Alumni Melava Malke with HaRav Bina and R' Natan Schwartz

YNA Newsletter 1 of 7 In This Issue HaRav Nebenzahl on Parshat Vayetze Parshat Vayetze Staff Dvar Torah By Rav Yoel Yehoshua Netiv HaChinuch - For Parents and Teachers Petuchei Chotam on Parshat Vayetze Visitor Log, Mazal Tov's, Tehilim List Join Our List Alumni Melava Malke with HaRav Bina and R' Natan Schwartz Links Rabbanit Malke Bina Trip to USA/England Schedule All alumni are encouraged to attend a Melava Malke with HaRav Aharon Bina and R Natan Schwartz this Motzei Shabbat, Parshat Vayetze. It will be at the home of Ricardo and Gitty Goldschmidt, 24 Woodmere Boulevard South, Woodmere, NY at 8:00 PM. ~~~~~~~ RAV KORN AND RAV GINSBURG SHABBAT AT YU! Rav Yitzchak Korn and Rav Beinish Ginsburg will be at Yeshiva University 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 shabbaton@yna.edu and someone will try to assist you.) This week at YNA Shana Alef went to the Blind and Deaf Museums in Tel Aviv. They were led by blind/deaf guides and trainers in total darkness/silence as they learned to interact and communicate by relying on other senses. An eye/ear-opening experience. Shana Bet had an audience with the former Sephardic Chief Rabbi of Israel, HaRishon Letzion HaRav Ovadia Yosef shlit"a. They also went to reknowned author and speaker HaRav Zev Leff in Moshav Matityahu, followed by a tiyul to the Bar

YNA Newsletter 2 of 7 Chochva caves. This Shabbat is an optional Shabbaton in Meron with HaRav Chizkiyahu Nebenzahl, Rav of the Old City of Jerusalem (as well as part of the YNA faculty). Shabbat Davening Times: with Rav Fodor & Family Friday Night Mincha in the Beit Midrash - 4:20 PM Shabbat Day Shachrit- 5:45 AM Second Shachrit- 8:30 AM Mincha-4:00 PM YNA.EDU Ask Rav Nebenzahl Suggestion Box Contact Us Alumni Update Form Parsha Archives HaRav Nebenzahl on Parshat Vayetze 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 mitzvah of harbatzat Torah please email kleinnd@gmail.com. Donations of $5,000 will entitle you to a dedication page. "GRANT TRUTH TO YAAKOV" II Yaakov said to Rachel and Leah: "Now you have known that it was with all my might that I served your father, yet your father mocked me and changed my wage a hundred times" (Bereishit 31:6-7). Our discussion last week revolved around the verse "grant truth to Yaakov" Micha 7:20) - Yaakov Avinu as the symbol of Man of Truth. Yaakov's honesty was not limited to the words he spoke but extended to his actions as well. We find Yaakov Avinu telling Lavan: "these twenty years I have been with you, your ewes and she-goats never miscarried, nor did I eat rams of your flock. That which was mangled I never brought you - I myself would bear the loss, from me you would exact it, whether it was stolen by day or stolen by night. This is how I was: by day scorching heat consumed me, and frost by night" (Bereishit 31:38-40). Yaakov demonstrated truth in his actions - he took upon himself the task of guarding Lavan's sheep, and this is what he did - he devoted his whole body, heart, and soul to fulfillment of this endeavor. The Torah describes Yaakov's working an additional seven years for Lavan - "vayaavod imo od sheva shanim acherot" "and he worked for him yet ("od") another ("acherot") seven years" (Bereishit 29:30). The two expressions used in this pasuk have conflicting implications. On the one hand "od sheva shanim" implies that the additional seven years were similar if not equivalent in nature to the initial seven. The term "acherot", on the other hand, suggests that the latter seven years were different in nature from the first. The term "acher" in general has the connotation of something different, not equal to the other subject matter discussed. (For example "and she left his house and went and married a different ('acher') man" (Devarim 24:2). Chazal comment: "Scripture calls him 'different' ('acher') to say that this second husband is not the equal of the first, this first man removed a wicked person from his house, and this second man brought a wicked person into his house" (Gittin 90b). Had the two men been equal, the Torah would have used the word "sheni" to denote another man rather

YNA Newsletter 3 of 7 than "acher". "Sheni", second, implies a similarity to the first, whereas "acher" implies dissimilarity. For examples of "sheni" connoting a similarity see Yoma 62b). How are we to resolve the conflicting implications of this pasuk? The answer is that from Yaakov's perspective, this was "od", an additional seven years similar in nature to the initial seven. From Lavan's point of view, however, these seven years were "acherot" - different in nature. The first seven years were part of the contract that Yaakov had signed with Lavan - the agreement was that Rachel be given over to Lavan in exchange for seven years of labor. It was not fitting to extort such a high price for one's daughter, especially if the prospective son-in-law is Yaakov Avinu, yet an agreement is an agreement and Lavan "earned" Yaakov's labor for seven years. The latter seven years, however, were not earned honestly - they were founded on total deceit. Thus the pasuk stated that they were seven other, different "acherot" years - they were not earned in an honest manner the way the first seven were. From Yaakov's perspective, however, these were simply "od sheva shanim" - an additional seven years identical to the first seven - "just as the first ones were carried out in good faith, so, too, the latter ones were carried out in good faith" (Rashi Bereishit 29:30). Despite Lavan's extracting these seven years in an underhanded deceitful manner, Yaakov served Lavan during these seven years as faithfully as he had the first seven. In fact, during the additional six years that Yaakov worked in exchange for the flock, Yaakov was deceived time and again. Lavan changed the terms of Yaakov's wages one hundred times (see Rashi Bereishit 31:7). In spite of all this, Yaakov Avinu remained the ever-faithful worker "These twenty years I have been with you, your ewes and she-goats never miscarried, nor did I eat rams of your flock. That which was mangled I never brought you - I myself would bear the loss, from me you would exact it, whether it was stolen by day or stolen by night. This is how I was: by day scorching heat consumed me, and frost by night" (Bereishit 31:38-40). Although Chazal tell us "the righteous are permitted to act deceitfully when others are trying to deceive him, as it says 'with a pure person you act purely and with a crooked person you act crookedly' (Shmuel II 22:27)" (Megilla 13b), the only deceptive way Yaakov was to provide Rachel with signs so that he could protect himself against Lavan's ways (see Megilla there and Rashi Bereishit 29:25). We do not find Yaakov actually deceiving Lavan - despite all that Lavan had done to him, he did not retaliate during the entire twenty years of his employ. Yaakov's work was with such devotion and faithfulness that it became the measuring stick for generations to come, as to how much trouble a "shomer" (one who safeguards another's property) must go to (see Baba Metzia 93b). This type of straight, faithful, and honest behavior is required of all of us. The Messilat Yesharim (see chapter 11) on this subject, quotes the pasuk "Hashem, are Your eyes not toward truth?" (Yirmiyahu 5:3). Hashem demands and expects of us to be trustworthy - not only towards Hashem but towards our fellow man. We must act with each other in an honest and upright manner in business transactions. Not only must the employee be above suspicion, but this applies to the employer as well. In the case of Yaakov Avinu, the worker was as straight as can be, while the employer was a liar and a cheat who took advantage of his employee's good nature. In order for us to know the words of the Torah we must first receive it. Our holy forefathers amassed Torah knowledge without it being given to them, as we learn: "Avraham Avinu fulfilled the entire Torah before it was given" (Kiddushin 82a), presumably this applies to Yitzchak and Yaakov as well. From where did they know the Torah prior to its being given? Chazal tell us: "Avraham's two kidneys became as two pitchers of water and were flowing with Torah" (Bereishit Rabba 95:3). What is the meaning of this? This means that the Torah is the natural desire of the soul from the time of its creation. Man was created in the image of G-d and the Torah is Hashem's wisdom and desire. As much as the "image" resembles the original, the more this physical "image" is able to absorb this G-dly wisdom - the wisdom and the desire of the "image" resemble that of G-d. For this reason Avraham Avinu who was a true image of Hashem was able to attain the Torah on his own, as were Yitzchak and Yaakov. Why have we not been able to achieve knowledge of the Torah on our own, as our forefathers did? Were we not also created in Hashem's image? The answer is found in the pasuk: "G-d has made man simple, but they sought many intrigues" (Kohelet 7:29). Hashem created man straight and simple. If man were to remain with the same straightness, he would have arrived at a mastery of the Torah on his own, as did Avraham, Yitzchak, and Yaakov. Our forefathers in fact were referred to as "Yesharim" - straight ones (see Avoda Zara 25a), they were careful to remain on this straight path their entire lives without ruining it. In fact Sefer Bereishit which describes the lives of the forefathers is referred to as Sefer HaYashar. They were therefore able to attain the Torah on their own and within themselves without the need to receive it externally. Other people are not on that level - they were created in a straight manner, but afterwards they start seeking "many intrigues". It was not the pure Torah they were after, they did not honestly wish to know what is Hashem's will, but rather what is good and worthwhile for me. The story is told of a merchant who was asked: "what is two times two?" To this he responded: "that depends - if I am purchasing then it is three, if I am selling then it is five!" When one calculates in this fashion, with prior intent to reach a particular conclusion that is good for me, then of course it is impossible to arrive at the truth. Someone with a true desire for Torah will not sit and ponder whether learning Torah is worth his while. Adam

YNA Newsletter 4 of 7 HaRishon was forbidden to eat from the etz hadaat tov vara - "the Tree of Knowledge of good and bad." (Bereishis 2:9) Would it have been so terrible if Adam and man in general had known how to differentiate between good and bad? Does Hashem wish us all to remain ignorant of the ways of the world? The Rambam explains that before Adam's sin, man was able to distinguish between truth and falsehood. After the sin, man became calculating - he began to make decisions based on what was good and bad for him. The greatness of Avraham Avinu was that he did not make such calculations: "You found his heart faithful before You." (Nehemiah 9:8) Of Moshe Rabenu too, Hashem Himself testifies, "In My entire House he is the trusted one," (Bamidbar 12:7). He does what Hashem wishes and not necessarily what is good for him. We may not be on the level of our forefathers, but our goal must be to come as close to that level as possible. If this is truly our goal, we can merit receiving the Torah and the G-dly light of the Next World. The Torah commands us: "You shall do what is fair and good in the eyes of Hashem" (Devarim 6:18). The Gemara learns several halachot from this pasuk. One example is if you wish to sell your field and there are two potential buyers - one a neighbor and one someone else, then better sell to the neighbor for that will provide him with the option of expanding his property by connecting his field and the newly purchased field. I recently saw a sign posted stating that one should be careful in a particular situation not to take what is someone else's for it is forbidden to steal. What a terrible state we are in that someone has to hang up a sign that it is forbidden to steal! We have already been told at Har Sinai that we cannot steal. The Rav (HaRav Shlomo Zalman Auerbach) zt"l once told me that even in situations where the precise halacha permits stealing from a non-jew, one should not do so. In my humble opinion even if it is permitted, it is not in keeping with the dictates of the above-cited pasuk: You shall do what is fair and good in the eyes of Hashem" Stealing, even if permissible, is an action that corrupts one's soul. One should not only weigh whether or not this is halachically permitted, but whether it is good for one's character. Stealing from a non-jew, even in cases when permitted, can eventually lead to stealing from Jews. In addition to stealing being a corrupting influence, the Sma"g offers an additional reason why one should not steal from a non-jew. The ultimate redemption will be a source of Kiddush Hashem, as it says "vekidashti et shmi hagadol hamechulal bagoyim asher chilaltem betocham" "I will sanctify My great Name that is desecrated among the nations, that you have desecrated among them" (Yechezkel 36:23). The redemption will take place in any event, but if the Jewish people are perceived as people who steal from non-jews, the other nations will claim that Hashem redeemed a nation of thieves. The redemption, rather than being a Kiddush Hashem, will G-d forbid be a source of chilul Hashem. The same can apply to deceiving a non-jew, which the Rambam says can destroy one's soul. It does not take much to see how corrupt one can get, when it begins with stealing from non-jews, from the state, or anything else. Furthermore, we are commanded vehalachta bidrachav "go in His ways" (Devarim 28:9). One common situation is with regard to shidduchim - many try to hide information. Imagine a couple getting married based on lies. In Sheva Brachot we wish the couple that they live with ahava ve-achva shalom vereiut, how in such a situation of untruths is it possible to live such a happy life? Of course, there are situations when the truth could be altered slightly, such as to keep the peace as we discussed last week regarding Sarah saying her husband was old and Hashem altering that statement slightly when speaking to Avraham. I received a phone call from a young woman - I do not know who she is. She told me that she was nineteen years old but had the appearance of being younger. The question she asked me was whether she was permitted to use a youth card (a discounted price for those under the age of eighteen) when riding the bus. What did she actually think? Does it say anywhere on the card that the price is based on one's physical appearance? If the bus cards were given out based on one's appearance then she would be permitted to ride as one under eighteen, although I cannot say this for sure, perhaps it is only she and no one else who views herself as looking younger. Is the fact that one appears young sufficient reason for using a youth ticket? She proceeded to argue the point with me and claimed that a "chareidi" woman told her it was fine. I do not know what defines the woman as "chareidi" (G-d fearing) she certainly is not "chared", fearing, of Egged (the bus company). She did not accept my ruling, claiming that I was too "machmir". May we merit always following in the path of Torah, following the examples of our forefathers and other gedolim.

YNA Newsletter 5 of 7 Staff Dvar Torah By Rav Yoel Yehoshua Hashem's Promise to Yaakov - for all Generations In this week's parsha, we read about Yaakov Avinu leaving his parents' home. Until now, Yaakov had been sitting peacefully in the tents of Torah under the protection of his parents, and now journeys away to an unknown future. He has a dream in which he sees a ladder upon which Hashem is standing. And Hashem talks to him. I am Hashem, Elokei Avraham your father, and Elokei Yitzchak. I will give to you and your descendants the land upon which you are lying. Your descendants will be like the dust of the earth. You shall spread out to the west, to the east, to the north, and to the south. All the families on earth will be blessed through you and your descendants. I am with you. I will protect you wherever you go and bring you back to this soil. I will not turn aside from you until I have fully kept this promise to you. The commentators point out that this promise is not only to Yaakov, but rather to all his descendants as well. The Jewish people throughout the generations have wandered away from home carrying with them the same promise that Yaakov was given. "I will protect you wherever you go and bring you back to this soil". What I find striking is that the first bracha of the tefillat shmone esreh (amida) very much mirrors this promise to Yaakov. We start the Shmone Esreh with the words Baruch ata Hashem,Elokeinu v'elokei avoteinu, Elokei Avraham, Elokei Yitzchak similar to Hashem's statementto Yaakov I am Hashem, Elokei Avraham your father, and Elokei Yitzchak We conclude the bracha stating that Hashem will bring geula to their descendants -. umaivi goel livnei venaihem lema'an shmo b'ahava. - just as Hashem promised Yaakov I will protect you wherever you go and bring you back to this soil. There are other parallels as well. In our tefillot every day we declare that we understand our position in history as the continuation of our forefathers - both physically and spiritually. We are a continuation of their mission in this world. This is definitely something worth contemplating before we begin our shmone esreh. We are not only approaching Hashem because he runs the world and we "need" Him, but even more we are approaching Hashem with this realization and pride that we have the special merit to be part of His people and that we desire to live up to this honorable status. 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. #9 TRAIN THE YOUTH ACCORDING TO HIS WAY Last week we cited the Gr"a's commentary on the pasuk: "train the youth according to his way, even when he grows old he will not swerve from it" (Mishle 22:6). The Gr"a explains that a student should be educated based on his own nature and characteristics. When he is educated in such a manner in his youth, then he will continue in that path even as he reaches old age. If, however, he is educated in a manner which is contrary to his nature, although he may follow the Rav's directives out of fear but once he is free from this yoke and burden there will be nothing

YNA Newsletter 6 of 7 remaining - it is impossible to prevent someone from following his own nature and destiny. HaRav Michel Yehuda Lefkowitz zt"l cites as proof for the Gr"a's interpretation, Moshe Rabenu's requesting Hashem to appoint his successor as leader of the Jewish nation: "May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly" (Bamidar 27:16). Rashi comments: "Moshe said to Hashem 'Master of the World, the personality of each individual is revealed before You, they do not resemble each other. Appoint a leader who can put up with each individual according to his personality.'" The Netziv explains Rashi's emphasis "according to his personality" means that he should be able to understand what is good for each person without being drawn towards what is good for him. This is a very difficult task, for every individual was endowed with his own leanings and characteristics. When a Rav encounters a stubborn student who refuses to listen, he may deal with the situation applying a method fitting for his own personality. This is far from the correct approach. If the Rav were to exclusively apply what is good for him without keeping in mind what is needed for the individual student, he runs the risk of distancing the student from Torah. Trying to understand the needs of each individual recipient may at times involve "the right brings closer while the left distances", or it may be purely bringing closer. While it is true that the student should attempt to be subservient to the approach of the Rav, yet to have a true influence and succeed in educating requires the Rav to give up something of himself and try to work in a manner which is most beneficial for the student. This is the meaning of "train the youth according to his way". Petuchei Chotam on Parshat Vayetze 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 Visitors Thursday night snack 6 Kislev is sponsored by Rabbi Avraham Dubin l'ilui nishmat his mother Sara Ettel bat Chaim. The following people visited/learned in the Yeshiva: Rabbi Zvi Zimmerman, Mashgiach Ruchani at Hebrew Theological College (Skokie) addressed the Yeshiva Rabbi Zev Meir Friedman, Rosh HaYeshiva at Rambam Mesivta High School Mazal tov's Yeshivat Netiv Aryeh would like to wish a mazal tov to: Shevi (Staff) and Rav Meir Zlotnik, on the birth of a baby boy. Rav Yitzchak Korn (Staff) on the engagement of his daughter, Sari. Daniel Klein (5768) on his engagement to Ora Javasky. Shaya (5765-66) and Batsheva Rubin on the birth of a baby boy and their making aliyah. Gil (5764-65,68) and Sara Simchi on the birth of a baby girl. Moshe Gershuni (5761, 63) on his engagement to Aliza Dykopf.

YNA Newsletter 7 of 7 Baruch Dayan Emet Yeshivat Netiv Aryeh regrets to inform you of the loss of: Jason Botnick (5755), brother-in-law of Jeremy (5763) and Josh (5766-67) Jacobs. Tehilim List The following members of our extended YNA family need our tefilot: Michoel Pinchas ben Frachah Miriam Rivka bat Adina Leah Rachel bat Chana Yehuda Pinchas ben Asna Sagit bat Esther Fruma bat Ita Chaya bat Grunia Tamara Nechama bat Karmela Ester bat Chaya Binyamin Yonatan ben Leikah Chaya Chana bat Alta Rivkah Yosef ben Hilda Maron ben Hadas Esther Daniel ben Shira Tzvia Chinoam Rina bat Avital Hoday-ya Ditza bat Vardit Tali bat Devorah Bina Akiva ben Gittel Chaya bat Chana Evelyn bat Dina Avraham Elizar ben Chana Pesha Dovid Halevi ben Emunah Mordechai Eliezer Hacohen ben Esther Miriam Yaakov Dov ben Blima Chana Ada Bat Miriam Reuven ben Tova Chaya Aharon ben Simah Shayna bat Chava Zev eliezer ben Chaya Shaindel Avram Gershon ben Tzippa Reuven HaLevi ben Sheina Ari ben Rivka Yosef ben Golda Esther bat Brana Miriam bat Shulamit Rivka Chava bat Rachel Margalit Chaya bat Rachel David ben Leah Elizabeth bat Annette Yitzchak Shraga ben Chava Shmuel Chai ben Hadassa Alyza Sarah bat Yehudit Inbal bat Nelya Chana Ahuva Toba bat Ronis Ester Rav Avraham Zev (Levi) ben Faiga Daniel ben Shira Tzivia 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 Yeshivat Netiv Aryeh Western Wall Plaza One Hakotel Street POB 32017 Jerusalem 91319 Israel