Issue (# 14) 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 Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin. This alludes that it is a mitzvah to constantly praise Klal Yisrael and to praise HaKadosh Baruch Hu. [1] The “praise of Klal Yisrael” is symbolized by the tefillin of the Ribbono shel olam, since the praises of the Jewish people are written in them, as the Gemara teaches, “What is written in the tefillin of the Master of the world? ‘Who is like Your nation, Yisrael?’” (Berachos 6a). And the “praise of HaKadosh Baruch Hu” hints at our tefillin, which contain praises of Hashem Yisbarach — that is, the parshiyos of Shema, Kadeish, and V’Hayah Ki Yeviacha. Therefore we find that we are constantly praising Hashem Yisbarach, and Hashem is constantly praising us. We find that the name Chag HaMatzos was given to praise Bnei Yisrael. Rashi comments on the verse “They baked the dough that they brought out of Egypt into matzah cakes” (Shemos 12:39) that “this verse praises Yisrael, that they did not complain, ‘How will we go out into the desert without preparing provisions?’ Rather, they had faith and they went, as it says, ‘I remember for you the kindness of your youth, the love when you were a bride, your following Me into the desert in a land not sown’ (Yirmeyahu 2:2).” Therefore the name Chag HaMatzos is considered a praise of Klal Yisrael, that they baked their dough into matzah cakes [since they hastened their departure, and did not take time to prepare provisions, because they had faith that Hashem would provide for them in the desert]. This is why the Torah names this holiday Chag HaMatzos. In this way, Hashem is relating the praise of the Jewish people. Now we, on the other hand, explains the Berditchever, call this yom tov by the name Pesach, in praise of Hashem, as it says [in our verse], “You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel...” This is His praise, just as in the verse we mentioned above, “I am my Beloved’s and my Beloved is mine.” The Glory of Yisrael: Rav Levi Yitzchak and the Tefillin of Klal Yisrael Rebbe Nachman of Breslov warned his students that whenever Rav Levi Yitzchak passed through their towns, they must have their tefillin examined. The Rebbe himself had his own tefillin checked whenever the Kedushas Levi passed through. “It is because the holy Rav of Berditchev represents ‘Pe’er Yisrael,’ the Glory of Yisrael,” explained Rebbe Nachman, “which is the attribute of tefillin.” The Avodas Levi explained that if they did not honor Rav Levi Yitzchak properly in one of the towns he passed through, this not only represented a blemish on his own honor, but it would also blemish their tefillin, because the Berditchever represented Pe’er Yisrael — the Glory of Yisrael. Refuah Sheleima Besoch She'ar Cholei Yisroel ~ זיסל בת אידל סומא | Zisel Bas Aidel Sima ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ ∞ לעילוי נשמת הרה''ח ר' אברהם חיים ב''ר שלום ז''ל ▪ נפטר מוצש''ק כ''א שבט תשס''ו ▪ ת. נ. צ. ב. ה. To subscribe and/or add to the Refuah Sheleima list– Please email: [email protected] [2] 3 Shevat Rav Yosef Katz, brother-in-law of the Rema and author of She’eris Yosef (1591). Rav Yosef Rakover, Rav of Eibeshetz, author of Mirkeves Hamishna (1703). Rav Pinchas of Plutzk, talmid of the Vilna Gaon, and author of Maggid Tzedek (1823). Rav Simcha Bunim of Peshischa (1767-1828). After learning at Mattersdorf and Nikolsburg, Rav Simcha Bunim was introduced to chassidus by his father-in-law, and became a chassid of the Magid of Kozhnitz and then of the Chozeh of Lublin. He followed Rav Yaakov Yitzchak (the Yid Hakadosh) as leader of Peshischa, emphasizing Torah study. Among the followers of this derech in Chassidus were the Kotzker Rebbe, the Vorker Rebbe, Rav Leibele Eiger, Rav Tzadok HaKohen, The Izhbitz & Radziner Rebbes, the Chidushei Harim of Ger and Rav Chanoch of Alexander, Amshinov and many other Polish dynasties. A well-known collection of their teachings and sayings is found in Siach Sarfei Kodesh. Rav Moshe Yehuda Leib Zilberberg, Rav of Kutna and Yerushalayim, author of Zayis Raanan and Tiferes Yerushalayim (1865). Rav Yosef Kalish, Rebbe of Amshinov (1878-1935 or 1937). The son of Rav Menachem of Amshinov, grandson of Rav Yaakov Dovid of Amshinov, and great-grandson of Rav Yitzchak of Vorka. Rav Yosef was appointed Rav of Ostrova at the age of 27. He then succeeded his father in 1918. His son, Rav Yaakov Dovid (1906- 1942), became Rebbe of Amshinov, upon Rav Yosef’s petrira. 4 Shevat Asher by Yaakov Avinu (1562-1439 B.C.E.). Rav Yisrael Charif from Stanov, author of Tiferes Yisrael, disciple of the Baal Shem Tov. Rav Moshe Leib of Sassov (1745-1807). Moshe Leib was a disciple of Shmuel Shmelke of Nickolsburg, Rav Dov Ber the Maggid of Mezhirech and Rebbe Elimelech of Lizensk. He was a talmid chaver of the Berditchever and his great love for fellow Jews has caused many of the stories attributed to them to mix up the protagonist. His teachings are contained in the books, Likutei RaMal, Toras ReMaL Hashalem, and Chidushei RaMal. Rav Avraham Katz of Kalisk (1810). Originally a disciple of the Vilna Gaon, he was advised to visit the Maggid of Mezritch and subsequently became his follower. His prayers were noted for their fervor. In Adar of 1777, he joined his close friend, Rav Menachem Mendel of Vitebsk, in leading 300 chassidim to the Eretz Yisrael. They settled in Teverya. On the death of Rav Menachem Mendel, Rav Avraham became the leader of the chassidic community in Israel. His teachings can be found in Chessed LeAvraham. [3] Rav Avraham Aharon Yudelevitch (1850-1930). Born in Novardok, White Russia, his mother was a sister of Rav Meir Marim Saphit (d. 1873), Rav of Kobrin, White Russia, and author of "Nir," a famous commentary on the Talmud Yerushalmi. Beginning in 1874, he served as Rav in several Russian towns before moving to Manchester, England, and from there to Boston and finally New York. He was a prolific author. His works include the multi- volume Darash Av, on Chumash and the festivals, and the multi-volume halachic responsa, Beis Av. In Av Be'chochmah, he defends what was probably his best-known and most controversial ruling, that the chalitzah act could be performed al yedei shli’ach. Among those who opposed his ruling were Rav Isser Zalman Meltzer and the Rogatchover. Rav Yechiel Yaakov Weinberg, author of Sridei Aish (1885-1966). A student of the Mir and Slabodka yeshivos. When World War 1 broke out he went to Germany and studied at the University of Giessen, receiving a Ph.D. for a thesis on the Masoretic text. He subsequently taught and eventually became rector of the Berlin Rabbinical Seminary founded by Rabbi Ezriel Hildeshimer. Rav Yisrael Abuchatzeira, the Baba Sali (1890-1984). Born in Tafillalt, Morocco, he moved to Eretz Yisrael in 1964, eventually settling in Netivot in southern Israel in 1970. The name Abuchatzeira has become legendary in fact, story and song among wide circles of modern-day Jews. This is due in no small measure to the impact on the Jewish consciousness of the life of the “Baba Sali,” the “Praying Father” of the Moroccan Jewish Community, who made “Aliyah” to “Eretz Yisrael” in the middle of the twentieth century. Rav Yisrael Abuchatzeira was the scion of a family of great “Talmidei Chachamim” (Torah Scholars) and “Ba’alei Mofes” (individuals who have the ability through prayer of performing miracles). The name Abuchatzeira comes to the fore in the person of Rav Shmuel Abuchatzeira, who was described by the “Chida” as an “Ish Elokim Kadosh,” a holy man of G-d. Shmuel’s son, Masud (“Moshe” in Arabic), became the Rav in the Moroccan City of Tafelatlech, and was followed in this position by his son, Yaakov, known as the “Abir Yaakov,” Prince of Yaakov.