy Raphael Glickman Daniel Brahl Daniel Tuchman Max Spector Yoni Kamel Ariel Steinberger Alan Fenyes Ezra Zanger Mordechai Schiffman George Rubin Mimon Mamane

Mazal tov's

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

Neil (Tali) Nevies (5767)on his marriage to Joanna Kurzer. Judd (5763-64) and Miriam Bogdansky on the birth of a baby girl. Eric (Aryeh) Gottlieb (5769-70) on his marriage to Julie Greenberg. Yitzi Feman (5769-70) on his engagement to Debra Weinstein. David Ambinder (5770-72) on his marriage to Samantha Barth. Jacob (Cobi) Friedman(5769-70) on his marriage to Liron Eiger. David Marks (5768-69) on his marriage to Abby Vish.

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

Charles Fasta, maternal grandfather of Daniel (5757) and Michael Davis (5759-60). Pearl Jacobs, grandmother of Jeremy (5763) and Josh (5766-67) Jacobs, and Max (5771-72) and Eitan (current student) Stern.

Tehilim List

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

10 of 11 Parshat Bo

Michoel Pinchas ben Frachah Yaakov Dov ben Blima Chana Miriam Rivka bat Adina Leah Ada Bat Miriam Rachel bat Chana Leah bat Malka Chaya Yehuda Pinchas ben Asna Aharon ben Simah Sagit bat Esther Shayna bat Chava Bella bat Noma Dina 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 Yeshaya Zalmen ben Elka 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 Yeshaya Zalman Ben Elka Rivkah Mordechai Eliezer Hacohen ben Esther Rav Avraham Zev (Levi) ben Faiga Miriam Penina Pesel bat Esther Akiva Yisrael ben Shaindel Faiga Yehoshua ben Vered Yakov Mordechai be Sara Sheina Tuvia ben Nechama Rifka

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

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

11 of 11