LIGHTS OF OUR RIGHTEOUS TZADDIKIM

בעזרת ה יתבר ' ב עז רת

A Tzaddik, or righteous person, makes everyone else appear righteous before Hashem by advocating for them and finding their merits.

Kedushas Levi, Parshas Noach (Bereishis 7:1)

DEVARIM

_ CHASSIDUS ON THE PARSHA + Dvar Torah Inspiring Stories The fifth and final book of the Torah begins with the words eileh hadevorim, these are the words. Chazal have stated in a number of places that the use of the word eileh, these, without the prefix vav, indicates that what follows supersedes what came before it. In what way does Devorim supersede what preceded it? We can gain some insight, comments Rav Levi Yitzchok, from the words of the Zohar regarding the rule of Chazal that “if an element (prat) could have been subsumed as part of its general principle (klal) but was nonetheless presented on its own, it is meant to shed light on the entire principle.” Reading this rule in its mystical sense, the Zohar sees the general principle as the Torah within which resides the totality of all existence in all its details and elements. The element that has been singled out from this general principle is the narrative part of the Torah. The stories we are told are lengthy and elaborate, and they are certainly meant to teach religious values and morals. The characters that populate these books are held up as paradigms of good and evil and the stories of their lives teach us valuable lessons. But all the numerous, seemingly extraneous details in these stories do not contribute to the teaching of these lessons. Therefore, they are clearly repositories of innumerable mystical secrets, which can be discovered by a close study of the esoteric facet of the Torah. If so, we can assume that the

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Devarim / [email protected] same concept also applies to the rest of the Torah, that every word has hidden mystical meaning as well as that which meets the eye. Sefer Devorim is the farewell soliloquy that Moshe delivered to the Jewish people on the last day of his life, and as such there is a shift in the complexion of the content. The first four books were replete with narratives about the forefathers of the Jewish people and accounts of their redemption from Egypt and their forty-year sojourn in the wilderness. Devorim, however, is full of rebuke, admonition, laws, covenants and blessings. The episodes mentioned in passing in context are not described in great detail, because they are not the focus of Devorim. Why is this so? It is because the people had reached a different level when they stood on the Plains of Moav and listened to Moshe speak. The earlier generation had been slaves steeped in the lowest levels of depravity, and in order to elevate them spiritually they had to be told inspiring stories that would serve as parables for them. But the people who heard Devorim had progressed to a higher level, and therefore the Torah could be presented in its pure form. This is the line of generational demarcation that the word eileh indicates. n Story Bands of Jewish thieves roamed the countryside surrounding Berditchev, spreading fear and trepidation among the towns and villages, but as a general rule they avoided the Chassidim of Rav Levi Yitzchok. They had had some unfortunate experiences in coming up against him, and had learned their lesson. Nonetheless, the Chassidim made every effort to avoid encounters with the thieves, because they could not be trusted to adhere to their self- imposed restrictions. One day, a young Chassid informed Rav Levi Yitzchok that he would be traveling for a few days on business through the neighboring villages, and asked Rav Levi Yitzchok for his blessing. Rav Levi Yitzchok blessed him warmly and also issued a warning. “Be careful,” he said. “You will be carrying money with you, and there are thieves in the area. When you stay overnight in an inn, make sure you take a private room. Lock the door, and do not let anyone in after dark, no matter what they tell you.” The young man set out on his travels. The winds were icy and strong, and toward evening, a freezing rain began to fall. That night, following Rav Levi Yitzchok’s advice, he rented a private room in a roadside inn. He settled in, locked the doors and prepared to retire for the night. Just as he had closed his eyes and dozed off, there was a light knock on the door. Thinking it might have been an error, he rolled over and went back to sleep, but the knocking continued insistently. Finally, he got up and went to the door. “Who is there?’ he asked without opening the door. “You don’t know me,” said a voice quivering with age. “I am a traveler, an old man, and I’ve stopped at this inn for the night. They tell me that they have no more rooms to rent, that all the rooms are occupied. But what am I supposed to do? Sleep in a wagon in the rain?” “So what do you want?” “Could you let me in please? Let me share your room for the night.”

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“Why my room?” said the young man. “There are other rooms in the inn. Why don’t you ask some of the other guests to let you in?” “I would,” said the old man. “But the innkeeper says that you are the only one with a private room. All the other rooms are fully occupied, but there is an extra bed in your room. Please let me sleep in it. I promise I won’t bother you.” “I’m sorry. I can’t let you in. My Rebbe has told me not to open the door for anyone.” “Please have mercy on an old man. I’m not just anyone. I am a fellow Jew, probably the age of your mother and father, and I am desperate. I’m sure that if you could ask him now he would tell you to let me in. It is really a matter of life and death.” The young man’s heart melted at the mention of his parents, and he opened the door. The old man standing before did indeed seem totally harmless. The young man offered him the second bed and kept a watchful eye on him until he went to sleep. Before long, the old man was fast asleep and snoring gently. Satisfied, the young man went back to sleep. A few minutes later, the old man opened his eyes and peered at the sleeping form of his host. Then he crept out of bed, lifted the young man’s wallet from the pocket of his coat and tossed it out the window, where his accomplices were waiting. Having accomplished his mission, he returned to bed, snuggled in under the covers and sank into a peaceful slumber. In the morning, the young man awoke to find the old man fast asleep, his lips fluttering noisily with every breath. He smiled and prepared for the day. He picked up his coat and reached for his wallet, but to his utter consternation, the pocket was empty. He searched every corner of the room, including the baggage of his guest, but there was no sign of his wallet. The old man stirred and rubbed his eyes. “What is going on?” he muttered. “Why are you making so much noise?” “My wallet is missing.” He glared at the old man with suspicion. “Did you take it?” The old man recoiled in horror. “How can you accuse me of such a thing? After you were so kind to me last night, would I repay you by robbing you? I’m insulted. Anyway, if you wish you can search my bags.” “I already did.” “And did you find anything?” “No.” “There you have it. I’m sorry for your loss, but don’t blame me.” The young man returned to Berditchev in a despondent mood and immediately reported on his experiences to Rav Levi Yitzchok. “You should have heeded my warning,” said Rav Levi Yitzchok. “Anyway, don’t worry. You’ll get your money back.” Rav Levi Yitzchok sent his attendant to summon the leader of the Jewish thieves and the members of his band. A few hours later, they stood before Rav Levi Yitzchok in his study. The attendant remained in the room standing near the door. “I want you to return this man’s money right now,” said Rav Levi Yitzchok. “We know nothing of his money,” said the leader of the thieves. 3
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“I ask you again to return the money.” “And we say again that we do not have it. Is there any evidence that we took it?” “You know and I know that you have it. “We do not.” “I command you to return the money.” “We don’t have it.” “Very well, I’ll tell you a story. Listen carefully, because there is a hidden message in the story.” The thieves fidgeted uncomfortably, but the attendant leaned forward to hear every word. “There was once a villager who became very attached to me,” said Rav Levi Yitzchok. “He begged me to give him something of mine that he could have as a keepsake. At first I refused, but he begged and begged until I finally relented. So I gave him one of my old pipes. He was grateful and said he would always cherish the pipe. But then someone stole the pipe, and he came to me in tears. So I told him to go to the second to the last house at the end of the market street and count the rafters of the roof. The pipe, I told him, is in behind the fourth rafter.” As soon as the attendant heard these words, he understood that this was where the money was hidden, and he immediately went off to recover the stolen money. Meanwhile, Rav Levi Yitzchok ordered the thieves to remain in his study until the attendant returned. The money was indeed exactly where Rav Levi Yitzchok had said it would be. The attendant returned to Rav Levi Yitzchok’s study and placed the money on his table. The young Chassid danced with joy, and the thieves were crestfallen. “You should not have refused to return the money,” Rav Levi Yitzchok told them. “Your denials forced me to tell a story that unnecessarily tapped my mystical power to draw the information I wanted from your minds. For this you will be punished. You will all be reduced to abject poverty and die in prison, each and every one of you.” Years later, a Jewish man was called to a prison to help a dying Jewish prisoner say his final confession. This man then told Rav Nachum Eliyohu, a Chassid of the Kobriner Rebbe, about his visit to the prison. He was led into a dank prison cell and saw an emaciated man lying on a narrow cot. He sat down beside the dying man and started to say the Shema with him. “Not yet,” said the dying man. “I want to tell you a story.” With great difficulty and occasional pauses to catch his breath, he went on to tell the story of the Jewish thieves who had stolen the money of Rav Levi Yitzchok’s Chassid. “The punishment has been carried out,” he concluded. “All the others have already died penniless and in prison. I am the last one left, and in a few minutes, I too will die in prison.”

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הילולא The anniversary of the petira of a Tzaddik is known as a Hilula, which means “A Day of Joy”. One of the tools that Kabbola teaches is to connect to a Tzaddik (righteous person). The method to connect to a Tzaddik is to adopt the following ritual: 1) Learn the anniversary of his petira or, if this information is not available, the days of Erev Rosh Chodesh, Rosh Chodesh and the fifteenth day of the Hebrew month can be utilized for a connection. 2) Light a twenty-five-hour candle in his or her honor. There is no specific berocha. Some say the following: This candle is being lit in the merit of ______. Others say that it is the custom within Klal Yisrael to light a yahrzeit candle on the day that a relative or a Tzaddik has passed away. The lighting has no accompanying blessing, and people would like to express themselves in a tefilla when lighting the candle. This is not only true on a yahrzeit but on every Yom Tov as well. The author of the Pele Yo’etz, Rav Eliezer Papo (1785–1828), did in fact compose such a tefilla. Rav Papo was the Rav of the city of Selestria in Bulgaria. Bulgaria was a part of the Ottoman Empire at the time. The tefilla of the Pele Yo’etz is reproduced and translated below, as a public service.

Hebrew Tefilla for Lighting a Yahrzeit or Hilula Candle הַ רֵ ינִ י מַ דְ לִ יק נֵ ר זֶ ה לִ מְ נ חַ ת לְ עִ יל י נִ ְ )מַ ת בִ י / אִ מִ י מוֹרָ תִ י / הַ צַ דִ יק ______/ֵ ַ ת ַ /ֵ ______יק דִ צַ הַ / י תִ ______1ְ פִ ילָ ה הַ נִ מְ (צַ ת ַ סֵ פֶ ר אֶ לֶ , הַ מָ גֵ  מִ ַ עַ ל הַ ֶ לֶ א יוֹ עֵ  עַ ל ָ רָ ַ ת וַ יֵ צֵ א עָ מוֹד כבד מוֹ א עָ צֵ יֵ ת וַ ַ רָ ל ָ  עַ עֵ יְ הִ י רָ צוֹ  מִ לְ פָ י2נֶ ‘ה אֶ /קֵ ינ יוֵא/קֵ אֲ בוֹתֵ ינ ֵל, 1ְֶ קַ ְרַ חֲמִ י בְרָ צוֹ !ָל מַ עֲ#ֶה הַ טוֹב הַ טוֹב מַ עֲ#ֶה !ָל בְרָ צוֹ י ֶ (נִי עוֹ#ֶה ֵי, ְמַחַָ בָ ה ֵי, ְדִ י ר ֵי, ְמַ עֲ#ֶ ה וְ יִ הְ יֶ ה הַ !ֹ ל לִ זְ כ ת לְ מְ נ חַ ת לְ עִ יל י יל עִ לְ ת חַ נ מְ לְ ת כ זְ ל לִ !ֹ לִ נְ ָ מוֹ ת עַ 2מְ יִ #ְ רָ לאֵ , ִ פְ רָ ט לְ נֶ פֶ ר חַ נְ ָ מָ )ה ֶ ל בִ י / אִ מִ י / צַ דִ ______יק . יְ הִ י הִ יְ . ______יק דִ צַ / י מִ אִ / רָ צוֹ  ֶ 1ִ הְ יֶ נָ ה נַ פְ  וֹ תֵ יהֶ צְ ר רוֹ ת ִ צְ רוֹ ר הַ חַ .י יִ Translation: Behold I am lighting this lamp for the resting and uplifting of the soul of my father/my mother/the Tzaddik ______the son/daughter of ______. May it be Your will before you, Hashem, our G-d and the G-d of our forefathers, that all my good deeds whether in thought, speech or action be done for a merit and a resting and an elevation of the souls of your nation Yisrael. It should be especially for the soul of my father/mother/the Tzaddik _____. May it be Your will that their souls be bound in the bond of life. 3) Learn about the person including history, culture, writings and teachings. 4) Study some of his teaching or writings. See more at: www.yeshshem.com/hilulah.htm

Y GEDOLIM BE'MISASAM YOSER Z YAHRZEITS BEGINNING SHABBOS DEVARIM http://www.chinuch.org/gedolim_yahrtzeits/Av

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Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org  8th of Av ~ Begins Friday Night (Jul 16th)  Rav Shmuel Shmelke Toibish, Rav of Yas (Jassi), mechaber of Chayei Olam; Milchamos Hashem; and Mitzvas Chalitzah, (1865);  Rav Yehuda HaLevy of Ragoza, founder of the Jewish yishuv in Yafo, (1878);  Rav Simcha Zissel Ziv, the Alter from Kelm (1824-1898/5658). After his marriage, he moved from Kelm to Kovno where he became a talmid muvhak of Rav Yisrael Salanter. In 1862, he opened the Talmud Torah of Kelm, in order to combat the growing influence of haskala. About fifteen years later, he and his yeshiva were denounced as anti-government, and Rav Simcha Zissel had to change his last name from Broide to Ziv. His talmidim included Rav Nosson Tzvi Finkel (the Alter of Slobodka), Rav Yosef Yoizel Horowitz (the Alter of Novardok), Rav Aharon Bakst, Rav Reuven Dessler, and his son Rav Nachum Ziv. The yeshiva was always highly restricted and at most it held thirty to thirty-five talmidim;  Rav Shmuel Luvtzar, mechaber of Olas Shmuel, (1898);  Rav Shimon Agasi was born in Baghdad (1852-1914). His family originated in Persia. In Persian, his name Agasi, means commissioner, a position some of his forebears, who were very wealthy and influential, had occupied in their native land. Rav Shimon's father, Rav Aharon, had been a very successful businessman who imported paint from India. At the age of eleven, Shimon began to study in Baghdad's Medrash Talmud Torah, founded by Rav Abdallah Somech. It developed rapidly to become the top Torah institution in the city, where over three thousand students studied free-of-charge. Among those who learned there were Rav Eliyahu Mani (the chief rav of Chevron), the Ben Ish Chai and Rav Salman Mutzafi. In 1865, a man, named Yitzchok Luria, came to Baghdad and attempted to open an Alliance school, which offered secular studies and tried to modernize the lifestyle of its students. However, Baghdad's sages placed a cheirem on the school and thwarted his efforts. From Medrash Talmud Torah, Rav Shimon proceeded to its adult division, Beit Zilcha, where he became one of its finest students. His main mentors in Beit Zilcha were Rav Abdallah Somech's two best students, Rav Shmuel Majled and Rav Nissim HaLevi. At the age of seventeen, Rav Shimon began to study Kabbalah from Rav Chaim Vital's Eitz Chaim. A number of years later, he joined the Chacham Yitzchok yeshivah, founded by Rav Yitzchok Berabi Mordechai Sasson, another of Baghdad's great sages. Among its illustrious students were Rav Yehuda Petaya; Rav Dovid Sofer Rav Rafael Shlomo Laniado Rav Nissim Kadouri and Rav Yitzchok Nissim. In 1898, his oldest son, Aharon, passed away on Purim of that year. Rav Agasi was the mechaber of Shem MiShimon;  Rav Meilech Silber, menahel of the Yeshiva of Eastern Parkway (1970). Born in Nuremberg, Germany, his lifetime of serving his fellow Jews began at the age of seven. Rav Avrohom Yitzchok Klein, leader of the Adas Yisroel community in Nuremberg, would send him on secret missions in the early morning hours, going to the houses of poor families, leaving an envelope full of money on the step, knocking on the door, and then running away as fast as he could. With the advent of World War II, the Silber family moved to America, settling in the Bronx. He learned at different periods in RJJ, Torah VoDa’as and Yeshiva Rabbeinu Chaim Berlin. He also served as National Director of Pirchei Agudas Yisroel, as well as Head Counselor of Camp Agudah. In 1946, Rav Meilech was sent by Rav Hutner to a new yeshiva in the Crown Heights neighborhood which was searching for a principal. At the time, the yeshiva consisted of ten kindergartners, two teachers and, now, a principal. From this humble beginning grew the renowned Yeshiva of Eastern Parkway. Throughout the next twenty-five years, Rav Meilech 6
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built the yeshiva into a dynamic force in Torah education. Today, Yeshiva Zichron Meilech, under the leadership of Rav Chaim Leib Epstein, takes its name from Rav Meilech and strives to continue in his path;  Rav Menucham Mekaalov, Sephardic sage. He is the mechaber of Be'er Menucham, (5698 / 5698);  Rav Yom Tov Daynun, Sephardic sage. He is the mechaber of the Sefer Kvod Yod Tov, (5583 / 1823);  Rav Shlomo Zalman Levi, Rav of Zlotchov; Rav Chanoch Henich Dov Zilberfarb, the Koidenover Rebbe (1978).  9th of Av ~ Begins Motzai Shabbos (Jul 17th)  Rav Yaakov Yitzchok ben Rav Avrohom Eliezer HaLevi Horowitz, the Chozeh of Lublin (1754–1815/5575), eighth generation from the Shela HaKodosh and talmid of Reb Shmelke at Nikolsburg and Reb Elimelech of Lizhensk. Many of his insights were published posthumously in Divrei Emes, Zichron Tov and Zos Zichron. He was able to “see” from one end of the world to the other. He blessed some enemies that they would not be able to eat on the day of his Hilula. This was not understood until people realized that his Hilula was a fast day, (5575/1815);  Dr. Leo (Shmuel) Deutschlander (1888–1935), one of the founders of the Bais Yaakov movement. Born in Berlin, Dr. Shmuel’s father was niftar when he was five years old, and his mother just two years later. In addition to his Torah chinuch, he studied in the Universities of Berlin, Warburg and Gussen, earning a doctorate in German history and literature. Following World War I, after Lithuania proclaimed its independence, he was invited to head the Yavne religious school system in the Jewish Ministry of the new republic, a position he retained from 1919 to 1922. He was later instrumental in allocating funds to Sora Schenirer’s first Bais Yaakov in Cracow, (5695/1935);  Rav Yitzchok Nissim, Rishon LeTzion (1896–1981). Born in Baghdad, he came to Yerushalayim in 1925. In 1955, he was chosen as the Rishon LeTzion and the chief Rav of Eretz Yisrael and he held this position until 1972. He was the Rebbe of Rav Mordechai Eliyohu. He published two volumes of responsa, under the name “Good Wine” (Yayin HaTov), (5741/1981);  Rav Gavriel “Malach” ben Rav Dovid Horowitz of Moglenitza. He was a talmid of the Ohev Yisrael of Apta, the Maggid of Kozhnitz and his son, Rav Moshe Elyokim Briah and Rav Chaim Meir of Moglenitza. He helped put together the writings of the Maggid of Kozhnitz, (5618/1858);  Rav Moshe Dovid Lida of Weisslitz, mechaber of Migdal Dovid, (5588/1828);  Rav Yitzchok Yosef Zilber (1917–2004), born in Kazan, Russia, to Rav Ben Tzion, who had studied in the Slabodka Yeshiva. Rav Ben Tzion taught Torah to his son, despite Soviet Russia’s Mandatory Schooling Law. During the 1920s, in the Soviet Union, all the Jewish schools were closed, and those caught studying or teaching Torah were exiled to Siberia. At the age of fifteen, Rav Yitzchok Yosef delivered shiurim throughout the city. At one point, he was arrested for his kiruv activities and thrown into prison. On Purim of 1953, when he was still in prison, Rav Yitzchok Yosef assembled fifteen Jews and taught them about Megillas Esther. In 1972, Rav Yitzchok Yosef finally received an aliya permit.  When he arrived in Eretz Yisrael, Rav Yitzchok Yosef took his son, Ben Tzion, to Mea Shearim. While there, he met Rav Beinish Finkel, the Rosh Yeshiva of Yeshivas Mir, with whom he became very close. Although Rav Yitzchok Yosef was overjoyed to be in Eretz HaKodesh, he

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was deeply disturbed by the fact that, during that period, very few Russian-born Jews kept Torah and mitzvos. Then and there, he launched an amazing array of activities on behalf of his Russian brothers. As in Russia, he would travel long distances to draw young Russians, who were scattered all over the country, closer to Torah. One of those young people was Eliyohu Rips, currently a professor of worldwide fame who lectures on the subject of the Bible Codes. Soon after his aliya, Rav Yitzchok Yosef became a Mashgiach Ruchani in Yeshivas Dvar Yerushalayim, headed by Rav Boruch Horowitz. In that Yeshiva, he paid special attention to its Russian ba’alei teshuva. Over the years, he assisted and inspired all the organizations for Russian immigrants, among them Shamir, Shevut Ami, Ohr Avner and the Russian departments of Ohr Same’ach, Machon Lev and Aish HaTorah. Today, Toldos Yeshurun sponsors kollelim in Tel Aviv, Chaifa, Ashdod, Netanya, Ofakim, Beitar, Beit Shemesh, Neve Yaakov, Netivot and Modi’in, while Rav Yitzchok Yaakov’s daughter, Chava Kuperman, runs a network of shiurim for women, (5764/2004).  10th of Av ~ Begins Sunday Night (Jul 18th)  Yissochor ben Yaakov Avinu; he was also born on this day, (1564 BCE);  Rav Don Yitzchok Abarbanel, (1437–1508). Rav Yitzchok was born in Lisbon, Portugal, to an illustrious Sephardi family that traced its lineage back to Dovid HaMelech. His grandfather, Rav Shmuel, escaped from Seville, Spain, when the Catholics destroyed the Jewish quarter, mudering many Jews. When Rav Yitzchok was only twenty, he completed his first book, Ateres Zekeinim, and began to work on his famous commentary on the Torah. In the summer of 1471, following the victory of King Alfonso V over Morocco, an emissary of the Moroccan Jewish community, Emmanuel ben Yitzchok, approached Rav Yitzchok with a plea to assist in the ransom of 250 Jewish would-be slaves. Rav Yitzchok was not only successful, he added his own funds to supply food and medicine. Rav Yitzchok served as treasurer to King Alfonso until he was forced to move to Castile (Spain) and he eventually entered the service of Ferdinand and Isabella in 1484. In March 1492, an edict was issued expelling the Jews from Spain, after the conquest of Granada. Despite his political influence he was unable to prevent the expulsion in 1492 and refused the king’s offer to remain at his post, choosing instead to throw in his lot with his people. On Tisha B’Av, he led 300,000 Jews out of the country. Only 10 percent reached safe shores. Rav Yitzchok found asylum in Naples, where he remained for seven years, until the French invaded. He then fled to Corfu and finally – in 1503 – to Venice, where he was niftar. He was buried in Padua. Most of his writings were composed in his later years when he was free of governmental responsibilities, (5268/1508);  Rav Masoud Chai Roke’ach, mechaber of Ma’aseh Roke’ach on Rambam, (5528/1768);  Rav Shimon Ziat, one of the Rabbonim of the Aram Tzova (Aleppo) community in Eretz Yisrael (1905–2000). When he was very young, his father passed away and, at the age of fourteen, he fled to Mexico City due to the hunger that prevailed in Syria after the First World War. His mentor was the Mekubol Rav Mordechai Attias. In 1961, he moved to Eretz Yisrael with his entire family, settling in Bnei Brak, where his sons founded Torah institutions and taught Torah, (5760/2000).  11th of Av ~ Begins Monday Night (Jul 19th)  Rav Yitzchok Blazer, mechaber of Pri Yitzchok and Kochvei Ohr (1837–1907/5667). One of the leading talmidim of Rav Yisrael Salanter, he wrote Ohr Yisrael, based on his Rebbe’s letters and Rav Salanter’s sefer, Pri Yitzchok. Rav Yitzchok was born in Vilna, married at the age of fifteen, and moved to Kovno. At the age of twenty-five, he became the Rav of St. Petersburg

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(hence his “other” name, Rav Itzele Petersburger), a position he held for sixteen years. He spent the last three years of his life in Yerushalayim, (5667/1907);  Rav Aharon Perlow, the Stoliner-Warsaw Rebbe, (5702/1942);  Rav Hillel ben Rav Meir HaLevi Malisov of Paritsch, best known as Rav Hillel Paritscher (1795–1864/5624). He was a talmid of the Bas Ayin, the Czernobyler Maggid, the Mitteler Rebbe and a Chassid of Rav Menachem Mendel Schneersohn, the Tzemach Tzedek. He was one of the greatest Tzaddikim in Chabad at the time and was like a Rebbe in his own right. He authored Pelach HoRimon (a work of deep Chassidic thought), Imrei Noam, Likutei Biurim (a commentary on various works of the Mitteler Rebbe of Lubavitch) and Ma’amar Hishtat’chus. He was also a talmid muvhok of Rav Avrohom Dov, Rav of Zhitomir. He served as Rav of Paritch, and later succeeded Rav Boruch Mordechai in Bobroisk, (5624/1864).  12th of Av ~ Begins Tuesday Night (Jul 20th)  Rav Zevulun Arye Graz (1904–1989). Born in Ozband, Lithuania, to Rav Yosef Nesanel, a talmid of the Alter of Kelm and, for a while, the Menahel Ruchani of the Telz Yeshiva. As a youngster, Rav Zevulun Arye studied for a while in Kelm, and then under Rav Eliyohu Lopian in Telz. In 1924, he joined a group of Telz talmidim in Eretz Yisrael to study in the Knesses Yisrael Yeshiva in Chevron, a branch of Slabodka. After the massacre of 1929, the survivors left Chevron and settled in Yerushalayim. Rav Zevulun Arye moved back to Lithuania in 1931, married, and delivered shiur at Yeshiva Ohel Moshe. Later, Rav Zevulun Arye studied in the Kovna kollel of Rav Avrohom Kahana-Shapiro, the Dvar Avrohom. In 1939, when the Nazis overran Lithuania, Rav Zevulun Arye, who already possessed Palestinian citizenship, headed back for Eretz Yisrael. Upon arriving, he moved to Chadera, where he stayed for ten years. Rav Tzvi Yehuda Meltzer, the brother-in-law of Rav Aharon Kotler, was Rav of Pardes Chana at that time. Opening a branch of the Kletzk Yeshiva in Pardes Chana, he invited Rav Zevulun Arye to deliver shiurim there. When Rav Tzvi Yehuda moved his Yeshiva to Rechovot, he asked Rav Zevulun Arye to join him there, too. Every Erev Shabbos, Rav Zevulun Arye would return from Rechovot to his home in Chadera for Shabbos, in an armored vehicle that protected him from Arab snipers, (5749/1989);  Rav Binyomin Wolf Lev, mechaber of Shaarei Torah, (5589/1829);  Rav Arye Leib Katzenelenbogen, Rav of Brisk. He was known as the Rav of Vilna, (5597/1837);  Rav Moshe Ber ben Rav Aharon of Stolin, a grandson of Rav Shlomo of Karlin, (5607/1847);  Rav Efraim Zalman ben Rav Menachem Manish Margolies, son-in-law of the Trisker Maggid, (5646/1886);  Rav Yeshaya Weltfried of Kalisch, a descendant of the Chozeh of Lublin on his mother’s side. He married the daughter of Rav Yechiel Danziger, the first Alexander Rebbe, and eventually moved to Kalisch, where he established his court. He was niftar a month before the onset of World War II, (5699/1939).  13th of Av ~ Begins Wednesday Night (Jul 21st)  Rav Yehuda Leib Pesach ben Rav Avrohom of Lipsk (5625/1865);  Rav Yaakov Dovid ben Rav Menachem Mendel Hager (the Tzemach Tzaddik) (5625/1865);  Rav Yosef of Chelm ben Rav Mordechai “Mayim Amukim”, talmid of the Chozeh;  Rav Yisrael Shmuel ben Rav Arye Leibush of Tamoshov, grandson of Rav Yosef of Chelm, whose Hilula is also the 13th of Av, (5629/1869);  Rav Yaakov Yosef ben Rav Moshe of Orzetchov;

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 Rav Eliyohu Maaravi, a great leader of Mekubolim in Yerushalayim, (5715/1955);  Rav Yosef Eliyohu Henkin, Posek and Menahel of Ezras Torah (1881–1973/5733). Born in the Mohilev province of Russia, he studied at the Mir Yeshiva at the age of fifteen. Soon after, he became the youngest talmid in the Yeshiva of Slutzk headed by Rav Isser Zalman Meltzer. In 1923, Rav Henkin was on the verge of being deported to a Soviet labor camp, when he escaped to the United States. After being detained on Ellis Island for five weeks, he obtained a rabbinic position on the Lower East Side of Manhattan. Shortly thereafter, Rav Henkin published his important work on the laws of marriage and divorce, entitled Perushei Ivra. In 1925, he was appointed executive director of the charitable organization Ezras Torah. He would remain in this position for forty-eight years. The halachic rulings in the Ezras Torah calendar are Rav Henkin’s, based on his work, Edus Le’Yisrael. He is buried on Long Island in Beth David Cemetery, Elmont, New York. He was niftar after Mussaf Shabbos Nachamu. One of the sure signs of a Tzaddik is to pass away on a Shabbos, (5733/1973);  Rav Mordechai ben Rav Avrohom Banet of Nikolsburg, Hungary, (born 1753), mechaber of Parshas Mordechai, (5589/1829);  Rav Nosson Nota Shapira, mechaber of Megaleh Amukos and Ranav Ofanim (1585– 1633/5393). Eliyohu HaNovi is said to have visited him regularly. Son of Rav Shlomo Shapira, and grandson of Rav Matisyohu ben Yosef Treves of Provence (1325–1382) who was appointed Chief Rav of Paris by Charles V. The Shapiro family comes from the German town of Speyer from where the founder of the family escaped at the time of the First Crusade in 1096, (5393/1633);  Rav Yosef Greenwald of Pupa, mechaber of Vayechi Yosef and son of Rav Yaakov Yechezkel Greenwald, the previous Pupa Rebbe, mechaber of VaYagged Yaakov, and grandson of Rav Moshe Greenwald of Chust, mechaber of Arugas HaBosem, (5744/1984).  14th of Av ~ Begins Thursday Night (Jul 22nd)  Rav Yosef Naftoli Stern, Rosh Yeshivas Pressburg in Yerushalayim, (5731/1971);  Rav Tzvi Hirsch ben Rav Aharon Friedman of Liska, Hungary (1798–1874/5634). Rav Tzvi Hirsch spent several years at the court of the Yismach Moshe, who played a dominant role shaping his life. He was also a talmid of the Divrei Chaim and the Rebbe of Rav Shayele Kerestirer. Rav Tzvi Hirsch authored Ach Pri Tevua and HaYoshor VehaTov, (5634/1874);  Rav Yitzchok of Mezritch, a talmid of the Chozeh of Lublin, (5586/1826);  Rav Yitzchok ben Rav Sholom Yosef Friedman, the Bohusher Rebbe (1903–1992/5752), born in Spikov, Russia into the Rizhiner dynasty, (5752/1992).

Y HILLULAHILLULA DE’THILLULA DE’TZADDIKADE’TZADDIKAZADDIKAZADDIKA Z WHAT’S BEHIND YAHRZEIT MEANINGS & CUSTOMS When a tzaddik passes away and leaves this world, his soul ascends on high; she rises up above and is closer to those supernal worlds surrounding the Throne of Glory, and then Hashem announces and calls to Yaakov Avinu, “My beloved son, you suffered because of your children and now Ploni ben Ploni, this tzaddik whose name is So-and-so, has come to this world. The neshama is adorned with many jeweled decorations and bedecked and bedazzled with his Torah study and mitzvos which he fulfilled as well as his good deeds and actions. It is proper and fitting that you go out to greet him with joy and happiness and say Shalom to him, and I Myself and My glory will come with you and greet him with a shining countenance with

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Torah and awe and reverence” as it says Tehillim (24:6) Those who seek your face, Yaakov Selah, it does not say mevakesh, singular but rather mevakshay in plural which connotes Hashem and Yaakov Avinu as well. And who sees them go out and does not join them? So many myriads of flocks of angels join the throngs of greeters and well-wishers and they each depart through their gate, and the souls of other tzaddikim see the gates open and they open their mouths and declare “Shalom, peace be upon you and Shalom to your Torah, and happy and praiseworthy are you, and happy and praised are those that gave birth to you, come to your chamber and enter. Beautiful canopies are ready for you." And on that day they announce on High in all the heavens that only the Torah and novel chiddushim which this tzaddik studied and originated and taught during his lifetime, only that should be studied. They recite his chiddushim as one recites the kesubah at a marriage under the canopy of the chupah before a bride and groom on the day of their chasuna (Kav HaYashar 79).

Y GEGEDOLIMDOLIM BE’MASAYHEM Z STORIES & ANECDOTES RRavav Simcha Zissel ZivZiv,,,, 888ththth of Avof Av The Alter of Kelm Of the three leading students of Rav I know differently now?; and (3) One's Yisrael Salanter, founder of the mussar study should always include stripping away movement, Rav Simcha Zissel was the one the veneer and getting to the essence of the who Rav Yisrael expected to carry on the topic. movement. Rav Simcha Zissel devoted his Rav Simcha Zissel taught that the entire adult life to Rav Yisrael's teachings. whole world is a classroom where one can Though he never held any official position, learn to improve his character and increase when he was offered the rabbinate of St. his belief in Hashem. Such study was not Petersburg, he recommended his friend limited to books or to Torah sources. Of Rav Yitzchak Blazer instead. His students course, worthwhile lessons do not come included many of the mussar greats of the merely from observation. Rather, intense next generation: Rav Nosson Zvi Finkel of reflection is required. Also, one must Slobodka, Rav Yosef Yoizel Horowitz of realize that this study never ends. This is Novardok, Rav Aharon Bakst, Rav Reuven why Torah scholars are called Talmidei Dessler (whose son authored the classic Chachomim (students of wise men). Rav Michtav M'Eliyohu), Rav Nachum Ziv, and Simcha Zissel used to quote Socrates, who Rav Hirsch Broida. said that true wisdom is knowing that one The historian, Rav Dov Katz, doesn't know. summarized Rav Simcha Zissel's approach Rav Simcha Zissel was very sickly to mussar (character improvement) as his whole life. Therefore, much of his consisting of three guiding principles: (1) teaching was through letters that he wrote One should become emotionally involved to his students, rather than in person. (He in his studies, whether joyful or sad; (2) also encouraged his followers to establish One should ask himself after everything he groups to strengthen each other and review learns, what did I think before, and what do his teachings.) Only a small portion of his 11
Devarim / [email protected] written legacy has been published (based actions and had discovered that he never on T’nuat HaMussar). made even the slightest movement without www.breslev.co.il/articles/breslevpedia/rabbi_simcha_zissel_ziv.as first having thought about it. The Alter did px?id=1289&language=english nothing without forethought. He didn’t open an eye or move his little finger without a reason or without preparation. No Movement Without Reason Everything was calculated, befitting the level of an earlier generation. Wondrous stories circulated in Kelm about the amazing degree of control that “‘So,’ Rav Doniel concluded, ‘how the Alter had over his every limb and over can we imagine that we are capable of each of his senses. Rav Yeruchom would fathoming someone who didn’t move his extol this ability, describing how every little finger without thinking about it first?’ movement that the Alter made was the ” result of forethought. Even the movements Among Rav Yeruchom’s discourses, of his eyes were carefully controlled. we find the following comments on this For example, the Alter never let his subject: gaze wander sideways. When he needed to “The Alter of Kelm explained the look at something that was to one side of meaning of the terms kallus rosh him, he turned his whole body in that (irreverence) and koved rosh (decorum) as direction and looked at it straight on. being simple translations. Kallus rosh, he Generally in Kelm, turning one’s head to said, is exactly that: having a light head, the side, unless it was for a very good while koved rosh is also just that: having a reason, was considered something to be heavy head. A person whose head is full of ashamed of. wisdom doesn’t turn it sideways and he Rav Nosson Wachtfogel, who was doesn’t laugh readily. When looking at a mashgiach in Lakewood, related the layabout, however, one sees what he’s like following: in a moment. From the way he moves it’s clear that he isn’t weighed down with any “My teacher, Rav Doniel kind of content. His head is quite simply Movshovitz, who was one of the leaders of light. At every rumor and every slight noise, the Kelm Talmud Torah, never refrained his head wags” (Da’as Torah, cheilek III, from discussing any topic that cropped up, 117). even when there was a widely held preconceived view on the matter . . . Whatever the subject, Rav Doniel would The Alter: A Brief Biography examine and argue and would try to establish the truth. Yet, when the Despite the fact that there is scarcely discussion turned to some aspect of the a Yeshiva bochur or seminary graduate Alter’s conduct or outlook, he would annul who has not heard of the Alter of Kelm, his own opinion and would stake his very relatively few know much about him, for soul in order to fathom the Alter’s thinking. example, what his family name was. He toiled in order to comprehend the Alter, Rav Simcha Zissel was born in 5584 whom he considered to be someone that it (1824) in Kelm. His father, Rav Yisrael, was imperative to understand. belonged to the well-known Lithuanian “When asked to explain his special Broide family. His mother, Chaya, was approach to the Alter’s conduct, Rav Doniel descended from Rav Tzvi Ashkenazi, said that his great admiration for him arose author of Shu”t Chacham Tzvi. after he had monitored his movements and Rav Simcha Zissel married Chaya

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Leah, daughter of Rav Mordechai of Vidzh, There was a main study hall, smaller rooms a small town adjacent to Kelm. Following for shiurim, a dining room and his marriage, he traveled to Kovno, where dormitories. he studied Torah and mussar under his Five years later, the Alter had to foremost mentor, Rav Yisrael Salanter, in return to Kelm. This time, the move was Rav Tzvi Neviezer’s Beis Medrash. Rav dictated by his failing health, which began Yisrael later sent him to Zagor, to reinforce to deteriorate in 5641 (1881), and which the Beis HaMussar that had been opened necessitated his spending long periods in there. For a time, he delivered shiurim in his home, which was in Kelm. Bochurim the town of Kretinga. from the town and the surrounding areas After he had spent almost a year in gathered around him and the town once St. Petersburg, then the largest city in again became a mussar center. Czarist Russia, the communal leaders From his home in Kelm, the Alter brought Rav Simcha Zissel a signed continued operating the Talmud Torah in document of appointment as their Rav. He Grobin, where he put his distinguished son, was unwilling to accept a rabbinical Rav Nochum Zev Ziv, in charge. However, position, however, and he proposed his running the institution from a distance friend, with whom he had learned in proved too difficult and Rav Simcha Zissel Kovno, Rav Yitzchok Blaser, for the decided to close the Yeshiva. He sent a position. member of his family to consult Rav Yisrael When he was almost forty years old, Salanter who was then in Germany. Rav Simcha Zissel resolved to open the Rav Yisrael dismissed the idea out of Talmud Torah of Kelm. The Haskola was hand and the Talmud Torah remained open gaining ground everywhere and there was a in Grobin until 5646 (1886). In that year, real danger of mass defection from the state of the Alter’s health almost religious life in Lithuania where, just fifty collapsed and his doctors warned him that years earlier, the Gaon of Vilna and his there was real danger to his life if he immediate disciples had lived and worked. continued making the supreme effort that The Talmud Torah opened in the continued running of the institution in approximately 5622 (1862) and it attracted Grobin demanded. The Alter was young students, thirteen and fourteen years instructed to rest a lot and to go for walks. old. The Alter wanted to shape the At this point, he was forced to close the personalities of his students and develop Talmud Torah in Grobin. both their Torah knowledge and their With the closure of Grobin, the focus progress in mussar so that they would be of his work shifted back to Kelm, which able to resist the harsh spiritual winds that now reassumed its former prominence. The were then blowing. Alter established a group that was known Some ten years later, in 5632 (1872), as Devek Tov, comprised of his foremost he purchased a plot of land upon which he talmidim. He shared a special relationship erected a building for the Talmud Torah. with the group’s members, and he worked However, just a few short years later, in on writing out his discourses for them, 5636 (1876), trouble began when the which demanded more strength than he institution was denounced to the had. authorities, which began to watch it closely A number of his talmidim settled in and to hound it. The Alter decided to open Eretz Yisrael in 5652 (1892), opening the elsewhere, in Grobin, in the Kurland Beis HaMussar in Yerushalayim, under the province. He arranged for the purchase of a Alter’s aegis and with his support. Several fine building, situated in a spacious yard. 13
Devarim / [email protected] years later, in 5657 (1897), the famous wisdom from him in the proportion that a Yeshivas Or Chodosh was opened in talmid receives from his teacher, as Chotzer Strauss in the Old City. The opposed to one who receives only a little. It Yeshiva was headed by the Rav of is impossible to call the one the Rebbe and Yerushalayim, Rav Yosef Chaim the other his talmid, for there is a great gap Sonnenfeld. between them.” The Alter passed away on Erev {By Tzvi Munk-Shema YYisrael Network - Tisha B’Av 5758 (1898), shortly after Matzav.com Newscenter} having recited the morning Krias Shema. He was niftar while in the middle of Ezras Avoseinu, bringing the first glorious Alter Of Kelm - The Torah Is Yekkish chapter of the history of Kelm mussar to a And The Hadas Is A Shoteh close. The Alter of Kelm, Rav Simcha Zissel Ziv (Broide) was zealous about punctuality and order. This is one of the Why Was He Called “The Alter”? things that clearly marked a talmid from The source of the title Der Alter, by Kelm. Rav Chaim Zaitchek says which most people refer to Rav Simcha (HaMeoros HaGedolim) that we see this Zissel, is not generally known. One of the over and over in the Torah. A moment in Talmud Torah’s best-known talmidim, Rav time marks the difference between Shabbos Chatzkel Levenstein, once explained the and Chol (weekday), between Skila (the name’s significance: death penalty of stoning) and life. The The Alter of Kelm didn’t feel worthy width of a hair makes all the difference in of being considered a talmid of Rav Yisrael rendering an animal kosher or treif. One Salanter, despite the fact that the latter was step separated between the Machaneh universally regarded as having been his Levia and Machaneh Shechina, which had main Rebbe. Rav Simcha Zissel was of the life-threatening implications. A Kohen opinion that only someone who has could not do a Levi's job and a Levi could acquired Torah from his Rebbe can be not do a Kohen's. Order and exactness is a counted as a talmid. Although he esteemed pattern that is seen throughout the Torah. Rav Yisrael highly, he felt that so long as he The Alter of Kelm once commented did not adopt his Rebbe’s conduct as his that a Hadas must have each row of three own and try to follow in his path in at least leaves coming out from the same exact some small degree, he should not regard place on the branch. If two leaves come out himself as his talmid. Out of respect, Rav from the same place but the third comes Simcha Zissel would refer to Rav Yisrael as out just above the other two, it is not called Der Alter, meaning “the Elder”. a Hadas Posul but rather a Hadas Shoteh. Eventually, Rav Simcha Zissel’s own Step out of line and you are not posul, you talmidim started referring to him by this are an absolute fool! name. Far from Kelm, the town’s name was www.revach.net/daas-torah/pearls-of-wisdom/Alter-Of-Kelm-The- added. Torah-Is-Yekkish-And-The-Hadas-Is-A-Shoteh/4658 The Alter himself writes: “Not everyone who listens to a great man can be called his talmid, as I heard about Rav The Alter Of Kelm Pays A Heavy Chaim [of Volozhin], who said that he Price With A Smile could not be called a talmid of the Gaon. Rav Simcha Zissel and another This is because a talmid is one who receives famous Rav were traveling together when

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Devarim / [email protected] they came across an inn. The proprietor of worried about stealing, since you ate and the inn came running out excitedly, did not pay?" Surprised, he reminded the screaming, "The great Rabbonim are here!" Alter that she refused to let them pay and She led them into the inn and that the honor was her payment. prepared for them a hearty meal. During "True" said the Alter, "but if you the meal she sat with them and recounted noticed, she was flattered by all the to them in great detail about how her fruits attention she received while telling her were blossoming and the calves were stories. This was her payment. You, by not growing, as well as the welfare of her ducks listening, did not pay anything!" (Holchei and chickens and her onion and potato Nesivos - Rav Yitzchok Ovadia) harvest. Surely the Alter of Kelm who was The other Rav did not pay much Kulo Torah would have gladly paid the attention to her idle chatter and looked into price of the meal in order to learn, as did a sefer as she spoke. The Alter of Kelm on his companion. What he did not trade for the other hand paid careful attention and the opportunity to learn a blatt Gemara, interjected from time to time with was the chance to make another Jew feel questions and comments. important. For him, that was worth the When they were about to leave and precious time that he spent listening to offered to pay, the hostess refused their farm life from another Jew. payment, saying that it was a great honor www.revach.net/avodah/ahavas-yisroel/The-Alter-Of-Kelm-Pays-A- for her to serve them. After they left, the Heavy-Price-With-A-Smile/3858 Alter asked his companion, "Are you not

RRavav Yaakov YitzchokYitzchok,, 999tthhth of AvAvAv The Heilige Chozeh or Holy Seer of Lublin Rav Yaakov Yitzchok, the Chozeh of Lublin, thousands of Chassidim flocked to Lublin, is one of the truly beloved figures of him to savor his teachings and to be Chassidus. He merited the title of Chozeh, warmed by his saintly presence. Among his which means “seer”. The Chozeh was able ardent followers were such Chassidic to look into the future. He could see, it was luminaries as Rav Ya’akov Yitzchok said, from one end of the world to the (HaYehudi HaKodosh), Rav Simcha Bunim other. He could see events taking place far of Peshis’cha, Rav Meir of Apta, Rav Dovid away from where he was sitting. On the day of Lelov, Rav Moshe Teitelbaum of Ujhel, he left the world (9th of Av), he prophesied Rav Tzvi Elimelech of Dinov, Rav Naftoli of that a hundred years from that day, the Ropshitz, Rav Klonymos Kalman of Cracow Russians would lose their rule over Poland. (Ma’or VaShemesh), Rav Sholom of Belz, And so it was to the date: on July 20, 1915 and many others. (9th of Av), the Austrians conquered His writings are contained in three Lublin, and the Chozeh’s prophecy was books: Divrei Emes, Zos Zikaron and noted in the Polish newspapers. Zikaron Zos. A talmid of the Maggid of Mezritch, www.breslev.co.il/articles/breslevpedia/reb_yaakov_yitzchak_the_ he continued his studies under Reb chozeh_of_lublin.aspx?id=1175&language=english Shmelke of Nikolsburg and Reb Elimelech of Lizhensk. After he moved from Lanzut to

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The One That Nearly Got Away left the kitchen, knew nothing of this By Rav Shlomo Yosef Zevin unobtrusive sign. Rav Yaakov Yitzchok was visiting At the Shabbos table, Zalmanyu Mezritch for the first time. He was still a watched the waiters closely, and sure very young man, not yet renowned as the enough, the marked piece was being served Chozeh of Lublin, and his intention was to to some stranger who was seated next to study at the feet of Rav Dov Ber, the the newcomer. But no sooner did he take it Maggid of Mezritch. up than he was overcome by a feverish As soon as he arrived, on a Friday trembling, and was unable to eat. He afternoon, he went straight into the kitchen pushed his plate aside – right in front of and told those who were busy cooking the the newcomer, who duly ate it. Shabbos meals: “I am accustomed to And that is how Zalmanyu removed personally taking some part in the all doubts as to the stature of his new preparation of the fish that I am to eat on colleague. Shabbos. With your permission, I would Reproduced from A Treasury of Chassidic Tales by Rav S. Y. Zevin, like to maintain that custom today too.” with permission of the copyright holders, ArtScroll /Mesorah He then took up a piece of fish, Publications, Ltd. salted it, put it down, and went on his way. www.chabad.org/library/article_cdo/aid/2220676/jewish/The-One- The talmidim of the Maggid who had That-Nearly-Got-Away.htm watched this little incident were somewhat surprised, and asked each other: “What makes this young man think that precisely The Clock of the Chozeh this piece of fish is going to be served to In one of his travels, Chassidic him? Obviously, it will be mixed up among master, Rav Dov Ber of Radoshitz, all the other pieces. They are all being happened to stay the night at a wayside cooked together, and it will all be divided inn. In the morning, he sought out the up and served by the waiters to the various innkeeper. people who will be sitting at the Rebbe’s table!” “The clock,” he asked excitedly, “the clock you have hanging in my room – And so they dismissed the where is it from? Where did you get that newcomer’s action as bizarre, or worse: wonderful clock?” pretentious. Now, one of these talmidim was “Why,” said the surprised innkeeper, a young man known “it’s quite an ordinary clock. There are affectionately by his hundreds like it hanging in homes colleagues as throughout the country.” Zalmanyu – the same “No, no,” insisted Rav Dov Ber. who was later to “This is no ordinary clock. You must find become famous as Rav out for me where this clock comes from.” Schneur Zalman of If only to humor his guest, the Liadi, the mechaber of innkeeper made some inquiries, which the Tanya. This young yielded the information that this clock had man tied a short piece of thread to that once belonged to the famed “Seer of chunk of fish, in order to be able to trace it Lublin”, Rav Yaakov Yitzchok Horowitz. An – as is done with certain other species of heir of the “Seer” had been forced by migratory fish – to its precise destination at poverty to sell all his possessions, and so the table. The newcomer, of course, having the clock had passed from owner to owner

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Devarim / [email protected] until it came to hang in one of the particularly distraught. After all, Chassidic guestrooms of the inn. tradition attaches great significance to this “Of course!” exclaimed Rav Dov Ber humble dish. They tried to secure some upon hearing the clock’s history. “This onions by every means they could think of, clock could only have belonged to the but to no avail. Someone even managed to Chozeh of Lublin. Only the Chozeh’s clock plod his way through the snowdrifts to a could mark time in such a manner! few of the local farmers, but they didn’t have any onions either. “Your standard clock,” he explained to his host, “strikes such a mournful tone. On Friday morning, one of the ‘Another hour of your life has passed you leading talmidim of the Seer, Rav Naftoli of by,’ it says. ‘You are now one hour closer to Ropshitz, rose early as usual to make his the grave.’ But this clock proclaims: way to the Rebbe’s shul and pour out his ‘Another hour of golus (exile) has gone by. heart in tefilla to the Creator. On his way You are now one hour closer to the coming home he passed through the marketplace, of Moshiach and the Ge’ula...’ where he unexpectedly came upon a peasant farmer with a sack filled with “All through the night,” concluded onions! Rav Dov Ber, “whenever this clock sounded the hour, I leaped from my bed and danced “Wow!” said Rav Naftoli to himself, for joy.” struck by a bold idea. “This is exactly the www.chabad.org/library/article_cdo/aid/63473/jewish/The- opportunity I’ve been waiting for! Boruch Clock.htm Hashem!” He approached the gentile and offered to buy the entire sack. The farmer well knew the value of his precious merchandise, and had been looking The Onion Plot forward to making a tidy profit. He wasn’t By Rav Yerachmiel Tilles going to compromise now. No wholesale Blizzards and storm winds had discounts! He stated an outrageously high pounded Lublin and the surrounding price. To his great surprise, Rav Naftoli countryside for several weeks. The roads instantly agreed and handed him the were piled so high with snow that no one money. was able to go anywhere. This meant that But that wasn’t the end of the the farmers were unable to reach the city surprises. “I’d like to buy your fur coat and with their produce, and food supplies were hat too,” Rav Naftoli added. The farmer dwindling rapidly. couldn’t believe his ears. Astonished, he Many items were completely refused. How could he possibly return lacking, such as onions. There weren’t even home in the freezing cold without his coat any onions to use in the tasty foods and hat? But the wad of bills in his prepared in honor of Shabbos. This fact customer’s outthrust hand argued constituted a near-tragedy, because in persuasively, and the second deal was also Lublin the mixture of chopped eggs and quickly struck. Rav Naftoli strode home onions, known in Yiddish as eiyer-un-tzibl, with his sack of onions and unusual new was considered a nearly indispensable items of apparel. ingredient of the holy day. The Jews of Later that day, a farmer appeared Lublin could remember occasions when outside the Seer’s door. He was clothed in there was no meat, or no fish, but whoever furs, peasant-style, with a huge hat heard of being without onions? covering his forehead and upper face, and The household of the famous with boots covered in mud. In the language Tzaddik, the Seer of Lublin, was and intonation of a gentile farmer he called 17
Devarim / [email protected] out, “Onions! Onions for sale!” the reason at once. “How much do you Chassidim came pouring from every want for your onions?” he queried the direction. Everyone wanted onions in farmer. honor of the holy Shabbos. They crowded “One moment. Not so fast,” the around the onion seller, attempting to peasant replied coarsely, holding up his bargain with him. He refused to budge hand as if to ward off the Rebbe’s offer. from his price. Then, suddenly, he “I’m frozen stiff. I need a proper drink to announced that he was stopping for the warm me up.” day. No more onions! It was clear that he didn’t have in The Chassidim pleaded with him. mind a cup of tea. The Seer instructed his “But we still have to get some for the attendant to serve the man some whiskey, Rebbe. He is a great, holy man. Blessings and a brimming shot glass was quickly set will shower upon you, if only you will allow down in front of the farmer. us to buy onions for him.” “That’s all?” cried out the farmer, as “If he is as special as you say, I’ll sell if insulted. “Just this little cup?” to him,” rejoined the farmer, “but only if I “Give him the whole bottle, and let can sell them to the holy man directly, in him do as he likes,” said the Rebbe, turning person, face-to-face.” away. The Chassidim were shaken. How Now the onion seller seemed could they bring such an unrefined mortally offended. “What! You think I’m a character to the Rebbe? After a few drunkard?” he shouted angrily. “I’ll show moments of confusion, they realized they you! I’ll go home. I won’t sell you had no choice. A gala delegation led the anything!” He tied up the sack and fastened onion-laden peasant to the Seer’s house. his garments, as if preparing to leave. When they came in, the Seer was The Chassidim hurriedly attempted busy polishing his unique kiddush cup, as to soothe him, anxiously muttering words he did every Friday before Shabbos. This of appeasement. Finally he calmed down. was an extraordinary chalice, exquisitely Then he smirked. “I’ll tell you what,” he crafted of pure gold, with intricate offered. “I’ll sell you my onions if, and only engravings depicting famous sites in the if, you fill this goblet with whiskey for me to Holy Land such as the Western Wall, the drink.” He pointed at the Rebbe’s golden Tower of David and the Mount of Olives. cup shining on the table. Many rumors surrounded this The Chassidim drew back, aghast. kiddush cup and its history. It was said that From this holy kiddush cup, which no one the Seer had inherited it from one of the dared touch except the Tzaddik, this great Chassidic masters of the previous uncircumcised, drunken peasant should generation, and whoever was privileged to imbibe his crude booze? They offered him make a blessing over its contents and drink other cups and glasses, bigger ones, singly from it benefited infinitely. Not that this and in combination, but he was stubborn. merit was easy to come by. The Seer did not “Only from this one, like I told you. allow anyone else to use it, or even touch it. Otherwise I go home.” The whole week it stood in a locked They tried again to dissuade him, cabinet, until Friday, when he would polish but nothing worked. He simply refused to it until it glistened and sparkled on the budge. With trembling hands and heavy white Shabbos tablecloth. heart, the Seer himself filled the precious When his Chassidim brought in the vessel with the coarse fluid and, with a gentile with his sack, the Seer understood helpless shrug, presented it to the farmer. 18
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The latter lifted it with his right hand, more so than his usual Friday night squeezed his eyes shut, and with great dveikus. His body was present but his mind concentration and intensity called out, and spirit seemed worlds away. “Boruch atah… shehakol nihya bidvaro.” Suddenly in the midst of this, the Everyone was struck speechless. Chozeh began to sing a beautiful, Only the Seer, after a quick stare, realized otherworldly tune that no one recognized. what had taken place. A broad smile spread The Chassidim around him bent over to across his face. “L’chaim, Rav Naftoli! You listen and their hearts melted from the are so clever; it must be that you deserve to sweetness of this tune. The Chozeh then drink from this cup. L’chaim!” finished singing and slowly came to, www.chabad.org/library/article_cdo/aid/1399/jewish/The-Onion- regaining his consciousness. Plot.htm At that point his close talmid, Rav Naftoli of Ropshitz, asked him what had happened. The Chozeh said, “During the Biographical notes: Seudas Shabbos, my dveikus carried me to worlds far away. Suddenly, I heard the Rav Yaakov Yitzchok Horowitz singing of Malochim in the Pamalya Shel (1745–1815), known as the “Seer of Lublin,” Maala. Tens of thousands of Malochim was the successor to Rebbe Reb Elimelech were singing LoKeil Asher Shovas in a tune of Lizhensk (1717–1787), and a major so sweet that a mere mortal cannot fathom. personality in the spread of the Chassidic I stayed there and listened. The visions that movement throughout Poland. I saw and the sounds that I heard brought His talmid, Rav Naftoli of Ropshitz me to state of dveikus that I almost could (who was born on the very day of the Ba’al not come back. Shem Tov’s passing, 6th of Sivan 1760, and “Suddenly an old man approached passed away in 1827), became the Rebbe of me and screamed at me, ‘Have you many thousands of Chassidim. He was forgotten that you still haven’t said Bircas noted for his sharp wit and humor, and his HaMozon?’ At that point I immediately elusive, shining aphorisms. awoke and I started Bircas HaMozon. This Note: We sing this Niggun as I niggun that you heard me sing is the learned it from the Sulitza Rebbe and he niggun I heard from the Malochim. told me this same story: Until today this heavenly niggun can still be heard in the shuls of Ropshitz and Sanz. And everyone who hears it feels the Chozeh The Of Lublin and the Story pure heavenly spirit that hovers over it. LoKeil Asher Behind the Sanzer www.revach.net/shabbos/zemiros/The-Chozeh-Of-Lublin-The- Shovas Story-Behind-The-Sanzer-LaKeil-Asher-Shavas/4618 The descendants of Ropshitz and Sanz sing a special tune to the tefilla in Bircas Kerias Shema, LoKeil Asher The Old Harp Shovas. This niggun came from the Chozeh of Lublin and the sefer Otzar HaChaim The famed Chozeh of Lublin would brings the following story regarding its sometimes interrupt his tefillos to take a origin. pinch of tobacco. One of his talmidim noticed that and found it disrepectful. So One Friday night at his tisch, the the Chozeh told the following story: Chozeh of Lublin had his eyes closed and appeared to be in a different world, even A king heard an old harp player in the street and summoned him to the 19
Devarim / [email protected] palace. There he played and the king loved past. The next morning, the servants in the his melodies, but it was annoying that the house wanted to send him on his way due old man had to interrupt his songs to his strong odor. The Rebbe said to them, frequently to tune his rickety instrument. “Don’t wake him; let him sleep until he When the king made a remark about that, wakes up on his own. Hashem provided me the harpist answered him: with the opportunity for hachnossas “Your Majesty, I’m sure that my orchim, and you want to ruin it and snatch lord, the king, has lavishly outfitted it away from me?” (Nifle’os Harebbi, chamber orchestras with new expensive Siman 90). instruments. But if it pleases my lord the king to listen to the tunes of an old man, His Majesty will have to put up with the Empty Bottles on a Window Ledge limitations and peculiarities of my art and By Rav Yerachmiel Tilles of my tools.” The year was 1814. Moshiach fever The Chassid understood. was in the air! The evil Napoleon had been By: Shoshannah Brombacher - defeated and imprisoned. Rav Levi www.chabad.org/library/article_cdo/aid/278839/jewish/The-Old- Yitzchok of Berditchev had passed away a Harp.htm few years earlier, and beforehand he had sworn that he would give the righteous in Heaven no peace and would refuse to enter The Chozeh of Lublin Takes Matters Gan Eden until the coming of Moshiach into His Own Hands was decreed. The Yid HaKodosh of Peshis’cha had also recently passed away, Rav Yaakov Yitzchok Horowitz, the just months before. The Chassidim knew it Chozeh of Lublin, kept an open house. He was so he could be their advocate in the himself served his guests, who were from upper worlds at this crucial time. all walks of life. One day a poor man came to the house and the Rebbe served him a The Chozeh of Lublin lived meal. When the guest had finished his constantly in a state of expecting Moshiach. meal, the Rebbe cleared the table and Now, he decided, had come the time for the brought the empty plate and utensils into final effort. He engaged in special tefillos, the kitchen. The poor man was astounded meditations and unifications of the Holy and said, “Rabbeinu, I understand that the Name, and linked his endeavors with those Rebbe occupies himself with hachnossas of another great Rebbe and his close friend orchim in order to fulfill the mitzva. But from Yeshiva days, the great Maggid of why does the Rebbe clear the table himself? Kozhnitz, and two of their talmidim, the Doesn’t the Rebbe have gabboim in the Maor VaShemesh and Rav Naftoli Hertz of house? Borizan. Together, the four Tzaddikim decided the propitious moment would be The Rebbe answered, “Taking out on Simchas Torah, when all Jews would be the shovel and the pan from the Kodesh in a state of merit, after passing through Kodoshim on Yom Kippur was also the Days of Awe and Judgment. honorable avoda for the Kohen Godol.” “When we have a good Simchas On another occasion, a guest arrived Torah, then we will also have a good Tisha in the middle of the night. The Chozeh b’Av,” the Chozeh remarked…. tended to him himself, serving him a meal and preparing his bed. The guest was During the day of Shemini Atzeres, unrefined and his strong smell indicated the Chassidim made many “L’Chaims” that he had neglected to bathe in the recent (toasts) at the Chozeh of Lublin’s house.

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The empty bottles were lined up on the fifteen years he had lived there, he had ledge of the window in the Rav’s room. never even once gone next to the window to “When we have a good Simchas Torah, look out. Besides, the ledge of the window then we will also have a good Tisha b’Av,” was higher than the height of a person, and the Chozeh remarked cryptically. the empty bottles were also still standing After the hakofos on Simchas Torah there, undisturbed. night, the Chozeh told the Chassidim who They searched around the house for were in the large shul adjacent to his room several hours. Finally, one Chassid heard a that they should keep a careful eye on him. groan nearly a hundred feet (thirty meters) But everything that happens is from from the house. He approached in the dark Hashem, and it was as if the happy, and asked, “Who is there?” Back came the celebrating Chassidim were deaf; not one frightening answer, “Yaakov Yitzchok ben paid attention to the Rav’s request. Seeing Mittel.” The Chozeh lay in a heap on the this, the Rav told his wife she should watch ground, severely injured. over him in his room. But “if Hashem is not After the immediate uproar, the guarding the city, a guard is of no use” leading Chassidim held a lottery among (Tehillim 127:1). themselves for who would hold the Unbeknownst to the Chozeh, the Tzaddik’s feet, who his arms, and who his Maggid of Kozhnitz had passed away on head, as they carried him to the house. The Erev Sukkos. Chassid who merited holding his head saw At the house of the Maor that his lips were moving. He bent over him VaShemesh a stone was thrown, shattering and realized the Rav was murmuring the glass of the window. His reaction: “Who Tikkun Lea from the Midnight Prayer, can imagine what is happening in Lublin?” lamenting the destruction of the Bais While Rav Naftoli Hertz was dancing HaMikdosh. He looked at the clock and and singing with his followers, in the saw it was exactly 11:00 p.m., the hour that manner prescribed by the Holy Ari of the Rav personally would always start the Tzefas, a fire broke out suddenly in his Midnight Prayer. “Look how the Rav serves house. Everyone managed to run out safely, Hashem, even in such a situation,” he but one young girl was badly burned. whispered to his companions. The Rav was nowhere to be He had been called into judgment for attempting to force Heaven to allow the found…Back in Lublin, the Chozeh was Redemption… immersed in tefilla, alone in his room, with tears flowing down his cheeks. Suddenly, The Chozeh was in critical condition. the Rav’s wife, the Rebbetzin, who had He revealed that he had been called into been standing near his door, thought she judgment for attempting to force Heaven to heard a child crying and knocking at the allow the Redemption, and it had been front door. She went to open it, but no one decreed that he be slammed to the ground. was there. When she returned to her post, Fortunately, he said, the Maggid of the Rav was nowhere to be found – neither Kozhnitz had spread his cloak and eased in his room nor anywhere else in the house. his fall; otherwise there would not have The only possibility was that he had gone been an unbroken bone in his body. That is out of the window, on his own, or...The how he became aware that the Maggid had Rebbetzin began to scream. The Chassidim passed on. “If Heaven had not prevented came running immediately. They realized me from knowing,” he said, “I would never this was no simple matter. The Rav could have started.” not have fallen or jumped – in the entire When the opponents of the Chozeh

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Devarim / [email protected] heard of the Rav’s “accident”, they drank Tisha b’Av . wine in celebration of his demise. When the First published in Kfar Chabad Magazine from Sipurei Chassidim- Chozeh was told of this, he said, “On the Moadim, page 367–8 (not included in the English edition!) day I actually leave this world, they won’t www.chabad.org/kabbalah/article_cdo/aid/380048/jewish/Empty- even drink water.” Bottles-on-a-Window-Ledge.htm The Chozeh never recovered from his “fall”. He passed away the following RRRavRav Don Yitzchok Abarbanel (Abravanel)(Abravanel),,,, 101010ththth of AvAvAv his brethren in other lands. As well as being a loyal and strictly When Alfonso V died and Don Joao religious Jew, Rav Don Yitzchok was a II succeeded to the throne of Portugal, Rav great scholar, Don Yitzchok’s fortune changed. In the commentator and year 5243, Don Joao II began a policy that philosopher, and played aimed at getting rid of the nobility, and an important role in particularly the ministers of state who had European history. He served his father. Rav Don Yitzchok learned was the last of the long just in time that the king had beheaded line of great Jewish several of the highest ranking officers, and leaders and heroes of that he was slated to share a similar fate. the Spanish Golden Age. He was on the way to answer the king’s call, He was born into a when, on learning what awaited him, Rav wealthy and learned Don Yitzchok fled to Toledo in Spain, family in Portugal. His father, Rav Yehuda, where his family had once lived. was state treasurer of Portugal, and a great Accompanied by his wife and two children, favorite of Alfonso V, king of Portugal. Rav Abravanel arrived in Toledo almost Don Yitzchok received a thorough Jewish penniless, as the ungrateful Don Joao had education, and took a keen interest in confiscated all his wealth. languages and philosophy. Later he Rav Don Yitzchok quietly obtained a succeeded his father in the service of the position with a Jewish banking firm, and king. was glad to have time to pursue his studies In spite of his fame and wealth, Rav and literary work. He continued his Don Yitzchok never forgot his humble commentaries on the Tanach which he had brethren, and used his vast wealth to been forced to interrupt because of the support the needy. Thus, when Alfonso pressure of state affairs. He wrote his captured the town of Arzilla in Morocco, commentaries on Yehoshua, Shoftim and and there were two hundred and fifty Jews Shmuel, but when he began his among the prisoners. Rav Don Yitzchok commentaries on the book of Melochim, appointed twelve representatives to gather his scholarship was again interrupted, funds to redeem them, and he himself was when Ferdinand and Isabella of Spain the greatest donor. When the captives were summoned him to take over the state redeemed, he supported them from his treasury, because they knew that they could own means for about two years, until they find no greater financial genius. In the very learned the language and could earn their same year when the notorious Torquemada own livelihood. Rav Don Yitzchok also used became head of the Inquisition in Spain, his great influence to better the position of Rav Don Yitzchok officially became

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Devarim / [email protected] treasurer to the king and queen, two years served both him and his son Alfonso II who before the expulsion of the Jews from succeeded to the throne in 1494. Spain. Unfortunately, Naples was captured by When that terrible decree of King Charles of France in the following expulsion (except those who would give up year, and King Alfonso II fled to Sicily. Rav their faith) became known, Rav Yitzchok Yitzchok accompanied His Majesty into tried hard to avert the catastrophe. He exile, and continued to serve him with a begged the king and queen to reconsider fatherly devotion, until the exiled king died. their cruel decree, and he offered a huge Then Rav Yitzchok left for the island of sum to the king’s treasury. The king and Corfu in the Mediterranean. queen turned a deaf ear to all his personal Having lost all his wealth to the pleas and declined his gifts of money. French conquerors, Rav Yitzchok once On the 9th of Av, 5252 (July 30, more suffered poverty and hardship. He 1492), Rav Yitzchok and his family were on moved to Monopoli, a town in the kingdom the march with the rest of their co- of Naples, and eight years later finally religionists. The unfortunate refugees settled in Venice. It was not long before the finally reached Naples in Italy. When rulers of Venice invited him to the council Ferdinand learned that the Jews had found of state, and Rav Yitzchok became one of a haven in Naples, he urged the king of the leading statesmen of the Venetian Naples (also called Ferdinand) not to Republic. Here in Venice, Rav Yitzchok permit the refugees to remain in his land. passed away in the year 5269, at the age of The young king of Naples, however, seventy-one, deeply mourned by the Jewish ignored the protest and demands of the and non-Jewish citizens of Venice. The cruel rulers of Spain. Moreover, he invited leading rulers of Venice attended his Rav Yitzchok to the royal house and funeral, and he was laid to rest in Padua. appointed him as his adviser. Rav Yitzchok Rav Masoud Chai Roke’achRoke’ach,, 101010ththth of AvAvAv Mechaber of Ma’aseh Roke’ach on Rambam Rav Masoud Chai Roke’ach was the local kehilla grow in Torah and mitzvos. son of Rav Aharon. He was born in Izmir, Later, Rav Masoud settled in Turkey, about 5450/1690. Livorno, Italy, where he sat on the Bais Din He learned under Rav Chaim with Rav Yaakov Lusinah and Rav Yitzchok Abulafiah in Izmir, and then under Rav Inrikis. Yitzchok HaKohen Rappaport, mechaber Rav Masoud wrote numerous of Botei Kehuna. seforim. The most famous is Ma’aseh Rav Masoud moved to Eretz Yisrael, Roke’ach, a three-volume work on the where he was known as one of Rambam; he also wrote Divrei HaBraisa, Yerushalayim’s Torah giants. He commentaries on the five Megillos, and corresponded in halocha with Rabbonim in Chiddushei Hashem on the Gemora. Many Italy and Izmir. other works are still in manuscript form. Sent to Libya to raise funds for the Rav Masoud was niftar on the tenth community in Yerushalayim around of Av 5528/1768, in Tripoli, Libya. 5500/1740, Rav Masoud was asked to stay Zecher Tzaddik livrachah. on and serve there as Rav. During the time www.hamodia.com/features/day-history-10-avaugust-6/ he spent there, Rav Masoud helped the 23
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Rav Yitzchok Blazer (Peterburger),,, 11 1111tthhth of Avof AAvv Mechaber of Pri Yitzchok and Kochvei Ohr Rav Yitzchok Blazer was born in Rav Yitzchok would become his successor. Shnipshok, near Vilna, on Rosh Chodesh Rav Yitzchok spent the last few years Adar 5597/1837. His father was Rav of his life in Yerushalayim, where Rav Shlomo. Rav Yitzchok was a child prodigy, Shmuel Salant requested his help with and when he was just fourteen, his father community affairs. published a kuntres of his chiddushim. Rav Yitzchok was niftar on the After his marriage at the age of eleventh of Av 5667/1907 at the age of fifteen, Rav Yitzchok moved to Kovno. He seventy, and was buried on Har HaZeisim. learned in the Bais Medrash of Rav Yisrael Rav Chaim Berlin related that Rav Salanter. Yitzchok left a request that no hespeidim be At twenty-five, by order of Rav delivered for him. Rav Chaim Berlin asked Yisrael, Rav Itzele, as he was fondly known, Rav Shmuel Salant if they were required to was appointed Rav of Petersburg, a abide by the humble last wishes of Rav position he held for sixteen years. He is Yitzchok Blazer, since it would be called after that city. meritorious to be maspid a person of his Subsequently, he returned to Kovno. stature. Rav Shmuel Salant ruled that In 5636/1876, Rav Yisrael Salanter had indeed they were obligated to heed his final established a kollel there; its purpose was wishes. A few days after his petira, Rav to produce Rabbonim and Dayonim by Chaim Berlin related that Rav Itzele came supporting and guiding exceptional to him in a dream and thanked him for Talmidei Chachomim. The project received honoring his request. the blessing and support of Rav Yitzchok Rav Chaim then asked Rav Itzele Elchonon Spector, Rav of Kovno. It was what issues of halocha the Bais Din Shel joined by such luminaries as Rav Naftoli Ma’ala is stringent about. Rav Itzele told Hertz (later Chief Rav of Yaffo), Rav him that a human being cannot fathom the Naftoli Amsterdam, Rav Chaim (Telzer) depth and detail of the Heavenly judgment. Rabinowitz, and Rav Yosef Yoizel Horwitz, They were particularly exacting on the the “Alter of Novardok”, among others. purity of a person’s speech. This, coming The kollel was eventually named from a person who had mastered the art of Kollel Knesses Bais Yitzchok, in memory of silence! Rav Yitzchok Elchonon. The true glory of Rav Yitzchok wrote Pri Yitzchok on the kollel was realized under the leadership Shas and also brought to print Ohr Yisrael, of Rav Yitzchok Blazer, whose rousing the derashos in mussar of Rav Yisrael lectures were the kollel’s life force. Salanter. As one of the leading and most Zecher Tzaddik livrachah. famous talmidim of Rav Yisrael Salanter, www.hamodia.com/features/day-history-11-avaugust-7/ founder of the Mussar movement, it was to be expected that after Rav Yisrael’s petira, Rav Hillel ParitscherParitscher,,,, 111111ththth of AvAvAv Rav Hillel of Paritsch and Malisov, his youth, he was a talmid and Chassid of was born in Khometz, Russia, in 1795. In Rav Mordechai of Chernobyl, but was

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Devarim / [email protected] drawn toward Chabad Chassidus by his to the Bais HaMikdosh. Rav Hillel had a study of Tanya and an encounter with Rav scholarly question on the subject, which he Schneur Zalman of Liadi. In 1815, he began had diligently rehearsed, in order to discuss to travel regularly to Rav Dov Ber of it with the Rebbe. Lubavitch and, after the latter’s passing, From his hiding place, Rav Hillel was a Chassid of Rav Menachem Mendel of heard the Rebbe enter the room. But before Lubavitch. Rav Hillel served as Rav in the he could make a move, he heard Rav towns of Paritsch and Babruisk. He passed Schneur Zalman exclaim: “If a young man away in Kherson in 1864. He is the has a question regarding ‘Appraisals’, he mechaber of Pelach HoRimon, a book of had best first evaluate himself!” Chassidic philosophy. The prodigy under the bed fainted on the spot. When he came to, Rav Schneur Zalman was gone… The Prodigy Under The Bed www.chabad.org/parshah/article_cdo/aid/42969/jewish/The- Based on the teachings of the Lubavitcher Prodigy-Under-The-Bed.htm Rebbe (Courtesy of MeaningfulLife.com) Rav Hillel of Paritsch (1795–1864) was one of the many scholars of his day to Tailor to the Rescue join the Chabad Chassidic movement. For Rav Hillel of Paritsch was renowned many years, he was a devoted talmid of the for his punctilious observance of the second and third Rebbes of Chabad, Rav mitzvos, prepared to risk his life for the DovBer and Rav Menachem Mendel of merest detail ordained by Chazal. The Lubavitch. Czarist regime of his day decreed that all As a young man, Rav Hillel heard of Jews were to shave off their peyos, and the founder of Chabad Chassidus, Rav some unscrupulous informer told the local Schneur Zalman of Liadi, and sought to authorities that Rav Hillel’s peyos were still meet with him. But the opportunity seemed intact. They decided to shear them off by forever to elude the young prodigy: no force, but Rav Hillel covered them tightly sooner did he arrive in a town that Rav with his hands to protect them. The Schneur Zalman was visiting, than he was soldiers drew their swords and forcefully informed that the Rebbe had just left. began hitting his hands and head, causing Finally, he managed to locate Rav Schneur him to scream. His neighbor, a Jewish Zalman’s lodgings before the Rebbe was tailor who had a good relationship with the due to arrive. In order to ensure that he officers in charge, heard him and came would not, once again, somehow miss his running, and after promising them gifts, opportunity, Rav Hillel crept into Rav convinced them to leave. Grateful for his Schneur Zalman’s appointed room and hid help, Rav Hillel blessed the man, and under the bed, determined to make the promised him that “after a hundred and acquaintance of the great Rebbe at last. twenty years” he would be rewarded by In anticipation of his encounter with being buried next to him. Rav Schneur Zalman, Rav Hillel had [Rav Hillel once explained that his “armed” himself with some of his dedication to maintaining his peyos and achievements in Talmudic study. At that beard came from having seen a hand- time the young scholar was studying written essay of the Tzaddik Rav Pinchas of Maseches Erachin (Appraisals), the section Koretz, in which he wrote that adopting of the Gemora which deals with the laws of non-Jewish clothing styles and appearance how to appraise the value of one’s pledges was the fiftieth Gate of Impurity, which

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Devarim / [email protected] would have rendered the Jews unable to be who had passed away in the communal redeemed from Egypt, had they fallen one poorhouse – that such a one should be more level (into it). buried next to the Tzaddik? Similarly, in the times preceding the It was too late, though, to change revelation of Moshiach, there will be an things: the Torah would never allow it. At endeavor to make the Jews change their least let them find out just who this clothing and appearance, and individual was. His identification papers unfortunately it will succeed. Only in the disclosed his name and that of his father, merit of those individuals who refuse to and the fact that he came from Paritsch. change their appearance even at the risk of The communal worthies of Kherson their lives will all the Jews be blessed with therefore wrote to their counterparts in the Ge’ula. Rav Hillel concluded, “Anyone Paritsch, asking to be told at least whatever who had this manuscript would of course they knew about this man. be willing to give up his life for the sake of The answer from Paritsch identified traditional Jewish dress and appearance.”] him clearly: he was a retired tailor, who Many years passed. Rav Hillel, in the had been traveling in order to live with one meantime, became Rav of Babruisk, and of his children. They added that this same would travel every year around the tailor had many long years earlier been provinces and to the cities of Kherson and promised by Rav Hillel that “after a Yekatrinoslav, teaching Torah as well to hundred and twenty years” he would be the farmers of the Jewish agricultural brought to rest next to his own resting colonies, who greatly admired him. In the place. summer of 1864, at age sixty-nine, he And so, the decades-old promise of suddenly fell ill while staying in Kherson – Rav Hillel of Paritsch came to fruition. which is very far from Babruisk and Adapted by Yerachmiel Tilles from Lma’an Yishme’u #78, and from Paritsch in White Russia – and was niftar Sipurei Chassidim, as translated by Uri Kaploun in A Treasury of there. Chassidic Tales (Artscroll). On the following day, amidst www.ascentofsafed.com/Stories/Stories/5772/737-16.html widespread mourning, he was brought to burial, and his talmidim and admirers flocked there for many years thereafter to Shabbos daven at the graveside of this Tzaddik. The Anguish Of Sometime later, on a bitterly cold Rav Hillel of Paritsch used to spend and stormy day, an unknown elderly a substantial part of every year traveling traveler passed away in the town’s through the towns of the southern parts of communal hostelry. The Chevra Kaddisha Russia in order to give instruction in the (Jewish Burial Society) prepared his body applied ethics of Chassidus, and to arouse and took him to be buried, intending to people to repentance wherever the need place him in the section for unknown arose. people. However, due to the fierce winter He once arrived in a town where the snow, they unknowingly buried him near Jewish tavernkeepers kept their businesses Rav Hillel. A day or two later, it was open on Shabbos. Rav Hillel was shocked noticed that the new grave had been dug to hear this, and invited them all to meet right next to the resting place of the him. When he had explained to them what illustrious Rav Hillel. When the facts came a serious matter this was, they all to light, a great hubbub arose in town: was undertook to conform to proper observance it proper that an unknown traveler whom – on one condition: that he persuade a no respectable citizen even knew, a nobody certain wealthy tavern-keeper, whose 26
Devarim / [email protected] turnover was the highest in town, to do nothing – and now, when the holy day was likewise, for otherwise they would not be over, he said these words usually uttered able to survive competition with him. The only on Shabbos! Tzadddik thereupon sent for that man – Rav Hillel continued: “If Shabbos once, twice, three times – but the wealthy itself will no longer have cause to cry out tavern-keeper ignored the invitation. against him, then healing will come soon! Rav Hillel stayed on in the town for Go along and tell him that if he gives a Shabbos. In the morning, the wealthy solemn handshake in the presence of three tavern-keeper suddenly suffered witnesses that he will close his business on increasingly severe pains in the stomach, Shabbos, then he will be cured.” and his wife, fearing that they were brought Three Chassidim hastened to his on by the disrespect her husband had bedside to convey the Rav’s message – and shown the Tzadddik, hastened to seek him he earnestly gave his word of honor. out, so that he should intercede on his His illness passed, and the sanctity behalf. While Rav Hillel was at the Shabbos of Shabbos in that town became something midday meal surrounded by a large noteworthy indeed. company of Chassidim, she burst into the Adapted by Yerachmiel Tilles from the rendition in A room, and, with tears in her eyes, implored Treasury of Chassidic Tales (Artscroll), as translated by the the Rebbe to give her husband his blessing incomparable Uri Kaploun. for a speedy recovery. www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=269-15 The Tzaddik remained silent. His Chassidim were dismayed: “Rebbe, at least give the blessing that is NIGGUN by Rav Hillel Paritscher traditional in such cases on the holy day – ‘It is Shabbos, when one may not cry out; www.chabad.org/multimedia/media_cdo/aid/1407 healing will come soon!’” 18/jewish/Nigun-Dveikus.htm But Rav Hillel said not a word. The This typical heartfelt melody is woman left bitterly disappointed, and her divided into three sections. The melody husband’s pains grew worse. begins with soft, moving, devotional tones, On Motzo’ei Shabbos, the Tzadddik reaches its highest spiritual degree in the was discoursing with his Chassidim at a third part, and then returns to the second table on which stood a samovar, in part. The talmid now resolved to rededicate fulfillment of the Talmudic dictum: “Hot this entire being and connection to the beverages after the departure of Shabbos Eternal, through his complete devotion to serve as a cure.” In ran the same woman, the study of Hashem’s Torah and strict weeping and wailing, begging the Tzaddik observance of His commandments. to have pity on her husband and to daven This is one of the original for him. Lubavitcher melodies ascribed to Rav Hillel Rav Hillel simply said: “It is Paritscher, who lived more than a century Shabbos, when one may not cry out; ago. He was both a great scholar of Torah healing will come soon.” and Chassidic teachings and a composer of The Chassidim were amazed. On many Chassidic melodies. Shabbos itself the Tzaddik had said

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RRavaavv Yeshaya Weltfried of Kalisch,Kalisch, 121212tthhth of AAAvAvvv Rav Yeshaya was a son of Rav Rebbe, and resided in Dzunska-Walya, Avrohom Moshe of Rosphsha, a where he was commonly referred to as Rav descendant of Rav Yeshaya of Pshedborzh. Yeshaya of Walya. On his mother’s side, he was a descendant Eventually he moved to Kalisch, a less of Rav Yaakov Yitzchok, the Chozeh of primitive city, where he was the first Lublin. Chassidic Rebbe ever. The Rebbe was well- Their forebear, Rav Yeshaya of loved by his followers, stirring their souls Pshedborzh became a Chassid under the and bringing them ever closer to Hashem influence of Rav Dovid of Lelov, who with his moving tefillos. In addition to his traveled with him to the Chozeh. The own Chassidim, he was revered as well by Chozeh would refer to Rav Yeshaya as “my many Alexander Chassidim, since he was seforim shrank”, and Rebbe and talmid the son-in-law of Rav Yechiel of Alexander. maintained a strong bond. Rav Yeshaya The Rebbe would say that when a Yid became Rav in Pshedborzh, one of the came to his court thinking that he could be ancient kehillos in Poland. After the petira helped by the Rebbe, and even spent of the Chozeh, Rav Yeshaya became a money for that purpose, then the Rebbe Rebbe, as well, as Chassidim began flocking had to do all in his power to help him. to him. He was niftar about a month before He was succeeded by his son, Rav the outbreak of World War II. A large Emanuel, who, in turn, was succeeded by number of his descendants were murdered Rav Avrohom Moshe of Rosphsha, the al kiddush Hashem, although one son, Rav father of Rav Yeshaya of Kalisch. Yechiel, had moved to Eretz Yisrael before Rav Yeshaya, carrying the illustrious the war, while another, Rav Chaim, name of his great-grandfather and survived the Holocaust, and was niftar in emulating the holy ways of his forebears, 5757/1997 in Eretz Yisrael. was from his youth a kodosh v’tohor and a Zechuso yagen aleinu. fervent oved Hashem. www.hamodia.com/features/day-history-12-avaugust-8/ He married the daughter of Rav Yechiel Danziger, the first Alexander

RavRav Mordechai Banet of Nikolsburg,Nikolsburg,,, 131313tthhth of AvAvAv Mechaber of Parshas Mordechai and Techeiles Mordechai Rav Mordechai ben Rav Avrohom years old to his grandmother at Nikolsburg. Banet (1753–1829) was a Talmudist and There Rav Gavriel chief Rav of Moravia born at Csurgó, a Markbreiter provided small village in the county of for the tuition of the Stuhlweissenburg, Hungary. gifted child for a period of six years, and then sent him to A gifted child Ettingen, Alsace, the As Rav Banet’s parents were very Rav of which place poor and consequently unable to engage a was Rav teacher, they sent their son when only five Markbreiter’s 28
Devarim / [email protected] brother-in-law. The latter became Rav eulogized him and called him Ben Yochid Banet’s teacher, and took great delight in Le’Kudsho Berich Hu (an only child his talmid’s wonderful development. At to Hashem), meaning that no one was his Rav Banet’s bar mitzva celebration his equal. teacher showed the guests, to their great astonishment, three of the boy’s manuscripts: a commentary on the His Works Chumash, a commentary on the Pesach Although Rav Banet’s works are Haggoda, and novellae on the Talmud. neither numerous nor exhaustive, they are From his thirteenth to his fifteenth among the classic products of Talmudic year, Rav Banet devoted himself exclusively literature in the eighteenth century. They to the study of the Tenach, with the aid of are: the Meforshim (Jewish commentaries) and • Biur Mordechai (“The of the Haggoda in Talmud and Medrash; Commentary of Mordechai”), his strictly halachic studies he completed Vienna, 1813, a commentary on later in the Yeshiva of Rav Yosef Steinhardt Mordecai ben Hillel’s at Fürth, where he remained three years. compendium; He then went as a chover to Prague, where • Mogen Avos (“Shield of the Rav Meïr Karpeles started a private “klaus” Fathers”), Zolkiev, 1835, a treatise for him; though Rav Yechezkel Landau (the on the thirty-nine acts prohibited Noda B’Yehuda) conducted a large Yeshiva on Shabbos; in the same city, a number of able • Har haMor (“Mountain of Talmudists came daily to hear Rav Banet’s Myrrh”), responsa, with allusion discourses. After staying in Prague for two to the rabbinical explanation of years, he married Rebbetzin Sora Finkel the name Mordechai as mora (niftar 1828), the daughter of a prominent dakya (“pure myrrh”); well-to-do citizen of Nikolsburg. Here he • Parshas Mordechai (“The settled in 1773, and within a year was made Explanations of Mordechai”), Av Bais Din. Szigeth, 1889, responsa; Thirteen years later, he accepted the • Techeiles Mordechai rabbinate at Lundenburg in Moravia, which (“Mordechai’s Purple Garment”), he held for six months, when he resigned to Lemberg, 1892, halachic and become Rav at Schossberg, Hungary. His haggadic discourses. stay in his native country was short, and in All these works clearly show Rav 1789 he was appointed Rav of Nikolsburg Banet’s keenness, wide knowledge of and chief Rav of Moravia. Later on, he also rabbinical literature, and, what is more received offers from Pressburg and Cracow, important, his logical and strictly scientific but yielding to the solicitations of his method. In contrast to his friends, Rav congregation, he remained at Nikolsburg. Moshe Sofer and Rav Akiva Eiger, who He was niftar in Carlsbad on August 12, were casuists, Rav Banet avoided casuistry 1829, where he had gone for treatment. His in discussing involved halachic questions, body was buried temporarily at gaining his ends by means of a purely Lichtenstadt, near Carlsbad, but seven critical explanation and a systematic months later was permanently interred at arrangement of the matter. An excellent Nikolsburg, in accordance with his will. example of Rav Banet’s criticism is his His friend and colleague, the letter to the chief Rav of Berlin, Rav Tzvi famed Chasam Sofer, had the highest Hirsch Levin, whom he tries to convince of esteem for him. The Chasam Sofer the spuriousness of the collection of

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Devarim / [email protected] responsa Besomim Rosh. This collection especially with regard to the instruction of was published by Rav Shaul Berlin, Rav children, show the strong influence that Levin’s son, as the work of Rav Osher ben modern views had upon him. He wrote a Yechiel (Parshas Mordechai, No. 5; catechism for religious instruction and Literaturblatt des Orients, v. 53, 55, 140). A submitted it in manuscript to the comparison of Rav Banet’s criticism on the government. To judge from the letter work with Zunz’s remarks on it (Ritus, accompanying it, Rav Banet’s views on the pages 226–228) cannot fail to excite education of the young were sensible and in admiration of Rav Banet’s method. accordance with the spirit of the time. Superiority of his Style Opposes Religious Reform Rav Banet’s works differ in other Nevertheless, Rav Banet, respects from those of his contemporaries. conscientiously opposing the new His style is clear and elegant, and his tendency, declared every reform in language is a pure Hebrew. Moreover, Rav religious observance to be wrong and Banet’s attitude toward the strict harmful. Thus, in a letter to the Orthodoxy of his friends and colleagues government concerning the introduction of was exceptional, and may be attributed to German into divine service (ib. pages 38– his knowledge of modern thought 42), he wrote in favor of the preservation of (compare his letter to Rav Tzvi Hirsch Hebrew. His attitude is significant in view Levin in Literaturblatt des Orients, v. 54). of the fact that, many years later, Rav These characteristics gave him an Zacharias Frankel used the same independent position in the struggle arguments in the convention of Rabbonim between Orthodoxy and the so-called at Frankfurt-on-the-Main, 1845; and “spirit of enlightenment”. events have proven the truth of the prophecy made by Rav Banet: that if the tefillos are said in another language, few Views on Education Jews will care to study Hebrew, and Frequently Rav Banet showed an familiarity with the Hebrew Scripture will insight lacking in his opponents. In his gradually cease. memorial to the government on the Although Rav Banet was education of Rabbonim (printed in Toldos independent in his attitude, his learning Mordechai, pages 35–37), he remarked and high character gained for him many that if the course of studies which the faithful friends among young and old. Even gymnasium demanded of candidates for all the Chassidim respected him, and Rav Dov other professions were required of a Ber, the “middle Rav” of Chabad, speaks rabbinical candidate, the latter would be fit highly of him in a letter (as of 1906) in the for anything except the rabbinate. Still, far possession of J. L. Sossnitz of New York. from objecting to a secular education for Compare also Weiss, Zikronotai, pages 77– Rabbonim, as he was understood to do (see 81. Löw, Gesammelte Schriften, ii. 190 et seq.), he favored it; but he thought that a Rav The communities of Lichtenstadt should first of all possess sufficient and Nikolsburg contended for the honor of knowledge of rabbinical matters; and he interring his mortal remains, and the proposed that a rabbinical candidate dispute which later arose over the should devote his time chiefly to Jewish exhumation of the body was fought with subjects until his eighteenth year. His the weapons of learning, and figures in the opinions concerning the duties of a Rav, responsa literature of the time.

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it was determined that the only kappora Rav Mordechai Banet was a talmid (absolution) that he could get was by being of the famed Rav Ezekiel Landau (Noda buried next to her in the cemetery for six B’Yehuda) and was considered the Godol months. And so it was: after six months his HaDor of his time. He was the one who holy body was removed and reinterred in gave the Chasam Sofer semicha. Rav Nikolsburg. Mordechai was the Rav in Nikolsburg and Following is the text of his matzeiva in the last years of his life, he fell sick and – denoting part of this story: moved to Lichtenstadt (near Carlsbad) for The tombstone of the legendary Rav treatments. Mordecai ben Avrohom Banet on the When he was niftar, the people in Rabbinic Hill at the Jewish cemetery in Lichtenstadt buried him quickly because Mikulov (Nikolsburg), Czech Republic. they wanted him to stay in their town. [Editor’s note: Several years ago, I When the people in Nikolsburg found out made the trip to Nikolsburg to daven at his what had happened, they caused an uproar kever. We arrived very late at night in the – until the question if they should reinter bitter cold and him came before the Chasam Sofer. In his wandered the teshuva (responsa), he ultimately gives cemetery aimlessly three reasons why it is mutar to reinter searching for his him in Nikolsburg (even though it was a kever in the near- very unpopular thing to do – because it pitch darkness. We gave the non-Jews ammunition to reinter were almost at the bodies at their own discretion). point of leaving, He also notes in his lengthy when we quickly responsa, that the people in Nikolsburg are davened to be not to be believed that Rav Mordechai zoche to say a few wanted to have his body returned – chapters of because he states that Rav Mordechai had Tehillim at his affirmed in his lifetime that whoever will kever. Within seconds, we turned to the need salvation after his petira, should just next row, and there, right in front of us, come to his kever and his tefillos will be was his kever. I can attest that there is a answered – and that incentivizes the palpable spiritual high at his kever]. people of Nikolsburg to try to have him buried near them. However, while he was The Chasam Sofer was known to writing the responsa, the Chasam Sofer fell write his responsa very quickly without any asleep. In his dream, Rav Mordechai afterthought or regret. Once, an issue with appeared to him and told him that he did an aguna was presented to him, and as was indeed want to return to Nikolsburg – but his custom he wrote a quick response and Hashem wanted him to be buried in handed his response to his son, Rav Lichtenstadt for the following reason: Shimon, to deliver it to the Bais Din in When he was a young man, the Nikolsburg. Rav Shimon thought that since shidduch to the girl that he was to marry this was a grave and important matter, he was broken. This girl suffered would delay fulfilling his father’s errand, embarrassment due to this fact and later because perhaps his father rushed the married the Rav in Lichtenstadt. Rav response and might want to clarify or Mordechai further related that with the change it later. A few days later, the help and tefillos of the Rav of Lichtenstadt, Chasam Sofer asked his son if he had

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Devarim / [email protected] delivered the responsa. His son replied in the negative and explained his reasons. The Rav Mordechai once went away on Chasam Sofer proceeded to tell his son the summer “break” with his good friend, the following: “In every generation, Hashem Chasam Sofer, for a mere few weeks. When puts a Godol HaDor who has Siyata they returned, Rav Mordechai related to his dishmaya and the halachic responsa will son that the pair covered the complete be in accordance with Hashem’s will. In Talmud Bavli, Talmud Yerushalmi, this generation, I was chosen for this task. Shulchon Aruch, Rambam, Ramban and Please deliver the responsa immediately.” Kisvei HaAri HaKodosh – then stopped When the lengthy responsa was himself and said to his son that he had received by Nikolsburg’s Bais Din, Rav “spoken and revealed too much already”. Mordechai Banet opened up the letter and just read the last few lines of the halachic decree. When the Bais Din questioned Rav We would like to convey our special Mordechai about why he had not read the thanks to Rav Mayer Reichberg (ah brider) whole p’sak din, he replied, “In reality, I and the elusive Rav D. (who refuses to be only need to see the last line, if the Chasam named publicly) for their tremendous help Sofer said muttar or ossur – and that with Rav Banet’s biography. May Hashem would be enough. However, I read a couple bless them in the zechus of these holy of the last lines because reading the ksav Tzaddikim to receive a profusion of shefa, yad (handwriting) of the Chasam Sofer brocha v’hatzlocha. brings about tremendous Yiras Shomayim.

RRavav Nosson Nota ShapiraShapira,,,, 131313ththth of Avof Av Mechaber of Megaleh Amukos Since he merited having Torah sefer: “Every night, the Megaleh Amukos ugedula bemokom echod, both Torah and would rise at chatzos (midnight) to cry and earthly wealth, the Megaleh Amukos never lament the loss of the Bais HaMikdosh. On took wages or benefited in any way from one such night, Eliyohu HaNovi appeared the public purse. For this reason, his words to him and informed him that the same were readily accepted by all and he song that he was singing down in this fearlessly proclaimed his daas Torah, world, the malochim were singing unlike other Rabbonim who perhaps were simultaneously in the heavenly spheres afraid to jeopardize their posts and before HaKodosh Baruch Hu, ‘and since livelihoods. As his son wrote in the you are so beloved, I will reveal to you introduction to his sefer: “Money means some Heavenly secrets.’” nothing to him, just as in the days of King Of his holiness, the Divrei Chaim of Shlomo.” Sanz revealed that anyone needing a His matzeiva is engraved with a few yeshua in Cracow would go to the house of short sentences, one of them being: “They Rav Nosson Nota and give over his name or say of him that Eliyohu (HaNovi) spoke to the name of the person in distress. Without him face-to-face.” a word of tefilla on the Rav’s part, the Consistent with this sentence are the person was already helped just in his facts written in the introduction to his zechus.

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According to the Sar Sholom of Belz, that was perhaps even stranger than the his lifetime was a glorious era for Yidden, man himself. Confident and soft-spoken, when such great luminaries lit up the he asked to buy the empty burial plot next Jewish world. The Bach and the Turei to that of the Megaleh Amukos. Zohov were among those who led Klal “What!” the gabbai almost Yisrael at the time, their holiness radiating exploded. “The audacity to request such a to such an extent that in Heaven it was thing. Who says that you are worthy of decided that the time was ripe to bring the burial next to the greatest of greats!” final Redemption. With that, the gabbai drove the However, the Soton asked to be young man away, only to have him return a allowed one more chance to try to test the few days later with the same request. Gedolei HaDor. Begging the gabbai to have mercy on him, Initially, the Soton came to the he entreated that he sell him the plot. As Bach, telling him that he was a malach who the man continued to plead, a plan began wanted to teach him secrets of the Torah, to form in the head of the gabbai: just as the Maggid learned with the Bais The treasury of the Chevra Kaddisha Yosef. However, the father of the Bach is empty at the moment. I am already appeared to him in a dream, cautioning getting on in years while this fellow looks him to ignore this spirit. young and healthy. I’ll sell him the plot Next, the Soton went to the Megaleh and by the time he grows old and passes Amukos with the same ruse, but Rav on, I’ll have long passed away and the Nosson Nota felt immediately that this was Chevra Kaddisha will have to decide how no holy malach. Recalling signs he had to deal with the situation. learnt from Eliyohu HaNovi, he confirmed With only the four walls to witness his suspicions and drove the Soton away. the deal, a deal was made. The stranger Thus the Soton tried one Godol after paid and acquired the burial place next to another until he reached Shabsai Tzvi, who the Megaleh Amukos. too had great potential. The Soton had The satisfaction of the gabbai was, finally found his victim. Shabsai Tzvi fell however, short-lived. On that very day, the for his disguise and accepted him, leading young man passed away, suddenly and to the devastating cult that led so many mysteriously. At a loss, the gabbai of the Yidden astray and, in effect, bringing a Chevra Kaddisha weighed up the facts. third churban upon Klal Yisrael. Was it allowed at all to place an unworthy stranger next to the holy tziun? It was not even a favor for the man himself if he did Although the conclusion to the not deserve it. Anyway, the money he paid following story is still shrouded in mystery, went to tzedoka, and nobody knew about it gives us a fraction of an insight into the the sale. He would just keep quiet and bury holiness of the Megaleh Amukos and those him somewhere else. connected to him physically and in spirit. So, the man was buried by the Following the petira of the Megaleh Chevra Kaddisha in an ordinary plot of the Amukos on the thirteenth of Av 5393 Cracow cemetery. (1623), a young stranger whom no one That night, as the gabbai lay asleep, seemed to know appeared in Cracow. the dead man appeared to him in a dream. Soon after, the gabbai of the Chevra “I made a deal with you,” he Kaddisha of Cracow was surprised to see complained, “and you have not kept your this newcomer at his door with a request 33
Devarim / [email protected] part of the deal. I am therefore summoning he was worthy of being buried next to the you to the heavenly court.” Megaleh Amukos. However, he refused to In a cold sweat, the gabbai awoke. give his name. After a few minutes, he forced himself to “According to din,” announced the calm down and decided to try to forget the Bach, “the sale ought to be valid. However, whole thing. But night after night, the man since we have no idea who this avreich is, was haunted by the same recurring dream and perhaps he is unsuitable to be the whose truth he knew only too well. neighbor in death of our holy Rav, zt”l, in Brokenhearted and gripped with which case fear and remorse, the gabbai went to the it would be new Rav of Cracow, the Bach, and an affront hesitantly told him the whole story. to the Trembling, the gabbai waited as the kovod of holy Bach deliberated for a few moments. the “If the avreich comes to you again,” Megaleh instructed the Bach, “tell him that the Amukos to Torah is not in Shomayim and that if he honor the wants to summon you to a din Torah he sale, we should come to the head of the Bais Din of will not do Cracow on a certain date.” the job ourselves. When the dream recurred that night, Instead, we the gabbai gave over the message of the will leave open the grave of the avreich and Bach and the avreich agreed to appear in the space next to Rabbeinu. If you are Cracow’s court. worthy to be next to the Megaleh Amukos, On the agreed-upon day, a partition go over yourself to the place that you was set up in the Bais Din. Those present bought. If not, we are free of our waited with bated breath until they heard a obligations in this transaction.” rustling sound from behind the mechitza, Following the instructions of the indicating that the deceased complainant Bach, the Chevra Kaddisha opened both had arrived. The Bach stood up and places. They were shaken to discover the commanded that he present his case, and next morning that the kever of the young when he had done so, the Bach turned to man was empty, while the plot next to the the gabbai. Rav had been filled. “What do you have to say in your Understanding that the unknown defense?” spirit had been a Tzaddik nistar, but still “It is true that I sold him the plot, unaware of his name, his matzeiva was but I never had the remotest intention to engraved as follows: “Here lies the bury him there,” stammered the gabbai. “I unknown avreich, yo’id olov rei’o — his only did it because the coffers of the neighbor the Megaleh Amukos testifies to Chevra Kaddisha were empty and the man his greatness.” was so insistent. I don’t even know his His talmid – the famed Chasam name, for he refused to tell me.” Sofer – was known never to give expressive Turning back toward the partition, titles to people. However, on his Rebbe he the Bach asked the spirit to reveal his conferred the title of Malach Elokim – identity so that they could find out whether “angel of Hashem”.

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ו הבזדי א( )'א' ZeraZeraZera ShimshonShimshonShimshon0 And Di Zahav (1:1)

 Before entering Eretz Yisroel, Moshe Rabbeinu rebuked the Jewish people for their conduct throughout their wanderings in the desert. However, Moshe Devarim Rabbeinu did not list their sins outright. Rather, out of sensitivity to the honor of the Jewish people, he hinted to them by mentioning the places that the sin The Zera Shimshon, Rav Shimshon occurred. Chaim ben Rav Nachmon Michoel Nachmani, was born in 5467 (1706/1707) into an illustrious Di Zahav hints to the sin of the golden calf. Di Zahav means, ample gold. family with great Rabbinical lineage. He studied the revealed and Rashi explains that by mentioning the location Di Zahav, Moshe Rabbeinu subtly concealed parts of the Torah by the rebuked the Jewish people for the sin of the golden calf which was a result of Torah greats of his day. He served as Rav of Modena, Pisa, being given so much gold by Hashem. Sienna and Reggio, Italy, and was recognized as a holy and pious From this we learn an interesting aspect of how Hashem runs the world. individual, as well as a tremendous Torah scholar in all areas of Torah. He passed away on the 6th of Elul Technically, Hashem should not have given the Jews so much gold when 5539 (1779). His Seforim were named, Toldos they left Egypt since this is what caused them to make the golden calf. Had Shimshon (The ‘Offspring’ of Hashem given them less gold, they would have not had so much gold and Shimshon) on Pirkei Avos and Zera Shimshon (The ‘Seed’ of parting with it for the sake of the golden calf would have been much harder. If so, Shimshon) on the Parshi’os of the Torah. In his introduction, he why did Hashem give them so much gold, knowing that it would result in the explains that since his only son had terrible sin of the golden calf? died during his lifetime, he wrote his Seforim to perpetuate his own memory after his passing. The Gemara says (Sota 11a), that the enormous amount of gold that the The following is his passionate Jewish people were rewarded with at the Yam Suf was in the merit of the request to learn his works. “I implore of you with ten terms of dedication that the Jewish women showed to their husbands when their supplication to choose from my Chiddushim (novella) the piece that husbands were slaving for the Egyptians. finds favor in your eyes, for your learning will sooth my soul etc… Since this reward was rightfully deserved, Hashem does not withhold “This righteousness will stand by you forever – to ‘eat’ in this world, rightfully deserved reward from any person. If they merited the reward, then and be satiated in the next. In this merit, Hashem will repay you with Hashem gives it (obviously this is up to Hashem to decide when to reward children, health and sustenance. someone in this world for their actions since as we know, most of the time, one “…and now my brothers and friends etc. do a true kindness, and does not receive reward for their actions in this world). with your eyes you will see children and grandchildren surrounding However, after receiving the reward it is up to the receiver to use the your table, houses filled with all that is good, wealth and honor will reward properly. This the passuk teaches in Hoshe'a (14:10), 'the ways of Hashem not cease from your children…” are just; the righteous walk in them and the wicked stumble in them'. The reward is לזכר נשמת given and it is up to those that receive it to act with it appropriately. Just because רבינו שמשו חיי ב רב נחמ מיכאל ל"צז מיכאל ב רב נחמ one may sin with it is not a reason for Hashem to withhold it. In the case of the בעל הזרע שמשו א"יעז

"ויה ר שיתקיימו בנו ברכותיו של אותו צדיק golden calf it was the men that took the gold and used it for sin. Nevertheless, although Hashem knew this would be the outcome of the ample gold He gave the לזכות רחמי ב יוכבד שיזכה Jewish people, He gave it to them and it was their job not to sin with it at a לשוב בתשובה שלימה בקרוב .further date לזכות רפואה שלימה משה שניאור זלמ ב רחל ולזכות רפואה שלימה משה ב זכות רבינו ימלי טוב בעד רבקה רחל בת שיינדיל בלומא לזרע של קיימא במהרה לאה זכות רבינו יעמוד לר' חיי דוד ב טויבא חוה וכל משפחתו להצלחה ברכה שפע רב וסייעתא דשמיא מרובה בכל מעשה ידיו ובכל העניני לזכות כל ע ישראל לזכות כל ע בכל מקו שה

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Parshas Devarim Shabbos Chazon

The Greatest Shabbos of the Whole Year In the Ohev Yisroel by the Apta Rav as well as in other holy seforim, they teach us that Shabbos Chazon is in fact the highest and loftiest Shabbos of the whole entire year, greater than all the other Shabbosos! Perhaps, we can explain this based on what the holy seforim say regarding the Shabbos before Pesach which is named Shabbos haGadol - because Pesach is a time of great awakening down here below for the Jewish people, when we left Egypt and escaped from the fiftieth gate of impurity and entered the fifty gates of kedusha and holiness. And since the Zohar teaches that all the blessings depend on Shabbos, worldly material berachah as well as supernal spiritual blessings, we find that Shabbos is the source for the bounty of all blessings and it itself is the source of the influx of blessings for Pesach, and therefore we name that preceding Shabbos before Pesach as Shabbos haGadol which is the source of Pesach's blessings. And so we can say regarding the Shabbos that precedes Tisha BeAv, where the early sources teach us that when Moshiach arrives Tisha BeAv will be transformed into a holiday and will be a Yom Tov like Pesach. As it says in the Navi Michah 7:15 - "as in the days of the Exodus from the land of Egypt, I shall show you wonders," and surely we will have then a great light as is explained in the Midrash that we will be able to see from one end of the world to the other, as the Navi says in Yeshaya 11:9 "and the entire land will be filled with the knowledge of Hashem". Since we anticipate the coming redemption in these days, especially on Tisha BeAv which is an auspicious time for being remembered and redeemed, as Chazal say in Midrash Eichah 1:27 that Moshiach was born on Tisha BeAv and that is why we call that Shabbos Chazon which means a prophetic vision - and the shefa and influx that vision has already been already fulfilled; since Moshiach shall arrive

Page 1 of 2 to enlighten us with the hidden light so that it will illuminate for us and we can see from one end of the world to the other, and on that Shabbos this vision has already been seen and sent and this is why it is named Shabbos Chazon. Therefore, it is a great and lofty Shabbos, more so than all the other Shabbosos that year, because it shines with the light of geulah and redemption. Based on this we can explain the Zohar - they asked Rabi Shimon where is the geulah hinted at in the Torah? Rabi Shimon answered that wherever the greatest hester panim is, wherever Hashem seems most hidden that is where the geulah and redemption are hinted at. Perhaps, suggests Rav Mordechai, that we can say that this also refers to Tisha BeAv which is the greatest day of hester panim, when Hashem seems most hidden for the entire year, it is such a dark day that our eyes are dimmed and darkened and we mourn the destruction of churban bais hamikdash. Specifically on that very day that appears to us so dark and dim, the light of the geulah is shining, as Chazal say that Moshiach himself is born on that day. Furthermore, in Taanis 30b, Chazal say that whoever mourns over the bais hamikdash destruction will merit to see its happy joyful rebuilding and rededication, and the commentators paid special attention to the fact that Chazal said that he will merit to see it - in the present tense which seems to indicate that we will see it immanently. So based on what we explained we can say that by mourning and paining ourselves over the destruction, while anticipating for the coming redemption, means that we merit immediately that on that day the geulah shines. Now during these days when we pain ourselves waiting and anticipating for the coming redemption the time is auspicious as a segulah that we merit it, and then when the geulah arrives Tisha BeAv will be a great day that has been transformed from sadness and mourning into a day of happiness and rejoicing. May we all merit that day when the Divine knowledge of Hashem fills the entire world with great light and Hashem should help and aid us all that we merit the right preparation before the coming of that great and awesome day, when the honor and glory of Heaven is revealed, in all its full splendor speedily in our days, Amen.

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The Journey Is Coming To An End By: Rabbi Yaacov Haber

I’m feeling okay about the nine days this year. Even Tisha B’Av! That may sound radical, so let’s explain why.

The Talmud (Yoma 5) describes a scene toward the desecration and destruction of the Beis HaMikdash by the Babylonians. According to the Medrash in Eicha, a few years before the destruction of Jerusalem by the Babylonians, our unfriendly neighbors, Moab, (today’s Jordan) broke into the Holy of Holies and found the Cherubim embracing each other. They then took out the Holy Ark and paraded it through the streets showing, what they thought, a repugnantly sensual artifact which was at the root of Judaism. They were eager to discredit the holiness of the Jewish people. The Aron was apparently recaptured by King Yoshiahu and hidden from the Babylonians, and remains hidden until this day.

We know that the position of the Cherubim in respect to each other was a Heavenly indicator of the spiritual status of the Jewish people. If we were doing G-d’s will, the Cherubim would face each other, if not, they faced in opposite directions. So what is the meaning of finding them in embrace when the Beis Hamikdash was on the brink of destruction, when we were obviously not doing the will of Hashem?

The four exiles of Jewish history – Bavel, Madai, Yavan and Edom are hinted to right at the beginning of the Torah, in the second pasuk of Bereishis. These Exiles are also hinted to in the first four words of the Parsha that speaks of Exile, Masai, where the first words are an acronym for Edom, Madei, Babel and Yavan. In other words, the journey through the desert from Egypt to Eretz Yisrael, with all its 42 stops, is also referring to the much larger picture of the story of Jewish history. Indeed, from the beginning of the Torah we see this is the story of the World and the entire Creation.

The Exiles, pain and struggling that the Jewish People incurred throughout history were not just a punishment, they were a process. When you view something as a process, every point within that process takes on a different significance. One cannot see this significance if looking at that very same struggle in isolation. Something may look bad or destructive if viewed locally, yet prove to be a vital step towards a positive outcome in the end, when one looks at a whole panorama of events in history.

The Vilna Gaon comments, that in fact all 42 stations of Parshas Masei are present in everyone’s individual life. We all have our struggles. One needs to take a step back and view the whole of our life as a journey with a destination. Only at the end of the journey can one look back and understand the significance of each event, of each part of the timeline.

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The Piacezner Rebbe once commented that when he looks back, he has a greater appreciation of the things in his life that didn’t work out than for those parts of life that did!

As far as the process goes, today we are standing on the threshold. We look back and see a history full of pain and destruction; of pogroms, expulsions, and libels. So many good people didn’t survive the torture of Galus. But today we have, (and live) in Eretz Yisrael. We have made it to the brink of the final stage of the whole of the history; the history referred to right at the beginning of the Torah and again in the Parsha of Masei. Hashem has brought us through the travails of those thousands of years of history back to Eretz Yisrael. We made it! We are approaching the finish line. Now, we can anticipate the coming final stage of our history.

So what of the embracing Cherubim?

Before a man leaves on a long journey away from home, he is required to show intimate affection to his wife. This affection accompanies the couple through their state of separation and keeps them until they can be together again. The Cherubim reflected exactly that – Hashem hugged us goodbye. Good luck on our long and arduous journey. As we headed off into the longest and deepest exile the Cherubim embraced! I’m so waiting for that embrace which says, “Welcome back – welcome home!”.

Devarim-Chazon

“Chazon Yeshayahu”. A vision of Yeshayahu! The Medrash [Shir Hashirim Rabbah Ch. 3] taught that there are ten levels of prophecy. Sometimes prophecy comes in a dream, sometimes as a feeling and sometimes as a voice. Which kind of prophecy was the harshest? Rabbi Eliezer says that a ‘chazon’ prophecy, a vision, is the harshest of all. In such a prophecy, the prophet not only heard the message; it was shown to him.

There is no comparison between hearing and seeing. Yeshayahu saw a vision of the Churban, he saw the long suffering of Galus and he saw the pain of Yerushalayim. When we hear about the damage we are causing, it is nowhere near as strong as when we see the damage. There is nothing like a ‘Chazon’ to shake us to the core.

There were times in history when we heard about churban, and there were times when we saw churban. People that went through concentration camps, ghettos and persecution during the Shoah saw. My generation, growing up, only heard about the suffering and pain.

The Piasetzner Rebbe wrote the Eish Kodesh while living in the Warsaw Ghetto. The Rebbe explained that actually living in the ghetto taught everyone that the distances between hearing, seeing and experiencing are far greater than anyone can imagine. In the years before the war, “when we studied the passages about the great sufferings of the

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Destruction, [as described] in the words of the Prophets and the Rabbis, we thought that we had some concept of what had transpired at the time, and on occasion we even cried. But now we see that to hear about sufferings and tragedies is quite a distance from seeing them and certainly from personally experiencing and suffering them.”

“Chazon Yeshayahu,” Yeshayahu saw the destruction. This was the harshest form of prophecy.

Why was Yeshayahu given a vision? The Piasetzner explains that “Isaiah received a vision because the Jewish people lost their vision! We lost the vision of our true goals in life, and we lost our sight of the truth. We lost our sight of the suffering we were causing one another and we no longer heard each other’s cries. We did not hear Hashem crying. We did not hear the cries of the orphans and the widows. We did not hear our souls crying.” (Quoted and translated by Rabbi Shalom Brodt).

Today again we are having a Chazon and it is very painful.We are in the midst of a war hearing of the loss of our brothers and sons daily. We are living with sirens and fear. We are isolated and lonely.

Why the Chazon? Why so harsh? We are receiving a vision because we lost a vision.

What should our vision be? Close your eyes and visualize what we, the Jewish people, should look like. Education should be with warmth and love for every child. Every child should be considered a gem, period. There should be a desperate sense of importance given to unity. We should think a hundred times before doing or saying something which is divisive. We should all be counted on for our honesty and integrity. Eretz Yisrael should be the center of our lives – every other existence should be considered b’dieved. When we lose these basic visions, we get a painful Chazon. Let us resolve to restore our vision of Torah and be granted by Hashem a new vision of Eretz Yisrael and the Jewish people at peace.

Shabbos Devarim

In today’s parsha — and for most of the Book of Devarim (Deuteronomy) — Moshe gives the Israelites a long speech, on the East Bank of the Jordan, prior to his death and their entry into the Holy Land, and after forty years’ wandering in the desert. A major portion of his speech is devoted to reviewing the history of their wandering, and, in particular, cataloguing their sins and shortcomings on various occasions during this period. We may ask: why did he wait so long before reprimanding them in this way? There is, after all, a mitzvah to reprimand someone who has done, or is about to do, something wrong (“Hocheach tochiach es-amisecha”, “Thou shalt surely rebuke thy neighbor”, Lev. 19:12).

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Rashi explains that Moshe was following the example of Yaakov, who only rebuked his sons when on his deathbed. The reason he had not rebuked Reuven, for example, earlier, was that he had feared that if he had done so, it would cause a rift between father and son, to the extent that Reuven would leave him and join his brother Esau, who stood for exactly the opposite of what Yaakov stood for. Moshe was presumably afraid that, with most Israelites probably on a lower moral level than Reuven, and Moshe being less eloquent than Yaakov, any attempt by him to reprimand the Israelites before this moment would be equally doomed to failure. So, he delayed forty years before carrying out the mitzvah of “hocheach tochiach”! This indicates how delicate the performance of this mitzvah is, and how careful we should be with it.

The Gemara (Erchin 16) quotes Rav Tarfon as saying: In our generation, there is no-one capable of giving a rebuke. Rav Elazar ben Azaria argues: No, the problem is that there is no-one capable of receiving it. Rav Yochanan ben Nuri argues: You are both right: no-one nowadays is capable of either giving or receiving a rebuke! What does this say for our own, orphaned, generation? We should be extremely careful about the performance of this mitzvah. The Gemara (Yebamos 65) says that if you have reason to believe your rebuke will not have the desired effect, then you must not make it! The point here is that you must not think: “Well, now it’s up to him to accept my rebuke, or not; if he doesn’t, he doesn’t; in any case I’ve done my duty by admonishing him.” The fact is, you may have done a whole lot of damage by admonishing him! You may have embarrassed him — a serious sin by itself — and you may have driven him away from Judaism.

With Tisha Be’Av approaching, we must think about the reasons for the destruction of the Temple. The Gemara gives many reasons for this, but they all seem to have a common theme: a lack of concern for other people, particularly for their feelings, even in the process of performing some mitzvah. We should all take this lesson to heart. The late Rav Kook said: There is only one sure cure for the sin of “sinas chinam” (causeless hate), and that is “ahavas chinam” (causeless love).

Rabbi Yaacov Haber has been a leading force in Jewish community and Jewish education for over forty years. He lived and taught in the United States, Australia and in Israel. He is presently the Rav of Kehillas Shivtei Yeshurun, a vibrant community in the center of Ramat Bet Shemesh, Israel, and serves as the Rabbinic guide to many of its wonderful organizations. ~ www.yaacovhaber.com

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