Dvarim Hayotzim Min Halev

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 Volume XII - Issue 18

 The DRS Weekly Torah Publication
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This week’s issue of

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I t is generally difficult for a reader to relate to most of the parshiyos that

teach the Korbanos and the avodah of the Beis Hamikdash. We, who have
never brought physical korbanos, may have difficulty understanding and feel-
ing the importance of the korbanos. Perhaps if we took a look at the spiritual PARSHAS VAYIKRA
forces behind the korbanos, we might be able to stir up some appreciation for 6 ADAR 2, 5771
MARCH 12, 2011
what they accomplished, and maybe tap into the powers to aid in our own
spiritual quest. All Zmanim are calculated by myzmanim.com for
Woodmere, NY (11598)

The Shem MiShmuel explains that the word korban has the root “kuf” Candle Lighting: 5:39 pm
Latest ‫קריאת שמע‬: 9:08 am
“reish” “beis,” which means to draw closer. Through the very act of bringing ‫ שבת‬Ends: 6:39 pm
something that you owned up to the Beis Hamikdash, confessing over it,
watching it go up in flames, and perhaps even eating some of it, the owner
had put part of his time and money into a relationship with HKB”H, and had
thereby been drawn closer to Him. The parsha tells us of the four different
types of korbanos: Olah, Shelamim, Chatas, and Asham. Each has its own
influence on the spiritual energies that HKB”H created in this world. To sponsor an issue of
All of this is too esoteric to understand on its own and in ethereal    ,
terms. One of the best ways to understand the essence of something is to email us at
DvarimHayotzim@gmail.com
(Continued on page 3)

A Jew’s True Desire

By David Silber, 12th Grade
“El pesach ohel moed yakriv oso lirtzono lifnei Hashem.”
…he shall bring it to the entrance of the Ohel Moed willingly, before Hashem. (1:3)

T his passuk is the source for the law that a korban be brought willingly. In Gemara Rosh Hashana, however,
we learn that if someone is required to bring a karbon, but does not want to, Beis Din may force him to
bring it, and the offering will have been given willingly. There seems to be a very strange problem in this: How
exactly can you force someone to want to do something that he doesn’t want to do?
Another Gemara, in Menachos, says that if a goy sends a karbon to the Beis Hamikdash but doesn’t in-
clude the necessary wine libation, Beis Din does not force the goy to purchase the wine, rather Beis Din pur-
chases it through public funds. The Shita Mikubetzes points out that a Jew in this situation would be forced to
buy the wine. So what is the reason for the discrepancy between the Jew and the goy in this case? An answer
(Continued on page 2)
2 ‫דברים היוצאים מן הל“ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת ויקרא‬
Questions
1. Aside from ‫משה‬, who else in the Torah did
Hashem call out to first, "‫ ַויִּק ְָרא‬,” before
speaking to him?
2. In this ‫פרשה‬, many different ‫ קרבנות‬are
discussed. Who was the first person to
bring a ‫?קרבן‬
3. Who was the first person in the Torah to
build a ‫ מזבח‬and offer animal upon it?
4. Where is the first time in the Torah where
the following are mentioned: a) ‫צאן‬, sheep.
b) ‫בקר‬, cattle. c) ‫אש‬, fire. d) ‫עזים‬, goats?
5. In what context is ‫דבש‬, honey, mentioned?
6. a) In what context is ‫מלח‬, salt, mentioned?
b) Where is salt mentioned in ‫?ספר בראשית‬
(2 times)
Answers
1. In ‫פרשת בראשית‬, Hashem called out to ‫אדם‬
‫ הראשון‬before reprimanding him for eating
from the Tree of Knowledge (‫ט‬:‫)בראשית ג‬.
2. In ‫פרשת בראשית‬, Kayin brought an offering
from the fruit of the ground (‫ג‬:‫)בראשית ד‬.
3. In ‫פרשת נח‬, after the flood, ‫ נח‬built a ‫מזבח‬
and offered some animals and birds upon it
(‫כ‬:‫)בראשית ח‬. The Torah does not mention
that ‫ קין‬or ‫ הבל‬built a ‫מזבח‬.
4. a) In ‫פרשת בראשית‬, it states that ‫ הבל‬was a
‫רעה צאן‬, a shepherd of sheep (‫ב‬:‫)בראשית ד‬.
b) In ‫פרשת לך לך‬, Pharaoh gave ‫בקר‬, cattle,
and other gifts to ‫ אברם‬because of the
incident with ‫טז‬:‫)שרי (בראשית יב‬. c) In ‫פרשת‬
‫לך לך‬, during the ‫ ברית בן הבתרים‬between
Hashem and ‫אברהם‬, a torch of fire passed
through the cut pieces of animals ( ‫בראשית‬
‫יז‬:‫)טו‬. d) In ‫פרשת וישלח‬, Rivkah ells ‫ יעקב‬to
bring two goats to prepare for ‫יצחק (בראשית‬
)‫ט‬:‫כז‬.
5. Honey cannot be offered on the )‫יא‬:‫מזבח (ב‬.
6. a) Every ‫ קרבן‬needed to brought with salt
)‫יג‬:‫)ב‬. b) During the war between the kings
in ‫פרשת לך לך‬, the armies gathered by the
‫ים המלח‬, the Sea of Salt. In ‫פרשת וירא‬, the
wife of ‫ לוט‬transforms into a ‫נציב מלח‬, a
pillar of salt, when she looks back at the
destruction of )‫כו‬:‫סדום (בראשית יט‬. ■
The Price of Teshuva
By Alex Selesny,
10th Grade
‫וְ הֵ בִ יא ַאיִ ל ָת ִמים ִמן הַ ּצאן בְ עֶ ְרכְ ָך לְ אָ שָ ם אֶ ל הַ כֹהֵ ן וְ כִ פֶ ר עָ לָיו הַ כֹהֵ ן עַ ל‬
)‫יח‬:‫ (ויקרא ה‬:‫ִשגְ גָת ֹו אֲ שֶ ר שָ גָג וְ הּוא לֹֽ א י ַָדע וְ נ ְִסלַח לֹֽ ֹו‬
The Korban discussed in this passuk is called an ashom
talui, which is brought when someone is unsure whether or not he
had actually done the avaira or not.
The Kutzker Rebbe was troubled by the fact that a ram is to be
brought for this Korban. A ram is a relatively expensive animal,
and since we are not even sure if the avaira was committed, why
not let him just bring a less expensive animal?
The Kotzker suggested that perhaps the reason a ram is brought
is the same reason we would have thought otherwise, which,
namely, is a case of doubt. He explained that when a person does
an avaira, the very thought of it upsets him and makes him feel
terrible for what he did. This sadness is part of the process of mak-
ing up for what he did.
However, when an individual is not sure whether he has sinned
or not, he must not have even realized that he did something
wrong. Therefore, he could not possibly have felt the same pain.
He has to learn to pay more attention to what he does in the future.
It is specifically a person like that who must bring such an ex-
pensive animal like a ram for a korban.
Have a great Shabbos!
Adapted from A Shabbos Vort ■
(David Silber — Continued from page 1)
given is that a goy being forced to buy wine wouldn’t be consid-
ered “willingly”, but, for a Jew, it would be. How does this
make sense?
There is a similar case of forced willingness with regards
to the case of a husband who must divorce his wife but doesn’t.
Beis Din beats this person until he declares his willingness to
divorce. The Rambam gives an explanation for this seemingly
meaningless declaration. When halacha requires a Jew to di-
vorce his wife, then, since the inner will of every Jew is to obey
the laws of the Torah, he is actually willing, deep down, to grant
a divorce. It is only through an act of the Yaitzer Hara that he is
prevented from realizing this feeling. Therefore, Beis Din has to
make him come to realize it. His subsequent declaration of will-
ingness, therefore, is a reflection of what he really wants.
(Continued on page 5)
Dvarim Hayotzim Min Halev
(Daniel Schwechter—Continued from page 1)
study it’s opposite (see Mahara”l Netzach Yisroel). In
our example we are discussing the positive kochos
(spiritual forces), so let us take a look at the negative
kochos. In Chazal the four most negative kochos are
attributed to the “Four Kingdoms,” mainly, Bavel,
Madai, Yavan, and Edom. Each of these four nations
retained a damaging characteristic that aided in oppos-
ing good in the world, as seen in Arachin 15b; Avodah
Zarah, Arayus, Shfichas Damim, and Lashon Hara
(there is a machlokes in the sifrei machshava as to
which attribute pertained to each kingdom). On the
other hand, our founding pillars of the nation, Avrahom,
Yitzchak, Yaakov, and Dovid, each had the koach to
battle these negative forces. Avraham was able to with-
stand the Arayus in Mitzrayim when he traveled there
(see Rashi to Breishis 12:11). Yitzchak was ready to
become a korban himself to HKB”H, thereby battling
the power of Avodah Zarah. Yaakov was zahir in
Shfichas Damim, in that he was extremely careful not to
shed blood (see Rashi to Breishis 49:3). Dovid excelled
in the use of the koach hadibur, which is expressed in
his creation of Sefer Tehillim.
We return now to our four korbanos and the
powers that each represented. The Olah, which is to-
tally given over to Hashem without a remainder for man
to partake in, retains the power of Yitzchak Avinu, the
energy to battle the forces of Avodah Zarah. Avodah
Zarah is a contamination of one’s intellect, a perverse
way of viewing the world we live in. It is fitting, then,
that the olah be brought as a kaparah for evil thoughts.
The Chatas is brought by someone who acciden-
tally sins. In order to fall into the state where one is
negligent enough to allow him/herself to commit an ac-
cidental sin, one must have allowed the body to take the
active role in decision making, allowing the mind to
take the back seat. Sins of the body are most power-
fully expressed in Arayus; hence, Avrohom and the
ability to combat this sin are connected to the chatas.
The Shelamim represent wholeness. Yaakov and
his ability to stay whole and untainted by murder are
well fitting to be compared to the shelamim. And fi-
nally, the Asham, which has both characteristics of the
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3
chatas and olah, is represented by Dovid and his
Shmiras Halashon, which is the ability to uplift the
mundane and use our strengths to serve Hashem.
I once heard Rav Blachman shlit”a give a great
understanding as to the existence of spiritual forces and
reactions, something that can be called metaphysics.
While addressing the issue of the fact that we can nei-
ther see nor feel reactions to our actions, Rav Blachman
used the example of microscopic activity. Hundreds of
years ago, if one would go around the streets and claim
that millions of nano-organisms were to be found on
each square inch of skin, he would be shunned as a lu-
natic. But along came the microscope to help these
creatures to become visible to the naked eye. That
doesn’t mean that they were not there until the advent of
the age of the microscope; rather, they existed and re-
mained “invisible” without the right tools to see and in-
teract with them. Similarly, by the korbanos, the ko-
chos are available to us through the means of mitzvos
and avodas Hashem. Just because we don’t see or feel
the powers that flow through our actions doesn’t mean
that they aren't present. Perhaps this understanding of
the korbanos can act as a quasi-microscope and help us
to gain a better understanding of the powers of our ac-
tions.
Have a wonderful Shabbos! ■
One more week……………….
Purim Issue 5441!
DH is on
4 ‫דברים היוצאים מן הל“ב‬
Karbanos: A Need
or A Response?
By Yonatan Mehlman, 11th Grade
Parshiyos Vayikra and Tzav both have a com-
mon theme: karbanos. Karbanos make up the bulk of
the service done in the Mishkan, and later, in the Beis
Hamikdash. The Torah dedicates many pesukim to the
detailed description of when and how to bring the kar-
banos. Based on the reading of these two parshiyos, and
the Torah as a whole, karbanos are a crucial aspect of
Judaism when performed in its ideal form—in the Mish-
kan or the Beis Hamikdash.
The navi’im, on the surface, do not seem to sup-
port this positive view of karbanos. Yirmiyahu, in the
haftorah portion corresponding to Parshas Tzav, re-
bukes the Bnei Yisrael. He says that Hashem never ex-
plained the concept of karbanos to the Jews leaving
Egypt, rather Hashem explained to them that merely
listening to His word and following in the ways He had
laid out for them would be sufficient. However, you, the
Bnei Yisrael, decided not to listen. The admonishment
given by Yirmiyahu seems to cast aspersions on the con-
cept of karbanos. It seems to indicate that karbanos are
not the best way of serving Hashem, contradictory to the
understating of karbanos attained by reading the parshi-
yos. Yishayahu gave a similar rebuke to his generation.
He said that Hashem is saying to you (the Jews of his
generation): “Why do I need your many sacrifices says
Hashem. I am sated with the burnt offerings of rams,
and the fat of fed beasts, and the blood of cows, lambs
and goat I want not” (Yishayahu 1:11). This excerpt pro-
vides even stronger evidence to the conflicting views of
karbanos.
Rav Ahron Soloveichik z”l, in an unpublished
manuscript, offers a way to reconcile the seeming con-
tradiction. He explains that in order to understand the
haftorah and the navi’im, one must first understand a set
of pesukim from Parshas Vayikra: “And Hashem called
to Moshe and spoke to him out of ohel moed saying:
Speak to the children of Israel and say to them: If a per-
son brings a sacrifice mikem—from you to G-
d…” (Vayikrah 1:1-2). The passuk chooses an interest-
ing pair of words: “from you.” It must be that Hashem
desires an “inner sacrifice,” as Rav Soloveichik puts it.
What Hashem truly wants from us is not the physical
animals, but the inner sacrifice. However, without this
physical manifestation of our inner sacrifice, the sacri-
fice is doomed to ephemerality.
With this new view of karbanos, one can under-
stand the rebuke of Yirmiyahu and Yishayahu. They
were trying to convey the idea that the Bnei Yisrael
were not bringing the proper karbanos. Although they
were bringing animals, there was no inner sacrifice to
accompany them. The karbanos they brought were be-
reft of meaning. The na’viim were saying that Hashem
has had enough of your animal sacrifice, what He wants
is your inner sacrifice.
The Rambam in his Guide to the Perplexed
seemingly offers a pragmatic reason behind karbanos.
He explains that Hashem knew that the people’s need to
bring animal sacrifices would not abate even if He out-
lawed it. Therefore, Hashem permitted the bringing of
karbanos on two conditions: First, that they only be
brought to Him, and second, that they only be brought
in their proper place (Mishkan, Beis Hamikdash). The
Rambam seems to portray a negative view of karbanos.
It seems to be that, according to the Rambam, the per-
mission of bringing karbanos is a concession made by
Hashem to the then pervasive idol worship. This cannot
be the case.
Rabbi Soloveichik explains that perhaps one can
understand the Rambam in a manner similar to the ex-
planation above: A human has needs. A human needs to
eat, drink, and sleep. Without these essentials, no human
can exist. Another need is that of sacrifice; mankind in-
trinsically has a need to sacrifice. Hashem could have
abolished karbanos and sacrifices, but that would be
like outlawing eating and drinking. According to the
Rambam, karbanos do not serve as an outlet to redirect
the need to perform animal sacrifice rather they serve to
fulfill the fundamental need for self-sacrifice.
Shabbat Shalom! ■
Dvarim Hayotzim Min Halev
Means to an End
for Modern Times
By Gavi Nelson, 11th Grade
Hashem says that bringing karbanot is a “means to
an end”. What this means is that the karbanot brought by a
person who continues to sin are repulsive to Hashem, as
this person continues to sin even though that sin is what
caused the bringing of the offering. The karban should not
be brought while one is sinning; rather, once they do te-
shuva. Only then is it appropriate to offer the karban.
When the Jews ignored the warnings of the prophets, like
with Yirmiyahu, then their effort to appease Hashem with
karbanot had no effect. This was because they repeatedly
failed to do teshuva, and therefore the Beit Hamikdash
ended up being destroyed. When teshuva is fulfilled, the
body is cleansed of the sin to an extent, and so one can
then bring an offering to Hashem.
Now that the Beit Hamikdash is no longer around, member that Hashem gave him all this. However a
we are unable to bring karbanot to Hashem. Without kar- poor man, who is the one who brings birds for the
banot, we are unable to atone for our sins and achieve that
holy, spiritual closeness and connection with G-d that we
once had. Therefore there are a few things that we must do
instead:
The first is Prayer. Our tefillot to Hashem replace
the karbanot. We daven Shacharit to replace the karban
tamid that was brought in the morning, while we daven
Mincha in order to replace the tamid brought in the after-
noon. Lastly, Maariv replaces the offering of the aimurim,
which is all the parts of the sacrifice that was not brought
during the day.
The second thing we must do is study the laws of
the sacrifices. It is often said that Hashem holds one who
studies the laws of karbanot as one who actually offered
them.
The third is Teshuva (repentance). Since the Beit
Hamikdash was destroyed, doing teshuva wholeheartedly
is held on the same degree of atonement as karbanot once
did. The fourth and final thing is Torah study. Learning
Torah outweighs all the sacrifices in the world, and doing
so is the best replacement.
Good Shabbos!!! ■
5
Creating Two Mindsets
to Teshuva
By Yonatan Aivazi, 11th Grade
In this week's parasha, Hashem gives the
commandment that one who brings an animal as a
Korban chatat should sprinkle the blood on the corners
of the mizbaech (Vayikra 4:30). The first mishna in
Kinnim explains that if the chatat was an animal, then
the blood is sprinkled on the upper part of the miz-
baech. However, if it was a bird, then the blood is
sprinkled on the lower part of the mizbaech. What is
the difference between the bird and the animal?
Rav Moshe Feinstein zt’l, in his sefer Darash
Moshe, explains there is a difference based on who is
giving the Korban to create two different mindsets to
teshuva. A wealthy man gives an animal for the
Korban, sprinkles it above to remind him to look up to
Hashem and remember who his resource is, and to re-
Korban, sprinkles the blood on the lower part of the
mizbeach to remind him to look down and see all that
Hashem gives him and to realize that Hashem is watch-
ing over him and is providing and taking care of him.
Have a great Shabbos!!! ■
(David Silber- Continued from page 2)
So too, we can use this idea to explain our ap-
parent contradiction- that only a Jew can be “forced”
into willingness, and not a goy, because a Jew really
does want to do the right thing. We just need to push
him into realizing it.
The pasuk concludes that the offering is
brought “in front of Hashem”. This can explain the
type of “willingness” we are referring to- for in front
of Hashem, every single Jew really wants to serve
Hashem as best as he can.
Good Shabbos!
Adapted from Shabbos Delights by Rabbi
Aryeh Leib Lopiansky ■
6 ‫דברים היוצאים מן הל“ב‬
HALACHA
Corner
Matanos Le’evyonim
I. Introduction. When one thinks of the holiday of Pu-
rim we immediately think of the festive atmosphere
of the day as well as the particular mitzvoth associ-
ated with Purim. We are trained form a very young
age to appreciate the importance of kriat hamegillah
and mishloach manot. Many people become totally
consumed with these mitzvoth while all but ignoring
the mitzvah of matanot l’evyonim. Most people do
not associate matanot l’evyonim with the joy and
festive atmosphere of Purim. However, the Rambam
(Hilchot Megillah 2:17) rules that it is better to ex-
pend more energy on matanot l’evyonim than on the
other two mitzvoth. Indeed, the Rambam explains
that the ultimate sensation of joy that can be experi-
enced is achieved through matanot l’evyonim. This
week we will focus on the details of the mitzvah of
matanot l’evyonim.
II. Who is obligated in this Mitzvah? The Mishnah
Berurah rules that everybody is obligated in the
mitzvah of matanot l’evyonim.
A. Poor people. The Bach and Taz (694) rule that
even a poor person is obligated in the mitzvah of
matanot l’evyonim. The Pri Chadash, however,
strongly disagrees with the Bach on the grounds
that it seems senseless to require a person who is
in need of financial assistance in the mitzvah of
providing others with such assistance. The Pri
Chadash is especially difficult to understand in
light of the fact that the Shulchan Aruch (Yoreh
Deah 248:1) rules that a poor person who is sup-
ported from tzedakah funds is obligated in the
regular mitzvah of tzedakah. It should therefore
come as no surprise that the poor person would
also be obligated in the special mitzvah of tzeda-
kah associated with Purim.
B. Women. The Shulchan Aruch (Orach Chaim
695:4) rules that women are obligated in the
mitzvah of matanot l'evyonim. The Mishnah
Berurah (695:25) notes that the common prac-
tice seems to be that most women don't give,
and he suggests that the Shulchan Aruch only
obligates a divorcee or a widow to give matanot
l’evyonim. A married woman, however, may
discharge her obligation through her husband’s
mitzvah. The Aruch Hashulchan (694:2) agrees
with the Mishnah Berurah and explains that this
ruling is based on the well-known Talmudic
principle of ishto k’gufo (one’s wife is like him-
self). The application of the principle of ishto
k’gufo in this area is somewhat questionable.
Rav Yosef Dov Soloveithchik zt”l pointed out
that the Talmud never used the principle of ishto
k’gufo to exempt a woman in a personal mitz-
vah. We do not find by kiddush, for example,
that a woman who does not hear kiddush can
fulfill her obligation with her husband’s kiddush
that is not recited in her presence. Perhaps based
on this logic, the Mishnah Berurah recommends
that we be encourage women (even married) to
give their own matanot l’evyonim.
C. Children. The poskim debate whether a child
over the age of bar or bat mitzvah who are sup-
ported by their parents are obligated to give
their own matanot l’evyonim. The Aruch
Hashulchan (694:2) rules that a child pver the
age of bar mitzvah must give separately from
their parents to fulfill their obligation of matanot
l’evyonim. However, Responsa Kinyan Torah
(1:132 cited by Piskei Teshuvot) rules that a
child who is supported by his parents and does
not have any source of income is not obligated
to take extra money from his parents in order to
fulfill the obligation of matanot l’evyonim. If the
child does have an income, even if it is not
enough money to support himself, and he is sup-
ported by his parents, even Kinyan Torah con-
cedes that he is obligated.
D. Pri Megadim (Esghel Avraham 695:14) rules that
children under the age of bar or bat mitzvah
should be trained in the mitzvah and are there-
fore subject to the same basic guidelines as chil-
dren over the age of bar or bat mitzvah.
III. What must be given? The gemara (Megillah 7a)
states that one is obligated to give two matanot to
two poor people (one for each person). Shulchan
Aruch (694:1) quotes this as normative p’sak.
A. How much must be given?
(Continued on page 7)
Dvarim Hayotzim Min Halev
HALACHA
Corner
1. The Mishnah Berurah (694:2 citing Ritva
Megillah 7a) rules that one may even give a
tiny amount of money to each of the poor peo-
ple and thereby discharge his obligation. Rav
Ovadiah Yosef SHLIT”A (Chazon Ovadiah
page 166) understands this to mean that one
may give the smallest currency in that particular
country (e.g. a penny in America, five agurot in
Israel).
2. The Maharsha (Megillah 7b) rules that one
must give a significant portion in order to fulfill
the mitzvah of matanot l’evyonim. Responsa
Zera Yakov (11, cited by Sharei Teshuva 694:1
and Kaf Hachaim 694:7) quantifies this in rul-
ing that one must give an amount of food that is
equivalent to three eggs volume of bread. As a
practical matter, Responsa Tzitz Eliezer
(7:27:15) notes that some poskim thought to
rule in accordance with the Zera Yakov, but
changed their minds upon seeing the words of
the Ritva. Certainly all would agree that ideally
one should give as much as possible, and
should even spend more on matanot l’evyonim
than on mishloach manot (see Rambam cited in
introduction to this essay).
B. May one give something other than money?
There is a dispute amongst the poskim as to
whether one can fulfill his obligation of ma-
tanot l’evyonim by giving something other than
food or money. Responsa Kinyan Torah
(3:102:2) rules that one should always give
money to the poor people. However, Leket Tov
(2:163 cited by Chazon Ovadiah footnote 3)
and Turei Even (Megillah 7a) rule that any-
thing, including clothing, may be given to the
poor in fulfillment of this mitzvah.
IV. How and to whom should it be given?
A. Anonymous gifts. Regarding the mitzvah of
tzedakah the poskim rule that an anonymous
gift is a higher greater form of the mitzvah than
a gift that the recipient knows who had sent it.
Regarding the unique mitzvah of matanot
l’evyonim, however, Rabbi Yosef Engel
(Gilyonei Hashas, Shabbat 10a) writes that
since the mitzvah is titled matanot l’evyonim
one must inform the recipient where the gift is
7
Continued
coming from in keeping with the general Tal-
mudic rule that one who gives a gift (matanah)
to his friend must inform him of the gift. How-
ever, many poskim (Responsa Kinyan Torah
3:102:4, Chazon Ovadiah 7) disagree with this
novel idea developed by Rav Yosef Engel.
They reason that since giving anonymously is a
higher level gift, the same would apply to the
mitzvah of matanot l’evyonim.
B. How poor must the recipient be?
1. Opinion of the Mekor Chaim (694:3). The
definition of an evyon is not the same as the
definition of an ani. An evyon is somebody who
is not merely poor, but is so destitute that he is
no longer embarrassed to ask for money. The
mitzvah of giving to the poor on Purim is lim-
ited to those who are so destitute that they are
not even embarrassed to ask for money.
2. Opinion of the Aruch Hashulchan (694:3).
Although generally there is a distinction to be
drawn between an evyon and an ani, the mitz-
vah of matanot l’evyonim can be fulfilled by
giving to either a poor person or a totally desti-
tute person. In the view of the Aruch Hashul-
chan, the only reason that the megillah speci-
fied to give to an evyon is to teach that we can
fulfill this obligation even if he does not initiate
the exchange but is prompted to give the
money.
C. Can one give the money to people that you nor-
mally support? The Aruch Hashulchan (694:4)
writes that many people mistakenly think that
one can give matanot l'evyonim to somebody
that they normally support anyway. The Aruch
Hashulchan claims that such an idea is entirely
false. The mitzvah must be performed with
money that one would not otherwise give away
(e.g. not with ma'aser money).
V. Conclusion. This essay is far from an exhaustive
analysis of all of the issues pertaining to the obligation
of matanot l’evyonim. We have merely touched upon
many aspects relating to the mitzvah in the hope of rais-
ing awareness and promoting proper performance of
this most important mitzvah. ■
8 ‫דברים היוצאים מן הל“ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS
Editors in Chief
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
David Freilich
This weeks story is one written by Yanki miss it--everyone knows where 'Reb Feivel'
Tauber, and is one I like a lot. Enjoy, and have a lives...." Associate Editors
great Shabbos! The gathering dispersed, and Rabbi Layout Editors
Elimelech and Rabbi Zusha went to pay their re- Judah Max Abittan
Dani Scheinman
For many years the two saintly brothers, spects to the town rabbi and meet with the scholars Yitzie Scheinman
Rabbi Elimelech of Lizensk and Rabbi Zusha of in the local study hall. The rich man went home to
Anipoli, wandered the back roads of Galicia. Dis- supervise the final arrangements for the rabbis' Rabbinic Articles
guised as simple beggars, they journeyed from stay. Soon the coachman arrived with the brothers' Yechiel Auman
town to town and from village to village, refining coach and luggage. The horses were placed in the Student Articles
their souls with the travails of exile and inspiring stables, the luggage in the rabbis' rooms, and the Adam Goldstein
their brethren with words of wisdom and encour- coachman settled in the servants' quarters. Avrumi Blisko
agement. Hours passed, but still no sign of the two Director of Production
Late one evening, the brothers arrived in visitors. Growing anxious, the host sought out Andrew Mermelstein
the town of Lodmir. Seeing a lighted window in a their coachman. "What happened?" he asked.
Production Staff
large, well-appointed home, they knocked on the "When are they going to come here?" Nison Basalilov
door and asked for a place to stay the night. "I "They're not coming," said the coachman. Jeremy Bienenfeld
don't run a hotel," was the irate response of its "Rabbi Elimelech and Rabbi Zusha are staying at Yaakov Bluestein
large, well-appointed resident. "There's a poor- the scribe's home." ‫סופרים‬/Authors
house near the synagogue for wandering beggars. "At the scribe's?! What are you talking Benny Aivazi
I'm sure you'll have no trouble finding accommo- about?! You're here, aren't you?" Yonatan Aivazi
Ariel Bagley
dations there." "Those were the rabbis' instructions. 'Take Dan Bamshad
The heavy door slammed in their faces, the horses and our luggage to Reb Feivel's,' they David Beer
and Rabbi Elimelech and Rabbi Zusha walked on. said to me. 'We'll be staying with the scribe.' " Marc Eichenbaum
Soon they came upon another lighted home, whose Reb Feivel rushed to the scribe's hut and Yered Elisha Ginsberg
Yitzchak Ginsberg
resident, the town scribe, welcomed them in and fairly knocked down the door. "Honored Rabbis," Shmuli Gutenmacher
put his humble hut and resources at their disposal. he cried, finding Rabbi Elimelech and Rabbi Zu- Yaakov Hawk
Several years later, the two brothers again sha before the fire, having a cup of tea with their Elisha Ishaal
visited Lodmir. This time, they were official host. "Why have you done this to me? It was Aaron Joseph
Yoni Kadish
guests of the community, which had requested that agreed that I would host you. You must tell me Barak Klammer
the now-famous rabbis come for a Shabbat to what I have done to deserve such humiliation!" Eli Lonner
grace the town with their presence and teachings. "But you are hosting us," said Rabbi Avi Moisa
At the welcoming reception held in their honor Elimelech, "at least, that part of us that you desire Yonatan Mehlman
Gavi Nelson
and attended by the entire town, a wealthy gentle- to host. Last time we were here, but without a Jonny Perlman
man approached them. "Rabbis!" he announced, coach, horses, coachman and bundles of pressed Shmulie Reichman
"the town council has granted me the honor of clothes, you turned us away from your door. So it Yigal Saperstein
David Silber
hosting you during your stay. G-d has been gener- is not us you want in your home, but our coach- Alex Selesny
ous to me, and you'll want for nothing in my man, horses and luggage--which are currently en- Daniel Stroh
home. I've already explained to your coachman joying your hospitality…." ■ Jesse Steinmetz
how to find my residence, though he's sure not to Jeremy Teichman
Benjamin Watman
David Weitz
Maggid of DRS
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