 

Issue (# 12)

A Tzaddik, or righteous person makes everyone else appear righteous before G-d by advocating for them and finding their merits. (Kedushas Levi, Noach Bereishis 7:1)

Parshas Shemos

Kedushas Ha'Levi'im

AND A TZADDIK BY ANY OTHER NAME…

And Yosef was in Egypt. (Shemos 1:5)

The Berditchever in Kedushas Levi examines why the verse says “in Egypt.” It needed only to have said, “And Yosef was there” [since it is obvious that the verse is referring to Mitzrayim].

The Kedushas Levi says the verse means: “And Yosef was in Egypt” [with the emphasis on the name Yosef], indicating that he did not change his name [even in Mitzrayim — a land of licentiousness and great spiritual danger].

Although Pharaoh called him Tzafnas Paneach, he only called himself by the name Yosef. Even Pharaoh himself still used his Hebrew name, as when he said, “Go to Yosef and do what he tells you” (Bereishis 41:55). This, that Klal Yisrael did not change their names, is one of the three reasons they were redeemed. And this is why it says, “And Yosef was in Egypt” [that even in Egypt, he kept the name his father had given him].

The Power of the Tzaddik’s Name

Sometimes the holy Berditchever would write kameyos, amulets, to help heal the sick. Once, someone opened one of the amulets. To his surprise, he saw that it didn’t contain any secrets nor any divine or angelic names. All that the Tzaddik had written on the amulet was his own name and the following statement: “I, Levi Yitzchak ben Sarah Sasha, hereby decree that this sickness depart!”

Rav Shalom Guttman of Yas, himself a descendant of the Berditchever, wrote that his

[1] grandfather Rav Pinchas had an amulet that Rav Levi Yitzchak had written, and sometimes he would lend it out to a person who was ill. The patient would hold onto the kameya, and inevitably he would recover and regain his health.

Shemos/What’s in a Name? The Cornerstone, the Star, and the Merciful One

The Berditchever’s family name, Derbarmidiger (which means “merciful one” in ), was truly fitting. Rav Levi Yitzchak was particularly known for showing mercy toward every individual, no matter what calamities befell them.

Rav Klonymus Kalmish of Piaseczna once told the following story during one melaveh malkah meal:

Once, the Chozeh of Lublin was sitting with the Koznitzer Maggid and Rav Levi Yitzchak of Berditchev when government officials came to the house. This was during the time when the Russian government ordered that its agents should go around and record the family names of the Jews. The officials had come to record their family names.

The Koznitzer Maggid quoted the verse “Even ma’asu habonim hayesah l’rosh pinah — The stone that the builders rejected became a cornerstone” (Tehillim 118:22). In Yiddish a cornerstone is a hofstein, and so his family name was established and recorded as Hofstein.

The Seer, the Rav of Lublin, said “My name is Yaakov Yitzchak, and the verse says about Yaakov, ‘Darach kochav miYaakov — A star has gone forth from Yaakov’ (Bamidbar 24:17). A star is a shtern in Yiddish. And the Torah relates about Yitzchak, ‘Vayeitzei Yitzchak lasuach basadeh — Yitzchak went out to pray in the field’ (Bereishis 24:63). A field is a feld in Yiddish. So my name shall be Shternfeld.”

The Rav of Berditchev said, “Our Sages teach in Shabbos 133b that we must attach ourselves to the attributes of Hashem. Just as He is merciful, so too shall you be merciful. ‘Merciful one’ is derbarmidiger in Yiddish, so my name shall be Derbarmidiger.” And so it was.



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18 Teves

 Rav Huna bar Mar Zutra, Reish Galusa killed al kiddush Hashem (470).

 Rav Tzvi Elimelech Shapira of Dinov (1783-1841), born to Reb Pesach and his wife, the niece of Reb Elimelech of Lizhensk. A talmid of the Chozeh of Lublin, Tzvi Elimelech was told by the Chozeh that he was from Shevet Yissascher, which explained the talmid’s special feelings towards Chanukkah, as it is known that the Sanhedrin of the Chashmonaim had many members from Shevet Yissascher. This is the source of the name of his sefer, Bnei Yissascher [ 2005 says 1850].

 Rav Moshe of Korestchov (1866). Born to the Chernobyler Maggid, Rav Mordechai, Rav Moshe was the grandson of the Meor Einayim of Chernobyl on his father’s side and Rav Aharon HaGadol of Karlin on his mother’s side. His brother was Rav Yochanan of Rachmistrivka. A few years after his father’s petira, he abided to the urging of the Chassidim and set up his court in Korestchov. He was succeeded by his son, Rav Mordechai.

 Rav Chaim Shmuel Horowitz of Chentchin (1915).

 Rav Moshe Chalfon of Djerba, Tunisia, author of Shoel Venishal and Bris Kehuna (1874- 1950).

 Rav Mendel Geffner, initiator of mass Chol Hamoed Birchas Kohanim.

 Moshe Heller of Yerushalayim; only son of Rav Refoel Tzvi Mechel Heller (2002).

 Rav Aryeh Leibish Halberstam, the Zhmigrader Rebbe (1912-2007). Two of his sons succeeded him – the Sanz-Zhmigrader Rebbe of Boro Park and the Sanz-Zhmigrader Rebbe of .

19 Teves

 Rav Aryeh Leib HaCohen Heller, author of Ketzos Hachoshen, Avnei Miluim, and Shev Shmaatsa (1813).

 Avraham Shmuel Binyamin Sofer, the Kesav Sofer (1815-1872). Born and died in Pressburg, Hungary, oldest son of the Chasam Sofer and grandson of Rav Akiva Eiger via his mother, Rebetzen Sorel. After his father’s death in 1839, the Ksav Sofer succeeded him as Rav and Rosh in Pressburg, at the unusually young age of 24. He served Pressburg for 33 years, the exact number of years his father had served before him.

 Rav Menachem , son-in-law of the Chafetz Chaim.

20 Teves

 Rabbeinu Moshe ben Maimon, the Rambam (1135-1204). Born at Cordova, Spain, the Rambam received his rabbinical instruction at the hands of his father, Maimon. Moshe was only thirteen years old when Cordova fell into the hands of the fanatical Almohades, and Rav Maimon and the other Jews were compelled to choose between Islam and exile. Rav Maimon and his family chose the latter course, and for twelve years led a nomadic life, wandering throughout Spain. In 1160 they settled at Fez, Morocco. In 1165 they went to Acre, to , and then to Fostat (Cairo), where they settled. After the death of Maimon, Moses' brother Dovid supported the family by trading in precious stones. Dovid perished at sea, and with him was lost not only his own fortune, but large sums that had been entrusted to him by other traders. These events affected Maimonides' health, and he went through a long sickness. After several years of practice, the Rambam’s authority in medical matters was firmly established, and he was appointed private physician to Saladin's vizier, who recommended him to the royal

[3] family. In his commentary on the Mishnah (Sanhedrin, chapter 10), Maimonides formulates his "13 principles of faith". They summarized what he viewed as the required beliefs of :

1. The existence of Hashem. 2. Hashem's unity and indivisibility into elements. 3. Hashem's spirituality and incorporeality. 4. Hashem's eternity. 5. Hashem alone should be the object of worship. 6. Revelation through Hashem's prophets. 7. The preeminence of Moshe among the prophets. 8. The Torah that we have today is the one dictated to Moshe by Hashem. 9. The Torah given by Moshe will not be replaced and that nothing may be added or removed from it. 10. Hashem's awareness of human actions. 11. Reward of good and punishment of evil. 12. The coming of the Jewish Moshiach. 13. The resurrection of the dead.

Rambam compiled the principles from various Talmudic sources. These principles were controversial when first proposed, evoking criticism by Hasdai Crescas and Rabbi Joseph Albo, and were effectively ignored by much of the Jewish community for the next few centuries. However, these principles have become widely held; today, holds these beliefs to be obligatory. Two poetic restatements of these principles (Ani Ma'amin and Yigdal) eventually became canonized in the "Siddur" (Jewish prayer book). Between the years 1158 and 1190 Maimonides produced a commentary on the Mishnah, the Mishneh Torah, and the philosophical work "Moreh Nevuchim.”

 Rav Yaakov Abuchatzera (1880), grandson of the founder of the Abuchatzera family, Rav Shmuel (Elbaz), and son of Rav Masoud, who was Rav of Tafelaletch (Tafilalt), Morocco. He took his father’s position upon the latter’s petira and built the yeshiva there, which produced thousands of students. He wrote many sefarim on all aspects of Torah, including Abir Yaakov. His grandson is Rav Yisrael, the Baba Sali, and his great-grandson is Rav Meir Abuchatzeira. In 1880, he attempted to move to Eretz Yisrael, but was nifter in Damanhur, Egypt, where he is buried.

 Rav Simcha Yissacher Dov of Chechenov (1914).

 Rav Yisrael Reich of Budapest (1933).

 Rav Raphael Eliyahu Eliezer Mishkovski (1917-1981). Rav of the town of Rechasim and of Knesses Chizkiyahu in Kfar Chassidim, both in northern ). Author of Mishnas Eliyahu.

 Rav Elimelech (Meilich) Izak (1943-2006). He was named after his mother’s ancestor, the Noam Elimelech. He was born in Yerushalayaim, learned at the Chayei Olam yeshiva, and became a leading chassid of Karin-Stolin. In his later years, he was appointed director of the Karlin Torah and Yeshiva and gabbai of the Beis Medrash.

21 Teves

 Birthdate and yahrtzeit of Shimon ben Yaakov Avinu (1567 BCE).

 Rav Shlomo, Rav of Vilna at the time of the Vilna Gaon (1791).

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 Rav Eliyahu Eliezer Mishkovsky, Rosh Yeshiva of Keneses Chizkiyahu in Kefar Chassidim, Israel (1981). The yeshiva Knesses Chizkiyahu was founded in 1949 at the behest of the Chazon Ish. It was first located in Zichron Yaakov and was headed by Rav Noach Shimanowitz. Six years later, it moved to its permanent residence in Kfar Chassidim, under the guidance of the mashgiach, Rav Eliyahu Lopian and the rosh hayeshiva, Rav Mishkovsky (20 Teves according to Yated 2007).

 Rav Yisrael Dov of Vilednik, the She’eiris Yisrael (1789-1849 [or 1850]). Also known as the Maggid of Vilednik, he was a disciple of Rav Mordechai Twersky (1770-1837), the Chernobler Rebbe. During his lifetime, thousands journeyed to the She’eris Yisrael for blessing, inspiration, and consultation. Before he passed away, he told his disciples that whoever would reach out and touch his door handle (Yiddish: klampka) seeking help would be aided. Today, even thousands of non-Jews come to pray at his gravesite in their times of need. The She’eiris Yisrael’s reputation continues to endure amongst generations of Gentiles in the area, and many Jews from around the world travel to his kever on his yahrtzeit.

 Rav Matzliach Mazuz, the Ish Matzliach (1912-1971). The son of Rav Raphael and Rachel Mazuz, Matzliach was born on the island city of Djerba. When he was eleven, he was accepted into the yeshivah of the eminent Rav Rachamim Chai Chavitah HaKohen. After his marriage in 1930, Rav Matzliach moved to Tunis, where he served as a in the Chevras HaTalmud yeshivah for 13 years. He was later appointed to the position of dayan in the beis din of Tunis. 600 couples came to him for divorces between the years 1955-1958, and he managed to make shalom bayis between 75% of them. He founded the Kisei Rachamim yeshivah in Tunis, named after his mentor, Rav Rachamim Chai Chavitah. Years later, his sons reestablished this yeshivah in . In 1971, while Rav Matzliach was returning from a pre-dawn minyan, clad in tallis and tefillin, a number of Arabs attacked and killed him. Among Rav Matzliach's writings are: Shu"t Ish Matzliach, on the four parts of Shulchan Aruch, three of which have appeared until now; Kuntress HaMaarachot, which discusses the rules of issuing halachic decisions; Matzliach Yeshuah, a collection of chiddushim on the Shas; and Magen u'Tzinah, answers to questions on the Maharsha. The rest of his writings are still in manuscript form. Rav Matzliach is survived by his sons: Rav Mayer, rosh yeshivah of Kisei Rachamim in Bnei Brak and the leader of the Tunisian community in Eretz Yisrael; Rav Yosef Tzemach, the director and mashgiach ruchani of the yeshivah; and Rav Rachamim, also a mashgiach ruchani. One of Rav Matzliach's daughters is married to Rav Yitzchak Barda, author of Yitzchak Yeranen, and another to Rav Chanan Kablan, a dayan.

22 Teves

 Rav Shmuel Heller, Azhenazi Rav of Tsefas for 40 years (1884). On the 24th of Teves in 1837, he was discovered buried up to his neck in stones. He had been standing under the lintel of the Beis Midrash Ari at the moment of the earthquake. His wounds were so severe that he was bedridden for six months, and lost the use of one arm for the rest of his life. Rav Shmuel was a disciple of Rav Avraham Dov Auerbach of Avritch [1765-1840], who spent ten years as Rav in Tzefas.

 Rav Yehuda Leib Eiger (1816-1888). A grandson of Rav Akiva Eiger, Reb Leibel was born in Warsaw. He learned under Rav Yitzchak Meir Alter, the Chiddushei Harim in Warsaw. At 20, he married and moved to Lublin where he davened at the Shul of the Chozeh. There, he befriended Reb Yisroel, the Chozeh's son. He then moved to Kotzk. He became a rebbe after the Rebbe of Izbitza passed away in 1854. After his death his son, Rav Avrohom, printed his sefarim Toras Emes and Imrei Emes.

 Rav Shalom Moskowitz of Shatz, a Romanian town in the Bukovina district (1878-1958). A direct descendent (fifth generation) of Rav Yechiel Michel of Zlotchov and a great-grandson of Reb Michel of Premishlan, he was named after his mother's great-grandfather, the Sar Shalom of Belz. After learning at Shatz, he traveled to the famed Maharsham (Rav Shalom Schwadron) of Berzhan to study practical halacha and receive semicha. After leading a group of chassidim in Cologne, Germany, Rav Shalom arrived in London, in 1927, where he served for thirty years. Among the sefarim, he wrote is a commentary on Perek Shirah. He promised to help anyone who

[5] comes to his kever Friday morning and lights 3 candles (a tradition mentioned in Sefer Tikunim).

23 Teves

 Rav Yehuda Aryeh Leib HaLavi Epstein, know as Reb Leibush of Ople (1837). Orphaned of his father, Rav Yechiel Michel Epstein, and his mother at a young age, Reb Leibush and his two younger brothers were supported by a simple Jew of Ostrovsta. He was a chassid of the Yid Hakadosh and the Chozeh of Lublin. He became Rav of Ozerov in 1812. His most famous descendent was Rav Moshe Yechiel Michel Halevi Epstein, the Aish Daas of Ozerov.

 Rav Gedalia Hertz (1914-1977). Born in Ujazd, near Tomashov, , he left for Lubavitcher Yeshiva in Warsaw after his Bar Mitzvah. After some years, he went to Grodno to the yeshiva of Rav . After marrying in 1935, he moverd to eretz Yisrael and entered the Yeshivas Sfas Emes in Yerushalayim. The following year, the Gerrer Rebbe, the Imrei Emes, decided to open a branch in Tel Aviv, which was later named Yesahivas Chidushei Harim; Rav Gedalia was chosen Rosh Yeshiva while still in his early 20s. After the found of the state of Israel, he was chosen to be the representative of the Vaad of Yeshivos to government officials and was instrumental in getting Ben Gurian to accept a deference for all yeshiva students. In 1955, Rav Gedalia became the Rav of the newly established “yeshiva’ kehilla in Sydney, Australia. In 1963, he returned to Yisrael.

24 Teves

 Rav Naftali Katz, author of Semichas Chachomim (1660-1719), descendent of the Maharal. Born in Ostracha, Ukraine and died in Istanbul. His faher, Yitzchak, a Rav in Stefan and a darshan in Prague, died in 1670. Reb Naftali married Esther Sheindl, daughter of Shmuel Shmelke Zak of Ostraha, and headed the Yeshiva that his father-in-law built for him. After Rabbi Shmuel died he succeeded him as Rabbi and Av Beis Din. In 1704 he became Rav of Frankfurt until 1711, when a fire broke out in his home and spread from there burning down several hundred homes. Rav Naftali was jailed and accused of setting the fire. When he was released, he left for Prague and Breslau and stayed with Zvi Ashkenazi (the Chacham Zvi). They both excommunicated Nechemia Chayun who wrote a book in favor of Shabetai Zvi. He had 14 children, 7 sons and 7 daughters. Rav Yaakov Emden, the son of the Chacham Zvi, married Rav Naftali's daughter Rachel [Hamodia 2005 lists Naftali Katz as 5 Tishrei, 1645; Hamodia 2006 lists Naftali HaKoeh, the Semichas Chachamim as 24 Shvat].

 Rav Yosef of Yampula, son of the Zlotchiver Maggid (1812).

 Rav Shneur Zalman of Liadi (1745-1813), Baal Hatanya. Became a talmid of the Magid of Mezritch at the age of 30, studying with him for 12 years, and becoming the leader of Chassidus in following the Magid’s petira in 1772. Following his incarceration in St. Petersburg, he moved to Liadi. In addition to Tanya, he also authored the Shulchan Aruch HaRav.

 Rav Meir Eisenstadt, also known as Meir Ash (Dec. 2, 1861). His responsa were published by his son under the title Imrei Eish. He died at Ungvár.

 Reb Avraham Dov Berish Flamm (1804-1873). Reb Flamm is considered to be the leading disciple of the Dubno Maggid, Reb Yaakov Kranz, although, in fact, the two never met. Reb Flamm was, however, the leading student of the Maggid's writings, and it was he, together with the Maggid's son, Reb Yitzchak Kranz, who edited these and prepared them for publication. Reb Flamm was himself a popular maggid, and he held that post in several Polish and Lithuanian cities. Besides publishing the Dubno Maggid's Ohel Yaakov and Sefer Hamiddos, Reb Flamm wrote several works of his own. His Yerios Ha'ohel and Sefas Ha'yeriah were printed together with Ohel Yaakov, while his Shemen Ha'mor is a free-standing work.

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 Rav Moshe Yosef Teitelbaum (1842-1897). The son of Rav Yekusiel Yehuda Teitelbaum, he was was appointed Rav and Av Beis Din of Stropkov when Rav Yechezkel Shraga Halberstam returned to Sienawa in 1880. In 1891, he left the town for a post in Ujhely, Hungary.

 Rav Shmuel Borenstein, the Shem MiShmuel from Sochatshov (1855-1926). He was born in Kotzk to Rav Avraham Borenstein, the Sochatchover Rebbe and mechaber of Avnei Nezer. His grandfathers were Rav Nachum Ze’ev of Biala, the Agudas Eizov and Rav Menachem Mendel, the Lotzker Rebbe. Rav Shmuel considered Rav Chanoch Henoch of Alexander to be his Rebbe. After the petira of the Alexander Rebbe in 1870, the Avnei Nezer was made Rebbe, and his son followed him as his Rebbe. He was married in 1873, but his wife died in 1901. He remarried in 1903. Rav Shmuel served as maggid in his father’s yeshiva in Sochatchov and helped him write Eglei Tal on the 30 malachos of Shabbos, as well as Avnei Nezer. After his father was niftar in 1910, the Chassidim crowned Rav Shmuel their Rebbe. His sefer contains the thoughts of his famous father.

 Rav Avraham Shmuel Binyomin Sofer, the Divrei Sofer (1948) [Yated 12.28.07]. Rav Avraham Shmuel Binyomin Sofer was the oldest son of the Chasam Sofer and Sorel, daughter of Rabbi Akiva Eger, and was known as the Ksav Sofer (1815-1871). Author of the “Divrei Sofer”.

 Rav (1892-1953). His father, Rav Reuven Dov Dessler, was a talmid muvhak of Rav Simcha Zissel of Kelm,and his mother was a grand-daughter of Rav Yisrael Salanter and a niece of Rav . After learning at Kelm, he married a grand-daughter of Rav Simcha Zissel. During the Bolshevik revolution, he moved to London in 1927. In 1941, he founded the Gateshead Yeshiva and . In 1948, he was asked by Rav Yosef Kahaneman to join the in Bnai Brak. Many of his thoughts and discourses are collected in Michtav M'Eliyahu [25 Teves, per Yated 2007].

 Rav Moshe Mordechai Biederman, the Lelover Rebbe (1904-1987). Son of Rav Shimon Nosson Nota Biederman, Moshe Mordechai was born in Yeryshalayim. When he was just 10 years old, his mother passed away and his father moved to Krakow, Poland, leaving him to the care of his grandfather, Rav Dovid. Five years later, after the petirah of his grandfather, he traveled to Europe and established his place of learning at the Radomsker shtiebel in Krakow. He became very close to the Stoliner Rebbe, the Yenuka. When his father was niftar 1930, the Chassidim looked to Moshe Mordechai to become their new Rebbe. He stayed in Poland until right before the onset of the War, settling in Tel Aviv in 1944 [Hamodia Jan. 3, 2007].

 Rav (1915-2001). Born in Richmond, Virginia, he moved to with his family, when his father noted the difficulty in teaching his son in a city not noted for its strong Torah resources. As a youth, he studied in the Rav Yitzchak Elchonon Yeshiva of City under his rav, Rav Moshe Halevi Soloveitchik. HaRav Gifter studied together with Rav Nosson Wachtfogel, zt"l, former mashgiach of Lakewood and Rav of Flatbush in the Rav Yitzchak Elchonon Yeshiva. On the advice of his uncle, Rav Yehuda Leib Zer, one of the directors of the Rav Yitzchak Elchonon Yeshiva, Rav Gifter went to study in the Telz yeshiva of Lithuania in the winter of 1932. He became very close to the rosh yeshiva, Rav Avraham Yitzchak Bloch. In the summer of 1939, Rav Gifter became engaged to the daughter of Rav Zalman Bloch. The wedding date was set for a year later. The couple married in the . With the expansion of the Ner Yisrael yeshiva in Baltimore by Rav Yaakov Yitzchak Ruderman, Rav Gifter was asked to deliver chaburos to the students. In 1943, Rav Gifter became rav of the chareidi community in Connecticut, and one year later, his uncles, Rav and Rav founded the Telz yeshiva in . They asked him to join them as ram and mashgiach. He moved to Eretz Yisrael in 1976, founding the Telz yeshiva in Kiryat Telz-Stone near Yerushalayim. However, three years later, the rosh yeshiva of Telz in Cleveland, Rav , was nifter, and Rav Gifter returned to Cleveland to succeed him. And there he remained until his own petira (23 Teves, according to Yated 2007).

 Rav Moshe Akiva Tikochinsky (1988). Mashgiach of Slabodka Yeshiva.

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Weekly Stories

Yahrzeit 18 Teves

Rav Tzvi Elimelech Shapira of Dynow Zt”l The B’nei Yissachar

What’s in a Name?

The renowned Avraham Segal Itinga of Dukla wrote: The holy Rebbe Reb Elimelech was the uncle of the mother of Rebbe Tzvi Elimelech of Dinov. When his niece came to visit, he promised her a son whose brightness would light the world with his Torah and holiness, and he asked her to name the child after him. That year she gave birth to Reb Tzvi Elimelech. She did not feel right naming the boy after her uncle while he was alive and well so they added the name Tzvi. When the child grew older, she brought him before her uncle. He said to her, “A hirsh iz nisht kein melech — A deer is no king.” (Tzvi means “deer” in Yiddish and melech means “king.”) “Even so this little child will be a great gadol one day, and his Torah and holiness will illuminate the entire world.” And so it was.

Rav Tzvi Yechezkel Michaelson wrote a different version of this story: Once, the Rebbe Reb Elimelech’s niece came to see him and asked him what she should name her child. He answered: “You will give birth to a boy and you should name him Elimelech after me.” She began to cry, thinking that this meant that the Rebbe would soon pass away (since the custom of Ashkenazi Jews is to name children only after nonliving relatives). She decided she would name him Tzvi Elimelech. She gave birth to a boy, as the Rebbe had foreseen, and indeed named him Tzvi Elimelech. When she brought the child to her uncle, he remarked: “Had you listened to me and named him Elimelech, he would be completely like me. Now he only half resembles me.” This child grew to be the author of the work Bnei Yissaschar, may his merit shield us.

From the English book MiPeninei Noam Elimelech; page 116

Yahrzeit 20 Teves

Rabbeimu Moshe Ben Maimon Zt”l The Rambam

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Judging your fellow Jew

The Rambam used to be very controversial and many people didn’t hold of his ways of relating halacha to the modern days. So much so that many great told their followers to burn any books by the Rambam. Some towns decided to send a delegation of great Rabbis to see the Rambam and see if he was really illogical or it just falsified rumors and loshon harah. The delegation gets to the Rambam’s house where he lived at the time and the Rambam decides he will play a ruse on these Rabbis and see how smart they are.

In those days they did not have yayin mevushal - so the Rambam calls to his servant Peter to get the wine from the cellar. The Rabbis were wondering how the Rambam can tell his non-Jewish servant Peter to get wine which would render it yayin nesech. They refuse the wine and then the Rambam takes a calf and instead of shechting it - he chops it over the head with a hammer and then has it cooked and served to the Rabbis. Then he places a cooked human hand on the table before them. At this point, this stamps the fact that it’s true that the Rambam is bizarre and outrageously flaunts with halacha. They leave satisfied with this verdict.

The Rambam tells his servant to catch up with them and bring them back. He tells them that his servant is Jewish and in the Gemara there was a Rav named Petros - which is like Peter, so they needn’t be worried about the wine being handled. He then tells them of the halacha that if you shecht a cow and inside is an unborn calf, you do not need to shecht it. Then he says that the human hand is really a root vegetable that looks like a hand. Some poskim have thought it to be ginger, but no one really knows.

Yahrzeit 21 Teves

Rav Yisrael Dov of Vilednik Zt”l Author of the She’eiris Yisrael

Reb Yisroel Dov of Vilednik points out a diyuk in the words of Chazal: Dovid HaMelech did not “sin” — rather he was “mistaken”– because at the hand of Heaven he was caused to err, in order to raise up the “fallen souls of Israel” (i.e., in generations to come). This what it means when Chazal say that Dovid HaMelech only succumbed to “that incident” (with Bas Sheva) in order to teach us how to do teshuvah. All those who have succumbed to “p’gam ha-bris” can receive their tikkun through Dovid HaMelech (She’aris Yisrael-Vilednik, Shovavim Likkutim). Through Tehillim, in particular, one will be brought to repentance, which will bring about the tikkun.

The Viledniker’s Mother (Famed Reb Shlomo Carlebach z’l story)

One day the holy Viledniker was told that the wife of one of his Chassidim had moved back to her parents. He was so heartbroken, he called the woman and this is what he said, “I want you to know, your husband loves you so much. He is up all night in the synagogue, reciting the Psalms and praying that you should come back to him, because he loves you so much. So I’m begging you, please, please, please, go back to your husband who loves you.”

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And this is what she said, “Rebbe, let it be clear to you, I didn’t leave my husband because I don’t love him. On the contrary, I love him so much. But Hashem didn’t bless us yet with children, and a house without children is more destroyed than the Holy Temple. A house without laughter, without crying of children, is so lonely, so empty. I couldn’t bare it anymore, so I went back to my parents’ home. But Rebbe, if you want me to go back to my husband, bless me with children.” She was a very clever woman, so added said, “Rebbe, if you bless me with children, bless me to have a son like you.”

The Holy Viledniker just smiled and he said to her, “I’ll be so happy to bless you to have a son like me, but you have to promise me something: If you will be a mother like my mother, then you will have children like me. Let me tell you about my mother: It should never happen to any child in the world. My father left the world when I was seven, and I had a brother who was only five years old, and my mother was taking care of us. My mother was so good to us, gevalt was she sweet, gevalt was she holy, gevalt was she beautiful. One morning, she woke up and she said “Yisrolekle mien tier kind [Yisrolekle, my precious son], please bring me a Prayer-book. I have to pray but I am too sick to get out of bed.” I brought my mother the prayer-book and she held it in her holy hands. This is what she said, “Master of the World, Tatte Zeese, Heilege Tatte [Sweet Father, Holy Father], I’m so sick. I can’t even pray. But Master of the World, You know the truth; if I won’t take care of my children, there is nobody else who will take care of them. So just for the sake of my children, Tatte Zeese, Master of the world, make me well.” I swear to you: she got up, she was well.”

“One more story about my mother: Can you imagine how many tears my mother shed, how many prayers she offered, when she kindled lights before Shabbos? I was so little, but yet I knew; the only one who prayed more than my mother, was the High Priest on Yom Kippur in the Holy of Holiest. So one Friday she was crying so much, and I guess she bent over the candles, and her tears fell on the candles. When she opened her eyes, it was already Shabbos. There were no more candles. The tears extinguished the fire. My mother said, “Master of the World, Heilige Tatte in Himmel [Holy Father in Heaven], I can’t live without the light of Shabbos. Master of the World, Master of the World, Master of the World, how can I have Shabbos without my Shabbosdike licht [light of Shabbos]? But it’s already Shabbos, so I’m begging You, Master of the World, please You, You Master of the World, rekindle my light, rekindle my Shabbosdike Licht.”

The Viledniker Rebbe said to the woman, “I swear to you, I saw a hand coming down from Heaven and kindling the lights of Shabbos.”

Yahrzeit 24 Teves

Rav Shneur Zalman of Liadi Zt”l The Baal Hatanya

There was once a chassid of the Alter Rebbe who was a peddler of goods and made a living traveling from town to town selling his items. One time, by a yechidus, the Rebbe asked him questions and after hearing the chassid's responses, the Alter Rebbe advised him that he should always carry with him three challahs. The chassid did not understand why the Rebbe would give him such a strange instruction, but the chassid did exactly as the Rebbe instructed, trusting that one day he would understand why he got such advice from the Rebbe.

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And so it happened, one day that the chassid was traveling before Shabbos and he lost his way. Shabbos was approaching soon so he quickly tried to find a place to stay. He knocked on a house and the owner came out with a friendly smile. They exchanged greetings and the chassid explained to the man that he needed a place to stay the night. The man invited him in and led him to his room. Now, this man was a non Jew, and when he opened the door and led the chassid into the room, the chassid realized that there was a friend that was going to be staying with him that night. It was a huge dog the size of the chassid himself! He realized that his host is not as friendly as he first appeared to be and quickly turned around to go back. By this time the door was locked and the non Jew told him that in this room “people go in but they do not come out.”

The chassid became very afraid. He figured being in a room with such a friend he did not have long to live. He started praying to Hashem and saying vidui (confession). He noticed that the dog was just sitting in his corner. So the chassid began davening mincha. Still, the dog was quiet. He then davened kabbalas shabbos and maariv. The chassid remembered that he had three challas with him so he found some water in the room, washed and made kiddush on the bread. The dog listened to kiddush, so to speak, and afterwards was very excited. The chassid realized that the dog wanted some challah, so he ate a small piece and gave the dog the rest of the loaf. Needless to say, the rest of the night he did not sleep, with such a friend in the room who would sleep? Morning came and the chassid davened shacharis and the same scene repeated itself with the challah.

After Shabbos the owner of the house opened the door to the room carrying a broom and bucket hoping to clean up the bones of the man. Lo and behold he found the chassid sitting in one corner and the dog in the other. So he screamed at the dog, "get that Jew, eat him!” but the dog wouldn't move. The chassid realized that when you feed a dog you become its owner. So he said to the dog “get that man!” and the dog jumped on the non Jew and tore him apart and killed him.

Then the dog took the Jew by his kappota and dragged him to the forest. There he took him to a place where the chassid found a great treasure, a chest filled with gold coins. The non Jew acquired it all by killing and stealing it from his former guests. The dog grabbed the Jew again and took him outside the forest near his village. At that point the dog dropped dead. The Jew realized where he was and made his way home. Before going home he stopped by the Alter Rebbe to tell him all that had transpired. The Rebbe took him in and told him the following: the dog was a gilgul (reincarnation) of a Jew who did not properly fulfill the mitzvah of eating after making kiddush. His punishment was to be stuck in the body of this dog. When you made kiddush for him this was its' rectification. The reason he took you to show the gold coins is because he wanted to repay you for helping him accomplish his tikkun so he can go to Gan Eden. The Rebbe told the chassid that he should open a business with the gold coins which the chassid did and became a rich man.

Needless to say, the chassid realized why the Rebbe gave him the seemingly strange instruction to carry the three challahs with him at all times.

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A mitzvah is made to be performed only when it is clothed in the ways of nature.

After his arrest, Rav Shneur Zalman was at once escorted to the secret cells of the dread Peter-Paul fortress in St. Petersburg, where he was to spend over seven weeks until his miraculous release on the 19th (Yud-Tes) of Kislev, 1798. For the first three weeks he was held under the severe conditions which were the lot of those impeached for rebellion against the Czar. The rationale for this was simple: one of the principal charges against the Rebbe was that he had treacherously raised funds for Russia's traditional enemy, the Turkish sultan. (He had collected money through the charity boxes of the Rabbi Meir Baal Haness Fund for the support of his disciples in the Holy Land, which was then under Turkish rule!)

This interrogation took place not there, but in the headquarters of the Tainy Soviet, the Secret Council on the other side of the Neva River, so that the Rebbe had to be taken across each time by ferry.

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On one such occasion, the Rebbe asked the gentile official accompanying him to stop the ferry so that he could stand and recite Kiddush Levana, the blessing recited over the New Moon. He refused, whereupon the Rebbe said, "If I want to, I can stop the boat myself."

And indeed, after the man again refused to oblige, the boat stopped in the middle of the river. The Rebbe then recited the verses of Psalm 148, which are said before the blessing over the moon, but did not pronounce the blessing itself. The ferryman realized that unusual forces were at work. He begged the Rebbe to release the boat. The ferry then proceeded on its way.

When the Rebbe again asked the official to stop the boat, he asked: "What will you give me in exchange for the favor?"

In reply, Rav Shneur Zalman gave him a blessing. The man then demanded it in writing, and the Rebbe recorded it on a note in his own handwriting.

In later years, when that official rose to a position of power and enjoyed an old age of honor and prosperity, he treasured that note, which he kept under glass in a heavy gold frame. Indeed, it was seen and read by a renowned disciple of the Rebbe by the name of Rabbi Dov Zev, who, before he was appointed rabbi of the Chassidic community in Yekaterinoslav (he lived in Stradov, where he was given the main responsibility of teaching Chassidic philosophy and the guiding of chassidim in observance and self-refinement). He had heard from an aged chassid that there lived a gentile squire not too far from Stradov who was the son of the official who had received that written blessing from Rav Shneur Zalman halfway across the River Neva. The son too revered the note in the frame, he said. Hearing this, Rabbi Dov Zev made it his business to locate that nobleman, and was thus able to see the note.

One year on the 19th of Kislev, on the anniversary of Rav Shneur Zalman's release, Rabbi Yosef Yitzchak related the above episode and added that as a boy he had been left with a question. Since the Rebbe had already stopped the boat, why did he not recite the blessing as well, and then he would not have to depend on the favor of the gentile? When he had grown older, he continued, and had grasped the approach of Chassidism more profoundly, he understood that here was a point of principle involved. The Rebbe had been obliged to act as he did, for a mitzvah is made to be performed only when it is clothed in the ways of nature, and not through supernatural miracles.

He added incidentally that the very fact that a manuscript page of Rav Shneur Zalman's handwriting should be found in the hands of a gentile is a mystery known only to the Knower of Secrets.

 

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.

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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 .

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]

Gut Shabbos.

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