LIGHTS OF OUR RIGHTEOUS TZADDIKIM

בעזרת ה ' יתבר

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)

 SHELACH 

_ CHASSIDUS ON THE PARSHA + Dvar

The Land Attracts When Hashem tells Moshe to send spies to scout the land of Canaan, he says ( Bamidbar 13:13), "Send men for yourself ( shelach lecha ) …" In what sense was Moshe supposed to send the men for himself ? The commentators are all intrigued by this question. The answer, explains Rav Levi Yitzchok, lies in the purpose of the mission. Hashem did not need spies to reconnoiter the land and discover its strategic strengths and weaknesses. Rather, he wan ted Moshe to send a group of tzaddikim who would learn Torah and perform their avodah in the land and thereby prepare it for the Jewish people. The faith and devotion of these men would leave a deep impression on the Land and raise its level of holiness. The word shelach , send, indicates that their efforts would reach out to Heaven and draw down of bounty and blessing from the celestial Eretz Yisroel in Heaven to the mundane Eretz Yisroel here on earth. In this way, they would ensure that the land would des ire that the Jewish people should come into it. It would yearn for the presence of the descendants of Avrohom, Yitzchok and Yaakov. In this regard, the mission of the spies could only be accomplished if the men chosen were on the highest spiritual levels. That is what Hashem meant with the words for yourself . They should value the spiritual accomplishments of you yourself , Moshe. They should not focus on military strategy but rather on performing their avodah in the land on the very

1  Shelach / [email protected] highest spiritual levels. n Story In a small Ukrainian village not far from Berditchev there lived a wealthy Jew who was admired by all for his fine character and his generosity. He gave substantial sums to all the poor people who appeared on his doorstep, and he was always ready to help others to the best of his ability. All his life, this man had felt drawn to the distant land of Eretz Yisroel. He dreamed of what life would be like if he could live there, and he yearned for the opportunity to emigrate from the Ukraine and settle in the land of holiness. He often said that he felt as if the land wanted him and was calling for him to come. As he grew older and his responsibilities diminished, he began to think of moving to Eretz Yisroel as a serious option. And when his wife passed away, he felt there was no longer any reason to delay his journey. Perhaps it would have been too much to ask her to make such a drastic move in her older age and contend with the hardship and privation of life in Eretz Yisroel, but for himself he needed nothing. Now was his opportunity to spend his final days in Eretz Yisroel, and the prospect of difficulties did not deter him in the least. Having made his decision, he liquidated all his assets, donated all his sefarim to the Beis Medrash and made the arrangements for his journey. His imminent emigration was the primary topic of conversation in the village for months. No one in the village had ever done such a thing. On the day of his departure, all the villagers came to bid him farewell and escort him to the village limits. They waved good-bye as his wagon rolled away, never expecting to see him ever again. Four months later, he returned to the village looking tired and drawn. The people in the village were extremely bewildered. Why had he come back? Was life in Eretz Yisroel too difficult? Was he having health problems? He certainly did not look the best of health. The day after his return, a few of his friends visited him and peppered him with questions. "Did you reach Eretz Yisroel?" "Yes." "Did you reach Yerushalayim?" "Yes." "Did you see the Kosel Hamaaravi?" "Yes." "Did you go the graves of the holy tzaddikim ?" "Yes." "Did you like it there?" "Very much." "Are you going back?" "When I feel stronger."

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"So why are you back here?" "I can't say." That was the only answer they could elicit from him. No matter how much they pressed him, he refused to give a substantive answer. As much as his journey had set the normally somnolent village abuzz, his mysterious return left people breathless with curiosity. The man planned to return to Eretz Yisroel when he felt stronger, but as the days and weeks passed, he felt progressively weaker. The doctors could not do anything for him, and he realized that he was facing the end of his life. As he lay on his deathbed, he felt that his soul was on the verge of departing, and he sent a messenger to summon the chevrah kadisha , the community burial society, to come immediately. He had something very important to tell them. The messenger returned with a member of the chevrah kadisha in a very short time. "What can we do for you?" said the man. "We understand that you have something important for us to know." "I'm sorry," said the man. "I cannot talk now. I apologize for putting you to such trouble. " The man from the chevrah kadisha shrugged and left the room. People in their last moments often behaved strangely. It was not the first time he had observed this kind of behavior. The next day, the man sent for the chevra kadisha again, and the same member answered his call. "Have you remembered the important thing?" he asked. The man shook his head. "It seems I've troubled for nothing again. Please forgive me." The following day, the man sent a messenger to the chevrah kadisha for a third time, but this time, the messenger reported that they refused to send anyone. The man sent the messenger back to plead with them to give him one more chance, and they relented. "This time I am ready to talk to you," said the man. "I was only allowed to speak to you just before my death. Yesterday and the day before, I had felt faint and thought I was about to die, but when you came, I felt a little better, and so I could not talk to you. But now, there is no doubt. The Angel of Death is staring me in the face." "It's all right," said the man from the chevrah kadisha . "Calm yourself. I am listening." "Thank you," said the man, and he proceeded to tell the most amazing story that had taken place a number of years before. The village in which the man lived was not far from Berditchev, and the man's business often took him there. On these occasions, he would always make sure to visit Rav Levi Yitzchok's shul to watch the tzaddik's devotions with reverence and to ask for his advice and blessings. One time, while Rav Levi Yitzchok was still wearing his tallis and tefillin , a group of people burst into the shul and approached him. "This man has robbed us, ," said an irate fellow who was clearly a merchant. "That's not true," shouted the accused. "Calm down," said Rav Levi Yitzchok. "Why don't you tell me the story?" 3  Shelach / [email protected]

"Thank you. I'm a money changer. That's how I earn my living. But I have no working capital of my own. So I have to take on some of the local merchants as investors. They know I'm good at what I do and that I can turn a nice profit for them. But then a terrible thing happened. I came into my strong-room and found that the strongbox had been broken open and three hundred rubles were missing. I was robbed, and now I am ruined." "He robbed himself," said the merchant. "He took the money for himself, and now he claims it was stolen." "Why would I do that?" said the money changer. "I've lost my livelihood. No one will want to do business with me after this disaster. Why would I ruin my own life?" "Is there anyone you suspect?" said Rav Levi Yitzchok. "Can you think of anyone who might have had the opportunity to take the money?" The money changer shook his head. "The only one I can think of is the maid, a young Jewish girl from a poor family." "Send for her," said Rav Levi Yitzchok. A short while later, the maid arrived accompanied by her parents. The maid protested her innocence, and her parents cried and wrung their hands. "Two things are clear to me," said Rav Levi Yitzchok. "One, the girl is blameless. Two, a robbery really did take place. The money was stolen. But what can I do? I don't know where the money is, so how can I help you in this situation?" Rav Levi Yitzchok closed his eyes and let his chin sink to his chest. He remained in that position, lost in thought, for a long time. Finally, he sighed and looked up. He clapped his hands together to get the attention of everyone in the shul. "This Jew has lost three hundred rubles," he declared. "His business will go under unless the money is replaced. I promise whoever provides the necessary funds for this Jew that he will have a portion in Gan Eden right next to mine." As the chevrah kadisha listened to this fascinating story, the dying man related that he had been present in the shul at that time, and he had been intrigued by Rav Levi Yitzchok's offer. "I'm a businessman, Rebbe," he said to Rav Levi Yitzchok, "and this seems like a pretty good investment to me." "Then you will do it?" said Rav Levi Yitzchok. "I want to," said the man, "but as I said, I 'm a businessman. I need it in writing." "Of course," said Rav Levi Yitzchok. "We will take care of that after everyone leaves." The man handed the money to Rav Levi Yitzchok, and Rav Levi Yitzchok gave it to the money changer. "May this money bring you success and good fortune, "Rav Levi Yitzchok said to the money changer, "and may you never suffer a loss again." Then he turned to the young maid. "As for you, because you have been humiliated undeservedly, may the Almighty bless you with a good marriage full of happiness and joy." The merchants, the money changer and the maid and her parents all thanked Rav Levi Yitzchok and left. Only the man who had given the money remained. Rav Levi Yitzchok

4  Shelach / [email protected] called for pen and paper. He wrote a few words on a small scrap of paper, folded it over several times and handed it to the man. "Do not ever open this note," he said. "At the end of your life, when you feel your soul is about to leave your body, give this note to the chevrah kadisha and tell them to place it in your hand when they bury you." The man was overjoyed. He took the note home with him to his village and placed it inside an old Siddur, where it remained for years. When the man decided to move to Eretz Yisroel, he first went to Berditchev to ask Rav Levi Yitzchok for his blessing. "I have good news for you," Rav Levi Yitzchok. "The thief who took the three hundred rubles was discovered, and the money was returned. He was impressed by your willingness to help the money changer, and he had a change of heart. He gave back the money and asked me to help him do teshuvah . I can now return your money to you, and you can give me back my note." The man shook his head. "I don't want the money back. I'm a businessman, and I believe I made a very good deal. I do not want to undo it. The money can be given to the maid as a dowry or for any other purpose as the rebbe sees fit." Rav Levi Yitzchok nodded. "Very well, it will be as you say." The man returned home and proceeded with the distribution of his belongings and the preparations for the journey. When he arrived in Eretz Yisroel, he was shocked to discover that he couldn't find the note. It was not in his Siddur. He then recalled that he had put it into an older Siddur, one that he had donated to the Beis Medrash in his village before leaving on his journey. The man didn't know what to do. Should he go back home to get his note? Should he send for it? "I found no rest," he said to the man from chevra kadisha . "I couldn't eat, and I couldn't sleep until I finally decided to come back for the note. I returned to my village went to the Beis Medrash to look for my old Siddur. It was there, and so was the note. I took the precious note and put it in a safe place. People were curious about why I had returned, but I said nothing to anyone. Instead, I began to make preparations for returning to Eretz Yisroel. But unfortunately it was not to be. My condition deteriorated, and I found myself on my deathbed. Two days ago, I thought the end was near, and I called for you to come. But when you came, I felt better, so I said nothing. The same happened yesterday. Today, however, I feel that my life is hanging on a thread, that only my need to talk to you is keeping me alive. Please forgive me." "There is nothing to forgive." With a trembling hand, the man handed a tiny piece of folded paper to the man from the chevrah kadisha . Then he closed his eyes and passed away. Later, as the chevrah kadisha prepared the body for interment, as one of the men reached for the note, it fell to the ground and unfolded. The words written there were clear for all to see. "Open for him the gates of Gan Eden. Signed, Levi Yitzchok ben Sarah Sosha." n n n

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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 [ ְ 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 מוֹ ד כ ]ד" ]ד"

הַ רֵ ינִ י מַ דְ לִ יק נֵ ר זֶ ה לִ נ&מְ חַ ת & לְ עִ יל& י נִ ְ מַ ת ) בִ י / אִ מִ י מוֹ רָ תִ י / הַ צַ דִ יק ______/ֵ ַ ת ______, יְ הִ י רָ צוֹ  מִ לְ פָ י-נֶ 'ה אֶ /קֵ ינ& וֵא/ יקֵ אֲ בוֹתֵ ינ& , ֶ ְ קַ ֵל ְרַ חֲמִ י1 &בְרָ צוֹ 2ָל מַ ע3ֲֶ ה הַ טוֹב ֶ נִי עו3ֶֹ ה , ֵי ְמַחַ ָ בָ ה , ֵי ְדִ י&ר , ֵי ְמַ ע3ֲֶ ה וְ יִ הְ יֶ ה הַ 2ֹ ל 2ֹ לִ כ&זְ ת & לְ נ&מְ חַ ת & לְ עִ יל& י לִ נְ ָ מוֹ ת עַ -מְ יִ 3ְ רָ לאֵ &, ִ פְ רָ ט לְ נֶ פֶ ר& חַ & נְ ָ מָ ה ֶ ל ) בִ י / אִ מִ י / י מִ אִ / י בִ צַ דִ יק ______. יְ הִ י רָ צוֹ  ֶ ִ הְ יֶ נָ ה נַ פְ וֹ תֵ יהֶ 1 צְ ר& רוֹ ת ִ צְ רוֹ ר הַ חַ .י1יִ 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

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Y GEDOLIM BE'MISASAM YOSER Z YAHRZEITS BEGINNING SHABBOS SHELACH http://www.chinuch.org/gedolim_yahrtzeit/Sivan /Tammuz Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org ththth + 252525 of Sivan ~ Begins Friday Night (Jun 4th )  Rav Shimon ben Gamliel, Rav Yishmael ben Elisha Godol , Rav Chanina Segan Kohanim (all Tannoim ), of the Ten Martyrs, killed by the Romans (115 CE), commemorated in the Kina Eileh Ezkera that we say on Yom Kippur , and Arzei HaLevonon that we say on Tisha B’Av (Megillas Taanis ). This day was once a fast day, ( , Orach Chaim 580:2);  Rav Shmuel of Bros, son of the Pnei Yehoshua , (5581/1821);  Rav Dov Berish Landau of , son of Rav Avrohom Landau of Tchechinov and father of Rav Elimelech Menachem Mendel Landau of Strikov, (5636/1876);  Rav Chaim Zisman Sofer , mechaber of Machaneh Chaim and Kol Sofer , (5646/1886);  Rav Naftoli Tzvi Shmerler , mechaber of Imrei Naftoli , (5704/1944);  Rav Moshe Tzvi Twersky , Tolna Rebbe of Philadelphia (1890–1972). Born to Rav Menachem Nachum ( Rebbe of Tolna-Toltchin) and great-grandson of first Tolna Rebbe , Rav Dovid. Rav Moshe Menachem succeeded his father in Toltchin in 1916, but lef t Ukraine in 1921, crossing the southern border into Moldavia to escape persecution. He immigrated to the United States the following year and settled in Philadelphia, (5732/1972);  Rav Reuven Fein , Rosh Torah VoDaas and mechaber of Bein HaMishpotay im (Yated 2007 says 25 th of Sivan ). He studied in Yeshiva Mir in , (5753/1993);  Rav Dovid Mireles , mechaber of Korban Ha’Eida on Yerushalmi ( 2005 states 22 nd of Sivan ; Yated 2007 says 25 th of Sivan ), (1762/5522);  Rav Boruch Shimon , of Tchebin and mechaber of Bircas Shimon (2001/5761);  Rav Avrohom Barzani , renowned Mekubol ;  Rav Yissochor Dov Lifshitz , Stropkover Rebbe , (5704/1944);  Chacham Rav Mordechai Eliyohu , born in 1929. He was the former chief Sefardi Rav of Eretz Yisrael, and was born in Iraq. A noted sage in all areas of Torah study, as well as a significant Mekubol , he was considered one of the leading authorities on Jewish Law in Eretz Yisrael. His son, Rav Shmuel Eliyohu, is currently the chief Sefa rdi Rav of Tzefas. He was 108 years old at the time of his petira , (5770/2010). ththth + 262626 of Sivan ~ Begins Motzai Shabbos (Jun 5th )  Rav Yonoson ben Uziel, a student of Hillel. He was a Tanna and the mechaber of Targum Yonoson ben Uziel . There is a custom about soulmates associated with Rav Yonoson. He lived two thousand years ago during the Second Temple era. His love for Torah was so great that he never married. As he studied, birds flying over his head were burned by the fiery intensi ty of his learning. He passed away at a young age, unmarried, but just before his petira , he realized he had made a mistake by never marrying, since he would have ascended to even higher levels with a wife, because a wife brings completion. From then on, a

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tradition developed that those seeking their soulmates would meet their intended within a year if they came to daven at his gravesite in Amuka, a deep valley near Tzefas. On the day of his passing, thousands come to his gravesite for this very purpose of meeting a soulmate. Many have seen miracles. Even if you cannot physically be at his kever (gravesite) you can strengthen your relationship or help find your soulmate by connecting to his Hilula ;  Rav Yosi ben Kisma, Tanna (quoted in Pirkei Avos 6:9 and Sanhedrin 98a);  Rav Yehoshua Bucksbaum , Hy”d , the Galanta Rav , (5704/1944);  Rav Yitzchok ben Rav ;  Rav Avrohom Yehoshua Heschel of Moglenitz ben Rav Chaim Meir Yechiel, the Saraf of Moglenitz. The Yahrzeit of his older brother, Rav Yaakov Yitzchok of Balondov, was two days ago, (5638/1878);  Rav Shimon Ashriki , Av Bais Din in Yerushalayim, (5690/1930); ththth + 272727 of Sivan ~ Begins Sunday Night (Jun 6th )  Rav Refoel Yosef ben Robi, mechaber of Derech Hamelech on Rambam , (5555/1795);  Rav Chanina ben Tradyon, one of the Assora Harugei Malchus (Shulchon Aruch Orach Chaim 580);  Rav Moshe Yechiel Elimelech Rabinowitz , Hy”d , of Levertov, (5701/1941);  Rav Meir Eisenstadt , the Maharam Eish , mechaber of Ponim Meiros (1670–1744/5504). He traced his lineage back to Dovid HaMelech . During the gezeiros of Tach veTat (1648– 49), many Jews had to flee from the oncoming forces of Chmielnitzki, among them the Shach and his sister. The two of them were separated, and the sister ended up in the home of Rav Yitzchok, a wealthy parness of Sochatchov. When he discovered her lineage, Rav Yitzchok married her. Their second son was Rav Meir. After his marriage to the daughter of the Rav of Sochatchov, he was supported for ten years by his father-in-law. He later served as Dayan in that town. He then moved to Worms, in Germany. In 1702, he left Worms and went to Prozhnitz, Moravia, where he was appointed Rav . Among his talmidim in Prozhnitz was Rav Yonoson Eibeschutz. He was chief Rav of Eisenstadt from 1718 until his petira in 1744, and through him the local Yeshiva became celebrated. His magnum opus, Ponim Meiros , is a four-volume collection of his Sheilos UTeshuvos and chiddushim on Shas . He also wrote Me’orei Eish (deroshos on Chumash and the five Megillos ), Ohr Gonuz (chiddushim on Maseches Kesubos and on Hilchos yayin nesech ), and other seforim . He and his wife had eleven children (nine boys and two girls). His grandson, Rav Yaakov Eisenstadt, was the mechaber of the Toldos Yaakov . Many Litvishe Gedolim can trace their roots to the Ponim Meiros , including the Netziv , Rav Chaim Brisker, and Rav , (5504/1744);  Rav Mordechai Kletzki (later known as Meltzer) (1797–1883). He married the daughter of Rav Leib Meltzer, and afterward went by the latter’s surname. He was appointed Rosh Yeshiva of the Ramailles Yeshiva of Vilna, newly founded by Rav Meiles, in 1827. In 1852, he accepted the position of Rav in Kalavaria, and in 1864, Rav of Lida. After his petira , his talmidim published his chiddushim in Techeiles Mordechai , (5643/1883). ththth + 282828 of Sivan ~ Begins Monday Night (Jun 7th )  Rav Shimshon Aaron Polansky , the Teplik Rav (1876–1948), became Rav of Midovia in Ukraine’s Kiev district at age twenty. Five years later, he became Rav of Teplik in Ukraine’s

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Podolia region. Rav Polansky immigrated to Eretz Yisrael in 1922, settling in the Bais Yisrael area of Yerushalayim, (5708/1948);  Rav Yisrael Zev Gustman (1908–1991), a talmid of Rav Shimon Shkop in . Rav Gustman became Rosh Yeshiva of Ramailles when he was still a young man in Vilna. He served on the Bais Din of Rav . In fact, he was the youngest Dayan in the history of Vilna (at age nineteen). When the Nazis invaded Vilna, they stormed the Yeshiva and beat Rav Gustman until he collapsed. By a miracle he was spared, and he fled for his life. In 1961, Rav Gustman moved to Eretz Yisrael and transferred his Yeshiva , Netzach Yisrael Ramailles , to the Rechavia section of Yerushalayim. Today, its Rosh Yeshiva is his son-in-law, Rav Michel Berniker. One of his first talmidim in Yerushalayim was Rav Moshe Francis, Rosh of the Chicago Community Kollel. Another talmid was Rav Moshe Lipke, Rosh Kollel of Y‘kar Mordechai in Yerushalayim. Rav Gustman authored Kuntresei Shi‘urim (some say the 18 th of Sivan ), (5751/1991);  Rebbetzin Pesha Leibowitz , wife of Rav Henoch Leibowitz, Rosh Yeshiva of Chofetz Chaim in Queens (1928–2004). She was born in Radin, the daughter of Rav Avrohom Trop, and the grandaughter of Rav Naftoli Trop, the Radiner Rosh Yeshiva . The Rebbetzin ’s father-in-law, Rav Dovid Leibowitz, the founder of Chofetz Chaim Yeshiva , was a talmid muvhok of the Alter of Slabodka, a nephew of the Chofetz Chaim , and a close talmid of Rav Naftoli Trop. Rav Shmuel Birenbaum once remarked that “the Rebbitzen is a gaon in chessed ”, (5764/2004);  Rav Meshulom Feish Segal HaLevi Lowy of ben Rav Mordechai. Talmid of Maharam Eish (Yahrzeit was yesterday) and then Rav Dovid of , and became one of the important Chassidim of Rav Yitzchok Issac of . His great-grandson, the previous Tosher Rebbe , who bears the same name, was one of the last most respected Tzaddikim in this generation. He built a community, called , near Montreal, and people traveled to see him from all over the world, in order to receive his blessings. The Tosher Rebbe and his Chassidim are known for their love of all Jews and welcome visitors there with open arms, (5633/1873);  Rav Avrohom Adadi , Rav in Tripoli, mechaber of Vayikra Avrohom , (5634/1874). ththth + 292929 of Sivan ~ Begins Tuesday Night (Jun 8th )  Rav Shmuel Shmaryohu Heine of Ostrovtza, (5607/1847);  Dr. Yaakov Yisrael Dahan , murdered by the Hagana. As a young, zealous secular Zionist, Dahan moved to Eretz Yisrael to make a difference. He did not see eye to eye with the Zionists’ approaches and began to develop close ties to Rav Yosef Chaim Sonnenfeld and Rav Diskin. Eventually, using his legal and oratory skills, he became the spokesman and advocate of the charedi community. He was working with the king of Transjordan to build an autonomous religious settlement on the east of the Yarden. However, his works were sabotaged by the Zionists, when they killed him as he was coming from davening Ma’ariv . The order was likely given by David Ben Gurion, or by Yitzchok Ben Tzvi (Israel’s second president), (5684/1924). ththth + 303030 of Sivan ~ Begins Wednesday Night (Jun 9th )  Rav Shlomo Kluger (1783–1869/5629), mechaber of Sefer HaChaim (a commentary on Shulchon Aruch Orach Chaim ), and Chochmas Shlomo . Rav Kluger was born to Rav

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Yehuda Aharon, Rav of Komarow. Rav Yehuda Aharon was a sickly man who passed away before age forty, leaving his son a homeless orphan. One day, Rav Yaakov Kranz (the Dubno Maggid ) met the young boy wandering the streets of Zamosc, , and he took him in and raised him. The Dubno Maggid arranged teachers for his charge, including Rav Mordechai Rabin, Rav of Zamosc, and Rav Yosef Hochgelernter. A prolific mechaber and posek , he wrote of himself that he had authored “115 large works on Tanach and the entire Talmud , and commentaries on the early and later poskim ”. This statement was written in 1844, twenty-five years before his petira . Ha’eleph Lecha Shlomo , his best-known work of Halachic responsa, has 1,008 chapters. He also authored Imrei Shefer on Chumash . Rav Kluger served as Rosh Bais Din in Grodi, Galicia, and Rav in Broide, (5629/1869);  Rav Moshe ben Rav Levi Najara, a talmid of the Arizal , mechaber of Lekach Tov on Rashi . He was the father of Rav Yisrael Najara, (1580/5340);  Rav Chaim ben Rav Yitzchok Kitza, Av Bais Din of Irsha, one of the great Tzaddikim of , (1849/5609);  Rav Meir Rosenbaum of Kretchnif, known as a great Ba’al Mofes and writer of kameyas . He was the son of Rav Mordechai of Nadvorna, (5668/1908). ststst + 111 of Tammuz ~ Begins Thursday Night (Jun 10th )  Yosef HaTzaddik born and was niftar on this date;  Rav Kalonymus [Klonymos] Kalman HaLevi ben Rav Aharon Epstein of Cracow. His sefer Maor VoShemesh is one of the essential and most used seforim in Chassidus . One of the most celebrated of the followers of Rav , he started spreading Chassidus and heading the Jewish community of Cracow in 1785. At the end of his life he moved to Eretz Yisrael and is buried in the old cemetery of Tzefas, (5583/1823);  Rav Yisrael ben Rav Moshe Najára, born in Damascus, Syria. He served as secretary of that community, in which his father was a Rav . Later he wandered widely and finally was Rav in Gaza where, upon his petira , his son succeeded him. He was the mechaber of Lekach Tov . Although his works were attacked by Rav Chaim Vital, Rav Isaac Luria (the Arizal ), Rav Vital’s teacher, declared that Rav Najara‘s hymns were listened to with delight in heaven. He wrote hundreds of piyutim , hymns and poems. Many of Rav Najara ‘s piyutim and hymns have been taken into the rituals and machzorim of Jews in different countries, especially in Italy and Eretz Yisrael. He was the mechaber of the famous Shabbos zemer , Koh Ribbon Olam (1555–1625) [ Yated 2007 for 30 th of Sivan : Rav Moshe Najara, student of the Arizal , mechaber of Lekach Tov on Rashi (1580)], (5385/1625);  Rav Shlomo Halberstam (1847/1848–1905/1906), the first Bobover Rebbe , son of Rav Meir Noson and grandson of Rav Chaim of , the Divrei Chaim . Rav Shlomo’s mother was the daughter of the Imrei Noam of Dzikov. He married in 1861, and moved to Sanz in 1863, where he became a close talmid of the Sanzer Rav . In 1866, at the age of nineteen, he was appointed Rav of Bukovsk. He was appointed Av Bais Din in Ushpitzin in 1879, then in 1880 chief Rav of Wisnicz, near Cracow, for thirteen years. In 1893, due to a heart condition, he was obliged to leave the city and move to the city of Bobowa, near Tarnow, a city endowed with fresh air, and there he founded the Chassidic dynasty of Bobova. After his petira , his son, Rav Benzion, succeeded him as the leader of thousands of Bobover Chassidim , (5665/1905);  Rav Dovid Grossman (1940–2005). Born in London, he moved with his family to Toronto in 1949. He learned in the in Cleveland for five years and, in 1960, became a 10  Shelach / [email protected]

talmid of Rav at Mesivta Tiferes Yerushalayim . After his marriage, he moved to Washington Heights, where he became a sixth-grade Rebbe in MTJ, and later in Breuer’s, also serving as the principal of Viener Bais Yaakov in Williamsburg. In 1974, the Grossmans moved to Boro Park, where Rav Dovid became active in numerous chessed organizations. In 1987, Rav Dovid accepted the position of chaplain at the Metropolitan Geriatric Center, a nursing home affiliated with Maimonides Hospital, (5765/2005).  Y HILLULA DE’TDE’TZADDIKAZADDIKA Z WHAT’S BEHIND YAHRZEIT MEANINGS & CUSTOMS The Maharil, in Hilchos Taanis, teaches us that the reason why there is a custom to visit the Bais hachaim on a fast is because “this place is the resting place of the Tzaddikim and is therefore sanctified, pure and holy and our tefillos are more readily heard, accepted and answered when davened on holy ground. When you daven there, do not make requests of the dead who are buried there; rather ask Hashem to answer you mercifully in their merit. Then circle around the graves and donate charity before reciting tefillos.” בית הקברות הוא מקו מנוחת הצדיקי ומתו כ הוא מקו קדוש וטהור התפילה נתקבלה ש יותר , א אל יש י מגמתו נגד המתי , א יבקש מהשי“ ת שית עליו רחמי בזכות הצדיקי שוכני עפר , ויקי הקברות , וית צדקה קוד שיאמר התחינות. The Zohar in VaYeira page 71 teaches us that if we suffer any calamity or tragedy we have the custom to go and daven at the kevorim of Tzaddikim . The reason for this is that we approach them with fasting, remorse and repentance, and we have in mind that the departed souls ask and daven for us before Hashem on High, as opposed to the prohibition against speaking to the dead which is an idolatrous practice where the idol worshippers sought out the impure dead souls and bodies using sorcery and witchcraft. Instead, beseech our Tzaddikim who, in gan eden , are truly alive, and ask through tefilla and fasting and teshuva alone. 

Y GEDOLIM BE’MASAYHEM Z STORIES & ANECDOTES Yonoson Ben UzielUziel,,,, 262626 ththth of Sivan ,Chodesh , the first day of the lunar month בן עוזיאל :Yonoson ben Uziel (Hebrew was one of the eighty Tannoim who and on the 26 th of Sivan (the day on which ( יונתן studied under Hillel the Elder. He is the he was niftar , although visitors arrive all mechaber of Targum Yonoson . year round. A practice that began in the Yonasan ben Uziel is mentioned in seventeenth century was to pray at the the Talmud (Sukka 28a). gravesite for a good marriage partner, for children, satisfaction from one’s children, a The tomb of Yonoson ben Uziel is good livelihood, health and happiness. located in Amuka, Galilee, near Tzefas in Many unmarried men and women pray Eretz Yisrael. It is customary to visit there for a match. Doing so is considered a Yonoson ben Uziel’s tomb on Rosh 11  Shelach / [email protected] segula (propitious remedy) for finding The explanation was quite simple. one’s mate within the coming year. After a year of being in shidduchim without The reputed best method nowadays a single likely prospect, I had accosted my to meet your soulmate is to visit Amuka, an Rosh Yeshiva in a moment of frustration ancient site (see Yehoshua 19:27) hidden in and demanded a segula guaranteed to a wooded valley between Tzefas and hasten the process of finding a wife. Chatzor in the Upper Galilee. There, The Rosh Yeshiva replied without a nestled amongst the flowers and stones, second thought. “Go to Amuka,” he said. one finds a small, enclosed area with “Go as soon as possible.” burning candles, books of Psalms, and As Chanuka approached, my weathered prayer books. This is the burial roommate Yechezkel and I prepared to site of the holy sage, Yonoson ben Uziel, travel to Amuka during our Yeshiva ’s two- who was the greatest of all the students of day recess. We agreed to begin our Rav Hillel, two thousand years ago. expedition by immersing ourselves in the The Talmud (Sukka 28a) reports famous mikve of the Arizal , to daven at the that birds passing above his head would sunrise minyan of the Breslover burn from the presence of the angels who Chassidim , and to proceed from there into came to hear his Torah study! Known for the mountains of Tzefas on foot, speaking his famous Targum (translation) of the only words of Torah all along the way. Prophets, it is said ( Megilla 3a) that he also And so it was that in the predawn planned to author a darkness we descended unsteadily but translation/commentary on Kesuvim , but unreservedly down the steps of worn and was prevented by Heaven so that he would slippery Yerushalayim stone awash in not reveal the secrets of the final rainwater that came nearly to our knees. redemption. We trudged down the rocky path and It is said of Yonasan ben Uziel that turned into the cave that houses the ice- since he never married, he has a special cold, spring-fed pool carved into the merit to intercede on behalf of the earnest bedrock of the mountain. As we entered, prayers of single men and women. His our hearts soared to find a single candle burial place in Amuka, near Tzefas, is placed there by some Tzaddik , no doubt, perhaps the main Jewish pilgrimage site in who had come already to immerse in the Eretz Yisrael for those in search of their humble stone bath and left illumination for destined soulmates. those who would follow. www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=amuka Perhaps it was the rain-freshened  mountain air, perhaps the echo of those spiritual giants who walked the earth here The Mystical Power of Amuka for so many generations. Or, most likely, some combination of the two, that For a solid week rain cascaded down permeated the city Tzefas with a solemn joy from the heavens with scarcely a moment that emanated from the stone streets, the of relief. It was easy to imagine how an arched stairways and the words of our unfortunate tourist might wonder why tefillos that morning as we davened with Israelis complained incessantly of seasonal mounting exuberance. drought. It was harder to imagine what Israeli drivers might be wondering as they Ducking under every available slowed to gawk at two hooded figures overhang, Yechezkel and I returned to our sloshing one after the other along the hostel, ate a quick breakfast, then set out roadside in the deluge. once more against the rain, which seemed

12  Shelach / [email protected] possessed of a conscious will to drive us scrambling down the path to the right. back. Yet onward we marched toward the Within minutes we broke through edge of town, as indifferent to the weather the woods into a wide, uneven wadi from as to the incredulous stares of drivers from whose rocky ground sprouted a concrete the windows of their passing cars. ohel , about twenty feet across, with a low, A little more than half a mile along iron fence enclosing an area set under thick the highway, a rough asphalt road turned pillars that supported a broad roof. A few up into the hills and, as we began our cement steps led up onto a cement ascent on the steep incline that rose up platform dominated by a tapestry-covered before us, something remarkable encasement that resembled a crypt and happened. Suddenly but undramatically, contained nothing. We had learned prior to the torrent became a downpour, then a coming that this whole elaborate edifice shower, then a sprinkle, then scarcely more had been erected only a few years earlier, than a mist that danced around our heads. after many pilgrims ended their journey in The wellsprings of the firmament frustration, unable to locate the humble seemed to have finally exhausted marker that had identified the Tzaddik ’s themselves. In scarcely a minute’s time the grave for centuries. storm simply dried up, as if, having rallied The area beneath the roof was all the forces at his command but failing to partitioned, with one side raised to create turn us back, the Soton finally capitulated. an Ezras Noshim , and only minutes after Exchanging eerily auspicious glances, our arrival, a dusty silver van drove up and Yechezkel and I threw off the hoods of our emptied half a dozen enthusiastic seminary ponchos. Only minutes later we shed them girls. Yechezkel and I sighed as this sudden completely and, bundling them into our flock of visitors fluttered into both sides of daypacks, we attacked the mountain with the monument, and we stepped back out renewed vigor. under the open sky to bide our time. The sky remained overcast and our The driver’s side of the van snapped clothes stuck to our skin, but our buoyed open, and out climbed a short, frenetic spirits lifted our feet and carried us as if on Chassid . “Fifteen minutes, girls,” he the wings of eagles. While we walked, we shouted in clear but accented English. reviewed the sugya we had been learning “Fifteen minutes and we go.” The girls in Yeshiva , exchanged insights into the seemed to pay him no mind. weekly Parsha , debating fine points of He lit a cigarette and strolled over to hashkofa , and rebuking one another at the where Yechezkel and I were waiting for the slightest deviation from topics of kedusha storm to pass. “ Sholom aleichem ,” he said. into matters of the mundane. “Aleichem shalom ,” we responded We hiked two or three miles before together. turning off down a rocky dirt road, where “How did you get here?” he asked, we began a descent even sharper than our looking around. previous climb. By now even the mist had vanished, and the air thickened with the “We walked,” Yechezkel answered. scent of pine and sharpened with the “Gevaltig !” he cried. “If you walk, it fragrance of anticipation. The road wound is guaranteed to work. Girls, ten more its way down before eventually flattening minutes.” out, and we pressed on eagerly, taking no The girls had settled down to recite notice of time or distance. A crudely Tehillim , as Yechezkel and I had begun to painted sign offered ambiguous directions, do on our arrival. I couldn’t help but look and we wavered momentarily before them over, imagining that I might be 13  Shelach / [email protected] married to one of them in a year’s time. ablaze. Then, as my gaze wandered, I noticed that Does the segula really work? I can Yechezkel himself had returned to his own only speak from my own experience. prayerful meditation. Right, I thought, back Yechezkel met his wife two weeks later. He to business. was married two weeks before the Yahrzeit Minutes later the girls were gone, of Yonoson ben Uziel, which falls on the but neither Yechezkel nor I felt any sense of 26 th of Sivan . hurry. Only when the sun began to dip into And me? After hiking back to Tzefas, the afternoon sky did we concede that Yechezkel and I caught a bus to maybe it was time to return. Uncertain that Yerushalayim that afternoon. I met my wife we could make it back in time to catch a the next night. We were married the first minyan for Mincha , we decided to daven week in , less than two months after then and there. Together, we began reciting my visit to Amuka . Ashrei , and then rose simultaneously; and (Published in Hamodia , just as we took three steps forward, the 06/18/2009) clouds broke open for the first time and sharp rays of sunlight set the wooded hills  Rav Yehoshua Bucksbaum Hy”dHy”d,, 26 ththth of Sivan The Galanta Rav I have spoken to many talmidim of children asked him, “Why do we cover our the Galanta Rav , and all of them without eyes during the Shema prayer?” fail would have misty eyes and cry openly Replied the Tzaddik , “Because while discussing their Rebbe , his words of sometimes when it’s dark and we don’t see Torah and unbelievable derech . Rav anything, and we think all is lost – we cover Yehoshua was offered a passport to our eyes and blindly go into the darkness freedom by numerous people (among them and are mekabel that Hashem is One and Baron Herzog from Kedem wines), but he He is doing everything for the best. “ refused to leave his talmidim (who Once, a person came to the Galanta considered him their father and who in Rav while he was finishing a meal with his turn, he children, in order to request a yeshua , considered his since his wife was expecting a child, but the children), labor was very hazardous. instead opting to go together The children heard this man’s bitter with his request and washed their hands again in talmidim into order to be able to bensch again and say the the fires of prayer of Rachem No with heartfelt Auschwitz. conviction. Soon after, news arrived that a Following are healthy child was born – and the mother some vignettes was out of danger, too. of this Said the Galanta Rav , “it was the Tzaddik . sincere prayers of the children that saved The the mother and child.” Pesach before  his petira , his

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Baron Herzog from Kedem wines family without anyone taking credit for it. was a talmid of the Rav . His entire family Baron Herzog, for the rest of his life, always (twenty-six people) was enslaved by the reiterated that his Rav had saved his entire Nazis in a small concentration camp that family. was actually a transit stop for Auschwitz.  Every day, thousands of people were sent from the transit camp onto the trains to Once, before Tisha B’Av , the Galanta their eventual deaths. Since he wasn’t Rav was sitting with his talmidim on the interned in the camp, he used all available porch waiting to daven Ma’ariv . After a connections, including massive bribes, to while, a young talmid approached the extract his family from that camp. Rebbe to say that three stars were already However, nothing seemed to work and all visible, so they could start davening . his efforts proved futile. The Rebbe replied in all solemness, Finally, he heard that on Motzo’ei “Let’s wait a few more moments. Maybe Yom Kippur , his family was on the list to be Moshiach will arrive and we won’t have to shipped out on the transport. Before Yom say the kinos this year.” Zy”a !!! Kippur , he sent his chavrusa , Rav Refoel (Heard from my grandfather, a Cohen, to Galant to make sure that before talmid muvhok , who was present that every tefilla he would mention his plight to Tisha B’Av .) the Galanta Rav . The Galanta Rav told Rav Refoel after every tefilla that the gezeira The above photo was actually was too great and he did not know if he hanging prominently over my grandfather’s could accomplish anything. desk. When asked why he kept it there, he replied that he acquired Yiras Shomayim After Ne’ila , he told Rav Refoel that from looking at the face of his Rebbe , and he felt he broke through and good news that always gave him the strength to strive would be heard soon. The next day, the to be a better person.  Nazis unexpectedly released the entire  Rav Meir Ben Yitzchok EisenstadtEisenstadt,, 22272777ththth of Sivan Av Bais Din Eisenstadt, Mechaber of Ponim Meiros The S hach ’s Berocha one of the rooms. He approached and Rav Meir was born to the Shach ’s found a young girl sobbing hysterically. sister’s daughter; here is the legendary tale When he asked her what was wrong, she of how it happened: cried and explained that she had once had a In the year 5415, a war broke out beloved brother, a Talmid Chochom , who and the Shach , his brother Yona and their she remembered was a great Torah scholar younger sister fled Vilna, running for their and had learned with that very same lives. As they fled, they were separated and niggun . could no longer find one another. The “During the war, as we fled, our Shach finally settled at the home of Rav father Rav Meir’s home in Vilna, we were Yitzchok Ashkenazi, one of the community separated and I never found him again. leaders, and, as was the Shach ’s custom, he Hearing that niggun again left me stayed up late into the night studying heartbroken.” Torah . As he studied he learned with a Before she could continue, the niggun , until he heard crying coming from Shach burst forth, “My long-lost sister!” 15  Shelach / [email protected]

And their happy reunion was even more this episode that forced him into the joyous when her upcoming marriage to the rabbinate, where he served in Shidlowitz, recently widowed Rav Yitzchok, the moving eventually to Worms and finally to parnas , was announced and the Shach Eisenstadt, where he served as Rav until blessed them with the berocha that their his final days. ( Luach HaHillula ) offspring should light up the world. It is  generally accepted that the Ponim Meiros was the outcome of this berocha . ( Luach His Miraculous Escape HaHillula ) In his sefer Kosnos Ohr , on Parshas  Shemini , he describes an incident that occurred to him on Yom Kippur before Kol His Shver ’s Great Mitzva that Forced Nidrei , when somehow it was revealed to Him into Rabbonus him that he must run for his life – and so When Rav Meir married, he lived for he fled then and there – and none too soon, ten years with his father-in-law supporting as the authorities came searching for him – him completely with room and board. but what a mazal – he was gone! Perhaps the Ponim Meiros ’s greatness in Apparently, some unscrupulous Torah would have remained hidden had individuals had rebelled against the not the following incident taken place: government and because some of their As was unfortunately all too business dealings and disputes required the common, a blood libel landed a group of Bais Din to resolve these activities, they Jews in jail. They were imprisoned and falsely implicated the Rav , and the Ponim threatened by execution by fire and would Meiros stood accused of illegal activities. have died, if not for Rav Moshe The libel against him was strong enough for Sokotchover, the Ponim Meiros ’s father-in- them to seek his arrest and Boruch law. He found favor with the nobility and Hashem he was warned from Shomayim so bribed them to save the Jews. He that he fled on Yom Kippur . He ran back to succeeded in redeeming all twenty-four Shidlowitz where he had served previously captives from certain death. The price, and remained in exile for some three years however, was heavy indeed. He had to sell before he was finally cleared to come back all his worldly possessions and all his home to Eisenstadt with honor. ( Luach assets. Rav Moshe was left penniless and HaHillula ) unable to support the Ponim Meiros . It was 

Rav Meshulam Feish Ben Mordechai Segal , 22282888ththth of Sivan First Tosher Rebbe The Poverty that Forced Him into the by saying, “Let them laugh – the nights are Rebbistava all mine!” by which statement he hinted at The Tosher Rebbe told how his the fact that although he was a brandy ancestor and namesake was so poor that he salesman by day, barely scraping it would go door-to-door and sell brandy together and not getting by, the nights he from a bottle to earn his keep. When he devoted to secret and hidden Avodas appeared at a simcha such as a chasuna Hashem , studying Torah and rising to and people laughed at his feeble attempts unimaginable spiritual heights. to earn a living, he challenged their attitude Eventually, he got a job as a

16  Shelach / [email protected] melamed in Teglash and there he lived in clothes and no coat! When the other dire poverty, barely surviving on the mispallelim saw that he had missed shul , meager salary he made. He was so poor they came to check and see if he was sick. that he could not afford more than challa As soon as they heard the terrible situation, and beans for Shabbos . He owned nothing they donated some clothes and household save one suit of clothes for the week and items so that he could go to shul . one bekeshe for Shabbos . In fact, one This incident forced him to Shabbos , a stranger showed up in Teglash reconsider his position. Finally, some whom no one wished to invite and have as citizens from Tosh came and observed him their Shabbos guest. This vagabond studying Torah in the Bais Medrash . They traveler had a mean, filthy, dangerous look eventually convinced him to come for a and when Rav Meshulam Feish finished trial Shabbos to Tosh, where he could serve davening he saw that no one had invited as Rav . However, seeking to remain hidden the guest to his home for Shabbos . after Shabbos , he refused the position and Apologizing profusely that he had no meat returned to Teglash, where he discovered or fish to offer, he invited the vagabond to that a fire had burned his home to the his home, fed him the only food he had and ground and had finally left him utterly laid out a bed of straw for him in the corner penniless and so destitute that he saw it as of his shack-like, destitute home. In the a sign from Shomayim to accept the morning the family was horrified to Rabbonus in Tosh. There, he eventually discover that the stranger had gone and founded the Rebbistava as he received this had made off with all their worldly derech from his (like Rav Dovid of possessions! Even though it wasn’t much, it Dynow, son of the Bnei Yissoschor ). meant that Rav Meshulem could not go to (Avodas Avoda Sichos Kodesh Vol. II p. shul , because all he had was pajamas and 330–331) he could not leave the house with no  Rav Shlomo Ben Yehuda Aharon Kluger of BrodieBrodie,,,, 303030 ththth of Sivan Mechaber of Chochmas Shlomo and Over 120 Other Seforim Expensive Shrouds in unannounced and began to sharply An epidemic once broke out and the rebuke the irate wealthy man about his death toll in Brodie and the environs dereliction of duty. “How can it be that the climbed so high that the demand for burial poor should be shamed in death?!” shrouds rose and rose, their price Rav Kluger demanded that the becoming so exorbitant that an emergency wealthy man help defray the expenses for meeting was held between the parnesei the tachrichin . The wealthy man was so hakehilla and the town’s lay leaders, where angry with Rav Shlomo for arriving it was decided that there was no choice but unannounced and breaking his self- to bury the poor in their clothes! imposed quarantine that he argued, yelled When Rav Shlomo Kluger heard and summarily threw the Rav out! He this, he was incensed! He was so angry that housed a Talmid Chochom , who likewise he went himself to one of the town leaders, defended his master, davening for his a wealthy man who had barred himself in health and claiming that his generosity was and allowed no one entry so as to create a what supported his Torah study. Rav sterile self-quarantine and save him from Shlomo stood his ground and was shown any worry of infection. Rav Shlomo barged the door.

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That night the wealthy man fell ill. The Wine and the Wallet Seeing that the Rav ’s rebuke and anger “Be cautious in judgement” ( Avos must be a heavenly message, he quickly 1:1) sent the Talmid Chochom he supported to Rav Ovadia Yosef used to illustrate appease Rav Shlomo, and agreed to pay the this Mishna with the following story: expense for all the poor people’s tachrichin and burial expenses and sent along There was once a Jew who owned a eighteen silver rubles as a down payment wine store. In the cellar were stored many and kofer nefesh to redeem himself. Rav barrels of wine worth a hefty sum of Shlomo accepted the wealthy man’s gift money. The wine merchant had a helper and blessed him with a refua sheleima . The who worked in his store. One day the next day he was already feeling better. He helper decided to hide his money pouch immediately sent over two thousand silver among the barrels in the cellar. The pouch rubles and was healed. ( Luach HaHillula ) contained all his savings, some two hundred gold rubles that he had scrimped  and saved and when Shabbos approached, Shlach Monos he decided that the perfect place to hide the Unusual money would be in the locked cellar among Rav Shlomo always received a gift of the barrels. one golden ducat as shlach monos from On Motzo’ei Shabbos , he was one of the town’s wealthy merchants. That distressed to discover that his money was year , however, the shlach monos gone. When he approached the wine contained five golden ducats! Rav Shlomo merchant, his employer denied any kept the one customary coin and sent back knowledge of the pouch or its contents. He the other four. When his family members came before Rav Shlomo Kluger, and cried asked him why he had returned the and begged the Rav to help him recover the princely gift, he explained his reasoning lost money. thus: “Unfortunately, I suspect my “Every year, this man sends me the employer, for the cellar was locked and no same gift of one golden ducat. He has kept one else has the keys,” cried the helper. up this minhag for many years. Now suddenly he sent me five? There must be a Rav Shlomo Kluger summoned the reason. He must have some upcoming din wine merchant and asked him about the Torah he wants me to sit in judgment on or missing money, but the wine merchant some other matter to decide. I refuse to be denied any knowledge of the money or its bribed!” whereabouts. As the saying of Chazal goes: “You know I also trust you and I Chochom adif minovi – “a scholar is know that no Jew would have done such a preferred to a prophet”. Rav Kluger was dastardly, nefarious deed to steal this poor indeed correct; just a few days later the man’s money.” merchant arrived with a sample bottle of The wine merchant smiled and English rum that he had purchased. He nodded his head, agreeing with the Rav . hoped that Rav Shlomo Kluger would “I must therefore conclude that a permit it for Pesach and came to ask the goy broke into your cellar and stole the Rav to issue it kosher certification. Instead, money, and I am sure you understand the Rav Shlomo forbade the rum and in his ramifications of this.” glosses to Shulchon Aruch Chochmas At this point the wine merchant’s Shlomo , we find his stance forbidding its smile vanished and was replaced by a look consumption on Pesach . ( Toldos Shlomo ) 18  Shelach / [email protected] of growing concern and unease. lose out a fortune of money many times “Yes, the only resolution now is for what the money in the pouch had been me to rule that all your wine is forbidden worth. for consumption. I will summon the “Well, actually, now that the Rav shamash of the Bais Din and issue a decree mentions it,” he hemmed and hawed, “I do and proclamation to publicize that your seem to remember finding a pouch with wine has been exposed and is no longer some money.” kosher, since you surely know that the The Rav refused to accept this Halocha forbids wine that has come in testimony until he ran home and came contact with goyim !” back with the money, returning it to his When the wine merchant heard this helper and everything was settled. ( Anaf he grew pale, realizing that he was liable to Etz Avos page 4)  Rav Kalonymus Kalman BeBenn Aharon HaLevi Epstein, 111ststst of Tammuz The Maor VoShemesh This is One of Mine!  When Rav Kalonymus Kalman Epstein of Cracow, mechaber of Maor Three Stories From My Sefer , MiPeninei VoShemesh , was but a young child, Rav Noam Elimelech : Levi Yitzchok of Berditchev visited his Almost With the Rebbe town. The young boy hid beneath the Rav Aharon of Cracow, the son of Berditchever’s tallis as children do, to see the mechaber of Maor VoShemesh , related what the Rebbe was doing as he prayed. the following story about a visit he made The manner and conduct of the Tzaddik with his father to the Rebbe ’s tziun : left such an impression on Rav Epstein, that from that point on a holy fire burned “Once, my father and I traveled to within him! When Rav Epstein grew up, he the tziun in Lizhensk. Rav Kalonymus, the became a well-known talmid of the Rebbe Maor VoShemesh , asked his family and Reb Elimelech of Lizhensk. Reb Elimelech followers to allow him to enter the building once met the Berditchever in Rav Epstein’s that housed the Rebbe Reb Elimelech’s company. Reb Elimelech prided himself on grave alone; no one was allowed to enter having such an illustrious and holy person while he was in there. Of course they as one of his own students. The consented, and he entered alone, while his Berditchever took a good look at the followers and family, including Rav Aharon mechaber of Maor VoShemesh . He then of Cracow, remained outside. recognized on his face, that the Rav “Once he entered, he closed the door standing before him was that same boy behind him from the inside. He stayed from years ago. “No, no,” said the inside for a very long time. His family grew Berditchever to Rav Elimelech, “this is one worried because they knew that his custom of mine! When he was but a five-year-old was not to tarry so long. They feared that and he hid under my tallis , the holiness something had happened to him. They and sanctity already left its mark until he broke down the door and entered and reached his current level and stature.” found Rav Kalonymus lying prostrate on (Avodas Levi , p. 98). the grave of Reb Elimelech. They attempted to revive him and after several strong attempts finally succeeded in doing so. 19  Shelach / [email protected]

When he regained consciousness, the spilled the tea. “ Oy vey iz das kind ,” said Rebbe was agitated. ‘What have you done the Rebbe , “ vus ken nisht kiken dem tatten to me?!’ he exclaimed. ‘If you had allowed in punim arein .” (Woe to the child who me to lie here just a few minutes longer I cannot look his own father in the face!) would have gone straight into Gan Eden “That old man you saw was none other together with the Rebbe [Reb E limelech]!‘“ than Avrohom Avinu !” ( Eser Tzachtzochos 24; Ohel Elimelech 245)   A Guest for Tea The following story was related in Enough Time to Sleep in the Grave the name of the Shinover Rav : The It says in the sefer Maor VoShemesh mechaber of the Chassidic work Maor (Ki Seitzei 22:12): “Every Jewish man VoShemesh was a talmid of Reb Elimelech. whose fear of Heaven touches his heart, One time he asked Reb Elimelech to be and who wishes to serve Hashem , should allowed to serve him so that he could be as fierce as a lion upon awakening in the thereby learn directly from his Rebbe . Reb morning. His deposit has now been Elimelech consented and asked him for a returned to him – that is, his soul – and cup of tea. The talmid prepared the tea and thus he should not overindulg e in sleep. brought it in to give it to the Rebbe . When Rather, he should stand up and serve he entered the room, he saw the awesome Hashem in holiness, whether through figure of an old man sitting beside Reb learning Torah or singing songs of praise, Elime lech. He was overcome with such fear pouring out his words like water from his and tremors that he dropped the cup, heart before Hashem . So it could be spilling the tea on the floor, and ran out. observed of our master, teacher, and Rav , Later, Reb Elimelech saw his talmid and the holy Rebbe Reb Elimelech: as soon as asked him why he hadn’t given him the tea he would awaken from his sleep, he would he had requested. He had brought it, he immediately cry out, ‘Woe to you! You have answered, but wh en he saw the figure of wasted time with your sleeping!’” ( Ohel the old man, he was so frightened he Elimelech 48; Eser Tzachtzochos 38).   לזכר נשמת אמנו החשובה , נפש יקרה ועדינה אשה יראת ה ' ובעלת מדות טובות מרת זיסל ל''ז ל''ז בת הרה" ה מו " ה מאיר זאב הכה כ " "ע ה הי ד" מעיר נירעדהאז יע א" א" ונכדת הרה" ק רבי אהר צבי טערקלטויב זי" ע מבריד אשת הרה" ח מו " ה אברה חיי ה"ע גאלדענבערג She was a Holocaust survivor who never let that period of time define her life. Although she lost most of her family - she claimed that Hashem gave her an amazing life. She had a unique knack of making everyone who encountered her feel like they were the most important loved person. Her inimitable smile never left her face. She transmitted a strong value system stressing Emunas Hashem and Tzaddikim . Her love for stories of tzaddikim gave her chiyus and she conveyed that chizuk to anyone who met her. In her eighty -nine years of life, there wasn’t one person who had an untoward word or adverse feelings about her. She loved her family deeply and i mmensely. May Hashem console her family and may she be a . אמ , constant melitza yeshura ( מתו אמונה טהורה ) בדר המסורה ( והתנהגה כאשה כשרה) לכל משפחתה , היא הודה היא הדרה  נקיה וטהורה היוצר וצר צורה ( וקיבלה הגזירה) נפטרה בש" ט בת תשעי שנה ביו ד"כ לחודש כסלו ( ערב חנוכה ) שנת תשע ח" ק"לפ ותקי לתחיה לק# הימי במהר תמלי# טוב בעד משפחתה היקרה ת 'ה'ב'צ'נ'

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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) Parshas Sh'lach CHASSIDUS ON THE PARSHA

Shlucho Shel Odom Kemoso – The Transformation Of The Spies Into Wicked People

“Send for yourself spies to spy out the land of Canaan” (13:2).

The Ohr HaChaim teaches that Chazal’s statement that a person’s agent is considered his representative, shlucho shel odom kemoso, is seen in the opposite way in the episode of the spies.

First, the Ohr HaChaim discusses the ramifications of the meforshim and Chazal that all the spies were in fact Tzaddikim, all leaders and heads of their tribes. Where did their sin come from? He concludes that the negative and evil intentions of those who sent the spies on their behalf were transferred to the spies themselves, influencing them and transforming them into evil people. Just as those who send agents for the purpose of performing a mitzva infuse their shluchim with sanctity, so the opposite occurred here. Although the spies were initially Tzaddikim, because they were sent as spies – for a

- 1 of 13 - negative purpose – this influenced them and transformed them. They became like those who sent them on their mission and they therefore spoke against Hashem and advised Klal Yisrael against entering the Land.

Praises for the Ohr HaChaim HaKodosh

Segula for Pure Thoughts and Yiras Shomayim

The Skulener Rebbe, Rav Eliezer Zisha, used to have the minhag to study the commentary of the Ohr HaChaim HaKodosh with every new chosson on the pasuk kemaasei Eretz Mitzrayim, which admonishes us against following the licentious behavior of the Egyptians. He said that it was a segula for Yiras Shomayim and pure thoughts. (Kadsheini Bemitzvosecha p. 12)

He Saves Whoever Studies His Sefer Regularly

Rav Chaim Palagi writes that it is recorded that during the wars in Poland, the holy Alshich revealed himself to a wise sage who had studied his seforim regularly. “It was revealed to me in a dream that this is also true regarding the holy sefer Ohr HaChaim HaKodosh by Rav Chaim ben Attar [that the author will stand by whoever studies it regularly and save him in times of trouble and need]. (Kaf HaChaim by Rav Chaim Palagi 31:55)

Gedolim Be'misasm Yoser

Yahrzeits For Parshas Sh'lach

Rav Yechiel Michel Auerbach of Rav Dov Berish Landau (Biala Rebbe) Korima (Sivan 25) (Sivan 25)

- 2 of 13 - Rav Chaim Sofer (Rav of Pest, Rav Dovid Mireles (Korban Ha'eidah) Machane Chaim) (Sivan 25) (Sivan 25)

Rav Eliyohu of Viskvit (Azor Eliyohu) Rav Boruch Shimon Schneerson (Sivan 25) (Rosh Tchebin, Birchas Shimon) (Sivan 25) Rabban Shimon ben Gamliel (One of the Ten Martyrs killed by the Romans) (Sivan 25)

Rav Yishmoel (One of the Ten Martyrs killed by the Romans) (Sivan 25) Rav Aryeh Leib Hakohen Rappaport Rosh Yeshiva Lwow (Sivan 25) Rav Chanina S'gan Kohanim (One of the Ten Martyrs killed by the Romans) (Sivan 25) Eldest Son of Rav Chaim HaKohen Rappaport 1st Av Beis Din of Lwow Rav Shmuel of Bros (Sivan 25)

Rav Dov Berish Landau of Biala He passed away at a young age during his (Sivan 25) תקי''ט = חס''דfather’s lifetime on 25 Sivan ואמ''ת Rav Naftali Tzvi Shmerler (Imrei Naftali) (Sivan 25)

Rav Moshe Leib Ehrenreich (Sivan 26) Rav Moshe Tzvi Twersky Tolna Rebbe of Philadelphia (Sivan 25)

He succeeded his father (a grandson of the Kol Rav Moshe Tzvi Twersky, Tolna Rebbe of Arye) as Av Bais Din of Mad. His first marriage Philadelphia (1890-1972). Born to Ravwas to Baila, the daughter of Rav Shlomo Menachem Nachum (Rebbe of Tolna-Toltchin) Zalman Weinberger of Margareten. Later he and great-grandson of first Tolna Rebbe, Rav married Feiga. Dovid. Rav Moshe Menachem succeeded his father in Toltchin un 1916, but left the Ukraine He died Al Kiddush Hashem in Ebenze, , in 1921, crossing the southern border into along with his second wife and all their Moldavia to escape persecutation. Hedescendants. HY”D emigrated to the United States the following year and settled in Philadelphia.

Rav Reuven Fein (Rosh Yeshivas Torah Vodaas, Bein Hamispasayim) (Sivan 25)

- 3 of 13 - He later came to learn in the Unsdorfer Yeshivah. At first, he was so overawed by the Rosh Yeshivah that he could not even express Rav Yehoshua Buxbaum Galanta Rav, Or his thirst and desire to learn and he stuttered Pnei Yehoshua (Sivan 26) so much that the rosh yeshiva could not understand him and Yehoshua burst into tears. When the rebbetzin heard him out--how he desperately wished to study Torah--she convinced her husband, the rosh yeshiva, to take him on. He was so poor that he lacked the means to rent a room. He had to convince a kind householder to lend him a room with a bench to sleep on. Three years passed in this manner and he became the most outstanding student in the yeshivah.

Author of Ohr Pnei Yehoshua Later, his own rebbe, Rav Shmuel Rosenberg of Unsdorf (a disciple of the Kesav Sofer), Son of Rav Yosef the Shochet of testified: “He is among the best of my talmidim, and I am sure he will be a beYisroel!” תרל''ז Born in Pupa, Hungary in The Belzer Rav, Rav Yissocher Dov praised him, His father, descended from Rav Nasan Adler of saying, “he raised himself to great heights Frankfurt and grandson of Rav Aryeh Leib using his own powers!” Parnas of Santuv, raised him and his brothers to Torah and yiras shomayim. He began to travel to Rav Yechezkel of Shinova, son of the Divrei Chaim, where he learned the At age thirteen he apprenticed himself to a derech of chassidus Sanz that he would one day shoemaker. After his daily routine, instead of pass on to his future talmidim. going home, he studied under Rav Moshe Yosef Hoffman, the Dayan of Pupa who foretold that THE ROSH YESHIVA AND REBBE he would reach greatness. At age sixteen Rav Moshe Yosef sent him to further his studies His yeshivah in Galanta, , which first in Tzelem for two years where he quickly flourished between the two world wars, was a surpassed all the talmidim there. He studied so place that meshed together two worlds: the continuously, that his colleagues could not Hungarian yeshivas--a product of the Pressburg recall that he ever slept Shabbos Friday night spirit; and the chassidishe world which in a bed! included the tischen, tefillos, and rikkudim

- 4 of 13 - (spirited dancing which was a form of tefilla) Rebbe Chanina ben Tradyon (One of that characterized the chassidic courts of the Aseres Harugei Malchus) (Sivan 26) Eastern Europe. At the helm, stood Rav Yehoshua, himself a figure that merged the dual characteristics of Rosh Yeshiva during the week--teaching, guiding and honing his Rav Boruch Hakohen Rappaport Rav talmidim in the manner of his spiritual Boruch Charif (Sivan 26) forebears, the Chasam Sofer and his son the Kesav Sofer, and then on Shabbos, energizing Son of Rav Moshe Meir HaKohen the chassidim as a chassidic rebbe.

Known as Rav Baruch Charif. It was said that the Daas Sofer of Pressburg once remarked jokingly to him: “Galanta Rav, ,( ) תס''טServed as Rav and Av Beis Din Vilna how will you survive? The roshei yeshivos work afterwards in Fiorda ( ), and later in תע''א ,hard all week and rest on Shabbos; whereas the chassidishe rebbes chief exertion isHordona. He was known as one of the gedolim Shabbos and Yom Tov, and at least during the of his generation. When the Ramchal, who was week he has some respite. But you have taken a disciple of Rav Yeshaya Bassan, came under on both roles. When will you rest and recover scrutiny over the claim that his teachings were your strength if all week long you pour your controversial, it was Rav Baruch whom Rav energies into the yeshiva in your role as rosh Bassan turned to support the Ramchal’s yeshiva, and then as a chassidishe rebbe on position in the machlokes. Besides his gaonus Shabbos and Tom Tov?!” (brilliance) he was renowned for his chassidus, his piety, and his good deeds. All his life he spent fasting and afflicting himself and תש''דRav Yehoshua was martyred on 26 Sivan teaching Torah to the masses. in Auschwitz along with his family and the entire kehillah of Galanta HY”D. The Chida writes that when he traveled Rav Avrohom Yehosua Heschel through Ashkenaz, he met Rav Aryeh, Rav Shapira of Moglenitza (Sivan 26) Baruch Rappaport’s son who served as rav in Heightsfield, and heard through him several Tanna Yonasan ben Uziel (Sivan 26) chiddushim from his father, Rav Baruch. Tanna Yosi ben Kisma (Sivan 26)

Rav Simcha Kessler (Chief of Rav Baruch HaKohen Rappaport passed away .(תק''ו (Kiryat Sefer) (Sivan 26) on 26 Sivan 1746

Rav Michel Yehuda Lefkowitz (Rosh Yeshivas Ponovezh L'Tzirim ) He was eulogized by Rav Yonasan Eibschitz in (Sivan 26) Metz (Yaaros Devash Vol. 2 Derush 12)

- 5 of 13 - Rav Yisrael Zev Gustman (1908-1991), a talmid Rav Meir Ashkenazi of Eisenstadt (Panim Meiros) (Sivan 27) of Rav Shimon Shkop in Grodno. Rav Gustman became rosh yeshiva of Ramailles when he was Rav Shmuel Shmelke Leifer of Chust still a young man in Vilna. He served on the (Beis Shmuel) (Sivan 27) Beis Din of Rav Chaim Ozer Grodzinsky. In fact, Rav Moshe Yechiel Elimelech he was the youngest dayan in the history of Rabinowitz of Levertov (Vayedaber Moshe) (Sivan 27) Vilna (at age 19). When the Nazis invaded Vilna, they stormed the yeshiva beat Rav Rav Mordechai Kletzky - Meltzer Gustman him until he collapsed. By a miracle (Sivan 27) he was spared, and he fled for his life. In 1961, Rav Chaim Stein (Rosh Yeshivas Rav Gustman moved to Eretz Yisrael and Telshe, Wickliffe, Ohio) (Sivan 27) transferred his yeshiva, Netzach Yisrael Rav Meshulem Feish Lowy (Tosher Ramailles, to the Rechavia section of Rebbe) (Sivan 28) Yerushalayim. Today its rosh yeshiva is his son- in-law, Rav Michel Berniker. One of his first students in Yerushalayim was Rav Moshe Francis, Rosh Kollel of the Chicago Community Rav Shimshon Aharon Polansky Divrei Kollel. Another talmid was Rav Moshe Lipke, Aharon (Sivan 28) Rosh Kollel of Y'kar Mordechai in Yerushalayim. Rav Gustman authored Kuntresei Son of Rav Avrohom Yitzchok Shi'urim. (some say 18 Sivan)

Rav of Beis Yisroel neighborhood, Yerushalayim. Rebbetzin Pesha Lebowitz (Sivan 28) He was a scion of Rav Pinchos Koritzer, Rav Levi Yitzchok of Berditchev, and Rav Nachum Rebbetzin Pesha Leibowitz, wife of Rav Henoch of Czernoble. Leibowitz, Rosh Yeshiva of Chafetz Chaim in Queens (1928-2004). She was born in Radin, and laid to תשחHe passed away on 28 Sivan the daughter of Rav Avraham Trop, and the rest on Har HaZeisim (Mt. of Olives), grand-daughter of Rav Naftali Trop, the . Radiner Rosh Yeshiva. The Rebbetzen’s father- in-law, Rav Dovid Leibowitz, the founder of Chofetz Chaim Yeshiva, was a talmid muvhak or the Alter of Slabodka, a nephew of the Rav Yisroel Zev Gustman Kuntres Chofetz Chaim, and a close talmid of Rav Hashiurim (Sivan 28) Naftali Trop. Rav Shmuel Berenbaum once

- 6 of 13 - remarked that “‘the Rebbitzen is a ‘gaon’ in Rav Shlomo Kluger of Brod (Ha'elef chesed.” Lecho Shlomo) (Sivan 30)

Rav Chaim Elozor Wachs of Kalish matzav.com (Nefesh Chaya) (Sivan 30)

Rav Shmuel Shmaryahu Heine of Rav Meir of Kretchnif (Sivan 30) Ostrovtza (Zichron Shmuel) (Sivan 29) Rav Chaim Kitza (Chief Rabbi of Rav Avrohom Chaim of (Sivan Irsha, Otzar Chaim) (Sivan 30) 29) Yosef Hatzaddik (Tammuz 1) Rav Boruch of Yampola (Sivan 29) Rav Klonimus Kalman Halevi Epstein Rav Moshe Nochum Yerushalimski of Cracow (Maor VaShemesh) (Tammuz 1) (Minchas Moshe) (Sivan 29) Rav Shlomo Halberstam of Rav Yosef of Lvov (Sivan 29) (Ateres Shlomo, First Bobover Rebbe) (Tammuz 1) Rav Shaul Refoel Landau (Av Beis Din of Krakow) (Sivan 29) Rav Moshe Tzvi Fuchs (Yad Rama, Av Beis Din of Grosswardein) (Tammuz 1) Rav Shlomo Dana of Tunis (Shalmei Todah) (Sivan 29)

Rav Dovid Grossman (Tammuz 1)

Rav Yehuda Zundel Ramraz (Sivan 30) Rav Dovid Grossman (1940-2005). Born in London, he moved with his family to Toronto in Rav Yehuda Zundel was one of the great 1949. He learned in the Telshe Yeshiva in Chachomim of the Kloiz in Brody. Cleveland for 5 years and, in 1960, became a talmid of Rav Moshe Feinstein at Mesivta He was the maternal grandfather of theSar Tiferes Yerushalayim. After his marriage, he Sholom of . (His daughter Rivka Henya moved to Washington Heights, where Rav married Rav Elozor Roke’ach, a talmid muvhok Dovid became a sixth grade Rebbe in MTJ, and of Rav Chaim Sanzer of the Kloiz in Brody, and later in Breuers, also serving as the principal of they were the parents of theSar Sholom of Viener Bais Yaakov in Williamsburg. In 1974, Belz.) the Grossmans moved to Boro Park, where Rav Dovid became active in numerous chesed Ramraz is an acronym for Rav Moshe Rav organizations. In 1987, Rav Dovid accepted the Zeligs. position of Chaplain at the Metropolitan Geriatric Center, a nursing home affiliated with Rav Yechiel Yaakov Hopstein of Koznitz (Sivan 30) Maimonides Hospital.

- 7 of 13 - Gedolim Be'Masayhem

STORIES & ANECDOTES

five of his own talmidim to be know why. Only later did the Rav Yehoshua Buxbaum Galanta Rav, Or Pnei mevaker choleh his rebbe. news arrive that Rav Shmuel Yehoshua (Sivan 26) When they arrived, Ravof Unsdorf passed away on 11 Shmuel strengthened himself Sivan. But his talmid somehow His Strong Connection To and sat up in his bed. Rav knew. His Rebbe And Mentor Buxbaum, the Galanta Rav approached his rebbe and The Galanta Ravs Ani When Rav Shmuel of Unsdorf pointed to his twenty-five Maamin was ill with his final illness, talmidim who had arrived The orders came from above someone wondered about why along with him and declared that the Galanta Rav and his his talmid Rav Yehoshua “Behold, bnei banav – these family were to be spared while Buxbaum, the Galanta Rav, are my talmidim, and they are the entire populace of Galanta had not yet come to visit. your spiritual heirs!” This was to be sent to Auschwitz. strengthened the Be’er The authorities gave the rav a “It is best that way,” remarked Shmuel and he got up in honor last chance to say goodbye to Rav Shmuel, “if he would of his beloved talmid. his talmidim and congregants. come it is bitul Torah He stood up and delivered a d’rabbim; I am sure I am in his On Lag BaOmer, they returned derasha on the topic of thoughts as he is always in home to Galanta. After their mesirus nefesh (self-sacrifice). mine.” visit the Galanta Rav One of those who witnessed instructed the talmidim to the event and who later And when Rav Buxbaum did daven for his rebbe’s refuah. miraculously escaped, said hear of his rebbe’s sickness, They did so daily until on 11 that the very air was suffused he hurried to see him. He Sivan, the Galanta Rav asked with holiness. As the rav stood traveled together with twenty- them to stop. They did not

- 8 of 13 - orating, the talmid [de1] would have misty eyes and cry expecting a child, but the beheld the figure of a Malach openly while discussing their labor was very hazardous. At Hashem Tzevakos! rebbe, his words of Torah, and that moment, the rav was his unbelievable derech. Rav finishing a meal with his The Nazi beasts allowed the Yehoshua was offered a children, and they heard the rav and his family to depart. passport to freedom byman’s distressed appeal. The But he would not desert his numerous people (amongst children got up and washed beloved talmidim andthem, Baron Herzog from their hands to eat more bread followers. He boarded the Kedem wines), but he refused so that they would be able to train alongside them. As the to leave his talmidim (who bentch again and say the train made its way onward, he considered him their father prayer of rachem noh with began to sing “Ani Maamin and whom, in turn, heheartfelt conviction. Soon BeEmunah Sheleima!” and the considered his children). after, news arrived that a talmidim sang along with him. Instead, he chose to go healthy child was born – and Soon the entire train was together with his talmidim into the mother, too, was out of singing and he urged them the fires of Auschwitz.danger. while his face emanated an Following, are some vignettes other worldly light andof this tzaddik. serenity. He burst into cries of The Galanta Rav stated that it ecstasy: “We are on a journey The Pesach before his petirah, was the sincere prayers of the to Gan Eden! Do you hear? We his children asked him, “Why children that saved the mother are traveling to Gan Eden-- so do we cover our eyes during and child. sing higher with more joy and the Shema prayer?” more simchah! We need to say Hallel that we meritedReplied the Galanta Rav, this—that we are zocheh to “Because sometimes when it’s Baron Herzog from Kedem Kiddush Hashem –that merited dark and we don’t seewines was also a talmid of the to sanctify Hashem’s Name!” anything, and we think all is rav. His entire family (twenty- The death train rumbled lost – we cover our eyes and six people) were enslaved by onward to the chanting of “Ani blindly go into the darkness the Nazis in a small Maamim” – the Ani Maamin of and are mekabel that Hashem concentration camp that was the Galanta Rav and his is One and He is doing actually a transit stop for talmidim. everything for the best.” Auschwitz. Every day, thousands of peoplewere sent Vignettes Of This Tzaddik from the transit camp onto the trains that brought them to I have spoken to many Once, a person came to the their eventual deaths. Since he talmidim of the Galanta Rav, Galanta Rav to request a wasn’t interned in the camp, and all of them without fail, yeshuoh, since his wife was

- 9 of 13 - he used all availablewaiting to daven ma’ariv. After roadside in the deluge. connections, including massive a while, a young talmid bribes, to extract his family approached the Rebbe to say The explanation was quite from that camp. However, that three stars were already simple. After a year of being in nothing seemed to work and visible, so they could start shidduchim without a single all his efforts proved futile. davening. likely prospect, I had accosted my Rosh Yeshiva in a moment The Rebbe replied withof frustration and demanded a Finally, he heard that on solemnness, “Let’s wait a few segula guaranteed to hasten motzo’ei Yom Kippur – his more moments. Maybethe process of finding a wife. family was on the list to be Moshiach will arrive and we shipped out on the transport. won’t have to say the kinos The Rosh Yeshiva replied Before Yom Kippur, he sent his this year.” Zy”a!!! without a second thought. “Go chavrusa, Reb Refual Cohen, to Amuka,” he said. “Go as to Galant to make sure that (Heard from my grandfather – soon as possible.” before every tefillah he would who was a talmid muvhok and mention his plight to the was present that Tisha B’Av.) As Chanuka approached, my Galanta Rav. The Galanta Rav roommate Yechezkel and I told Reb Refual after every prepared to travel to Amuka prayer that the gezeirah was during our Yeshiva’s two-day Tanna Yonasan ben too great and he did not know Uziel (Sivan 26) recess. We agreed to begin if he could accomplish our expedition by immersing anything. The Mystical Power Of ourselves in the famous mikve Amuka of the Arizal, to daven at the After Ne’ilah, he told Reb sunrise minyan of the Refual that he felt he broke For a solid week rain cascaded Breslover Chassidim, and to through and good news would down from the heavens with proceed from there into the be heard soon. The next day, scarcely a moment of relief. It mountains of Tzefas on foot, the Nazis unexpectedlywas easy to imagine how an speaking only words of Torah released the entire family unfortunate tourist might all along the way. without anyone taking credit wonder why Israelis for it. Baron Herzog, for the complained incessantly of And so it was that in the rest of his life, alwaysseasonal drought. It was predawn darkness we reiterated that his Rav saved harder to imagine what Israeli descended unsteadily but his entire family. drivers might be wondering as unreservedly down the steps they slowed to gawk at two of worn and slippery Once, before Tisha B’Av, the hooded figures sloshing one Yerushalayim stone awash in Galanta Rav was sitting with after the other along the rainwater that came nearly to his talmidim on the porch

- 10 of 13 - our knees. We trudged down indifferent to the weather as skin, but our buoyed spirits the rocky path and turned into to the incredulous stares of lifted our feet and carried us the cave that houses the ice- drivers from the windows of as if on the wings of eagles. cold, spring-fed pool carved their passing cars. While we walked, we reviewed into the bedrock of the the sugya we had been mountain. As we entered, our A little more than half a mile learning in Yeshiva, exchanged hearts soared to find a single along the highway, a rough insights into the weekly candle placed there by some asphalt road turned up into Parsha, debating fine points of Tzaddik, no doubt, who had the hills and, as we began our hashkofa, and rebuking one come already to immerse in ascent on the steep incline another at the slightest the humble stone bath and left that rose up before us,deviation from topics of illumination for those who something remarkablekedusha into matters of the would follow. happened. Suddenly but mundane. undramatically, the torrent Perhaps it was the rain- became a downpour, then a We hiked two or three miles freshened mountain air,shower, then a sprinkle, then before turning off down a perhaps the echo of those scarcely more than a mist that rocky dirt road, where we spiritual giants who walked danced around our heads. began a descent even sharper the earth here for so many than our previous climb. By generations. Or, most likely, The wellsprings of thenow even the mist had some combination of the two, firmament seemed to have vanished, and the air that permeated the city Tzefas finally exhausted themselves. thickened with the scent of with a solemn joy thatIn scarcely a minute’s time the pine and sharpened with the emanated from the stone storm simply dried up, as if, fragrance of anticipation. The streets, the arched stairways having rallied all the forces at road wound its way down and the words of our tefillos his command but failing to before eventually flattening that morning as we davened turn us back, the Soton finally out, and we pressed on with mounting exuberance. capitulated. Exchanging eerily eagerly, taking no notice of auspicious glances, Yechezkel time or distance. A crudely Ducking under every available and I threw off the hoods of painted sign offered overhang, Yechezkel and I our ponchos. Only minutes ambiguous directions, and we returned to our hostel, ate a later we shed them completely wavered momentarily before quick breakfast, then set out and, bundling them into our scrambling down the path to once more against the rain, daypacks, we attacked the the right. which seemed possessed of a mountain with renewed vigor. conscious will to drive us Within minutes we broke back. Yet onward we marched The sky remained overcast through the woods into a wide, toward the edge of town, as and our clothes stuck to our uneven wadi from whose rocky

- 11 of 13 - ground sprouted a concrete Chassid. “Fifteen minutes, Minutes later the girls were ohel, about twenty feet across, girls,” he shouted in clear but gone, but neither Yechezkel with a low, iron fenceaccented English. “Fifteen nor I felt any sense of hurry. enclosing an area set under minutes and we go.” The girls Only when the sun began to thick pillars that supported a seemed to pay him no mind. dip into the afternoon sky did broad roof. A few cement we concede that maybe it was steps led up onto a cement He lit a cigarette and strolled time to return. Uncertain that platform dominated by a over to where Yechezkel and I we could make it back in time tapestry-covered encasement were waiting for the storm to to catch a minyan for Mincha, that resembled a crypt and pass. “Sholom aleichem,” he we decided to daven then and contained nothing. We had said. there. Together, we began learned prior to coming that reciting Ashrei, and then rose this whole elaborate edifice “Aleichem shalom,” we simultaneously; and just as we had been erected only a few responded together. took three steps forward, the years earlier, after many clouds broke open for the first pilgrims ended their journey in “How did you get here?” he time and sharp rays of frustration, unable to locate asked, looking around. sunlight set the wooded hills the humble marker that had ablaze. identified the Tzaddik’s grave “We walked,” Yechezkel for centuries. answered. Does the segula really work? I can only speak from my own The area beneath the roof was “Gevaltig!” he cried. “If you experience. Yechezkel met his partitioned, with one side walk, it is guaranteed to work. wife two weeks later. He was raised to create anEzras Girls, ten more minutes.” married two weeks before the Noshim, and only minutes Yahrzeit of Yonoson ben Uziel, after our arrival, a dusty silver The girls had settled down to which falls on the 26th of van drove up and emptied half recite Tehillim, as Yechezkel Sivan. a dozen enthusiastic seminary and I had begun to do on our girls. Yechezkel and I sighed arrival. I couldn’t help but look And me? After hiking back to as this sudden flock of visitors them over, imagining that I Tzefas, Yechezkel and I caught fluttered into both sides of the might be married to one of a bus to Yerushalayim that monument, and we stepped them in a year’s time. Then, as afternoon. I met my wife the back out under the open sky to my gaze wandered, I noticed next night. We were married bide our time. that Yechezkel himself had the first week in Adar, less returned to his own prayerful than two months after my visit The driver’s side of the van meditation. Right, I thought, to Amuka. snapped open, and outback to business. climbed a short, frenetic (Published inHamodia ,

- 12 of 13 - 06/18/2009) the sages of theKloiz answered, “Amen!”

Rav Yehuda Zundel Ramraz (Sivan 30)

Rav Michels Blessing

Rav Michel of Zlotshuv was once visiting Brody and stayed at the home of Rav Yehuda Zundel, who treated Rav Michel as an honored guest. Before he left and traveled onward, Rav Michel blessed him that he should have a child who would light up the entire world. Rav Yehuda Zundel’s young daughter Rivka Henya was listening and remarked, “But my parents are too old to have any more children; his berocha must then apply to me!” True enough – her son was the Sar Sholom of Belz.

Another version says that Rav Yehuda Zundel had a dream, which he related to the Chachmei HaKloiz in Brody, in which he was promised a child who would light up the world. He himself was puzzled by this vision, due to his old age. When his young daughter Rivka Henya heard this, she remarked, “May it be His will that I merit this child,” and all

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וי נסו אותי זה עשר פעמי . א יראו את האר די( 'כב' )'כג, 'כב' די( Zera They tested Me ten times. If they will see the land etc. (14:22, 23) The passuk seems to imply that because the Jewish people tested Hashem ten shimshon ko0 Shimshon times, their generation would not merit entering Eretz Yisroel. Had they sinned and  tested Hashem only nine times, it sounds as though they still would have been allowed into Eretz Yisroel. Why is this? There is an argument regarding the status of the Jewish people before the Shelach giving of the Torah. Some are of the opinion that they did not have the status of

The Zera Shimshon, Rav Shimshon Jews, only Bnay Noach. This has many ramifications. One of them is that if one is not Chaim ben Rav Nachmon Michoel obligated to give up his life, it is a sin to do so. Thus, the final test of Avraham Nachmani, was born in 5467 (1706/1707) into an illustrious Avinu, to offer Yitzchak as a sacrifice was a great dilemma for him. In fact, the family with great Rabbinical lineage. He studied the revealed and Medrash says (Yalkut Shimoni 96), that Avraham Avinu would have been justified concealed parts of the Torah by the had he questioned the commandment. Nevertheless, he did as Hashem said. Torah greats of his day. He served as Rav of Modena, Pisa, For this he merited that the Jewish people were elevated above the mazal. Sienna and Reggio, Italy, and was recognized as a holy and pious This merit is measure for measure. Avraham Avinu acted as only a Yisroel should, individual, as well as a tremendous he therefore was elevated above the mazal as the Gemara teaches (Shabbos 156a), Torah scholar in all areas of Torah. He passed away on the 6 th of Elul there is no mazal for Yisroel. 5539 (1779). His Seforim were named, Toldos (Although this promise of raising the Jewish people above the mazal was Shimshon (The ‘Offspring’ of given to Avraham Avinu before the test to sacrifice Yitzchok Avinu, Bereishis 16:5, Shimshon) on Pirkei Avos and Zera Shimshon (The ‘Seed’ of the Maharsha says that Hashem removed Avraham Avinu from the concept of mazal Shimshon) on the Parshi’os of the Torah. In his introduction, he twice. This is why Hashem promised Avraham Avinu again in Bereishis 22:17 that explains that since his only son had he would have children even though he had already made this promise. Avraham died during his lifetime, he wrote his Seforim to perpetuate his own Avinu was only fully removed as a result of withstanding the tenth and final test.) memory after his passing. The following is his passionate These ten tests that Avraham Avinu withstood, served to protect the Jewish request to learn his works. people even when sinned. However, when they sinned and tested Hashem the tenth “I implore of you with ten terms of supplication to choose from my time, they lost this merit of being above the mazal. They reverted (for the time being, Chiddushim (novella) the piece that finds favor in your eyes, for your until they entered Eretz Yisroel) to being under the jurisdiction of the mazal. They learning will sooth my soul etc… did not yet possess their own merit to lift themselves above this fate. They had to “This righteousness will stand by you forever – to ‘eat’ in this world, rely of the merit of the ten tests that Avraham Avinu withstood, including the last and be satiated in the next. In this merit, Hashem will repay you with one which raised him above the mazal. When they sinned by testing Hashem ten children, health and sustenance. times, they lost their merits, the last one with being put back under the fate of mazal. “…and now my brothers and friends etc. do a true kindness, and The Gemara says (Rosh Hashana 16b), that the merit of living in Eretz Yisroel with your eyes you will see children tears up bad decrees that where decreed against a person. In other words, living in and grandchildren surrounding your table, houses filled with all Eretz Yisroel raises a person over his fate - over his mazal. Being that the sins of the that is good, wealth and honor will not cease from your children…” Jewish people placed them under the mazal, Hashem did not want to bring them into Eretz Yisroel since that would elevate them to the level they just lost as a לזכר נשמת רבינו שמשו חיי ב רב נחמ מיכאל ל"צז punishment for their actions. Only the next generation would be worthy of being בעל הזרע שמשו א"יעז

.brought back to this level ויה" ר שיתקיימו בנו ברכותיו של אותו צדיק This is the reason why the passuk implies that only after the Jews tested לזכות רחמי ב יוכבד שיזכה Hashem ten times, did Hashem say that they now would not merit to see Eretz לשוב בתשובה שלימה בקרוב Yisroel. Since they had now lost the merit of all ten tests of Avraham Avinu - the last לזכות רפואה שלימה משה one being above the mazal. With this new reality, it would not make sense to reward שניאור זלמ ב רחל them with entering Eretz Yisroel which would remove the punishment they ולזכות רפואה שלימה משה ב .warranted for testing Hashem לאה זכות רבינו ימלי טוב בעד רבקה רחל בת שיינדיל בלומא לזרע של קיימא במהרה ז כות רבינו יעמוד לר ' חיי דוד ב טויבא חוה וכל משפ חתו להצלחה ברכה שפע רב וסייעתא דשמיא מרובה לזכות כל ע  ישראל בכל מעשה ידיו ובכל העניני בכל מקו שה

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Parshas Shelach

Rashi here comments send them according to your will and understanding.

Really, we should ask ourselves why is it that Hashem agreed to allow the spies to be sent when obviously Hashem knew that no good would come out of their mission, and we know that from on High no evil comes forth? Rav Mordechai suggests that perhaps we can answer based on the Midrash, that if Bnei Yisroel had immediately entered Eretz Yisroel, then the Bais HaMikdash would have been eternal and never would have been destroyed. Then if they would have sinned, Heaven forbid, Hashem would not have taken out His wrath on sticks and stones and destroyed the Bais HaMikdash. It would instead mean the destruction of the Jewish people, heaven forbid. Therefore, indirectly the sin of the spies caused that afterwards when Bnei Yisroel did in fact sin, Hashem took out His wrath and anger on the sticks and stones of the Bais HaMikdash instead of the nation, and therefore the act of allowing the spies was in hindsight and retrospect an act of kindness and chessed. Perhaps this is what Dovid haMelech meant when he said in Tehillim (95:10-11) that “Forty years I quarreled with a generation, and I said, they are an errant hearted people and they did not know My ways. I swore in My wrath, they shall never come to My resting place!" This pasuk is speaking about the sin of the spies - (see Rashi and Targum ad loc) and later in the next kapitel the pasuk (96:1) says "Sing to Hashem a new song, sing to Hashem, all the earth." This is praise to Hashem over the fact that He took out His wrath and anger over the spies on the sticks and stones structure of the Bais HaMikdash and therefore no decree of destruction was leveled against the Jewish people themselves, heaven forbid. Then in the next pasuk (ibid 2) it says "proclaim His salvation day by day." They were told that for each day that they spent complaining, they would now have to wander for a full year in the desert - one year for each day. This proclamation that they will be unable to immediately enter Eretz Yisroel, was their proclamation of salvation because by being unable to enter, the Bais HaMikdash was not built to last eternally, and they were therefore able to be saved by its destruction in the future to atone for their future sins and misdeeds. This allows us to sing Hashem’s praises forevermore because we were all saved, and we remained alive! Another possible explanation of the pasuk in Tehillim (96:2) that says "proclaim His salvation day by day." We can explain this based on what the seforim teach us on the pasuk Devarim (11:21) "so that you and your children may endure lengthening of days, in the land that Hashem swore to your fathers to assign to them, as long as there is a Heaven over the earth."

Yet, now we are close to 200 years before the end of the seventh millennium, and if so won't olam haba last for less time and have less years? Therefore, the holy seforim explain that each day of olam haba is as long as five hundred of our own years, that is why the pasuk Devarim (11:21) says literally “in order that your days be lengthened on earth, like the days of Heaven over earth,” meaning that just as the amount of time it takes to go from Heaven to earth, as Chazal say (Chagiga 15), so too shall it be that those days will be lengthened. That is what the Psalmist meant when he said that during the time of redemption, we shall sing Hashem's praises and proclaim from day to day His salvation, how He lengthened the days from day to day. May Hashem help us to draw the salvation and redemption closer with mercy and the with the honor and glory of Heaven openly revealed, Amen.

Tanna Dvei Eliyahu says that it is known and revealed before Hashem that the only reason why the nesiim died is because they walked beneath the wings of the Shechinah.

Asks Rav Mordechai Steiner that at first glance, this makes no sense, since obviously we would think that if they walked beneath the wings of the Shechinah that should protect them rather than be a reason for death?! Rav Mordechai attempts to explain this based on a teaching from the Chasam Sofer, who explains the reason why the generation of the desert - dor hamidbar did not die immediately for their sin, but instead their deaths were drawn out over a period of sixty years - as opposed to the leaders and the spies - the nesi’im and meraglim who all died immediately. The reason is that dor hamidbar needed refinement until they were ready and worthy of death. Hashem had them wait it out for sixty years until they were refined enough and prepared enough so that by their deaths they would atone and be uplifted having reached their pinnacle of attainment of fulfillment and sheleimus. Before then, they were unworthy of dying since they lacked fulfillment and therefore their deaths were delayed, as it says in Bamidbar (14:35) "I, Hashem, have spoken if I will not do this to the entire evil congregation who have assembled banding together against Me; in this desert yitamu – they will attain refinement and perfection (temimus this is usually rendered as they will end or expire), and there they will die – down to the last man.” Based on this idea, what the pasuk is saying is that only after reaching sheleimus and temimus - only after refinement and perfection will they finally merit to die in the desert. However, the nesi’im were on a very lofty and high level and therefore they were worthy of dying immediately. This is what the Zohar indicates as well, that such a generation with such lofty souls as was the generation of dor hamidbar, there never was - not before and not afterwards, ever again. The Zohar goes on and tells us how their souls shone and were lofty and high so that their bodies were also exceedingly refined before they died, and their only blemish was this incident, and therefore they did need to actually die to be totally and completely refined. However, now in the upper supernal worlds they are on very high levels and they are the heads of the nesi’im in the supernal heavenly academy where they study Torah together with Moshe Rabbeinu and their faces shine with a radiance like the sun, that is what the holy Zohar teaches us. Either way, it is clear that the generation of dor hamidbar were holy and lofty individuals and that is why the nesi'im died immediately, because they were already greatly refined and now it makes sense what we cited from Tanna Dvei Eliyahu - it means that the reason why the nesi’im died immediately is because they walked beneath the wings of the Shechinah, they had already reached the highly refined level of dveykus to the Creator and therefore they were worthy of death.

Their actual sin is cited by Rav Menachem Mendel of Riminov as wanting to remain in the desert, which was a heavenly existence, similar to Gan Eden for them. The Bnei Yissaschar teaches us in his sefer Agra DeKallah, that they believed they had attained a level higher than that of Eretz Yisroel, and were therefore afraid to enter the land since they worried that it would lower and lessen their spiritual levels of achievement and bring them down. The truth is however, that when it comes to mitzvos Hashem, it is forbidden for us to make calculations. Still, what we said is true - they were holy lofty people and their whole entire generation were greatly refined.

Donate a Terumah, tithe to Hashem for all generation from your first doughs.

The holy seforim erudite a great hint alluded to in our pasuk regarding the avodah of waking up in the morning, since the Hebrew word for dough is a synonym for bed - arisa or arisosaychem - your beds. What we learn is that immediately upon awakening, as soon as we get up from our beds we must rise to the occasion and combat the evil yetzer hara and get up early, and this battle requires daily effort and daily Heavenly help in the form of special siyata diShmaya, day by day. As the seforim explained, based on Sanhedrin 80, that whoever comes to attack and kill you, you are obligated to strike the first blow and pre-empt his strike as a form of self-defense. That is what is hinted at here as well, the yetzer hara, who wishes to kill us spiritually and murder our soul, by attempting to seduce him into sin and testing and trying him with various trials to transgress. Therefore, the best piece of advice to help overcome and defeat him, is to wake up early enough to preemptively strike against him and deal the first deadly blow, and by neutralizing the threat by waking at dawn with the sun's first red rays and attacking him full force, this ensures our daily victory and triumph. Besides, it is well known that the early morning hours before dawn have a special power - they are an auspicious time known as an eis ratzon. Therefore, we need to seize the opportunity and wake up and get up early and not to squander away the opportunity, Heaven forbid. We have a general principle that the following rule applies to whoever defeats his yezter hara in the morning and wakes up and arises early, the yetzer hara cannot harm him at all - at least until after davening. Rav Mordechai suggests that this may be the reason why some tzaddikim davened so late - so that by the time they finished davening, the entire day was almost over. Because the tzaddikim always worry that they are full of sins and misdeeds and therefore they davened late, so that at least until after their tefillah they would have some respite from the yezter hara and the evil one would be unable or incapable of harming them until after their prayers. This concept and idea are also hinted at here in our pasuk, from the reishis arisosaychem - from the first earliest risers from bed, tithe your terumah to Hashem - when you wake up early in the morning and right away get up out of bed, you are giving yourself as a terumah, and donating yourself as a gift to Hashem by fulfilling His Divine will, and overcoming the evil inclination by getting up early in the morning. May we merit by so doing, that afterwards we shall also fulfill Hashem's Will properly, Amen.

Weekly Bulletin on the Parshah s"xc Shelach June 5th 2021 th Pachad David 25 of Sivan 5781 Published by Mosdot “Orot Chaim U’Moshe” in Israel Under the auspices of Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pinto, shlita 906 Son of the tzaddik Rabbi Moshe Ahron Pinto, zt”l, and grandson of the holy tzaddik and miracle-worker Rabbi Chaim Pinto, zy”a MASKIL LEDAVID Weekly talk on the Parshah given by Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pinto, shlita

The Essence of the Number Forty

"Like the number of days that you spied out the Land, forty days following the conception of a fetus, after which forty days, a day for a year, a day for a year, shall you it is considered a live being. As long as the fetus has not bear your iniquities – forty years – and you shall com- reached this stage it does not have this status. prehend straying from Me" (Bamidbar 14:34) Hashem gave Am Yisrael the Torah in forty days and This verse spells out how Hashem punished Am Yisrael nights to instill in them the idea that up until this point for the sin of the spies, measure for measure. Just as they they did not have the status of living beings. Only once spied the Land for forty days with the intention of bringing they received the Torah were they considered 'alive', for back a negative report, Hashem kept them in the Wilder- Torah is man's source of vitality, as it says (Mishlei 3:18), ness for one year corresponding to each of the forty days, "It is a tree of life to those who grasp it." Paris • Orh ‘Haïm Ve Moché in place of bringing them immediately to Eretz Yisrael. When Am Yisrael accepted the lashon hara related by The question arises: Since all is revealed before Hashem the spies, this blemished the Holy Torah which tells us 32, rue du Plateau • 75019 Paris • France and He is aware of all that will transpire in the future, why (Vayikra 19:16), "You shall not be a gossipmonger among Tel: 01 42 08 25 40 • Fax: 01 42 06 00 33 did Hashem not cause the spies to travel the Land for ten [email protected] your people." That blemish subtracted from their vitality days so that Am Yisrael's punishment would be lighter and so much so that Hashem had to make them wander in the they would only need to wander around and be held up in Wilderness for forty years, during which they would re- the Wilderness for ten years instead of forty? inherit this life force and merit accepting the Torah anew. Jérusalem • Pninei David In addition, it is well-known that corresponding to that With this power they would then be able to enter Eretz day, which was the ninth of Av, when Bnei Yisrael cried for Yisrael and conquer all their enemies. Rehov Bayit Va Gan 8 • Jérusalem • Israël Tel: +972 2643 3605 • Fax: +972 2643 3570 no reason, Hashem decreed that all future generations This is the reason why Hashem forbade Am Yisrael to [email protected] would cry about the destruction of both Batei Mikdash on study Torah on Tisha B'Av. Besides the fact that Torah study that night (Ta'anit 29a). So if the reason for the destruction brings us joy and Tisha B'Av is a day of mourning, the fact was due to the sin of the Spies, why are we forbidden to that Bnei Yisrael blemished the Torah through believing study Torah on Tisha B'Av? What is the connection be- lashon hara took away their merit to engage in the Torah. Ashdod • Orh ‘Haim Ve Moshe tween their sin, the needless crying of Am Yisrael, and the Their sadness and sorrow on Tisha B'Av serves to reawaken prohibition of studying Torah on this day? On the contrary, Rehov Ha-Admour Mi-Belz 43 • Ashod • Israël their hearts to their Father in Heaven and seek His close- Tel: +972 88 566 233 • Fax: +972 88 521 527 there is seemingly no day more suitable than this to utilize ness, the closeness of Torah. [email protected] for Torah study and cleaving to our Creator. When Am Yisrael sinned with the Golden Calf, Hashem To answer this question, we will draw a parallel to the forgave them for their sin and did not make them wander laws of a mourner, who is also forbidden to study Torah in the Wilderness, whereas with the sin of the spies, a during the days of mourning. Here too, a similar ques- seemingly less severe sin, Hashem punished them with Ra’anana • Kol ‘Haïm tion arises. The way of the world is that when a person all the severity of judgement. Rehov Ha’ahouza 98 • Ra’anana • Israël is mourning a loved one, he is aroused to draw closer to The reason could be that when Bnei Yisrael sinned with Tel: +972 98 828 078 • +972 58 792 9003 our Father in Heaven. So why especially during this time the Golden Calf, Moshe Rabbeinu had not yet returned [email protected] of potential arousal is a person forbidden to study Torah from Heaven with the Torah, so Hashem was less exacting and thereby coming closer to Hashem? with them. With the Spies, this sin was committed after The reason is because Torah study brings a person great they had already received the Torah, and with it the warn- joy, and since it is not fitting for the honor of the deceased ing of the severity of lashon hara. Similarly, Eretz Yisrael to rejoice during the week of mourning, the Torah there- is directly connected to the words of the Holy Torah due Hilula fore forbids a person to study Torah during this time so to the special mitzvot dependent on the Land which the that he can concentrate on his pain and thereby pay his Torah delineates. Hashem wanted to teach Am Yisrael that last respects to the deceased. anyone who is negligent with the holiness of the Land is 25 – Rabbi Mordechai Eliyahu, the According to this, one can posit that since the Torah also blemishing the holiness of the Torah, and that is why Rishon L'Tzion brings a person joy, it is therefore an enormous merit to his sin is extremely great. 26 – Rabbi Michel Yehuda Lefkovitz, engage in Torah study. So the fact that Hashem forbade Since Am Yisrael spoke negatively about Eretz Yisrael, Rosh Yeshiva of Ponivezh L'tzeirim Bnei Yisrael to study Torah on Tisha B'Av, is a demonstra- blemishing both the holiness of the Land and the holiness 27 – Rabbi Chananya ben Tradyon, tion of His great anger. Since they sinned before Him, He of the Torah itself, measure for measure Hashem punished of the Ten Martyrs withheld from them the joy of Torah by forbidding Torah them by forbidding them to study Torah on Tisha B'Av. 28 – Rabbi Avraham Adadi of study on Tisha B'Av. The prohibition of studying Torah on Withholding from them the joy of Torah on this sad day Metropolis Tisha B'Av is itself a punishment. will cause them to long to return and connect with it once 29 – Rabbi Shlomo Dana, author of As far as the question we asked above, as to why Hashem again. Hashem intentionally wanted the spies to spy out 'Shalmei Todah' did not cause the spies to spend less time spying the Land the Land for forty days, so they could be punished spe- 30 – Rabbi Yosef Shalosh, Sage of the if He knew they would sin and would be punished with cifically with wandering in the Wilderness for forty years, Sephardic community in Yerushalayim one year for every day, one can say that the number forty corresponding to the forty days and nights in which the 1 – Rabbi Kalman Kolonimous HaLevi is significant, as it alludes to the Holy Torah which was Torah was given. Each of those 40 years of wandering Epstein, author of 'Maor V'Shemesh' given in forty days and nights. And why was the Torah were needed, as through them they regained their 'life' given particularly in forty days and nights, and not a dif- by re-accepting the Torah, thereby reacquiring the merit ferent number? The number forty corresponds to the first needed for entering and inheriting Eretz Yisrael. Walking in their Ways Tidbits of faith and trust penned by Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pinto, shlita

Percolating in Prayer The Benaroch family of Paris is well known for their acts of chessed. The mother of this illustri- In Our Father's Path ous family once suffered a stroke and, as a result, was seriously paralyzed. The doctors did not give Whatever the Rav Does There Will Be Complaints her much hope of recovering. They told her family, Several times during Bnei Yisrael's travels in the Wilderness, we find they turned “Your mother will live, but she will be paralyzed to their leader and savior with various complaints, not finding favor with the Divine for life.” Providence which directed their lives. The family stormed the Heavens for salvation. The Gaon Rabbi Ya'akov Eidelstein zt"l related (Gaon Ya'akov Sivan 5779) that a They approached me and asked that I bless her community in America once sent a request to the elders of Yerushalayim, requesting with a complete recovery, in the merit of my holy a Rav – a Talmid Chacham with a broad knowledge of Torah who will be able to answer ancestors zy"a. I knew that Mrs. Benaroch was a any question that might arise. tremendous ba’alat chessed who gave untold sums The elders sent a choice avreich from the Eitz Chaim Yeshiva, a great Gaon exception- to tzedakah. Therefore, I did not satisfy myself with ally well-versed in Torah, HaRav Shlomo Nosson Kotler. He arrived in America shortly merely blessing her. I wished to visit her, as well. thereafter to fill the position. I entered her room to find her lying in bed un- Unfortunately, when it came to Torah knowledge and the concept of Torah study, the moving, connected to various tubes and machines. community leaders were ignorant and totally unaware of what it really meant to be But I had a mission to accomplish - to provide en- a talmid chacham. After a short while, a letter arrived in Yerushalayim from the com- couragement to the sick woman. I said, “For such a munity leaders, with a harsh complaint. "Why did you deceive us? We consider the woman of valor as you, the Creator will surely bring appointment of this Rav to be a mistaken deal. Why? Because we asked for a learned a cure! B’ezrat Hashem, I will yet come to drink Rav who is already well-versed in Torah. But we noticed that in Rabbi Shlomo Nosson's coffee in your house and you yourself will prepare house, the lights burn way after midnight. We observed him to see what he does so the coffee and serve it!” late at night (we did not want to suspect that he was playing cards, G-d forbid), and discovered that he is sitting at his table surrounded by a pile of books, and writing in All those present responded with a resounding, a notebook. Since he is engaged in studying and taking examinations, it seems he has “Amen!” The woman, with the force of her belief in not yet finished his studies. Had he already completed all the required syllabus, why Hashem, said, “Honored Rav, I have complete faith would he still be perusing study books?! In light of this, we have decided to fire the Rav!" that Hashem will send His deliverance. As proof, I Clearly these community leaders are unfortunate fellows, lacking the slightest un- would like someone to go to my house right now derstanding of Torah diligence. They are comparing the mistress to her maidservants, and put up the water to boil for the Rav’s coffee.” measuring what they see with the thought process of the secular world. For the wisdom Hashem’s kindness knows no bounds. The para- of Torah, mussar and the fear of G-d, is unlike any other wisdom. lyzed Mrs. Benaroch recovered and was released This story stands in contrast to the following story that took place in a small village from hospital. I visited her at home and saw her in Poland. These villagers also decided to fire their Rav, but their reason was slightly walk like a regular person. Baruch Hashem, she different: Passing his home several times at midnight, they noticed that the house merited a complete recovery, and is able to move was dark and took this as a sign that the Rav was not diligent enough in Torah Study. her limbs as before her stroke. In order to complete However, what they did not realize was the true reason for the darkness: The Rav was my blessing, she herself prepared cups of coffee so poor he had no money to light candles, so he would learn in the dark by heart! for us all. Why, in fact, is a Torah sage termed by Chazal 'Talmid Chacham – wise student'? Our Torah Sages are mature or elderly people, long past the stage of apprenticeship. The The Haftarah reason is because their entire lives they retain the mindset of a student and aspire to study ever more Torah. "Yehoshua son of Nun dispatched" (Yehoshua 2) This is the meaning of the declaration of Ben Zoma in Avot: "Who is wise? He who The connection to the Parsha: The Haftarah speaks learns from every person." A wise person is one who continues to learn, because about the two spies Yehoshua Bin Nun sent to spy out he realizes that his knowledge is incomplete. However much he has already learnt, the Promised Land. In the Parsha, we are told about there is still so much more to add in levels of Torah, Mussar and Yirat Shamayim. the spies Moshe Rabbeinu sent to spy out the Land. This outlook is not on par with those who study secular wisdoms, for whom toil is only necessary when a student is preparing for a test. If he passes the examina- tion and has a good grasp of all he is required to know, for example in engineering Guard Your Tongue or mathematics, he has completed the required syllabus and is no longer considered a student. Refraining from Speaking and Adding Words Shlomo Hamelech expressed this idea with the following words Even when derogatory information may be related for a beneficial (Mishlei 22): "Train the youth according to his way; even when he grows purpose, it is better to refrain whenever possible. If there is another old, he will not swerve from it." The Mussar commentaries explain that the end of the verse is a guide to the goal we must instill in the youth way to achieve the desired result, one is obligated to use this option. in his younger years. We must educate him in a way that even when he Similarly, if it is necessary to relate the derogatory information, one grows old he will not stop educating himself and working on himself, should carefully weigh and consider how much is actually important to ascending from level to level. The phrase "he will not swerve from it" say. Any extra, unnecessary derogatory words are considered lashon implies that even in his later years he will not cease training himself. hara. Treasures Based on the teachings of Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pearls of the Parsha Pinto, shlita

Repentance can Annul the Oath Naftali of Ropshitz zt"l who explains the "If they will see the Land that I have sworn verse as an allusion. to give their forefathers! – and all who an- "See the Land – mah hi." See if the Land Me shall not see it" (Bamidbar 14:23) is 'mah – what', if it leads to a feeling of Rashi explains the words "If they will see" humility "for what are we?" (Shemot 16:7). The Benefits of Kindness as "they will not see." So why does the verse "Is it strong or weak?" Are the people "Hashem spoke to Moshe, saying. 'Send forth not say this explicitly, just as it concludes who dwell in the Land a weak nation, as in men, if you please, and let them spy out the Land "all those who anger Me shall not see it"? "a heart broken and humbled", even though of Canaan that I give to the Children of Israel; one Rabbi Yitzchak Chasson zt"l, in his sefer they are strong? man each from his father's tribe shall you send, Ohel Yitzchak, quotes the Rambam who "Is it few or numerous?" Does the nation each one a leader among them" (Bamidbar 13:1-2) expounds in the laws of Teshuva (3:14) that consider itself small, even while they are The initials of the words "Shelach lecha anashim even if someone commits sins which could numerous and large? - send forth men" spell 'eshel', while the last let- cause him to lose his share in the World to "Are there trees [tzadikim] in it – im ayin ters spell 'chacham – wise'. My son, Rabbi Moshe Come, this only refers to someone who dies - or not?" And is the tzadik humble, as in n"y, explains that the word 'chacham' hinted to in without doing teshuva. "ayin – nothingness"? the verse alludes to the fact that Moshe was com- The above attributes characterize one manded to send forth wise, righteous men to spy But if he repents from his wicked ways out the Land. before he dies, he will be given a share in who is blessed with the attribute of humil- The allusion to 'eshel' can be explained in the fol- the World to Come, for there is nothing that ity. A humble person is slow to grow angry. lowing way. Hashem turned to Avraham Avinu and stands in the way of repentance. Even if his Moshe Rabbeinu asked the spies to check commanded him, "Go for yourself to the land that entire life he denied G-d's existence but specifically for this attribute among those who dwelt in the Land, to determine if their I will show you." Rashi: Go for yourself – for your repented at the last moment, he will inherit good and your pleasure. Despite Avraham Avinu resistance would be tough and wrathful, and a share in the World to Come. being unaware of his destination, he withstood so he could guide the people as to how to In addition, the Gemara says (Rosh Ha- the test and followed Hashem's command. When approach the Land accordingly. shanah 18a) that even if Hashem already Avraham arrived in Eretz Yisrael, he travelled its swore to punish the sinner, nevertheless if Repentance Sanctifies the Name of length and breadth out of joy in fulfillment of the he engages in Torah, Hashem forgives him. Heaven of dwelling in the Holy Land. We also find Even though it says "'The sin… would never "And now – may the strength of my Lord that Avraham planted an 'eshel' through which he be atoned for by sacrifice or meal-offering,' be magnified as You have spoken, saying… proclaimed the Name of Hashem and brought many people to repentance. this means by sacrifice or meal-offering it Forgive now the iniquity of this people ac- will not be atoned, but by Torah it is atoned." cording to the greatness of Your kindness… This idea teaches us that when a person loves This rule excludes someone who makes And Hashem said, 'I have forgiven because others and wishes to do kindness with them, he is others sin, about whom it says (Avot 5:18), of your words'" (Bamidbar 14:17-20) thereby testifying that he is connected to Hashem and a partner in His attribute of kindness. From this "One who influences the masses to sin will Rabbeinu Chaim ben Attar zy"a, in his Holy attribute of kindness, a person receives strength to not be given the means to repent." sefer Or HaChaim, explains the significance of Moshe prefacing his words with "And withstand all the challenges that come his way and Now we can understand the meaning now". When the wicked improve their ways the result will be a feeling of pleasure and delight of the verse. Even though Hashem swore from his acts of kindness. I would like to suggest and repent, this sanctifies Hashem's Name. that anyone who accepted the bad report that since, through the attribute of kindness that The world sees an increase in the force of about the Land would not merit entering it, was deeply ingrained in him, Avraham converted Holiness through the elimination of the as it says "But as I live…" (Bamidbar 14:21), people already while he lived in Charan, Hashem force of evil. and according to Rashi this expression is an therefore told him, go for yourself – for your plea- This is why our Sages declared, "In the oath, nevertheless this is contingent, for if sure and for your good – to the place where the place where the repentant stand, absolute they repent and engage in Torah they will very atmosphere makes you wise, as we are told tzadikim cannot stand" for the repentant be allowed to enter the Land. This is why (Baba Basra 158b), "The atmosphere of Eretz Yis- merit sanctifying G-d's Name in a loftier way. rael makes one wise." Due to that atmosphere, his the verse begins "If they will see", express- attribute of kindness will intensify even more and ing doubt, rather than "they will not see" a This idea is alluded to in the way Moshe he will merit cleaving and connecting to Hashem conclusive expression. Rabbeinu spoke to Hashem. Chazal have taught us that the word 've-ata – and now' in a stronger fashion. However, the spies who spoke negatively is always a reference to the mitzvah of re- By saying "Send forth men", alluding to the eshel about the Land and caused others to sin, pentance. Here Moshe Rabbeinu was asking of Avraham Avinu, Hashem was hinting to Moshe to thereby lost their means to repent. Con- Hashem to accept the people's repentance send men who possess a love of kindness so they cerning them the verse concludes "all who and forgive their sin, for this would lead to should not be negatively influenced by the wicked anger Me shall not see it" in line with the a magnification of His strength. people they come across. This type of person will Mishna in Avot. also look at the Land with a positive eye and not This also explains the following verse, wish to speak negatively about it. Through the The Deeper Meaning "But as I live – and the glory of Hashem leaders praising the Land, they will be performing "See the Land – how is it?" (Bamidbar shall fill the entire world"; through their a kindness for Am Yisrael who will wish to enter 13:18) repentance His Name is sanctified and His the Land and thereby benefit from its special at- The sefer Ravid Hazahav quotes Rabbi glory is exalted. mosphere which makes a person wise. A NOVEL LOOK AT THE PARSHA

merited the public, but then unfortunately progress according to one's strength, and went through a decline in his own merits. with time one becomes accustomed to this, Due to this, he lost the opportunity of mer- until one's thought are automatically drawn iting the public. After repenting and restor- to words of Torah, out of its inherent sweet- ing his merits, he once again merited to be ness and appeal. Only one who is capable of able to influence the public with renewed reaching this level but is negligent in pursuing strength. It is tested and proven – this is the it will be held accountable; one for whom this reality. If one disregards bringing merit to attainment is impossible will not be blamed. Who Can Bring Merit to the the public, one loses this opportunity and if During the time of the Gaon Rabbi Ba- Masses? one strengthens oneself in influencing the ruch Ber zt"l, the study of mussar had not public, one merits bringing even more merit Moshe was Meritorious and Influenced yet become an established subject in most to the public. the Masses to be Meritorious, so their Merit Yeshivot, including his Yeshiva, Knesset Beit was to his Credit "Moshe was meritorious and influenced Yitzchak. Someone once spoke to him regard- the masses to be meritorious, so the merit ing the importance of studying mussar and Maran HaGaon Rabbi Gershon Eidelshtein of the masses was to his credit." With all the Rabbi Baruch Ber agreed that mussar in- shlita relates that when the Gaon Rabbi Yis- merits Moshe Rabbeinu had – his attribute of creases one's Yirat Shamayim. Rabbi Baruch sachar Meir zt"l, Rosh Yeshiva of Yeshivas humility, being the humblest of all men, his Ber himself began studying mussar but the Hanegev, would travel to Chutz L'aretz to love of others, as the Midrash explains that very next day said he realizes it is not the right fundraise for his Yeshiva, some philanthro- he showed compassion even for animals – he thing for him to do. That night, after studying pists had compassion on him because he merited influencing the people to become mussar, he could not sleep the entire night! was sick and weak. When they saw how he meritorious by being the one to receive the Indeed, Rabbi Baruch, on his level, did not went to the trouble of coming to them with Torah from Sinai and transmitting it to Bnei need to study mussar because he never self-sacrifice despite his weakness, they diverted his attention from matters of faith. donated to him out of compassion for him, Yisrael. "The merit of the masses is to his not out of love for Torah. Rabbi Yissachar credit" – this means all the Torah and good The Alter of Kelm zt"l explained why we do zt"l however would say that they ended up deeds of Bnei Yisrael throughout the gen- not find that the Rishonim had a fixed study with a love for Torah too, since through the erations is attributed to his merit because session for learning Mussar. Although there money they contributed for the Yeshiva, they we engage in it in his merit. Every time we are Mussar sefarim written by the Rishonim, and even the Sha'arei Teshuva of Rabbeinu enabled others to have the merit of engaging study Torah, we are performing a kindness Yona (2:15) writes that one must conduct a in Torah study and measure for measure, in with Moshe Rabbeinu by crediting him with soul-reckoning every day, Mussar was not an the merit of the Torah, they too merited a additional merits. established part of their daily study schedule love for Torah. In truth, it seems surprising. Does Moshe as is the custom today. The Alter of Kelm But the Rosh Yeshiva added that besides Rabbeinu lack merits that he requires these additional merits? But the reality is, the plea- said that the prayers of the Rishonim had this, it also affords them the merit of study- the same effect on them as studying Mus- ing Torah in the World to Come. Rabbi Ben sures of the World to Come are infinite and immeasurable. In This World, once a person sar, because they prayed in the appropriate Tzion Bamberger zt"l told over a story about fashion, with their entire heart. As the Kuzari someone who passed away and instructed becomes accustomed to a certain pleasure it no longer brings him delight; in the World to explains, prayer has the effect of strengthen- that part of his inheritance should be given ing one's faith and purity of soul. to Torah institutions. The deceased appeared Come, the pleasure renews itself constantly In relation to this idea, we can share an in a dream and related words of the Rashba and he delights in it to no end. insight into Rabbi Baruch Ber's devotion in by heart, despite never studying -To So despite Moshe Rabbeinu's lofty level to Torah. It is well-known that wherever rah in his life and not being familiar with the and unfathomable portion in the World to the Germans ym"sh went, they killed every Rashba. Since with the money he donated, Come, nevertheless those pleasures are Jew in sight. However, when they came to the Yeshiva bought a Rashba and studied infinite and the more we add to his merits, Kaminetz, the hometown of Rabbi Baruch from it (at that time they were learning the more his share in the World to Come Ber, they did not touch the Jews. On the Masechet Gittin), he too merited studying grows. As we know, if one merits the public contrary, they treated Rabbi Baruch Ber the words of the Rashba in the Heavenly with Torah and good deeds, the merit of all with great respect and promised to help him Yeshiva! those he influences to behave in this way, with whatever he needs. This was in direct until the end of all generations, is attributed This is the idea of bringing merit to the contrast to the cruel nature of the Germans to him. Even if he has already passed away, public. Only someone who himself has ym"sh. Heaven watched over Rabbi Baruch he continues to receive additional pleasures merits can merit the public, as Chazal say Ber and his Torah protected the entire city. (Avot 5:18), "Moshe was meritorious and that we cannot imagine. After his passing, the Chazon Ish declared influenced the masses to be meritorious, so In the 'declaration of intent' prayer before that if Rabbi Baruch Ber would have lived, the merit of the masses was to his credit." laying Tefillin, we pray for 'holy thoughts'. It is there would not have been a Holocaust! His First it says he was meritorious and then it not just a request for the absence of forbid- supreme devotion to Torah would have pro- says he caused the public to be meritorious. den thoughts; we also do not wish to enter- tected the entire generation and prevented The opposite is also true; if one's own merits tain worldly thoughts, only holy thoughts of the destruction. But "because of the impend- decrease, one's ability to bring merit to the Torah and faith. ing evil the righteous one was gathered in" public decreases accordingly. This is in fact a very high level not every- (Yeshaye 57:1). Maran HaRav Eidelstein shlita relates: "I one is capable of attaining. 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