Issue (# 23)
A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1)
Parshas Pekudei - Vayikra
Kedushas Ha'Levi'im
THE FOLLY OF FALSE PRIDE
And if an individual from among the people of the land shall sin unintentionally by performing one of commandments of Hashem that may not be done, he is guilty. (Vayikra 4:27)
The holy Berditchever teaches us in Kedushas Levi that it is well known that the more a person serves HaKadosh Baruch Hu, the more he realizes that he is nothing compared to Hashem. If a person performs a mitzvah, thinking how great he is that he is sincerely serving Hashem, then that mitzvah becomes worthless.
This is the meaning of the verse “If an individual shall sin...” — what is the sin that he committed? That “he performed one of the commandments of Hashem that may not be done, [and so] he is guilty” — the mitzvah that he performed should have made him feel like he is nothing and it should have instilled in him a great sense of humility, but instead he thinks that he is serving Hashem properly! That is why he is guilty of a sin.
The Tailor's False Pride
Reb Avraham of Kaliblatt, the son of the righteous Rav Binyamin Ze'ev HaLevi of Balta, once related a wondrous tale that occurred during the time of the Berditchiver.
There was once a tax collector who lived in a certain village. In that village there were certain Jews who were bartenders who rented the privilege of selling spirits and hard liquor and purchased those drinks from the tax collector. Among them was a tailor who also dealt as a bartender.
The tailor was a difficult man to get along with, and he caused much anguish and suffering since more often than not he refused to pay for the liquor he was buying. Once when the tailor did not pay up his credit dues to the tax collector's salesman, the salesman (who was simply a middle man who worked collecting the rents from the bartenders) went and called upon some gentiles for help. Together they
decided to employ force and scare tactics to extract the rental fees and the payment for the liquor from the tailor. They used whatever tactics were common in those times. However the tailor then went to the tax collector himself and began to berate him and he caused such anguish and embarrassment that the tax- collector ordered the tailor be thrown out. As they threw the tailor out across the threshold, he hit himself against the doorstep and died on the spot. Afterwards he was buried according to the custom.
That Shabbos night as the guttering candles were burning low and the tax collector was sitting and studying, he saw the dead tailor open the door to his room in anger saying, “Come inside!” Immediately many departed spirits entered the room and began to seat themselves around the table saying that the tailor wished to have a trial against the tax-collector since his sudden death occurred due to his actions.
The tax-collector replied: “You have all come from the world of truth, and even if my embarrassment and harassment means nothing to you, in our world here, it is very real and he has caused me great sufferings. Therefore if he wishes us to be tried it will have to be in an earthly court.” The departed spirits asked him where this judgment would take place and with whom? “At the Berditchiver's,” replied the tax-collector. The spirits agreed and they also established a date for the trial on the coming Tuesday, and they began to leave and depart. The tax-collector told them: “take the tailor with you since I fear him.” So they took him along as well and left. The tax-collector followed them and locked all the doors behind them and lay down in bed to sleep.
As he lay there, again he saw the tailor standing before him. The tax-collector turned over in bed and faced the wall and tailor appeared there as well! The tax-collector felt faint and as he thrashed about wildly in fear, he screamed and woke his wife from her sleep. She in turn woke her husband from his nightmares and he felt better once more.
After Shabbos he traveled to the Berditchiver and related the entire story to him. The Berditchiver asked his beis din to convene that evening, and ordered that the entire rabbinical court must immerse themselves in the mikva before coming and hearing the tax-collector's arguments. Each member immersed himself seven times and they then heard his arguments till the day broke.
They then conducted their prayers and the Berditchiver commanded them once again to immerse in the mikvah. They then heard the tax-collectors closing arguments. The Berditchiver asked them to write up the judgment, but the rabbinical court was confused since they had only heard the tax collector's side of the story.
“Do not fear,” said the Berditchiver, “you should know that this tailor was a sly snake! It was his own false pride that caused his death when he was thrown out and his gall bladder split and he died. Even in death he remains a snake, now he is trying with his sly ways to have the tax collector support his wife and children. Write up the judgment that the tax collector sit and study for the tailor's soul, for the first thirty days from his passing. Let him recite the kaddish on the tailor's behalf and light a Yarhzeit candle every year on the anniversary of his passing.” The beis din wrote up the judgment and Rav Levi Yitzchak asked the tax-collector to place the judgement on the grave of the tailor. After that the tailor's soul did not return and was not seen or heard from again. (Imrei Pinchas Sha'ar Sipurim, # 65).
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7 Adar ~ Starts the evening of March 8th
Birthday of Moshe Rabbeinu ben Amram HaLevi [1393 BCE (Sotah 12b)] and his yahrtzeit [1273 BCE] (Kiddushin 38a).
Rav Shlomo Ephraim of Lunshitz, author of Kli Yakar (1550-1619). (According to the bio in one of the newer printings of Kli Yakar, this is a mistake that was made on the new matzeiva and 7 Iyar is correct). After serving as rosh yeshiva in Lemberg, he became the Rav of Prague. He was well-known as an inspiring speaker. In addition to Kli Yakar, Rav Shlomo Ephraim also wrote special selichos to be said in memory of the Jews of Prague who suffered horribly during the pogroms of 1611.
Rav Avraham Tzvi Patznovski of Piotrokov (1819).
Rav Yitzchak Eizik Taub of Kalev, founder of Kuliver Chassidic line in Hungary (1744 (or 1751)-1821). Born to Rav Yechezkel, in Szerencs, Hungary. According to stories of Hungarian Chassidim, Rav Leib Sarahs received permission from the boy’s widowed mother to raise him and took him directly to Rav Shmelke of Nikolsburg. Rav Yitzchak Eizik also learned Chassidus from Rav Elimelech of Lizhensk. After his marriage to Feige, Rav Yitzchak Eizik's wife remained in her hometown of Tertzel while Rav Yitzchak Eizik continued away from home for many years. His wife's financial needs were supplied by a wealthy Kaliv Jew, Yaakov Fisch. In gratitude, Rav Yitzchak Eizik blessed Yaakov with good health and he lived for over a hundred years. When Rav Yitzchak Eizik returned home 1781, the Jews of Szabolcs county appointed him as their leader, and he moved to Nagykálló, or Kaliv as it known to Jews. For the next forty years, Rav Yitzchak Eizik pioneered the spread of Chassidus throughout Hungary from Kaliv, and he is regarded as the first Admor to take up permanent residence in Hungary. Rav Yitzchak Eizik is remembered as "the sweet singer of Yisrael" and is famed for his niggunim.
Rav Alter Yechezkel Eliyahu ben Rav Yehoshua Horowitz of Dzhikov HY”D.
Rav Menachem Mendel Landau of Zabeirtze (1935).
Rav Tzvi Kinstlicher, author of Sheilos U’teshuvos Be’er Tzvi (1965).
Rav Yaakov ben Rav Raphael Baruch Toledano, author of Chazon Baruch.
Rav Yaakov Yissaschar Ber ben Rav Chaim Mordechai Rosenbaum of Nadworna Bnei Brak.
8 Adar ~ Starts the evening of March 9th
Rav Shmuel Dovid Ungar of Neitra, a descendent of Don Yitzchak Abarbanel.
Rav Gershon of Lotzk, a talmid of the Mezritcher Maggid (1788).
Rav Aryeh Leib Hanover (1715-1789). Son of the Pnei Yehoshua, he married the daughter of Rav Yechiel Michel Haplerin, Rav of Berzhan. After posts at Skohl and Sevirz, he was asked to serve as Rav at Hanover at the age of 41. He was a fierce opponent of the supporters of Shabtai Tzvi. His chidushei Torah are printed in the sefer Pnei Aryeh on Maseches Bava Kamma.
Rav Yosef Yedid, author of Yemei Yosef (1930).
Rav Avraham Noach Paley of Shklov-Yerushalayim (1932).
Rav Moshe Aharon Stern (1926-1998). Born in New York, he was a grandson of the famed tzaddik, Reb Yaakov Yosef Herman (subject of the book All for the Boss). In his youth, Rav Moshe Aharon studied at Yeshiva Torah Vodaas. At age 18, he traveled to Eretz Yisrael and enrolled in the Kamenitz Yeshiva, where he remained for the rest of his life, serving as Mashgiach for the last 20 years of his life.
Jews of Barbados were granted permission to take an oath on the “Old Testament,” 1674. This was a first for the New World. 151 years later, in 1825, also on 8 Adar, Jews of Maryland were allowed to take a non-Christian oath. A declaration of belief in Schar v’Onesh in Olam Haba was part of their oath. Yeshiva Eitz Chaim, the first elementary school with secular studies in the U.S., established 1886. Deportation of the Jews from Thrace, 1943.
9 Adar ~ Starts the evening of March 10th
Rav Mordechai Meisel, the parnes of Prague, a great Jewish philanthropist who saved many Jewish lives in pogroms (1601).
Rav Shlomo Zalman of Volozhin, brother of Rav Chaim Volozhin (1756-1788).
Rav Yitzchak ben Rav Shem Tov Ibn Wallid, author of VaYomer Yitzchok.
Rav Shmuel Shmelka ben Rav Yosef Klein, author of Tzror HaChaim.
Rav Menachem Mendel Stern, author of Nesivos Hamishpat, Chavas Da'as and Derech Emunah (1759-1834). He was a talmid of Rav Yaakov Lorberbaum of Lissa. He succeeded Rav Yehuda Hakohen Heller (author of Kuntres Hasefeikos and brother of the Ketzos Hachoshen) as Rav of Sighet, Hungary. Rav Stern was a chassid of Rav Moshe Leib of Sassov and of Rav Mendel of Kossov.
Rav Aharon Menachem Mendel of Radzimin (1934).
Rav Yechiel Michel ben Rav Eliezer Schlesinger, rav and posek for K’hal Adas Yeshurun (1948). In his youth, he learned at Slobodka and Mir Yeshivos. After his marriage in 1930, he set off for Ponevezh, Lithuania. During his time in Ponevezh, Rav Yechiel Michel also trained to become a dayan, doing shimush in the beis din of the Ponevezher Rov. He
was called to serve as a dayan on the Frankfurt beis din, and as the head of Rav Breuer's Yeshiva there. In 1938, he decided that life as a Jew in Germany was becoming too intolerable. Although he was offered the prestigious position of rosh yeshiva of Torah Vodaas Yeshiva in New York, he preferred to move to Eretz Yisroel. Once he reached Yerushalayim, a few days after Pesach (1939), he founded Kol Torah Yeshiva, setting a clear Torah path for German Jewry.
Rav Yoel ben Rav Shneur Zalman Klopt Av Beis Din Chaifa, author of Daas Yoel.
Rav Chaim Ephraim Zeitchek, Mashgiach of Novardok, Yerushalayim and Rosh Yeshivas Ohr Chodosh (1989).
Rav Shmuel Dovid Ungar, Nitra Rav and Rosh Yeshiva (1945).
Rav Dovid Ben Tzion ben Rav Yosef Klein Av Beis Din Yesodot.
10 Adar ~ Starts the evening of March 11th
Rav Pinchas of Voldova, author of Bris Shalom (1663).
Rav Yosef Baruch Epstein, the Gutteh Yid of Neustadt (1867 - Adar Alef). He was the son of the Ma’or Va’Shemesh.
Rav Alexander Moshe Lapidus (1819-1906). A talmid of Rav Yisrael Salanter, he authored Divrei Emes.
Rav Shalom Goldstein (1923-1984). Born in 1923 in Romania to Reb Yechezkel Shraga Goldstein, a Deizher chossid and a descendant of Rav Yaakov Koppel Chossid. R' Yechezkel Goldstein immigrated to the U.S. and settled in Williamsburg when his son was eight. The youth was a popular activist of Zeirei Agudas Yisrael, who did kiruv work with children from less religious homes. In 1944 Shalom married Leah Necha Scheiner of Pittsburgh, and a year later he moved to Detroit in 1945, where he remained to build Torah for the following 40 years.
Rav Gershon Ashkenazi (1625-1693). Born to Rav Yitzchak Ashkenazi in Holtz, Germany, he left home to learn in the yeshiva of Rav Yoel Sirkes, the Bach, in Krakow, Poland. He was also a close talmid of Rav Yehoshua, the Maginei Shlomo. Rav Gershon lost his first wife in 1649, and married the daughter of Rav Menachem Mendel Kruchmal, the Tzemach Tzedek. But she too was niftar young, in 1654. His third wife, Rebbetzin Raizel, was zocheh to arichas yamim, outliving her husband by 30 years. Rav Gershon served as dayan in Krakow, and in 1650 served the kehila of Prussnitz, Moravia. With the petira of his father-in-law, the Tzemach Tzedek in 1661, he became Rav in Nicholsburg and a year later of the entire province of Moravia. He served as chief Rabbi of Austria until the expulsion of 1670. At that point, he became Rav of Metz, Germany, where he remained until his petira. He is the author of Avodas HaGershuni, which deals with a wide range of Halachah. Much of what we know about the Chmielnicki massacres are based on this work. A prolific writer, he also composed Tiferes HaGershuni comprising his drashas on the Torah, and Chidushei HaGershuni on Halacha.
11 Adar ~ Starts the evening of March 12th
Rav Chaim Yosef Dovid Azulai, (the Chida), (1724-1806). Arguably the Sephardic equivalent to the Vilna Gaon, the Chida, was born in Yerushalayim. At the age of 18, he learned under Rav Chaim ben Atar (the Ohr Hachaim). His works include a collection of responsa known as Yoseif Ometz, the Shem HaGedolim (a biographical work on 1300 authors and 1200 writings, dating back to the Gaonim), and many others. He passed away in Livorno, Italy.
Rav Eliezer Lipman, father of Reb Elimelech of Lizhensk and Reb Zusha of Annipoli.
Rav Mordechai Posner, Rav of Ursha and brother of the Rav Shneur Zalman of Liadi (1823).
Rav Shmuel Strashun (Shtershun; Shtrasson), the Rashash of Vilna (1794-1872). He was a Rav and a very
wealthy banker in Vilna; he also administrated a free loan fund. His commentary on virtually the entire Talmud is printed in most editions of the Talmud. (12 Adar, per Yated 2006; 13 Adar 1885 per Yated 2008).
Rav Avraham Borenstein of Sochatchov (Sochaczew, near Warsaw) (1839-1910), author of Avnei Nezer (seven volumes of response) and Eglei Tal (encyclopedia of the laws of Shabbos). He was born in Bendin to Rav Ze’ev Nachum, author of the Agudas Eizov, a descendent of the Rema and the Shacha, and the Rav of Elkush and Biala. In 1853, he married Sarah Tzina, one of the two daughters of the Kotzker Rebbe, with whom he learned almost daily for almost 7 years. After the petira of his father-in-law in 1859, Rav Avraham accepted the Chidushei HaRim of Ger as his rebbe. After the petira of the Chidushei HaRim in 1866, he accepted Rav Chanoch Henich HaKohen of Alexander as his new reebbe. In 1883, he became Rav of Sochachov. His lectures in the yeshiva lasted six to eight hours, often starting at midnight and continuing until morning, except for a 15-minute break when he napped. Rav Bornstein is frequently quoted in his son's classic work Shem Mishmuel.
Rav Yosef Rosen of Dvinsk, the Gaon of Rogatchov, author of Tzofnas Paneach (1858-1936). His father, Reb Fishel Rosen, was a leader of the Jewish community of Rogatchov in general, and of the Lubavicher Chassidim in particular. When he was bar mitzvah, his father brought Reb Yosef to the Rav of Slutzk, Rav Yosef Dov Soloveichik, the Beis Halevi. Together with Rav Chaim (Rav Yosef Dov’s son), Rav Yosef learned with the Beis Halevi for an entire year. He then learned with Rav Yehushua Diskin in Shklov. When he was 18, he married the daughter of Rav Moshe Garfinkel, a Gerer chassid in Warsaw, who supported the couple for 8 years. In 1891, he took the position of Rav in Dvinsk, a position he kept until his death.
Rav Shmuel Brudny, Rosh Yeshivas Mir (1915-1981). Born in Smorgon, Lithuania, between Oshmina and Vilna. At 14 years of age, he entered the Rameilles Yeshiva in Vilna under Rav Shlomo Heiman. Three years later, he entered the Mirrer Yesihva under Rav Eliezer Yehuda Finkel. Whereas his parents and siblings were murdered by the Nazis, he escaped to Shanghai. After the yeshiva was relocated in New York, he was appointed Rosh Yesihva.
Rav Yehoshua Moshe Orenstein, author of Yam HaTalmud.
12 Adar ~ Starts the evening of March 13th
Re-internment of Rav Mordechai ben Avraham Banet. Rav Naphtali Tzvi ben Rav Shlomo Halberstam of Bobov.
Rav Moshe Pardo, founder of Or Hachaim Seminary in Bnei Brak.
Rav Pinchas Hager of Borsha (1869-1941). He was raised by his father, the Imrei Baruch of Vizhnitz, and also by his grandfather, Rav Menachem Mendel, the Tzemach Tzaddik of Vizhnitz. When he was only eighteen, Rav Pinchas was thrust into the position of a rebbe in Borsha, a town on the Vishiva River by the foot of the Carpathians. Borsha was one of the 160 Jewish communities of the approximately 500-square kilometer Maramures (Marmerosh) district of northwestern Romania. After the outbreak of the First World War, the Rebbe fled to Budapest, and then to Vishiva and Sighet after the war. In 1926, his son, Rav Alter Menachem Mendel succeeded him as rebbe in Borsha. He and his two brothers perished in the Holocaust.
Rav Yosef Adler, the Turda Rav (1977). Turda is a city with a history of over 2000 years. It is famous for its salt mine (Salina Turda), whose origins date back to the Roman times. In June 1942, following impressive German victories in Russia and following the Romanian army's advance in the Caucasus, Antonescu agreed to implement the 'Final Solution' with regard to Romanian Jews. The first transports were to depart from southern Transylvania, from the districts of Arad, Timisoara, and Turda.
Rav Chaim David Halevy (1924-1998). Sephardic Chief Rabbi of Tel Aviv for the last 25 years of his life, he was known to many as the author of the multi volume responsa Aseh Lecha Rav, on many contemporary halachic and hashkafic issues, and a six-volume halachic work entitled Mekor Chaim.
13 Adar ~ Starts the evening of March 14th
Rav Yehuda HeChassid, author of Sefer Chassidim (1150-1217). His father, Rav Shmuel (1120-1175), led a famous yeshivah in Speyer, and served as Rav Yehuda’s rebbe. (Yated 2007 says 8 Adar).
Rav Shmuel Gronim ben Rav Yosef Yitzchok Greinman, a disciple of the Chafetz Chaim.
Rav Moshe Langner, the fifth Strettiner Rebbe (1959). Born to Rav Yehuda Hersch Rebbe in the town of Strettin. In 1921, he moved the family from Galicia to Toronto.
Rav Moshe Feinstein (1895-1986). Born in Uzda (near Minsk), Belorussia, he was the son of R' Dovid Feinstein, who was a grandchild of the Be'er Hagolah. His mother was Feige Gittel, daughter of R' Yechiel, rov of Kopolia. He joined the yeshiva of R' Isser Zalman Meltzer in Slutzk at the age of twelve. At the age of sixteen, R' Moshe completed Shas and Shulchan Oruch. He was rabbi of Lyuban from 1921 to 1936. He escaped the Stalinist regime in 1936 and settled in New York as rosh yeshiva of Tiferes Yerushalayim. He authored Igros Moshe, Darash Moshe, and Dibros Moshe.
|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^|^^| Hillula De'Tzaddika WHAT’S BEHIND YAHRZEIT MEANINGS & CUSTOMS
The holy Rav Chaim ben Attar author of Ohr HaChaim Hakadosh teaches that on the day of a tzaddik's hillula his soul has great influence on high in the heavens to be able to draw down abundant blessings and light.
The Zlotshiver in Pri Chaim on Avos teaches in the name of the holy Baal Shem Tov, that when one tells over stories about tzaddikim and teaches of their good deeds and relates of their greatness in Torah and serving Hashem, these stories then cause that tzaddik's soul to rise to higher spiritual heights known as an aliyas neshama. In turn, the storytellers themselves are also uplifted and mentioned on High for merits and they are rewarded for uplifting the soul of the baal hillula.
Weekly Stories
Yahrzeit 7 Adar
Rav Yitzchak Isaac of Kaliv Zt”l
Rav Eizikel Kaliver was once Shabbos in a simple villager’s home. A fire broke out near the grain silo and fearing that his entire livelihood would go up in smoke the simple Jew tried to run and put out the fire despite the fact it was Shabbos and doing so would be a desecration of the holy day (since there was no danger to human life it was forbidden to put out the fire). The Kaliver held the Jew back and calmed him with a story: Let me tell you a story about what happened to the disciple of the great Mezritcher Maggid, the Rebbe Reb Zisha of Hanipoli. Once the Rebbe Reb Zisha sat by the stove in his customary place at the back of the beis medrash. As he sat in the house of study he was completely engrossed in reciting Tehillim, so much so that he did not notice that a fire had broken out. As the flames began to spread and the others cried out Fire!!! Fire!!! He suddenly woke up from his reverie and noticed the tumult. Whatever is the matter he inquired, and when he was urged to flee, he simply said, “Why flee? Does it not state in the Torah (Bamidbar 11:2) “VaTishaka HaEish, and the fire died down?!” As soon as this pasuk left the tzaddik's lips the fire did die down and went out. And now, concluded the Kaliver I too say does it not state in our holy Torah, “VaTishaka HaEish, and the fire died down?!” and so saying they went out to the grain silo which miraculously had been spared. There was no fire, only a ring of ash remained around the silo were the roaring flames had been before. (Ner Yehoshua).
Yahrzeit 7 Adar
Rav Yaakov Yissacher Ber Rosenbaum Zt”l of Nadworna – Bnei Brak
http://www.mishpacha.com/Browse/Article/1990/We-Will-Meet-at-the-Redemption
“We Will Meet at the Redemption”
By: Reb Aryeh Ehrlich | Tuesday, April 17, 2012
It was the day after Pesach, and Yaakov Yissachar Ber Rosenbaum was becoming bar mitzvah. But it was also 1943 in the Dzurin labor camp, and the fact that he was still alive was enough of a reason to celebrate. Yet Yaakov Yissachar Ber, son of Rebbe Chaim Mordechai of Nadvorna, had been preparing for months. He was drawn to purity – of body and soul – and would toivel every day in the river throughout his twelfth year; during the frozen winter months, that meant chopping away the layers of ice and enduring the freezing waters. Purification became his trademark, and the avodah of ritual immersion remained a fixture in his life until the end. Even as he was battling end- stage cancer, he would drag himself to the mikveh with his last reserves of strength. Nearly seven decades later, Rebbe Yaakov Yissachar Ber, the Nadvorna Rebbe of Bnei Brak, was seated on his carved, regal chair – a million miles away from Dzurin, but really still in the same place, where all that mattered was being able to help other broken Jews and bringing them, along with him, to a higher spiritual plane. In front of him were a pile of pills for his chemotherapy treatments, a cup of tea, and a secret signed document, carefully concealed beneath a stack of books. It was the Rebbe’s will, signed the month before, and containing hundreds of instructions relating to individuals, to families, and to the Chassidus as a whole, so that the Rebbe would not leave behind any machlokes on his departure from this world.
The Rebbe was feeble, his entire body racked by intense pain. Rabbi Yaakov Yosef Battelman, who enjoyed a particularly warm relationship with the Rebbe, approached the door. “I sat before him and saw that he possessed astonishing clarity. He had a painfully clear understanding of his situation,” Rabbi Battelman told Mishpacha. “As I was preparing to leave, the Rebbe made a frightening statement: ‘We will meet again soon, at the Redemption.’ “I stepped outside — and fainted. They gave me some water, I shook myself out of my stupor, and then I understood that … it was over. The Rebbe was on his way up to Heaven.” Ten days later, on 7 Adar 5772 — the numerical value (gematria) of “Yaakov Yissachar Ber Rosenbaum” — the prediction came true. “Now we have to believe in the second half of the Rebbe’s prediction, that we will meet again soon, at the Redemption,” Rabbi Battelman said, his voice cracking. The Nadvorna Chassidus is blessed with rebbes in several cities in Eretz Yisrael, and is connected to many other chassidic courts, including Kretchnif, Chust, Pittsburgh, Temeshvar, and Cleveland, to name but a few. Yet it was the Nadvorna Rebbe of Bnei Brak who became the address for all those whom others gave up on, for the most difficult shalom bayis cases, for broken souls whom others had lost patience with, and also for shrewd businessmen who found in the Rebbe a practicality and wisdom belying his own personal asceticism. His heart was huge, and even the most miserable and forsaken knew they would receive honor from the Rebbe. He rarely slept; he never asked for food, even if he was famished; and he lived in absolute purity from the time he was a child. When he became ill, the doctors told the Rebbe to rest more, which he wouldn’t hear of. “I never had anything to do with my body,” he told the doctors. “Now I have to become a mechutan with my guf?”
Yahrzeit 11 Adar
Rav Shmuel Shterson Zt”l of Vilna Rashash on Shas
The Forgotten Loan By: Rabbi Paysach Krohn
Quite often we judge an individual with the smug self-assurance that we know the "whole story." However, there are many instances and incidents that are not as obvious or simple as they appear. Often a hurried judgment leads to embarrassing retractions and deeply hurt feelings. Consider the following episode. The Rashash (Rav Shmuel Shtrashun of Vilna, 1819-1885) was known for his great Torah erudition and great wealth. He spent many hours immersed in Torah study (his commentary on virtually the entire Talmud is printed in most editions of the Talmud) and took off time from his role as merchant banker to administer a free- loan fund. One day, a tailor named Reb Zalman came to borrow money. He explained his desperate needs to the Rashash, who granted him a loan of 300 rubles to be repaid in one year. The transaction was recorded in the Rashash's ledger.
One year later, to the day, Reb Zalman appeared with the money at the home of the Rashash. Deeply involved in a talmudic discourse, the Rashash did not wish to be disturbed. Reb Zalman, who knew that the loan was due that day, came into the room where the Rashash was learning, excused his interruption and returned the 300 rubles. Wishing to minimize the interruption, the Rashash took the money, and tucked it into the back cover flap of the volume he was using, with the intention of removing it later on. He continued with his studies and was deeply engrossed for the rest of the afternoon. When he finished, he returned each of his books to its proper shelf, including the volume which now held the money tucked away in the cover flap. A few weeks later at his office, the Rashash reviewed his ledger and saw that the loan to Reb Zalman had not been crossed out and was apparently overdue. He summoned Reb Zalman to inquire about the money. Naturally, Reb Zalman claimed that not only had he returned the loan but that he had returned it on the very day it had been due. Yet, there were no witnesses to the event, nothing had been recorded and the Rashash had no recollection of the matter. A discussion ensued and it was decided that both parties would go to a rabbinic court where the matter would be decided.
The news spread around the town like wildfire that the plain, simple tailor, Reb Zalman, was involved in a din Torah with the revered Rashash. People were outraged that anyone had the audacity to contradict the scholarly and saintly Rashash, and the tarnishing of Reb Zalman's character and reputation had begun. The rabbinical court ruled that since there had once been a debt and it was now the word of one man against the other, Reb Zalman would have to swear that he had indeed repaid the loan and then he would be absolved of further debt. The Rashash, however, did not want to take a chance of having a fellow Jew possibly swear falsely, and so he relented and dropped the case. Anger and bitterness were cast upon the hapless tailor. People stopped doing business with him, and the tailor and his family became the objects of mockery and degradation. Soon, unable to cope with the constant abuse, Reb Zalman gave up his business and moved to a hamlet out of town, a broken and sorrowful man.
A year later, the Rashash once again was involved with the same subject as he had been studying on that fateful day. Once more, he pulled out the rare volume he had used then. As he leafed through the pages he noticed a large number of bills in the back flap. At first he was puzzled, but then it struck him! Reb Zalman! This was the money that Reb Zalman had claimed he had paid. Immediately he sought Reb Zalman to make amends. He went to Reb Zalman 's place of business and couldn't find him. He went to his old house and was told that he had moved. The Rashash didn't rest until he found Reb Zalman living in a dilapidated shanty in a desolate area far from the city. "Please forgive me," pleaded the Rashash, "I just found the money in the book and I realized that it was you who was right, not I." "What good is forgiveness!" said Reb Zalman bitterly. "My business is gone, my money is lost, I have nothing, I am the laughing stock of the community." "Not only will I return your money," said the Rashash, "but I will go to every synagogue, and announce that it was my mistake and that people should restore their proper respect towards you." "No," said Reb Zalman sadly. "People will only say that the Rashash is a tzaddik, and it is his compassion that compels him to act in this manner. They will never believe that I was really right." The Rashash was perplexed, for he understood human nature and knew that Reb Zalman was right. People wouldn't believe him after such a long period of doubt and rebuke. The Rashash thought a moment about how to rectify the situation and then said, "I have a daughter... now if I take your son as a son-in-law,
which means that you would become part of my family, and then no one would doubt that you are indeed a respectable man." Reb Zalman agreed to this proposal. The prospective bride and groom agreed as well, and a marriage was arranged between Reb Zalman's son and the Rashash's daughter, and Reb Zalman regained his former status in the community.
http://www.hevratpinto.org/tzadikim_eng/118_rabbi_shemuel_strashun.html
Rav Shmuel Strashun was neither a Rav, nor an Av Beit Din, nor a Rosh Yeshiva, nor was he responsible for a community. Rather, he was only a resident of Vilna. Nevertheless, he is known throughout the world as a spiritual giant.
Rav Shmuel Strashun followed in the footsteps of the Vilna Gaon, who said that all science, as well as the observation of nature, helps us to understand true wisdom, that of the Torah. Such was the method of Rav Shmuel. From his writings we see that he possessed a vast knowledge of Hebrew grammar, as well as being familiar with math, geography, and history, and fluent in German and Polish. Yet above all he is known for his work entitled “The Rashash.” Rav Shmuel wrote commentaries on every page of every tractate of the Talmud. These are renowned for the great scholarship that they bear witness to, their subtlety of reasoning, and for the marvelous logic and straight, sharp intelligence that runs through them. The Torah greats of the generation stated, “In his book, Rav Shemuel literally summarized everything that deals with understanding the Talmud.” Nevertheless, in addition to all these fine skills, Rav Shmuel Strashun was known for his humility and extreme modesty. Rav Yisroel of Salant recounted the following story to illustrate his humility: One day, Rav Yisroel and Rav Shmuel Strashun found themselves together in the same town. A discussion began between them concerning faith in Hashem, namely whether it was useful to have faith for something that was not necessary. Rav Yisroel believed that a man has the right to pray to Hashem for something that he considers to be superfluous, whereas for Rav Shmuel, a man has no right to ask Hashem for something that he does not need. To Rav Shmuel, a man’s prayer is only heard if it deals with things that he absolutely cannot do without. Rav Yisroel then proposed that they test their views to see which was right. Once Rav Shmuel accepted, Rav Yisroel said, “From now on, I trust in Hashem that He will send me a watch, which is not necessary for me because I have absolutely no need for one. We will see if He will send me it.” They warmly shook hands and departed, each waiting to see what would happen. Six months passed, until one day Rav Shmuel was in his library studying Torah and heard someone knocking lightly at the door. “Enter,” he said. “Come into the room.” A young Christian, tall and clothed in a lieutenant’s uniform, came inside. Rav Shmuel interrupted his study and asked, “How may I help you?” “I have something to say to you,” the lieutenant began. “A Jewish soldier in my regiment just died, but beforehand he asked me to do him a favor. He had a watch – his only possession in the world – and since he had no family or close friends, he asked me to bring it to the local Jewish Rabbi. The Jews of Vilna told me that this was you, which is why I’ve brought you his watch.” Rav Shmuel took it and thanked the lieutenant for having gone to all the trouble. When he left, Rav Shmuel began to reflect upon this bizarre incident. He looked at the watch and thought about it long and hard. Then all of a sudden, the memory of his discussion with Rav Yisroel of Salant came to mind. Was it possible that Heaven had sent the watch to Rav Yisroel? After all, did he not say, “From now on, I trust in Hashem that He will send me one”? On the other hand, perhaps it was a coincidence? These thoughts jostled in his mind and gave him no rest. He wanted to immerse himself again in his studies and forget this whole strange incident, but he couldn’t. He had in his mind the image of Rav Yisroel, and it wouldn’t leave him. He called his son Mattityahu and asked him to go and bring Rav Yisroel of Salant to see him.
Rav Yisroel arrived, and Rav Shmuel gave him the watch and said, “Hashem has heard your prayer and sent you this watch. You have been proven to be correct from Heaven.” When Rav Yisroel recounted this story, he always added: “It was simple for Heaven to send me a watch. When a person has faith in Hashem, He responds to prayer. But for Rav Shmuel not to be been ashamed to recognize this, that was far from simple, and it was far greater than the first matter.” Rav Yisroel would end by saying, “Rav Shmuel is a Tzaddik of great humility. I am certain that his commentary on the Talmud will be welcomed by all.” Rav Yisroel’s prediction proved correct. The Torah of the Rashash became a foundation and aid for all those who study Gemara in-depth, from young boys up to the greatest scholars. If a person notices something obscure in the way that the Gemara expresses itself – yet neither Rashi, Tosaphot, the Maharsha, the Maharam, nor the Maharshal point this out – one must go to the Rashash for help, and among his books one will find the answer to every such difficulty. Rav Shmuel Strashun was born on the 18th of Cheshvan, 5554 (1794) in Zaskevich. He was the son of Rav Yossef, the Rav of the city. At the age of 13 he married the daughter of Rav David Strashun, who was living in the village of Streszyn (commonly called Strashun). After several years, people began to call him after his father-in-law, and the name stuck. At the home of his father-in-law, who was a wealthy man, Rav Shmuel Strashun was able to study Torah in tranquility. Their village was destroyed during the Napoleonic wars, however, and his father-in-law Rav David took his family to the large city of Vilna and purchased a house for him there. He also established a Beit Midrash and began pursuing his business ventures there, whereas his son-in-law Rabbi Shmuel continued to study Torah. In Vilna he met Rav Avraham Danzig, the author of Chayei Adam, and became his student. Even after the petira of his wealthy father-in-law, Rav Shmuel continued to diligently study Torah without having to worry about his sustenance. He continued to write his glosses and commentaries while his wife successfully managed their business ventures. Some elderly Torah scholars of Vilna recounted the following story: One of the top brass of the army, who always purchased merchandise on credit, once spoke to Rav Shmuel’s wife and said, “I am leaving Vilna now, and I would like to pay you for what I owe. However I want your husband to certify in writing that I have repaid all my debt.” His wife went to the Beit Midrash and asked her husband to interrupt his studies for a moment to come to the store. However he refused, saying: “Hashem’s Torah is worth more to me than thousands in gold and silver – I cannot interrupt my studies.” He added, “What would you have done if I were dead and this man had come to demand that you bring me back from the grave to certify that he had repaid his debt? Thank Hashem that I am still alive and studying Torah!” His wife returned to the store and told the army big wig everything her husband had said, word for word. He was pleased by what he heard, and he was content to pay his debt with her signature testifying to the fact. The Rashash lived a long time, Passing on at the age of 78 on II Adar 11, 5632 (1872).
Yahrzeit 11 Adar
Rav Yosef Rosen Zt”l of Dvisnk ~ Rogatchover Gaon
In the monthly publication called “Turei Yeshurun,” in 5735, there was an article written by the journalist Reb Noach Zevuloni who spent a year with the Rogatchover Gaon, Rav Yosef Rosen. Presented for the gaon’s yahrtzeit on 11 Adar 5696/1936.
By Reb Noach Zevuloni
I was in the presence of the Rogatchover Gaon, author of Tzafnas Paneiach on the Rambam’s Yad and tractates of Shas, for an entire year. This was 1932-1933 in Dvinsk, Latvia. I studied in the yeshiva that had been founded in that city. I entered Latvia from Poland illegally, and thanks to the Agudas Israel representative to the Latvian parliament, Reb Mordechai Dubin (who perished in prison in the Soviet Union during World War II), I was given permission to remain in Latvia. The rav of Dvinsk, Rav Yosef Rosen, who is known as the Rogatchover in the Torah world, never led a yeshiva or gave smicha. He would stand on his feet day and night with an open Gemara in front of him on a small lectern and learn Torah or respond to halachic queries that came to him from all over the world. The Rogatchover would answer briefly on a postcard. He did not check out the questioner and most of the thousands of inquiries were made by people he did not know. Aside from his greatness in Torah, Halacha, Agada, poskim, etc., there was another reason people turned to him. Since people heard that he responded to everyone, all kinds of people wrote to him, some wanting his autograph for an album. They often asked him foolish questions, and he, in his wisdom, answered them. Some people received answers full of citations of where to look and when they looked up the sources they saw that all of them dealt with an ignoramus. His wife, who was learned and knew several languages, was the one who addressed the postcards. STAMPS AND POSTCARDS The Rogatchover’s material circumstances were poor. The Jewish community in Dvinsk was impoverished and did not receive government assistance. For this reason, he thought twice about every letter he responded to. Those who included a stamp solved the financial problem, but most correspondents did not know of his impecunious state. He would calculate and affix a stamp that was half of what the postcard required, and the recipient, by law, had to pay the rest. His Tzafnas Paneiach, despite meaning unlocking that which is hidden, is still rather obscure till this day, even to great scholars. It was written with great brevity and with subtle references. It is full of ayeinim – look here, look there, with sources cited without explanation. In recent years, Reb Menachem Kasher and Reb Moshe Grossberg of Yerushalayim have been working to explain his teachings. However, one who was in his presence knows how to differentiate between the Rogatchover’s written Torah and his oral Torah. The Rogatchover had an outstanding ability to explain things. He explained everything in a logical and simple manner. Most of his chiddushim that were publicized, and even those that have not yet been published, were taken from notes that he wrote as he learned in the margins of his old Gemara. If one visited his humble abode one saw that he did not possess a large library as other rabbanim did. He managed with a small shelf that contained a Shas, a Rambam (whom he referred to as “my Rebbi”), Turim, and some Rishonim. Opposite the shelf with sefarim was a large pile of sefarim that he did not use and did not even look at. These were Acharonim and other sefarim that were sent to him to be critiqued. His clever sayings were oft repeated by the masses, especially in the world of the yeshivos. His sharp remarks about many of the G’dolei HaTorah of his generation and even of previous generations did not generally arouse animosity. The Rogatchover, who lived a life of material deprivation, was very particular about not making long- distance calls from his home. In Dvinsk, there was a monthly charge for phone usage which was unlimited except for long-distance calls, each of which was marked down and required payment.
I once was witness to the following. The gabbai of the Planover shul where the Rogatchover davened, Mr. Vafsi (the father of Dr. Vafsi, one of the doctors accused in Stalin’s Doctors’ Plot), came into the house and asked to use the phone. Permission was granted, but the Rogatchover motioned to me to come over and he said to me, “Koidonover (which is what he called me after the city I came from), please see to it that Vafsi does not call Riga.” DIN TORAH Rav Yosef Rosen’s conversations were those of a real talmid chacham. His mundane talk was a mix of Divrei Halacha and Agada, and this was true all his life. He told me about a famous Din Torah that dragged on for a long time about an astronomic sum of money, which ended with a compromise between the two sides. The beis din was comprised of three gedolim including the Rogatchover, the rav of Shavli Rav Meir Atlas, and the famous Rav Chaim Brisker (Soloveitchik) or R’ Chaim Ozer Grodzenski of Vilna (it is not clear which one since the Rogatchover said he sat with Chaim and Meir at the Din Torah. He would call gedolim, even those of previous generations, by their first names). After the two sides agreed to compromise, they took out money with which to pay the members of the Beis Din, but Rav Meir and Rav Chaim refused to accept it. The Rogatchover, on the other hand, took the money and he demonstrated for me how he swept the money off the table and put it in his pocket saying: There is an explicit Gemara to take it as it says, “A deaf-mute, a mental deficient and a minor etc.” Regarding the mentally deficient it says in Chagiga Daf 4, “Who is a shoteh? One who destroys what he is given.” The question is asked, we would expect it to say that he destroys that which he has, not that which he is given. From here we see that if one is given and he refuses to take, he is called a shoteh and I don’t want to be included in that category. THE LETTER AND THE SIGNATURE The Rogatchover feared no one, not even his supporters. With my own eyes I saw the head of the kehilla bring him a letter about an important communal matter that needed the Rogatchover’s signature. The Rogatchover took the pen and the stamp and stamped in the middle of the letter saying: Up till here I am an agreement with what it says in the letter and I’ve signed. From this point and on, I disagree and I won’t sign. The head of the kehilla’s importuning him was to no avail. There has yet to be a biography about the Rogatchover that conveys his greatness in Torah and in all areas of wisdom and Jewish thought. Nothing was concealed from him. His mouth uttered pearls and he had complete mastery of Talmud Bavli, Yerushalmi, Rambam, etc., word by word and letter by letter. It once happened that while talking in learning he momentarily forgot what Rashi says in a certain place. He immediately stamped his foot and said: “One who forgets something from his learning is considered as liable for his life (Avos 3:10).” But then he immediately remembered it and went on to quote the Rashi. Even in other matters, his whole world was one of Torah. In Dvinsk, it was customary to collect money twice a year for the poor of the city – before Pesach for the holiday, and at the beginning of the winter for firewood. The Jewish community asked the Rogatchover to announce to the public at large to donate at the bi- annual appeal so that the poor would be able to withstand the bitter cold. The Rogatchover agreed and publicized an announcement asking people to contribute. The announcement was pithy and replete with Torah sources about the danger of cold weather. MEDICAL KNOWLEDGE The Rogatchover was very knowledgeable in medical matters from his expertise in Talmud where all sorts of illnesses and cures are mentioned. For example, when he needed an urgent operation, after his personal doctor, the famous surgeon Professor Mintz of Riga, examined him and diagnosed the illness, Rav Rosen tried to argue with him by quoting a Yerushalmi about the course of the illness. He said that according to the Yerushalmi the surgery needed to be done elsewhere and not where the professor said it should be done. Professor Mintz, who remembered the learning of his youth, got up and said: Obviously I won’t argue with the Yerushalmi. I suggest that the Yerushalmi operate on the rav, and not I. Rabbanim and talmidim of yeshivos abroad who visited Dvinsk would come to the home of the Rogatchover. Some were afraid to go in and asked to be escorted and introduced.
One Shabbos, I accompanied Rav Gronem Landau, one of the outstanding students of Kamenitz in Lithuania who is today the head of Yeshivas HaDarom in Rechovos. I introduced him to the Rogatchover, and after a polite exchange I left for yeshiva as Rav Landau remained behind. On Motzei Shabbos I met Rav Landau who said that the Rogatchover was looking for me. I was a bit nervous because the Rogatchover was suspicious of people illicitly taking sefarim from him (he didn’t have anything else …) and I went to him right away. When he saw me, he took off his warm coat and put it on my shoulders and said, “Koidonover, the winter is in full force and you go about without a coat. Take my coat. I don’t have money to buy you a new coat but if there is no choice, this will do fine.” I could not refuse, because one may not refuse a great man and I had to take it. Till today, I still have it as a keepsake. TZADDIK AND CHASSID Rav Shila Refael, rav of Kiryat Moshe in Yerushalayim and the grandson of Rav Yehuda Leib Fishman (Maimon), told me an interesting story which shows the Rogatchover’s greatness and his quick grasp. It was when the Turks ruled Palestine, when every Jew who was not born in Eretz Yisroel expected to be expelled. Many of those who were born abroad swore they were born in Eretz Yisroel and that satisfied the Turks. The rabbanim in Eretz Yisroel discussed whether it was halachically permitted to make this false oath. Rav Fishman and Rav Abba Citron, rav of Petach Tikva, who was the Rogatchover’s son-in-law, asked the rav of Dvinsk, Rav Rosen. The answer he wrote them said merely: It is surely permissible, see Kesubos daf 75. On that page it says on the verse (Tehillim 87), “And of Zion it shall be said, this man and that man was born in her, for the Most High Himself will establish her,” that Rav Maisha, the son of the son of Rebbi Yehoshua ben Levi said, “one who is born in it and one who anticipates seeing it.” Rashi there says, “One who anticipates seeing it is called one of its children.” In addition to his greatness in Torah, the Rogatchover was a tzaddik and Chassid. There were things he was exceedingly particular about. He did not look at women, even unmarried women. When he walked to shul he walked in the gutter and not on the sidewalk, lest he encounter a woman and be forced to look at her. He did not discuss with youngsters those Halachos which pertain to man and wife. If a youngster went to him and wanted to talk about these topics, the Rogatchover would immediately ask him whether he was married or not. These are just a few glimpses into the life of a great man, a man of luminous countenance whose face shone like that of a heavenly angel.
Yahrzeit 11 Adar
Rav Chaim Yosef Dovid Azulai Zt”l Ben Rav Yitzchak Zerachiah – The Chid”a
Not long after his marriage in 5502 (1742), Yerushalayim was visited by the extraordinary Gaon and Kabbalist Rav Chaim ben Attar (known by his nickname Ohr HaChayim HaKadosh), who set up his Knesses Yisroel Yeshiva.
The Chida became a member of his Yeshiva, and this brief period was time enough for him to enter into a profoundly deep relationship with the Tzaddik Rav Chaim ben Attar.
In the works that he wrote afterwards, the Chida very often cites the teachings and customs of Rav Chaim ben Attar, whom he considered to be his teacher par excellence.
Soon after this period in his life, the Chida managed to become one of the disciples of Rav Shalom Sharabi, (the Rashash) in his Beis El Yeshiva. This Beis Midrash was the headquarters of great Tzaddikim and Kabbalists who, by completely consecrating themselves to Torah study, aspired to hasten the arrival of the Moshiach.
The saintly Rav Shalom Sharabi and two of his disciples, the Chida and Rav Chaim de la Rosa, felt that the time was right to hasten the final redemption. These three Tzaddikim, great men of their generation, removed themselves from all earthy matters and chose to live an ascetic life of fasting and self-mortification in order to sanctify and purify themselves.
The following story takes place in winter, when a thick blanket of snow covered the city of Yerushalayim. These Tzaddikim rolled about in the snow, praying with incredible devotion and fasting afterwards for three consecutive days. At the end of the fast, they went to an isolated place and began to concentrate on the “Yehudim” in order to hasten the coming of the Moshiach.
However, they were suddenly petrified by the sound of a heavenly voice: “My sons, you don’t have the right to hasten the Geula [Final Redemption]. The hour has not yet come, and to prevent you from together attempting to do it again, one of you will be exiled abroad.”
Since the heavenly voice did not declare who among them would suffer this fate, they drew lots and designated the Chida.
Without hesitation, the Chida accepted the verdict and put himself on route for a long exile, during which time he would meet the great men of his generation and travel to many countries, including Egypt, Italy, France, England, the Netherlands, Germany, Sicily, Crete, and Turkey.
We have a faithful witness in his journal, entitled Ma’agal Tov, in which the Chida recorded his personal observations as a keepsake, without any intention of publishing it. The following can be found in his journal.
“As for myself, the least of the inhabitants of the Yerushalayim and Amsterdam, Hashem made me find grace in the eyes of the ministers and deputies – me, the least of my brothers. I praise Hashem, blessed be He, Who made my name grow even though I am devoid of all abilities.”
This is but an infinitesimally small portion of the thousands of entries abounding in his personal journal, entries that attest to his great modesty. Looking over his works, when we examine the greatness of the Chida’s genius we are left breathless before the abundance of talent that Heaven bestowed upon him. It is almost impossible for us to evaluate this spiritual giant by our own gauge. He had acquired a mastery of character that he constantly used to elevate himself in the scale of perfection.
The Chida wrote more than 100 seforim. One can hardly imagine how so many quality works could have been written by a single man, a man that was otherwise constantly devoted to so many other things.
HIS TRAVELS
He related that all the G-d given yeshuos (salvations) that he was able to bestow upon people were in the zechus of his tzeduka that he collected for the poor people in Eretz Yisroel.
It was well known that the Chida was a meshulach for these poor people. Once before he left his Rebbe to go on one of his long trips, the Ohr HaChayim HaKadosh blessed him and told him that the Chida has the din of a Kohen. The Chida was perplexed to its meaning since he wasn’t a Kohen.
When he arrived in Italy, he was appointed as a rav by the beis din. Soon after, a case appeared before the beis din regarding a woman who was suspected of being a sota (married adulteress), and the beis din declared that the woman was impure and assur to her husband. The woman’s family were one of the richest folks in town, and they attempted to get the beis din to overturn their ruling. At that time, the Chida was studying in the shul, when the woman and her family came in to great shouts and upheaval to embarrass and harass the Chida that he should give in and overturn the ruling. The Chida asked them to leave several times.
After numerous warnings, the Chida remembered his Rebbe’s blessing (Kohen) and removed the sefer Torah from the ark and started reading the parsha that relates to how a Kohen should deal with a sota. As he was reading it, the woman fled in terror and fell down all flights of steps – resulting in her untimely death l”u.
HIS PETIRA
The Chida, who suffered from many ailments throughout his life, rendered his pure soul to his Creator on Friday night of Shabbos Zachor, the 11th of Adar, 5466 (1806), at the age of 83. His petira was mourned by Jews all over the world. In Laverne, hespedim were delivered by Rav Yaakov diMedina and Rav Chaim Shlomo Abulafia. Many additional hespedim were given in Turkey, North Africa, Germany, Poland, Tunisia, France, Syria and Eretz Yisroel.
Rav Yosef Refael Chazan of Turkey, author of Chikrei, called him "a gadol hador who atoned for the entire generation."
Rav Yosef Dovid Zitzenheim of France, author of Yad David, said, "He was one of the most exalted Torah figures of our times, who studied Torah incessantly, until the day of his petira."
'PLEASE DO THIS TASK BY YOURSELF'
One of Rabbi Mordechai Eliyahu's early predecessors as Rishon L'Zion, Sephardic Chief Rabbi of Israel, was Rabbi Yitzchak Nissim, who had a special appreciation and admiration for the Chida. One of Rabbi Nissim's friends was Dr. Shlomo Umberto Nachon, a native of Livorno (Leghorn), where the Chida lived the end of his life and was buried.
In the late 1950s, Dr. Nachon learned that the Italian authorities wished to build a highway through the Jewish cemetery of Livorno. He quickly informed Chief Rabbi Nissim and, understanding the urgency of the situation, they decided it was time to move the Chida to Eretz Yisrael. Dr. Nachon made the arrangements with the authorities in Livorno, and in 1960 Rav Nissim commissioned, after much coaxing, the then 31-year- old Rabbi Mordechai Eliyahu, who was known to be intimately familiar with the Chida's writings, to head a team of esteemed Sephardic rabbis (which included Rav Yisrael Abuhatzeira, the Baba Sali, and his brother the Baba Haki, Rabbi Yitzchak Abuhatzeira, chief rabbi in the city of Ramle, who was an expert in Jewish burials in his native Morocco) for the reinterring of the bones of the Chida in Yerushalayim.
Rabbi Eliyahu related that when he arrived at Lod Airport with the other rabbis, he met with the agency representative who had brought the bones of the Chida in a small wooden coffin. When the Rav saw it,
he was appalled "What is this?" he asked. "The bones of the Chida are rolling around in a miniature coffin? How can such a thing be?"
He asked that a larger coffin be brought, so that the bones could transferred to it and be laid out properly for an honorable burial. Then he requested that the Baba Haki's driver go with his driver, and that they immerse in a mikva [ritual bath], and afterwards buy a Phillips screwdriver to open the coffin.
When they returned, Rabbi Mordechai Eliyahu made a large hole in the bottom of the new large coffin so that there would be no barrier between the bones and the soil upon burial, but temporarily closed the hole with a stopper. Then the small coffin was inserted into the larger one.
Rabbi Eliyahu had the small coffin opened, whereupon he put his hand in to arrange the bones. But after a few moments he trembled and closed his eyes. Saying in a broken voice that he had no power to do it, he asked pleadingly that the Chida ‘please do this task by yourself’ to put his own bones in order!
Immediately a powerful, almost explosive sound was heard, the coffin began to shake, and a rattling sound -- made by the Chida's remains striking the coffin's walls -- was heard. All the other rabbis fainted on the spot. Rav Mordechai did not faint, explaining afterwards that his absorption in the mitzva helped him remain conscious.
It was beyond belief! The banging and shaking continued until, bone by bone, until the entire skeleton was arranged perfectly -- in the merit of the holy rabbi, the Chida!
"Hashem will grant you special Providence, and bring my remains out of this place." [Gen. 50:25]
"He said to me, 'Can these bones live?'…As I prophesied, there was a roaring sound, and the bones came together and joined one another…. 'I am going to open your graves; I will take you out of your graves, My People, and bring you to the Land of Israel.'" [Ezek. 37:3, 7, 12]
Thousands accompanied the funeral procession from the Yerushalayim neighborhood of Sanhedria to the cemetery at Har HaMenuchos. At the burial, Rav Eliyahu described the events that had taken place as "Nisei nissim--absolute miracles."
At a later date Rav Mordechai Eliyahu announced that whoever needs personal salvation can go to pray at the grave of the Chida.
It is no wonder that when Rav Mordechai Eliyahu passed on to his heavenly great reward fifty years later that he was buried near the Chida on Har HaMenuchos!
The Chida had finally come home.
His memory continued to live in the hearts of his people. Many Jews used to make pilgrimages to his grave or send letters to be deposited there, praying that the saintly Rav be an intercessor for them in the Heavenly Court. May his merit protect us. Amen.
(Ed. Note: Rav Mordechai Steiner Shlita related that the B’nei Yissachar often was quoted that even if he can’t always find the source for the Chida’s Torah’s, he fully believes that they are accepted by the Beis Din Shel Ma’ala and his segulos are kodesh and divine).
Re-Internment 12 Adar
Rav Mordechai ben Avraham Banet Zt”l
Even though it isn’t the actual yahrzeit of Rav Mordechai Banet, the following story behooves us to consider this day as a Ma’asay Sh’amayim. We will iy”h cover a lot more of his life and teaching on his actual yahrzeit in Av.
Rav Mordechai Banet was a talmid of the famed Rav Ezekiel Landau (Noda B’Yehuda) and was considered the gadol hador of his time. He was the one who gave the Chasam Sofer semicha. Rav Mordechai was the rav in Nikolsburg and in the last years of his life, he fell sick and moved to Lichtenstadt (near Carlsbad) for treatments. When he was niftar, the people in Lichtenstadt buried him quickly because they wanted him to stay in their town. When the people in Nikolsburg found out what happened, they caused an uproar – until the question if they should reinter him came before the Chasam Sofer. In his teshuva (responsa), he ultimately gives three reasons why it is mutar to reinter him in Nikolsburg (even though it was a very unpopular thing to do – because it gave the goyim ammunition to reinter bodies at their own discretion).
He also notes in his lengthy responsa, that the people in Nikolsburg are not to be believed that Rav Mordechai wanted to have his body returned – because he states that Rav Mordechai had affirmed in his lifetime that whoever needs salvation should just come to his kever and his prayers will be answered – and that incentivizes the people of Nikolsburg to try to have him buried near them. However, while he was writing the responsa, the Chasam Sofer fell asleep. In his dream, Rav Mordechai appeared to him and told him that he did indeed want to return to Nikolsburg – however Hashem wanted him to be buried in Lichtenstadt for the following reason:
When he was young man, the shidduch to the girl that he was to marry was broken. This girl suffered embarrassment due to this fact and later married the rav in Lichtenstadt. Rav Mordechai further related that the only kappora (absolution) that he can get is if he will be buried next to her in the same cemetery for six months. And so it was, after six months his holy body was removed and reinterred in Nikolsburg.
His friend and colleague the famed Chasam Sofer who had the highest esteem for him; eulogized him and called him "ben yochid Le’Kidsho Beruch He" (an only child to Hashem); meaning that no one was his equal. Following is the text of his metzevah – denoting part of this story.
Nusach of Rav Mordechai Banet's ותבצמ חסונ: gravestone/matzaeiva ;How great is the goodness concealed here רב טוב הצפון פה באדמה קבורה מה A chief and head of the tribes of Jeshurun, a ;precious cornerstone ראש שבטי ישורון אבן פנה יקרה All our eyes tear over the tragedy of our ;people דמע עיני כל תירדנה על שבר בת עמו Because our splendor and beauty has been כי לוקח תפארת עוזמו מעל ראשימו taken away the crown removed from our ;heads יפעת אורימו חשכה בעלות הכורת עלימו Darkness has descended as He who takes life ;overtook him בשוב נפשו עדינה טהורה אל מקורה His pure aidel soul has returned to her source; ;He was seventy five years full of strength היה בן שבעים וחמש שנים לגבורה His power did not diminish nor did his eyes ;darken לא נס ליחא ולא כהתה עינו מאורה He taught many disciples and spread Torah; ;His end was from Hashem in his greatness למידים הרבה והרביץ תורההעמיד ת As he traveled to Carlsbad to drink well ;waters ובאחריתו היתה מאת ה' נסבה בגבורה And there those on High asked for pure soul ;and took it כי יסע לעיר קרלסבאד לשתות מי בארה On Wednesday 13th of Av he left us to our ושמה בקשו העליונים נפשו הטהורה troubles; At the time our eyes shed tears and our souls ביום ד' י"ג אב עזב אותנו לאנחה וצרה are bitter; ;The next day he was buried in town לפרט עיני עיני ירדה מים ונפשנו מרה And later on 7th Adar with the approval & ;agreement of the princes of Torah ולמחרתו נקבר ע"מ לפנות בל"ש העירה His children disinterred and brought him up ;(out of his grave here to this city (Nikolsburg התורהואחריו בז' אדר בהסכמת שרי And he was re-interred and buried here ;amongst his precious honorable family העלוהו בניו מקברו והובל פה העירה With great honor and weeping and eulogies on Sunday the 12th of Adar the year Tav Kuf והושם בין קברות משפחתו היקרה Tzaddik; He is our master the gaon of gaonim, head of בכבוד גדול בבכי והספד מרה all the diaspora, precious and honored of his ביום א' י"ב בחדש אדר התק"ץ ליצירה generation; and a unique individual from among his ה"ה אדוננו גאון הגאונים רשכבה"ג יקר בדורו people, the holy master and rabbi, Mordechai ;Banet A"H ויחיד בעמו כק"ש מו"ה מרדכי בנעט זצ"ל ע"ה He served as a faithful shepherd for forty ;years ארבעים שנה היה רועה נאמן As the Av Beis Din and Rav of our .congregation and country והמדינה אב"ד ור"מ פה קהלתנו
[Ed. note: Several years ago, I made the trip to Nikolsburg to pray at his kever. We arrived very late in the bitter cold and wandered the cemetery aimlessly searching for his kever in the near pitch darkness. We were almost at the point of leaving, when we quickly prayed to be zocha to say a few chapters of tehillim at his kever. Within seconds, we turned to the next row, and there right in front of us was his kever. I can attest that there is a palpable spiritual high at his kever].
The Chasam Sofer was known to write his responsa’s very quickly without any afterthought or regret. Once, an issue with an aguna was presented to him, and as was his custom he wrote a quick response and handed his response to his son Rav Shimon to deliver it to the beis din in Nikolsburg. Rav Shimon thought that since this was a grave and important matter – he delayed to fulfill his father’s errand because perhaps his father rushed the response and might want to clarify or change it later. A few days later, the Chasam Sofer asked his son if he delivered the responsa, and his son replied in the negative and explained his reasons. The Chasam Sofer proceeded to tell his son the following “In every generation, Hashem puts a gadol hador who has Siyata d’Shemaya and the halachic responsa’s will be in accordance to Hashem’s will. In this generation, I was chosen for this task. Please deliver the responsa immediately”.
When the lengthy responsa was received by the Nikolsburg’s Beis din, Rav Mordechai Banet opened up the letter and just read the last few lines of the halachic decree. When the beis din questioned Rav Mordechai about why he doesn’t read the whole p’sak din, he rplied, “In reality, I only need to see the last line, if the Chasam Sofer said Muttar or Assur – and that would be enough, however I read a couple of the last lines because reading the ksav yad (handwriting) of the Chasam Sofer brings about tremendous yiras Sh’emayim.
We would like to convey our special thanks to Reb Mayer Reichberg (ah brider) and the elusive Rav D. (who refuses to be named publicly) for their tremendous help with this week’s gilyon. May Hashem bless them in the zechus of these holy tzaddikim to receive a profusion of shefa, brocha, v’hatzlocha.
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For those interested individuals who have inquired getting a brocha from Rav Steiner on Purim (or sending a kvittal), please contact us via email and we’ll try to accommodate every request.
Rav Ashear's Emunah
Rav Chaim Palagi writes in his work Zechirah Le'haim (vol. 2) that if a person who experiences a loss or some sort of affliction is able to "strengthen himself like a lion" to joyfully הבוטח בה' חסד .accept Hashem's decision, then he is guaranteed to get back that which he lost one who trusts in Hashem is "enveloped with kindness," and thus if one maintains his - יסובבנהו faith even when suffering a loss, he can rest assured that the loss will be restored. The only condition is that he truly believes it in his heart, and does not simply pay lip service to this belief.
Somebody told me that just before a business trip to the Orient, somebody whom he respects came to his house and gave him a set of recordings on the topic of emunah. He encouraged him to listen to the CDs, and the man said he would. He proceeded to download all the recordings onto his iPod, and after he boarded the plane, he took out his iPod and began listening. He ended up listening for about eight hours straight. He enjoyed the lectures so much that he did not want the recordings to stop.
"Afterward," he told me, "I felt so uplifted. I felt Hashem was with me protecting me, and I felt how everything that happens is good for me. Nothing could ever rattle me." He got off the plane with his partner, and checked his email. He saw that one of his customers just cancelled a $500,000 order - the very order that he and his partner were flying to the Orient to work on. It looked like the entire trip was for naught, and that he was going to lose a lot of money. But after the initial shock, the man said to himself, "Baruch Hashem, I know this is for the best."
He thought about how to break the news to his partner, who had not just listened to eight hours of lectures on the subject of emunah. He said to him, "You know how usually when we get an order we try to have it prepared and shipped immediately, but this time we waited to come here to work on it? Well, thank goodness we waited and did not produce the merchandise, because if we did, we'd be stuck with half a million dollars' worth of goods, because the customer cancelled the order."
"What?!" the partner said in shock. "They cancelled?!"
"Don't worry," the man said. "Hashem knows what He's doing." He consoled his partner with the concepts of emunah that he had just spent the flight learning about. They did not let this news affect them at all, and decided to do some other work during their trip. A couple of days later, they saw a new style of the product which they sold, and thought that maybe the customer would be interested in buying this product. They took a picture and emailed the buyer with whom they had been dealing. The buyer responded that the product is perfect, and that he wants to place the precise same order - $500,000 - for this
merchandise. This style happened to be cheaper than the first, and so the man and his partner made significantly more money than they would have otherwise.
As Rav Chaim Palagi wrote, their loss was fully replenished - and they received even more - in reward for accepting Hashem's decisions with love and joy.
Two years ago, I wanted to download some material onto my iPod, but when I plugged it into the computer, it malfunctioned and everything was erased. I checked again, and I saw that all the recordings were gone. Most of the material was backed up on somebody else's computer, but there were thirty very important lectures by several Rabbis that I had recorded, which were not saved. One of them had been recorded just a few days earlier and I had not even gotten the chance to listen to it. I was the only one with this recording, and now it seemed it was gone. Nevertheless, I did not let this misfortune get me down. I reminded myself that this is what Hashem wants, and I should therefore be happy with the situation. Several days later, I gave my iPod to the fellow on whose computer my files were backed up, and when he returned it to me, all thirty recordings were on it. I asked them how this was possible, as some of the files had not been backed up. He had no idea how the lost files were restored. By accepting Hashem's will, I was given back what I had lost.
Somebody recently sent me an email telling me that on a business trip to Manchester, he saw only one other observant Jew on the plane. He was very hungry and could hardly wait for mealtime. But the flight attendant soon approached him to ask if he needed a kosher meal, and when he answered in the affirmative, she apologetically explained that they had only one kosher meal, for the other kosher passenger. The man remained calm and said, "No problem." He told himself that this is what Hashem wanted, and so there was no need to become upset or aggravated. A few minutes later, the other observant passenger came to him and offered him his meal, as he was not planning on eating it. By accepting Hashem's will without getting upset, he ended up getting what he needed.
והבוטח בה' חסד יסובבנהו!!!
A Freilichin’ Purim. May all your teffilos be answered quickly and easily. With blessings for a peaceful and meaningful Shabbos.
Me'Oros Ha'Tzaddikim is a weekly publication with the same format – A vort or two from the Kedushas Levi on the weekly parsha, an interconnected story of the Berditchever Rav, upcoming yahrzeits of Tzaddikim for the following week and a related story on one of those Tzaddikim.
We hope you enjoy and feel free to distribute it to others. Dedications (and free subscriptions) are available. Please email: [email protected]
Me’Oros Ha’Tzaddikim was written by Rabbi Tal Moshe Zwecker who has published a translation of the Noam Elimelech into English, a collection of essays on Teshuva titled Returnity, The Way Back to Eternity and a collection of essays on Jewish Meditation.
He hopes to publish the Kedushas Levi in English, as well as collection of essays on Pirkei Avos with a chassidic commentary and many more projects soon. A Noam Elimelech sequel is in the works as well as several collections on Simcha, Emuna & Bitachon, Torah & Tefillah are all on the way so stay tuned. He currently resides in Ramat Bet Shemesh, Israel with his wife and children. He can be reached at [email protected]