In This Issue Parshat Toldot Rav Bina speaks about his father

Letter from a Parent

HaRav Nebenzahl on Parshat Toldot

Staff Dvar Torah By Rav Chaim Eisenstein

Netiv HaChinuch - For Parents and Teachers

Petuchei Chotam on Parshat Toldot Alumni Melava Malke with HaRav Bina and Rav Natan Schwartz next Motzei , Parshat Vayetze in The Five Towns! Details will be in next week's newsletter Visitor Log, Mazal Tov's, T ehilim List and on the website as soon as they become available. ~~~~~~~ Join Our List

Links

Rabbanit Malke Bina's Parsha Glimpse

Open Houses with Rav Bina in Livingstone, NJ, West Rav Natan Schwartz will Hempstead, NY, and Los Angeles, CA also be there to answer questions. Yeshivat Netiv Aryeh invites applicants and parents of applicants to an informal gathering with HaRav Aharon Bina, Rosh HaYeshiva. HaRav Bina will speak about the Yeshiva and answer your questions regarding the Yeshiva and the year in Israel.

Livingstone, NJ

Wednesday November 30, 2011 at 8:00 PM

At the home of Jeffrey & Marci Lefkowitz 27 Mountain Ridge Drive RSVP: 516-829-3120 or [email protected]

West Hempstead, NY Thursday December 1 2011 at 8:00 PM At the home of Lisa & Billy Korman 239 Locust St. RSVP: 516-829-3120 or [email protected]

Los Angeles, CA Wednesday December 7, 2011 at 7:30 PM Hosted by Sheril & Seymour Litwin At the home of Rabbi Shimon & Huvi Abramczik 1467 Crest Drive RSVP: 516-829-3120 or [email protected]

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1 of 8 Rav Hershel Schachter, Rosh in RIETS (Yeshiva University), Addresses The Yeshiva

During the Q & A following the first of Rav Schachter's shiurim at the Yeshiva, one of the students asked him about his , HaRav Joseph B. Soloveitchik. Click on the photo to hear hi recollections of the Rav z"tl..

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Shabbat Davening Times:

Friday Night Mincha on the porch overlooking the Kotel (weather permitting) - 4:20 PM

Shabbat Day Shachrit- 5:35 AM Second Shachrit- 8:30 AM Mincha-4:00 PM

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Rav Bina speaks about his father on the Yahrzeit

Click HERE to watch the speech

Letter from a Parent

Dear Rav Bina,

This letter is long overdue. When I read the Yeshiva newsletter and see that today is your father's yahrtzeit, I felt it important to write and let you know how appreciative we are for all the care that you have given our son. There are not enough words for us to express our gratitude. Our son has grown and is blossoming at Netiv Aryeh. It was not easy for you to get him as dedicated to Torah study and Jewish life as he now is. We see the result and we are humbly grateful to Hashem for all the work, time investment, and care that you put into the Yeshiva and the boys. You have assembled an extraordinarily fine staff. You are both firm, yet embracing. You understand the

2 of 8 balance. Are you aware that our son learns with me for an hour on the phone once a week? And he reads and explains the gmara to me and not vice versa? When I get off the phone I shed tears of joy. On this day of your father's yahrtzeit, I tell you that you are a shining testament to your father's legacy. You continue his great works, strengthening young men with honesty and not flattery. May Hashem give you and your family good health, happiness and strength to continue to 120 years. And may this all be for an "Ilui Neshama" for Rav Aryeh Leib Bina Zatzal. With great thanks,

Netiv Aryeh Parents

HaRav Nebenzahl on Parshat Toldot

HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi'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 of harbatzat Torah please email [email protected]. Donations of $5,000 will entitle you to a dedication page.

GRANT TRUTH TO YAAKOV

"Pour into me, now, 'min ha'adom ha'adom hazeh' some of that very red stuff ...he therefore called his name Edom" (Bereishit 25:30). Is this good enough rationale to affix a particular name to an individual because he ate a food of that color? If a person were to walk into a store and purchase a green jacket would we then call him Green? Is this a reason to name Esav, his nation, and his country Edom? The name here signifies much than the food that Esav ate, it was the way that Esav related to the food that gives us an idea of just who he was. The red food in question was lentil stew which Yaakov was preparing for his father. Avraham Avinu had died that day and Yitzchak was therefore in mourning. The custom is that other people provide the mourner with a Seudat Havraa. Today it is customary to serve eggs at such a meal, during Yaakov's time eggs or lentils were acceptable. Esav, who may have been evil, was no ignoramus. He was a man of the world and knew very well that Avraham Avinu had just died. There is no question that Esav was well aware of why Yaakov was preparing the lentils.

On the other hand, Esav desperately wanted the food. What option did he have? He realized that given his great reputation for honoring his father, taking food intended for his father and eating it himself would be hypocritical. The best solution, he felt, was to pretend that he did not know what food Yaakov was preparing "give me that red stuff - tomatoes or whatever it may be". "He therefore called his name Edom". This is Esav outwardly he gives the impression of being a tzaddik yet in truth he is no tzaddik. Esav is called Edom because he is like that impure creature who flaunts its trotters trying to mislead everyone into thinking it is kosher. The name Edom would not have been conferred upon him if this were but a one-time occurrence, but this was a recurring phenomenon in Esav's persona. Throughout the generations Edom displayed themselves on the outside to be fine people when in reality they were far from it.

Yaakov is the exact opposite - he exemplifies truth as the pasuk states "titen emet leYaakov" "grant truth to Yaakov" "grant truth to Yaakov" (Micha 7:20). If Yaakov was a man of absolute truth, how do we explain some of the incidents in the Torah, specifically what appears to be deceit encouraged by his mother Rivka in fooling his father into thinking that he is Esav. Where is the attribute of emet?

In actuality, there was no falsehood in Yaakov's statements at all! "I am Esav your firstborn" is the absolute truth! How can this be? My Rebbe HaRav Dessler z"l gave the following analogy: Suppose the watch I am wearing is a half an hour fast - the correct time is now 10:30 and my watch says that it is 11:00. Someone comes over to me and asks me "what time do you have". I could tell him 11:00 for, after all, that is the time displayed on my watch. That, however, is not the answer this person is looking for. He is interested in the correct time. His question to me of "what time do you have" assumes that my watch was set correctly. The appropriate answer to give him would therefore be 10:30.

In this manner we can explain Yaakov's identifying himself to his father as Esav. Yitzchak had no interest in blessing a wicked man, yet for all these years he was deceived into thinking that Esav was a tzaddik. Esav used to ask him how one separates tithes from salt and straw, misleading Yitzchak into thinking that Esav was even more

3 of 8 meticulous in his observance of mitzvoth than Yaakov (see Rashi Bereishit 25:27). Based on this, Yitzchak elected to bestow his blessing upon the righteous Esav. Yaakov, however, knows the truth - there is no "righteous Esav". In fact, Yaakov knows that had his father been aware of Esav's true character he would not have blessed him at all (certainly not with the bracha he had designated for him) - he surely would have elected to give the blessing to Yaakov. Based on Yitzchak's perception of reality, Yaakov tells him "I am Esav your firstborn", I am in fact that person whom you picture in your mind's eye as "Esav your firstborn" and therefore I am the one you truly wish to bless. (see Michtav MeEliahu volume 1 pages 94-96).

Based on this, we can say that Yaakov is telling Yitzchak the truth. Yitzchak at first did not realize what was behind Yaakov's words. It was only later when Esav revealed the deceit that had taken place and Yitzchak saw Gehinom open up under Esav (see Rashi Bereishit 27:33) that Yitzchak realized that Yaakov was right - he was the one worthy of receiving the bracha, not Esav.

Yaakov's words were free of any falsehoods - he simply was not following Yitzchak's misconception that Esav was the righteous son. Instead he directed his father in the way he truly wished to be lead - to bless his righteous which was in fact Yaakov. The problem is that to all outward appearances there is seeming deceit in Yaakov's words and it is this that Yaakov tried his best to avoid. It is for this reason that while uttering the words, he concentrated on meaning "I am who I am, Esav is your firstborn".

There appears to be another anomaly in Yaakov's behavior. How is it that such a man of truth deceived Lavan regarding the division of the sheep? The agreement between Yaakov and Lavan as stated by Yaakov was: "Let me pass through your whole flock today, remove from there every speckled or spotted lamb, every brownish lamb among the sheep and the spotted or speckled among the goats - that will be my wage" (Bereishit 30:32). The Torah then tells us "Yaakov then took himself fresh rods of poplar and hazel and chestnut ... he set up the rods which he had peeled in the runnels - in the water in receptacles to which the flocks came to drink - facing the flocks, so they would become stimulated when they drink. Then the flocks became stimulated by the rods and the flocks gave birth to ringed ones, speckled ones, and spotted ones ... Whenever it was mating time for the early bearing flocks, Yaakov would place the rods in the runnels, in full view of the flock to stimulate them among the rods" (Bereishit 30:37-42). It appears that Yaakov interfered and tried to influence the appearance of the as yet unborn animals in his favor. Perhaps had he let nature take its course twenty percent of the lambs born would have been spotted, and now due to the rods he had placed eighty percent will be born spotted. Is this not deceitful? How can a man like Yaakov do such a thing?

Firstly, it is not at all clear that placing rods in the watering receptacles had any natural influence on the appearance of the animals destined to be born. Rashi, in fact, cites an opinion from Chazal that every pregnancy which took place in Lavan's pen was accomplished supernaturally - without a male partner. The sheep would become pregnant through drinking the water (see Rashi Bereishit 30:38). With this in mind, we certainly cannot accuse Yaakov of tampering with the sheep in his favor, for each birth was a miracle from heaven that defied any laws of nature.

Even if, however, we were to follow the other view cited in Rashi, that when the sheep saw rods with a ringed appearance they produced ringed offspring, there were still miracles involved here that would absolve Yaakov of any guilt. The Torah tells us that Yaakov told Lavan: "I served you ... six years for your flocks; and you changed my wage a hundred times" (Bereishit 31:41). For six years Yaakov served Lavan awaiting flock as compensation, and Lavan changed the terms of this agreement one hundred times! One day he promised him spotted ones, the next day speckled. Yaakov was told he would receive all the ringed flock, only to be told the next day that this was changed to checkered.

Let us make a simple calculation. The gestation period for a thin animal is five months (see Bechorot 8a). This means that over a period of six years (seventy- two months) there cannot be more than fourteen cycles of pregnancy and birth. In those fourteen cycles, Lavan changed the terms of the agreement one hundred times! This means that even had Yaakov placed a ringed rod during mating time influencing the animals gave birth to ringed offspring, what is to say that by the time the animals would give birth Yaakov's wages would still be in the form of ringed animals? What influence then could these rods have possibly had on Yaakov's earnings? A miracle was still required to insure that the animals born were given to Yaakov in accordance with Lavan's final terms of agreement.

No matter how we view it, the rods had no natural effect on which sheep Yaakov would ultimately receive. There is no basis, therefore, to claim that Yaakov acquired his wages through deceit. When observing Yaakov placing the rods by the sheep, Lavan could have changed the terms of the agreement on the spot so that the wages would not correspond to the rods. If he were to see ringed rods, he could have then decided that Yaakov would only receive spotted lambs - this in fact is what he did. With all of Lavan's changes to the terms of Yaakov's wages "if he would stipulate 'speckled ones shall be your wages', then the entire flock bore speckled ones, and if he would stipulate 'ringed ones shall be your wages', then the entire flock bore ringed ones" (Bereishit 31:8). Yaakov did not acquire

4 of 8 the flock by deceit, but by miraculous circumstances. This was the will of the A-lmighty.

Yaakov and his family fled the house of Lavan whereupon they were pursued by Lavan who eventually caught up. His noticed that his idols were missing and accused Yaakov of stealing them. Yaakov's response was that he absolutely did not steal them and even more so: "with whomever you find your gods, he shall not live" (Bereishit 31:32). Rashi writes that Yaakov's words resulted in Rachel dying on the road. Why did this bring about Rachel's death, after all Yaakov said "with whomever you find your gods" and Lavan never found the idols? The answer is "titen emet leYaakov" - Yaakov may have said that the one with whom Lavan finds the idols will die, but he meant "the one who took the idols". Hashem therefore followed Yaakov's intent and not the external literal interpretation of his words.

In Parshat Vayishlach we are going to read about Shimon and Levi killing the people of Shechem. When confronted by Yaakov, they responded: "should he treat our sister like a harlot?" (Bereishit 34:31). Why was Yaakov unhappy? What could be wrong with concern for the honor of their sister? Yaakov made a deal with the people of Shechem that if they underwent Brit Milah then they would live together in peace - this was not emet. Yaakov supported the idea of saving Dina, but not in this manner.

We must do our utmost to speak only truth. When we have a heter to alter the truth, we must do it in the slightest manner possible. According to the approach that Yaakov was permitted to lie to Yitzchak, Chazal teach us that he said "Anochi Esav bechorecha" meaning "I am Yaakov, Esav is your firstborn" in order to lessen the untruth involved. When my Rebbe HaGaon HaRav Yechezkel Levinstein zt"l was asked what the time was, he would never answer the time is "12 minutes past 10", for example. He would say "the time is approximately 12 minutes past 10. Firstly, can he be sure that this was the precise time - perhaps it is a few seconds earlier? Secondly, the time may change in the middle of this conversation. Such was his insistence and care in speaking only truth.

The Mishna teaches us: "Rabban Shimon ben Gamliel says: 'the world endures on three things - justice, truth, and peace'" (Avot 1:18). Which would you say is more important, truth or peace? I would say peace for there are times when the truth may be altered in order to keep the peace. One example is with Sarah and Avraham which we read in the beginning of Parshat Vayera - regarding Avraham being old.

Chazal teach us that on the day Esav partook from his father's food he was guilty of five infractions, one of which was to deny the existence of Hashem. How then could Yaakov ask him to take an oath regarding the handing over of the birthright - of what use is an oath when one does not believe in Hashem, why should he fear violating the terms of the oath? We find other instances of people who do not believe in Hashem being asked to take an oath - for example Yaakov asked Lavan and Avraham asked Avimelech to take an oath. It seems that there were those who did not believe in Hashem yet believed that an oath had some mystical power. They believed violating an oath was dangerous. For this reason Esav kept his word and did not harm Yaakov until Yaakov usurped the berachot intended for Esav. Similarly, Esav may have been a kofer but he believed in the power of a tzaddik's beracha. What power does he think Yitzchak's beracha had if he does not believe in Hashem? The force of Yitzchak's beracha stems from his being a tzaddik and a navi, G-d forbid, one should think like Esav that Yitzchak's beracha has some mystic power independent of Hashem. There are people who don't believe in Dovid HaMelech yet believe he is buried in Har Zion - what nonsense.

Esav actually believed in Hashem, he simply does not wish to acknowledge His existence for that would require him to become an eved Hashem. The Rambam counts belief in Hashem as one of the 613 mitzvoth. Other Rishonim disagree claiming that belief in the One Who Commands is a prerequisite for mitzvah observance. The Rambam, however, claims that belief in Hashem is also a mitzvah. Perhaps we can explain the Rambam's view as follows: even one who acknowledges Hashem's existence has a mitzvah not to deny it the way Esav did. The mitzvah is therefore not to be a kofer - not to deny that which he knows. It is therefore possible to accept the existence of Hashem without obligating oneself in mitzvoth, there is therefore a separate mitzvah to believe in Hashem and in what He has commanded us.

Many people question the existence of a Creator, arguing that everything came about "naturally". How can one deny the existence of a Creator? Just take one look at our bodies - our arms, legs, and all other parts. Everything functions in unbelievable harmony! What wisdom went into the Creation! We cannot help but feel an incredible amount of Divine Providence. The world we live in provides food for us and also for the animals even if at times this means they eat each other. The tiniest insects always find their food (unfortunately all too often they find it in my kitchen). The plants have their function as well. Blood travels to all parts of our body as does the air we breathe. The logic in this creation cannot help but enforce the idea of a Creator. We hear all about "big bangs" and explosions. Where did the material that created the explosion come from? Assuming there is an explanation for that, have you ever heard of a bang that produced such beautiful and complex results?

Despite all this there are still many people who insist that there is no Creator to this beautiful world. All we need do is look out at the world to see the power of Hashem: "the heavens declare the glory of Hashem" (Tehillim

5 of 8 19:2). Hashem, Who commands us how to live our lives, sustains the entire world and all its contents in precisely the right manner. If the gravitational pull were to be slightly weaker, the first generation of man would have been pulled towards the sun and burnt. If it were a bit stronger we would be driven away from the sun and frozen to death. Our body itself is amazing, if the power pulling the atoms were slightly stronger we would shrivel up into something very tiny, were it slightly less, we would be blown apart to pieces in all directions. These forces are so complex and intricate and they sustain us by providing man as well as animals with everything they need - breathing, digestion, etc. How can there not be a Creator?

With all this, there are still exist many heretics. I believe that the heretics are aware that there is a Creator, they just do not feel obligated to keep the Torah. The commentaries, based on the Torah, write that Eretz Yisrael will remain a desert until the Jewish people return. This is in fact what happened. Furthermore, the Torah was written at a time when the world was "less civilized". One nation, however, was singled out in the Torah as being "pereh adam" and this is how they are to this day. The Torah is absolute truth just as is the existence of a Creator. However, even without believing in the Torah there is no denying the existence of Hashem.

Staff Dvar Torah By Rav Chaim Eisenstein

LEARNING HOW TO DAVEN: YITZCHAK, RIVKA, AND OUR CHILDREN

The Torah writes: "Yitzchak entreated Hashem opposite his wife" (Bereishit 25:21). Rashi observes that the Torah emphasized that Hashem specifically accept Yitzchak's prayer despite the fact that both he and Rivka had prayed. Rashi explains that the prayer of the tzaddik child of a tzaddik is greater than the prayer of a tzaddik child of a rasha.

I always found Rashi's comment perplexing. Why should Hashem discriminate against Rivka's prayer and prefer Yitzchak's simply because Rivka's father was a rasha?

There are two basic components to tefilla. It is referred to as avodah shebalev - service of the heart. On the one hand the most important part of tefilla is the connection of our heart with Hashem. Without the awareness transcendental in our heart that we are standing in front of G-d, our prayer is nothing at all.

At the same time, the expression of the heart is also referred to as an avodah - a G-dly labor. Tefilla is not simply an emotional expression but also a service that requires years of work and direction from those who have attained meaning and closeness in their encounter with G-d.

The Chassam Sofer (Responsa) writes that praying at kivrei tzaddikim is a great virtue, however praying with a living tzaddik is even greater. I believe that this notion is not only a kabbalistic one but also a reflection of the reality that tefilla is not only a spontaneous expression of closeness to G-d but a learned avodah that one is constantly growing in. Being surrounded by someone who has become great in his avodah shebalev is an important component in growing in our avodah shebalev.

This may be an important reason why Yitzchak's prayer was "greater" than Rivka's. Yitzchak was exposed to the serious prayer of Avraham Avinu which improved his own prayer. In contrast, Rivka was exposed to avodah of avodah zara. Of course, our tefilla does not come close to Rivka's, but Yitzchak due to his exposure to Avraham had the opportunity to spend more time working on this avodah.

This can be an important lesson in teaching our children about tefilla. Over the years, my heart has broken as I have watched from a distance while fathers "forced" their children (either physically or verbally) to daven. On the one hand, tefilla is not only a voluntary emotional expression but is also an avodah. At the same time, the best way to learn the avodah is to simply be exposed to people who excel in this avodah. The modeling is a perfect form of education while coercion is almost always counterproductive.

Netiv HaChinuch - New! For Parents and Teachers

6 of 8 Netiv HaChinuch shares the insights and wisdom of an adam 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.

#8 TEACH ACCORDING TO STUDENT'S NATURE

The Gr"a's comment on the pasuk: "train the youth according to his way, even when he grows old he will not swerve from it" (Mishle 22:6) provides us with insight into the way a Rav should educate his student. The Gr"a writes that a student should be educated based on his own nature and characteristics, when he is educated in such a manner then he will continue in that path even as he reaches old age. If, however, he is educated contrary to his nature, he may follow the Rav's directives out of fear but once he is free from the yoke and burden there will be nothing remaining - it is impossible to prevent someone from following his own nature and destiny. (See there for his elaboration on the Gemara Shabbos 156a regarding the characteristics of those born during certain times of the year).

It is impossible for anyone to completely free himself of his fate and destiny, his free choice lies in the use he makes of his natural characteristics - to become a tzaddik, the opposite, or something in between. The Rav must educate the children not based on who the Rav is, but he must delve deeply to find out just who this student is and then guide him on the proper path. Forcing anyone to go against his nature with threats of punishment will have no long term effect - the student may listen now out of fear but he has not acquired anything which will sustain him further. The best form of education is for the Rav to negate his own nature and try to reveal the depths of the student's nature and guide him accordingly.

Petuchei Chotam on Parshat Toldot

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

Dedications

Rav Bina's Ohr Hachaim on Thursday 28 Cheshvan was sponsored by Moshe (Michael) Weinblatt (5763-64) l'ilui nishmat his grandfather Yaakov Yitzchok ben Chaim. Thursday night snack was sponsored by Yonatan Sklar (5769-70) for a refuah shleima for his grandfather Rav Chaim Zev Bomzer and in appreciation to the Rosh HaYeshiva, Rav Aharon Bina shlita.

Visitors

The following people visited/learned in the Yeshiva

Rabbi Aryeh Lebowitz, Program Director & Maggid Shiur at Yeshivat Lev Shlomo (Yeshiva Gedola of HALB/DRS) visited and gave a shiur Rabbi Hershel Schachter Rosh kollel at RIETS Addressed The Yeshiva Rabbi Rafi Peretz, Chief rabbi of the IDF addressed the Yeshiva

Mazal tov's

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

7 of 8 Mitch (5754) and Judy Taragin on the birth of a baby girl, Shayna Rivka. Raphael Karlin (5768) on his marriage to Shayna Stollman. Shlomie (5757,60) and Esther Maxwell on the birth of a baby boy.

Tehilim List

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

Rafael Matityahu Yaakov ben Gittel Michoel Pinchas ben Frachah Rivka 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 Rav Avraham Zev (Levi) ben Faiga Yaakov Dov ben Blima Chana Daniel ben Shira Tzivia Mordechai Eliezer Hacohen ben Esther

Miriam

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

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