LIGHTS OF OUR RIGHTEOUS TZADDIKIM

בעזרת ה יתבר ' ב עז רת ה

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

Kedushas Levi, Parshas Noach (Bereishis 7:1)

 EH’RE 

_ CHASSIDUS ON THE PARSHA + Dvar Torah

The Merit of Charity Compound forms of verbs usually indicate thoroughness. Yet when the Torah tells us (14:22), “You shall fully tithe (aser te’aser) all the produce of your field,” our Sages derive another concept. “Aser bishvil shetis’asher,” they say. “Tithe in order that you shall become wealthy.” Why is this so? When the charity a person gives, explains Rav Levi Yitzchak, comes up to Heaven, its provenance is scrutinized. Why was this particular amount given to charity? Then the relationship to the full amount of the harvest is discovered. There is a ration of ten to one, and the amount given is one tenth of the total. In this way the entire harvest participates in the mitzvah but only in a secondary role. Therefore, if the charity was given with a full heart, the person giving the charity merits that the quality of his donation is elevated. The following year, the entire harvest is elevated from a secondary role to a primary role in the giving of the charity. The amount of the previous year’s harvest then becomes only one tenth of the new harvest, and the giver becomes wealthy.

n Story Unfortunately, there were all too many poor people who circulated among the towns and

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Re’eh / [email protected] villages begging for assistance in staving off starvation. The locals gave a few coins to each of them; they could not give larger amounts to every person who came with outstretched hands. But if the poor person could secure an enthusiastic personal letter from a great rabbi, there was a good chance that he would be given somewhat larger donations. There was a poor man who had the good fortune of securing such a letter. He had to marry off his daughter, and he was penniless. At the advice of a friend, he poured out his tale of woe to a certain great rabbi, and the rabbi offered to write him a letter. He had not dared ask for such a great privilege, even though the rabbi had known him for years. But fortune smiled on him, and the rabbi offered on his own. With hope in his heart and a bounce in his step, the poor man put the letter into his satchel and set off to raise the money he needed. Even with the letter, it was a struggle. The poor man did manage to get a little more than he would have without the letter, but the amounts were not great. Nonetheless, the small amounts were adding up, and he was hopeful that with persistence and determination he could raise the sum he required. And then misfortune overtook him. He stopped at an inn in a village near Berditchev and shared a drink with some of the other guests. The liquor loosened his tongue, and soon he was telling the others about his good fortune in securing his letter. The next morning, he found that the letter was missing from his satchel. For a full week, he tried to raise money without the letter, but he received only pittances. He was at his wits’ end. What was he to do? Without the letter he could never raise the money he needed for the wedding. In desperation, he ran to Rav Levi Yitzchak in the nearby city of Berditchev and pleaded with him for assistance. Rav Levi Yitzchak listened sympathetically to the man’s desperate plight. “Come back tomorrow,” said Rav Levi Yitzchak. “I’ll see what I can do.” The next morning, the poor man came to him after Shacharis. “I have good news for you,” said Rav Levi Yitzchak. “The thief who took your letter has returned it to me. He also returned to me all the money he raised with your letter during the past week. That money rightfully belongs to you.” Rav Levi Yitzchak handed the poor man his letter and a large sum of money. The poor man was amazed. It appeared that the thief had raised much more money in the one week he had been in possession of the letter than he himself had managed to raise with the letter during the many weeks of his travels. Many years later, the Sanzer Rav would explain this phenomenon. Not every person has the merit of performing the mitzvah of tzedakah to the fullest. Therefore, the man who possessed the letter legitimately was not able to raise such large amounts of money. The thief, however, was able to raise far greater sums, because the money he received was not really tzedakah. As it turned out, then, the poor man was fortunate that his letter had been stolen. The thief had raised the money, and in the end, it had come to its rightful owner. n n n

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

Hebrew Tefilla for Lighting a Yahrzeit or Hilula Candle [ #ְ פִ ילָ ה הַ נִ מְ ,צַ ת !ַ סֵ פֶ ר אֶ לֶ / הַ מָ גֵ ' מִ !ַ עַ ל הַ ֶ לֶ א יוֹעֵ עַ ל ָ רָ ַ ת וַ יֵ צֵ א עָ כמוֹ ]ד"ד ]ד"ד כמוֹ א עָ צֵ יֵ ת וַ ַ רָ ל ָ

י הַמַ רֵ דְ לִ ינִ יק נֵ ר זֶ ה לִ נמְ חַ ת לְ ילעִ י נִ ְ *מַ ת בִ י / אִ מִ י מוֹרָ תִ י / הַ צַ דִ יק ______/'!ֵ !ַ ת ______, יְ הִ י רָ צוֹ ' מִ לְ פָ י2נֶ 'ה אֶ קֵ ינ וֵאקֵ י אֲ בוֹתֵ ינ !ֵל, ֶ#ְ קַ !ְרַ חֲמִ י% !ְרַ חֲמִ י% ֶ#ְ קַ !ֵל, אֲ בוֹתֵ ינ י בְרָ צוֹ' (ָל מַ עֲ)ֶה הַ טוֹב ֶ ,נִי עוֹ)ֶה !ֵי', !ְמַחַ ָ בָה !ֵי', !ְדִ י!ר !ֵי', !ְמַ עֲ)ֶ ה וְ יִ הְ יֶ ה הַ (ֹ ל (ֹ ה הַ יֶ הְ יִ ה וְ !ְמַ עֲ)ֶ !ֵי', לִ כזְ ת לְ נמְ חַ ת לְ ילעִ י לִ נְ ָ מוֹ ת עַ 2מְ יִ )ְ רָ לאֵ , !ִ פְ רָ ט לְ נֶ פֶ ר חַ  נְ ָ מָ *ה ֶ ל בִ י / אִ מִ י / י מִ אִ / י בִ ל *ה ֶ מָ ָ נְ  חַ ר צַ דִ יק ______. יְ הִ י רָ צוֹ ' ֶ #ִ הְ יֶ נָ ה נַ פְ וֹ תֵ יהֶ % צְ ר רוֹ ת !ִ צְ רוֹ ר הַ חַ .י%יִ Translation: Behold I am lighting this lamp for the resting and uplifting of the soul of my father/my mother/the Tzaddik ______the son/daughter of ______. May it be Your will before you, Hashem, our G-d and the G-d of our forefathers, that all my good deeds whether in thought, speech or action be done for a merit and a resting and an elevation of the souls of your nation Yisrael. It should be especially for the soul of my father/mother/the Tzaddik _____. May it be Your will that their souls be bound in the bond of life. 3) Learn about the person including history, culture, writings and teachings. 4) Study some of his teaching or writings. See more at: www.yeshshem.com/hilulah.htm Y GEDOLIM BE'MISASAM YOSER Z YAHRZEITS BEGINNING SHABBOS RE’EH http://www.chinuch.org/gedolim_yahrtzeit/Av/Elul Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org ththth + 292929 of Menachem AvMenachem Av ~ Begins Friday Night (Aug 6th)  This day is considered Yom Kippur Kotton. Some have the minhag to fast and say selichos (even if they do not do this in other months), to give additional tzedoka, and to study an additional amount.  Rav Shmuel ben Rav Tzvi Salant, Rav of Yerushalayim (1816–1909/5669). Born in Bialystok, Russia, his father passed away soon after his birth, and he was sent to study in

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Salant, Lithuania, where it had already been arranged that he would eventually marry Toiba, the eldest daughter of Rav Yosef Zundel of Salant, from whom Rav Shmuel took his surname. Soon after his marriage, Rav Shmuel moved to Volozhin, where he was appointed Maggid Shiur. He moved to Eretz Yisrael in 1841. From 1848 to 1851, Rav Shmuel served the Yerushalayim community as a meshulach. In 1878, he was voted in as chief Ashkenazi Rav of Yerushalayim to replace Rav Meir Auerbach who had just passed away. Rav Shmuel Salant managed to unify the many groups of Azhkenazim of Yerushalayim, and to lead them successfully for fifty years, (5669/1909);  Rav Menachem Mendel Alter of Pavinitz. He went to his death in Treblinka with yishuv hada’as, tzidkus and prishus. He was a son of the Sfas Emes, Rav Yehuda Aryeh Leib, (5702/1942);  Rav Eliezer Zusia ben Rav Yisrael Avrohom Portugal, the Skulener Rebbe (1897– 1982/5742), from a small town, Sculeni (Skulen), in what was then northeastern Romania (now Ukraine). He was a talmid of the Stefanishter Rebbe. Just eighteen years of age when his father passed away, he became Rav of the town, a position he held for twenty years. The Sadigerer Rebbe persuaded the Rebbe to relocate to the large Jewish center of Czernovitz, home to a Jewish population numbering many thousands, to oversee Jewish education there. Toward the end of World War II, in March of 1945, he found himself, along with other Holocaust survivors and displaced persons, in the Russian-governed town of Czernovitz, Bukovina. Rav Portugal was particularly known for his work on behalf of Holocaust orphans and for his spiritual resistance against Romania’s communist government. In 1962, he launched the crowning glory of his life’s work – the Torah network of Chesed L’Avrohom in Eretz Yisrael, which eventually expanded to four Chessed homes and schools for hundreds of children from various tragic backgrounds, as well as a countrywide network of afternoon programs for children in public schools. More than fifty thousand children have gone through its ranks. He is buried in the Vizhnitzer Cemetery in Monsey, New York. His son, Rav Yisrael Avrohom, the present Skulener Rebbe, is one of the most respected Tzaddikim today, (5742/1982);  Rav Yosef Meir Twersky of Makhnovka, son of Rav Avrohom Yehoshua Geshel from Skvira. Machnovka is located in western Ukraine, thirteen miles SSE of Berditchev and ninety-six miles SW of Kiev. It is situated along the west bank of the Gnilopyat River, within the “Pale of Settlement” of the Russian Empire. In the census of 1897, the village of Makhnovka had 2,435 Jews out of a total population of 5,343 (about 45 percent). In 1939, the Jewish population of Makhnovka was 843. The Germans captured the town on July 14, 1941 and on the 9th of September executed 835 Jews in the Zhezhlevsk forest. A ghetto was then set up for the few hundred Jews still in the area. They were all murdered in a number of “Aktions” in 1942, (5617/1857);  Rav Shmuel Sperber (1905–1985), born in Brasov, Transylvania, where his father, Rav Dovid, was the Rav. As a youth, Shmuel studied in the Yeshivos of Oyber-Visheve, Hungary, under the tutelage of Rav Eliezer Dovid Gruenwald and Rav Mendel Hager. After receiving semicha and marrying, Rav Sperber lived in Iasi, Romania. In 1931, after being attacked by anti-Semites, he decided to leave Romania and settle in England. There, he enrolled in law school at the University of London and also founded a Yeshiva, Ohr Torah. With the arrival in England of the large transports of German-Jewish children on the eve of the Holocaust, Rav Sperber became actively involved in comforting and educating them. At this same time, Rav Sperber became active in the Mizrachi movement, and he opened a camp in North

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Wales to prepare approximately two hundred children for life on a kibbutz. Later he moved to Manchester, where he continued to work with youth, and then back to London to become an adjunct professor at the University of London. In 1971, Rav Sperber settled in Eretz Yisrael. One of his sons is the mechaber of a multi-volume work on the history of minhogim/customs and of unusual ritual objects, (5745/1985). ththth + 303030 of Menachem AvMenachem Av ~ Begins Motzai Shabbos (Aug 7th)  Rav Yehuda Leib Eibschutz, Rav of Lvov, (5333/1573);  Rav Yisrael Friedman of Boyan-Leipzig, (5711/1951);  Rav Dovid HaNoggid ben Rav Avrohom ben HaRambam, (5060/1300);  Rav Chanoch Henoch Dov of Alesk ben Rav Shmuel (5644/1884), known as the Lev Some’ach (Happy Heart). Rav Chanoch married Frieda Roke’ach, daughter of the first Belzer Rebbe, the Sar Sholom of Belz, in his first marriage. In his second marriage he was a son-in-law of Rav Meir ben Rav Levi Yitzchok of Berditchev. ststst + 111 of ElulElulElul ~ Begins Sunday Night (Aug 8th)  Rav Yitzchok ben Rav Avrohom Shlomo, head of the Bais Din in Gadid, (5680/1920);  Rav Yaacov Mizrachi, Sefardi sage with the title HaTorah B’Yisrael (the Torah in Yisrael), (5740/1980);  Rav Yehoshua Zeitlin of Shklov, (5582/1822). ndndnd + 222 of ElulElulElul ~ Begins Monday Night (Aug 9th)  Rav Yisrael Elozor Hopstein of Kozhnitz, (5726/1966);  Rav Yitzchok bar Sheshes, the Rivash (1326–1407/1408), was born in Valencia, the son of Rav Sheshes Perfet, and settled early in life at Barcelona, where he studied under Rav Perez HaKohen and Rav Chasdei ben Yehuda. Rav Yitzchok is considered a talmid of Rav Shlomo ben Rav Aderes (the Rashba) as he followed his teachings, though he actually studied under Rav Nissim ben Rav Reuven (known as the RaN), for whom he professed throughout his life the greatest veneration. He acquired a worldwide reputation as a Talmudic authority; Halachic inquiries were addressed to him from all quarters and he was considered a Sefardi Talmudic authority. He wrote commentaries on the Talmud, Torah and Halochos and served as Rav of Saragossa. He strongly opposed Aristotle’s approach and strongly discouraged the study of Kabbola. When the widespread massacres started in 1391 CE, Rivash fled to the safety of North Africa, settling in Algiers. There he was appointed to be chief Rav, a position recognized by the Algerian government. Generally, he led a private life, earning his livelihood in commerce until he was about fifty years old, when he was compelled to accept a position as a Rav. Together with six other prominent men of Barcelona, among whom was his younger brother, Rav Yehuda ben Rav Sheshes and his teacher the RaN, he was thrown into prison on a false accusation. After his acquittal, he accepted the Rabbinate of Saragossa. While Rav in Saragossa, there was conflict stirred up by the Dayan Rav Yosef ben Rav Dovid. As a consequence, he accepted the less important Rabbinate of Calatayud; but when he was on the point of leaving Saragossa the leaders of that community induced him to stay. The peace, however, did not remain long undisturbed, and he settled in Valencia, where he directed a Talmudical 5
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school. In 1391, the Jews of Spain suffered great persecution as a result of the preaching of Fernandes Martinez. Rivash saved himself by flight. After sojourning a certain time at Miliana he settled in Algiers, where he was received with great honor. A certain Spanish refugee who had settled in Algiers before him aspired to become the leader of the community, and, seeing in Rivash a rival, began to persecute him. To give Rivash the power necessary to act against this man, Rav Shaul HaKohen Astrue persuaded the government to appoint Rivash the Rav of Algiers. But this won for him a still more powerful enemy in the person of Rav Shimon ben Rav Zemah Duran (Rashbaz), who disapproved of any intervention on the part of the government in the affairs of the Rabbinate. Notwithstanding these events, Rivash was greatly venerated by the Algerian Jews, and pilgrimages to his tomb are still made on the anniversary of his Yahrzeit, since his petira in 1408. His tombstone was restored by the community of Algiers in 1862. Rivash was the mechaber of 518 responsa, to which great Halachic value is attached by men like Rav Yosef Caro, Rav Yaakov Berab and many others. They are also of great historical importance as reflecting the conditions of Jewish life in the fourteenth century. In some of them are to be found details of the author’s life; but unfortunately it is impossible to trace these chronologically, the original order of the responsa having been altered by the editors. Although Rivash was very strict in his Halachic decisions, he was far from being narrow-minded. He has nothing to say against secular knowledge; he disapproves of the study of Aristotle only because the latter professed belief in the eternity of matter and denied Hashem’s providence. Rivash’s responsa evidence a profound knowledge of the philosophical writings of his time. In one of them (No. 118) he explains the difference between the opinion of Rav Levi ben Rav Gershom (Ralbag) and that of Rav Avrohom ben Rav Dovid of Posquières (RABaD) on free will, and gives his own views on that complicated subject. His attitude to Kabbola was ambivalent. He advised against involving oneself with it unless one has received it from an adept teacher; since he had not done so, he wrote, he could not address its claims. Rivash’s responsa were first published under the title She’elos UTeshuvos, in Constantinople in 1546–47. A newer collection of the responsa was published under the title She’elos UTeshuvos HaRibash HaChadoshos by Rav Dovid Frenkl at Muncas. In addition to these, he wrote novellæ on the Talmud which are no longer in existence. They are mentioned by him in his responsa (No. 106), and some of them, on the treatise Kesubos, are cited by Rav Bezalel Ashkenazi in the Shitta Mekubetzes. Rav Azulai said that he had seen a manuscript containing a commentary on the Torah by Rivash, (5167/5168–1407/1408);  Rav Eliezer ben Rav Yisrael Hager of Vizhnitz, the Damesek Eliezer, born to the Ahavas Yisrael of Vizhnitz, a small town in Bukovina on the eastern slopes of the Carpathian Mountains. He married Chava, daughter of Rav Yitzchok Meir of Kapishnitz. He is buried on Har HaZeisim, (1891–5706/1946);  Rav Avrohom Yaakov Friedman, Hy”d, of Boyan-Lvov (Lemberg), Galicia, mechaber of Nachalas Yaakov, third of the four sons of Rav Yitzchok of Boyan, the Pachad Yitzchok. He was murdered by the Nazis, (5702/1942);  Rav Shmuel Dovid Walkin, son of the Pinsker Rav, the Bais Aharon, Rav in Shanghai 6
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during World War II and after the War in Queens, New York, (5739/1979). rdrdrd + 333 of ElulElulElul ~ Begins Tuesday Night (Aug 10th)  Rav Moshe Charif of Pressburg, (5518/1758);  Rav Yissochor Dov Ber (Bertche) Leifer of Nadvorna ben Rav Yitzchok of Kalisch, a great-grandson of Rav Meir HaGodol of Premishlan, (5608/1848);  Rav Meshulom Zusia of Zhinkov, grandson of the Ohev Yisrael of Apta, (5624/1864);  Rav Avrohom Tzvi Eisenstadt (1813–1868). Born in Grodno, Russia, he became Rav of Utian. He is most famous for two publications: Pirchei Teshuva, a running commentary on Shulchon Aruch, and Pis’chei Teshuva, which follows the approach and format of Shaarei Teshuva, (5628/1868);  Rav Yitzchok Tzadika of Jerba, Tunisia, (5640/1880);  Rav Avrohom Yitzchok HaKohen Kook, chief Rav of Eretz Yisrael for nineteen years of his life (1865–1935), (5695/1935);  Rav Yitzchok Yeshaya Halberstam, Hy”d, of Tchetchov was the youngest son of Rav Chaim of Sanz through his third wife, Rochel Unger. Rav Yitzchok Yeshaya had four children: Hena, who married her cousin’s son, Menachem Mendel Halberstam, Yaakov Tzvi, who married his cousin, Chaya Sora Rosenfeld, Chaim Halberstam (1882–1956), and Yechezkel Shraga Halberstam (born 1905), (1864–5703/1943);  Rav Moshe Friedman, Hy”d, (known as “Rav Moishenyu”) of Boyan-Cracow (1881– 1943). A son of Rav Sholom Yosef of Husyatin and great-grandson of Rav Yisrael of Rizhin, he married his cousin, Miriam, whose father, Rav Menachem Nachum of Boyan- Czernowitz, was the son of the Pachad Yitzchok of Boyna. After the wedding, they lived with the Pachad Yitzchok in Boyan for thirteen years. In 1934, Rav Meir Shapiro of Lublin passed away, and Rav Moishenyu replaced him. He lived in Cracow, and then Tarnow in 1940. On the 2nd of Elul of 5703, he and seven thousand Jews of Tarnow were sealed into cattle cars and taken to Auschwitz; the survivors of the trip, including Rav Moishenyu, were gassed to death, (5703/1943);  Rav Shraga Feivel Mendlowitz (1886–1948/5708). Pursuing his dream, to “dot the American continent with Hebrew day schools”, he founded Torah UMesorah, and he established his Bais Medrash l’Mechanchim in Monsey, New York, as well as Yeshiva Torah V’Daas. He used to ask to be called Mister Mendlowitz, to which one of the great Tzaddikim said, “His name is “Nister” Mendlowitz.” Rav Moshe Feinstein said that without him there would be no fear of Hashem in all of America, (5708/1948);  Rav Sholom Eichenstein of Ziditchov-Tzfas ben Rav Osher Yeshaya, (5748/1988). ththth + 444 of ElulElulElul ~ Begins Wednesday Night (Aug 11th)  Rav Arye Leib Teumim, mechaber of Gur Aryeh, (5591/1831);  Rav Yeshaya of Przedborz (1756–1831). Born in Lask, near Lodz, he was descended from a Rabbinical family. His great-grandfather, Rav Meir Getz, was the Rav of Lask and of Piotrkow. His father, Rav Meir, died when Rav Yeshaya was young, leaving no other son. When he was fourteen, a wealthy businessman from Przedborz took Rav Yeshaya as a son- in-law. There, he met the Yid HaKodosh, Rav Yaakov Yitzchok. Together, they traveled to Lithuania to learn from the Chozeh, (5591/1831);  Rav Meir Simcha ben Rav Shimshon Klonymus HaKohen of Dvinsk, the Ohr Some’ach 7
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and Meshech Chochma (1843–1926/5686). In a famous, near-prophetic passage written before 1926, he presents a brilliant theory of Jewish history in exile and refers to those who forget their origins and think “Berlin is Yerushalayim”, and are doomed to destruction (B’chukosai). Rav Meir Simcha served as Rav of Dvinsk for nearly forty years. Rav Meir Simcha was a strong supporter of the settlement of Eretz Yisrael and greeted the Balfour Declaration with enthusiasm. In 1906, he was offered the position of Rav of Yerushalayim but bowed to the entreaties of his congregants to remain in Dvinsk, (5686/1926);  Rav Eliyohu Kramer, grandfather of the Vilna Gaon;  Rav Yechiel Fischel Eisenbach, Rosh Yeshiva of Sha’ar HaShomayim, and one of the greatest teachers of the teachings of the Arizal and Rashash. He was the son-in-law of Rav Asher Zelig Margolies, (5768/2008). ththth + 555 of ElulElulElul ~ Begins Thursday Night (Aug 12th)  Rav Moshe Idan of Jerba, (5654/1894);  Rav Dovid Zvi Shlomo Biederman, known as Rav Dovid'l (1844-1918), leader of the Chassidic community of Yerushalayim. Born in Lelov, his parents were Rav Eliezer Menachem Mendel of Lelov and Rebbetzin Matil Feiga. His mother’s grandfather was the Chozeh of Lublin. Rav Dovid'l was named after the founder of the Lelov dynasty, Rav Dovid (1745-1813) who was a direct descendant of Dovid HaMelech and a talmid of the Chozeh. Rav Dovid of Lelov was succeeded by his son, Rav Moshe (1776-1851). His son, Rav Eliezer Menachem Mendel, decided to stay on in Yerushalayim. At that time, the Chassidic community of Eretz Yisrael was based mostly in Tzefas and Teverya, and for the next few decades, the sole Chassidic court in Yerushalayim was that of Lelov. In his younger years, Rav Dovid'l traveled back to Europe to visit its Tzaddikim. He was so impressed by Rav Aharon the Second of Karlin that, from that time on, he considered himself his Chassid and observed all the customs of Karlin. In 1883, he succeeded his father as Lelover Rebbe. However, there was an irony: on the one hand, Rav Dovid'l was now officially the fourth Lelover Rebbe, while, on the other hand, he davened at the top of his voice with immense emotion, in true Karliner style. Rav Dovid'l was the official head of Kollel Warsaw, and with the funds, he established the neighborhood of Batei Warsaw, now a part of Meah She’orim. Lelov flourishes until this day with descendants heading courts in Yerushalayim, Bnei Brak and New York, (5678/1918);  Miriam Bella, sister of the Rema and wife of the head of Cracow Jewry, (5379/1619);  Rav Dov Cohen, author of Seder HaShulchon, one of the last remaining students of Chevron Yeshiva in Chevron under the Alter of Slabodka. Although he was born in Seattle, he was taken to Eretz Yisrael when he was fourteen years old, because his mother was not satisfied with the chinuch in America. Before the founding of the state, he was Rav of several shuls, and after 1948, he served as Rav of the Israel Air Force for five years, (5765/2005).  Y HILLULA DE’THILLULA DE’TZADDIKADE’TZADDIKAZADDIKAZADDIKA Z WHAT’S BEHIND YAHRZEIT MEANINGS & CUSTOMS The Rebbe Reb Melech in Noam Elimelech explains the reason why when we mention a

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Tzaddik who has passed on we say: Zechuso Yogen Oleinu (may his merit shield us). The Noam Elimelech asks: why would the Tzaddik give away his merit to someone else to shield him? Perhaps he would keep that merit for his own benefit in the next world! He answers that zechuso should not be translated as “merit” rather as zach venoki – “pure and refined”. When we say Zechuso Yogen Oleinu, we are asking that the purity and refinement that the Tzaddik underwent through his Torah study, sincerely motivated lishma – which refined him; this light should be drawn down over us all and stand by his generation to shield and protect us all. (Parshas Bo). Those Tzaddikim who, during their lifetimes, awakened and roused the hearts and souls of the Jewish people, continue to do so even after they have passed on from this world. (Atzei Chaim – Mishpotim).  The Tzaddikim who reside in the world of truth are called Melitzei Yosher, for during their lifetimes they advocated on behalf of the Jewish people to protect them from all manner of prosecution, and they continue to plead our case and advocate on our behalf in the next world, just as Chazal teach us regarding Moshe (Sota 13b) that “Moshe passed away there” (Devorim 34:5) and yet it says in Shemos (34:28) that he was there with Hashem? The Gemora answers the contradiction by saying that just as in the first place he stood and served before Hashem, so does he now still stand and serve before Hashem till this day, advocating on our behalf before Hashem just as he did in his lifetime – and so do all the Tzaddikim of each generation in the upper realms. (Bais Yaakov – Zechor Bris). 

Y GEDOLIM BE’MASAYHEM Z STORIES & ANECDOTES Rav Shmuel Salant of YerushalayimYerushalayim,,,, 292929ththth of Menachem Av A gem that is unique in its written semicha by Rav Abele, the famous multifaceted beauty is not left long at the Dayan of Vilna, though it is not noted there jewelers. The first buyer with a keen eye that this was when he was just bar mitzva! recognizes its worth and is ready to pay As a seven-year-old, he was once ill dearly for it. Rav Shmuel Salant was taken and in bed. The doctor who checked him as a chosson already at the age of ten, for saw that his mouth was full of blisters. his exceptional talents were already well Turning to the boy’s parents, the doctor known. explained that if the tongue isn’t clean, it’s His humility a sure sign of a malfunctioning stomach. perhaps outweighed “Is there anyone who can truly say his greatness. In his mouth is clean?” retorted the sick child. accordance with “Chazal tell us in the Gemora Bova Basra Rav Shmuel’s that most people are guilty of theft and wishes, the only everyone of loshon hora!” praise written on his headstone on  Har HaZeisim is that he was given a Throughout the seventy years of his 9
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Rabbonus in Yerushalayim, Rav Shmuel Shmuel, would rent a suitable building so was to the public as a loving father, and that classes could be carried out in spacious even more, a faithful servant. The Rav was rooms. always available and reception hours were Within a short time, all the children an unknown. In fact, he placed his table of Yerushalayim, rich and poor alike, were close to the door so that whoever would learning under the new Talmud Torah need him, at any hour, would just come to system. The Rav personally saw to every the door and find the Rav ready to hear a detail, even checking the boys’ school bags, shaila or listen to a Jew’s troubles. to check that they all had food. When he When he was asked why he did not saw one that was bare of even a piece of set aside specific times for receiving the bread, he would place some nourishing public, the Rav replied, “A person must food into the bag. emulate the ways of HaKodosh Boruch Hu. With the new cheder, the standard We say every day in Bircas HaMozon that of Torah was raised dramatically in Hashem feeds us and provides all our Yerushalayim. From these youngsters grew needs, tomid bechol yom uvechol eis the new generation of Talmidei uvechol sho’oh – “always, every day, every Chachomim in Yerushalayim, a generation time and every hour”. Am I more important that looks back with pride to the institution than HaKodosh Boruch Hu?” that built them. The mosad named Eitz  Chaim still stands proudly today in the center of Yerushalayim and continues to The first, and perhaps longest- educate the coming doros, to learn and to lasting, innovation of Rav Shmuel Salant in love Torah. (Editor’s Note: My father Yerushalayim was the establishment of the learned in Eitz Chaim as a child and some Talmud Torah system for boys that we of his fondest memories took place within know today worldwide. its walls). Rav Shmuel had noticed that not all  the Jewish boys received a formal education. Those parents who could afford In Yerushalayim, anecdotes and it would hire a melamed to teach a few boys accounts of Rav Shmuel Salant’s sharp together. Often they would learn in the wisdom abound. melamed’s house in a small room, under The Rav was once standing at the cramped conditions, with not enough door of his house and, upon seeing a man seforim. Meanwhile, those children whose passing by, he beckoned to him to come in. parents had no means with which to pay a As soon as the man had entered, the Rav private melamed would wander aimlessly locked the door securely. Quickly, he in the streets. instructed a member of his family to Grasping the situation and summon two Dayonim and a sofer who perceiving the dangers therein to the boys’ lived in the vicinity. When all were present, spiritual growth, Rav Shmuel gathered the Rav raised his voice sternly at the together all the parents of the city and bewildered man. “Tell me your name and presented a novel idea: the Rav would that of your wife and instruct the sofer to appoint a melamed who would teach all write a bill of divorce for your wife.” children, irrespective of their parents’ The stranger composed himself and financial means. He would be paid a blatantly denied everything. “Forgive me, regular wage, which would be the Rav’s kvod HaRav, I think the Rav is mistaken. I responsibility. Aside from this, he, Rav am not married and have no wife to

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Re’eh / [email protected] divorce. I have no idea what the Rav is Rav send a telegram stating that the two talking about.” admitted they had testified falsely? Then all Ignoring his glib talk, the Rav began the Jews of the city will be saved.” to shout, “Give your wife a valid get, Rav Elishar reread the letter, not according to Halocha! You’ll meet a bitter knowing what to make of it. Gathering the end if you do not heed my words!” askonim of Rishon LeTzion, they could After a few minutes, the man’s come to no decision. Was the letter facade crumbled and he gave in. The bill of authentic, or could it be just a ruse to get divorce was written up and the Rav sent the people of Novominsk into trouble? No the man free on his way. solution was found and the Rav decided Shocked by the pace and bizarre they would take the telegram together to turn of events, the Dayonim wondered, Rav Shmuel Salant and whatever he “How does the Rav know this stranger? decided would be the final word. How does he know that he must divorce his Due to the danger involved, they wife?” awoke the Rav from his sleep when they “A few months ago, there were arrived. Rav Shmuel, who was already public notices everywhere that a man had almost ninety years old, listened to the disappeared after refusing to give his wife a shaila and then glanced at the telegram. get, leaving her an aguna. The notice Immediately, he discerned the intent displayed a picture of the man and behind it. requested anyone who saw him to report “The telegram looks too long. No him immediately. When this man passed Rav would write so many words. Such a by my house, I recognized him and decided lengthy message could only have been to act fast and extract the get from him al written by the goyim themselves and pi Torah, thereby saving his wife from her perhaps they forced the Rav to sign at the predicament.” end. No doubt they want us to report that Jews are false witnesses and whip up the  fury of the masses against the Yidden.” The venerable Rav then gave his The Rav’s pikchus saved a sage advice: “Avoid giving a direct answer community as far away as Poland from and say you have no idea of any witnesses what would have been an ugly pogrom. at all.” In the month of Tammuz 5665 Rav Elishar obeyed the Rav and (1905), a telegram arrived at the home of promptly sent a telegram back, saying that the Rav of Rishon LeTzion, Rav Yaakov since he was a Turkish citizen, it was Shaul Elishar. It was a lengthy telegram of forbidden for him to mix into the laws of one hundred and thirty-three words, other countries and that he had no idea of apparently written by the Rav of any Jews who had come from Novominsk. Novominsk. It reported a story of two Novominsker Jews who had moved to A few weeks later, the Jewish Yerushalayim. They had given false newspaper in Warsaw had a full report of testimony that five gentiles were involved the sharp wisdom of Rav Shmuel Salant, in a murder. The five were condemned to a who had saved the Jews of Novominsk. harsh sentence. In the event that this would Had the Rabbonim fallen into the trap of be carried out, the local goyim would no the false telegram, the goyim would have doubt exact a bloodthirsty revenge on all been severely incited against the Jews and the Jews. who knows how far their anger would have taken them, chas vesholom. “Please,” the letter read, “would the 11
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Rav Shmuel Salant (1816– 1909) marriage to Tova, Rav Shmuel adopted his was a renowned Talmudist and Torah father-in law’s surname, Salant. scholar who followed the customs of the (Rav Yosef Zundel Salant was a Gaon of Vilna. From 1841 until his passing talmid of Rav Chaim Itzkowitz of Volozhin in 1909 he served as the Ashkenazi chief (Rav Chaim Volozhiner), who in 1803 Rav of Yerushalayim. founded the famed Volozhin Yeshiva. Rav Shmuel Salant was born in 1816 Following the petira of Rav Chaim of in the city of Volknik near Bialystok, then Volozhin in 1821, Rav Yosef Zundel would part of Russia. His father, Rav Tzvi, was the make trips to Posen to study with Rav Rav of the town, as well as the Rav of Akiva Eiger (1761–1837). Rav Zundel was Trakai, near Vilna. Rav Shmuel’s mother, the spiritual mentor of Rav Yisrael Lipkin Risa, daughter of Rav Shimon, immigrated Salanter (1810–1883), who would later be to Eretz Yisrael in her old age. She passed immortalized as the father of the Mussar away on the 5th of Tishrei in 1857 and was Movement.) In 1837, Rav Yosef Zundel buried on Har HaZeisim in what is known Salant immigrated to Yerushalayim from today as the Sefardi section. In his early Lithuania. Rav Zundel refused support youth Rav Shmuel studied with his father. from public funds and instead made a Unfortunately, Rav Tzvi passed away when living in the vinegar business. At that time Shmuel was but a child. Relatives of the the Ashkenazi settlement in Yerushalayim young Shmuel sent him to the city of was very small and had no judicial court. Keidan to study under Rav Tzemach Only the Sefardi community had an Shapiro, known as Rav Tzemach established Bais Din. Upon his arrival in Drubiyaner, who later became one of the Yerushalayim, Rav Zundel established an great leaders of the city of Vilna. informal Bais Din in his courtyard to serve In Kaiden, at the tender age of ten, the local Ashkenazi community.) Rav Shmuel, who was already renowned as After his marriage Rav Shmuel a child prodigy, became engaged to Fruma Salant moved to the city of Volozhin where Shapiro, the daughter of Rav Shimon he was appointed Talmud lecturer in the Merkel Shapiro (the son of Rav Avrohom Volozhin Yeshiva. Shapiro) who was the chief Rav of Birz and In 1840, due to health reasons and brother to Rav Salant’s mentor, Rav upon the advice of doctors, Rav Shmuel Tzemach Shapiro. The marriage took place Salant took his family and traveled to Eretz after Rav Shmuel Salant’s bar mitzva. Rav Yisrael. En route, in Constantinople, he Salant had a daughter from this marriage. met and befriended Sir Moses Montefiore, After his wedding Rav Shmuel and a group who was on his way to defend the Jews of Torah scholars traveled to Lithuania to falsely accused in the Damascus Blood the city of Salant to study under the famed Libel. Sir Moses subsequently traveled to Rav Tzvi Hirsch Brodah. For reasons Eretz Yisrael seven times during his unknown, the marriage of Rav Shmuel and lifetime and developed a profound respect his young wife Fruma ended in divorce for Rav Shmuel Salant. Together they after three years. The famed Tzaddik, Rav would collaborate on many projects for the Yosef Zundel of Salant, highly respected benefit of the fledgling Ashkenazi Rav Shmuel as an exceptional prodigy and community. outstanding Tzaddik. Rav Yosef Zundel had Rav Salant arrived a daughter, Tova (1816-1869), who was a in Yerushalayim in 1841, rejoining his pious woman, and in 1834 offered Rav father-in-law and about five hundred other Shmuel her hand in marriage. After his Ashkenazim who had preceded him in 1838. There were about five thousand Jews 12
Re’eh / [email protected] in Eretz Yisrael at that time, living mainly was supported in this manner by donations in Yerushalayim, Tzefas, Teverya from Jews in the Diaspora. Rav Salant and Chevron. Smaller communities were traveled often to Europe to raise funds for in Yaffo, Chaifa, Peki’in, Acco, Shechem the impoverished Jewish settlement and and Shfaram. A large part of the Jewish managed to visit most major cities of settlement studied full-time and was Lithuania and Poland. supported by donations from Jews in the In 1850, while visiting Vilna, he met Diaspora. This age-old practice of with the committee that oversaw the supporting scholars in Eretz Yisrael who assignment of funds to the Holy Land. Rav studied full time was known as Chaluka. Salant presented a plan for setting up a Upon his arrival in Yerushalayim, Yeshiva of higher learning. His plan met Rav Shmuel Salant moved into a tiny two- with approval and upon his return to Eretz room apartment without windows in the Yisrael he quickly set up the Yeshiva in the courtyard of the Churva, “the ruins of Rav Menachem Tzion shul and began to deliver Yehuda the Chassid”. Here in this modest daily lectures there. By 1855 the Yeshiva apartment he would live and work for the had successfully grown to major next fifty years. In his capacity as chief proportions. The Yeshiva was named Eitz Rav, he met with the great sages and Chaim with Rav Shmuel Salant and Rav prominent people of the era to discuss Yeshaya Berdaky at the helm. By the turn communal matters, in addition to the of the twentieth century Yeshiva Eitz continuous stream of plain folk who came Chaim had a total enrollment of almost one to consult with him. thousand talmidim! The remarkable Rav Salant could not have come at a success of the Yeshiva ensured that a whole more auspicious time. The Ashkenazi new generation of pious scholars would be community had grown in size considerably ready to guide the populace and forge the and urgently needed a strong Torah path of the country for future generations. scholar to stand at the helm of an official The year 1860 was a time of Ashkenazi Bais Din. With the arrival of Rav universal poverty and hardship and the Salant, the scope and dimension of the communities in Eretz Yisrael began an temporary Ashkenazi Bais Din changed unprecedented descent into abject poverty, dramatically. In this very same courtyard the likes of which they had not seen in Rav Salant established an authorized decades. Rav Meir Auerbach (1815–1878), permanent Bais Din for the Ashkenazi the chief Rav of Kalisch, arrived from community. Sitting with him on the Poland that year. Rav Salant appointed him Rabbinical court were his brother-in-law to take his place as chief Rav of Rav Uri Shabbetai and Rav Binyomin Yerushalayim in his absence, while Rav Dovid of Vilna. This was the first Salant traveled to Germany, Amsterdam established Ashkenazi Bais Din in and London on behalf of the community. In Yerushalayim for centuries. Rav Salant Germany he also met with the Rav of would thus serve as the chief Ashkenazi Wurzburg, Rav Seligmann Baer Bamberger Rav of Yerushalayim for the next seventy (1807–1878), one of the last great Geonim years! of German Jewry. They discussed the As chief Rav, Rav Salant was also in status of the various Kollelim in charge of administering the Kollel Yerushalayim and ways to manage them. Ashkenazim and its concomitant Chaluka Although new settlements in Eretz Yisrael system, an age-old practice of supporting were being funded by their mother scholars in Eretz Yisrael who studied full countries, the communities that had been time. A large part of the Jewish settlement living in Eretz Yisrael for centuries no

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Re’eh / [email protected] longer had a source of income. Hundreds of Yerushalayim and all the various Ashkenazi people died of hunger, particularly young groups and organizations were in disarray, children and infants. The situation Rav Shmuel Salant and Rav Auerbach felt threatened to engulf the entire country. that it would be a tremendous advantage to Upon the return of Rav Salant from the entire city to create an umbrella Europe in 1860, Rav Meir Auerbach organization uniting all the various factions wanted to step down and return the post of and which would work harmoniously and Rav of Yerushalayim back to Rav Salant. in unison for the benefit of the klal. Thus Rav Salant, in his keen wisdom and insight, was born the Vaad HaKlali, which saw the tremendous benefit of having Rav eventually became the central institution Auerbach involved in communal affairs. He dealing with all Yerushalayim’s vast and convinced Rav Auerbach to stay on to assist varied issues, both financial and spiritual. him since he himself was caught up in In 1878 Rav Meir Auerbach passed overseeing the financial viability of the away, and once again the entire burden fell community and therefore had little time to on the shoulders of Rav Salant and he fill his role as sole chief Rav. Rav Auerbach returned to his post as chief Rav for was thus persuaded to remain in the Ashkenazim. In 1888 Rav Salant’s eyesight Yerushalayim Rabbinate together with Rav began to fail. He did not, however, allow Salant. As assistant chief Rav, Rav this debilitating disability to stop his wide- Auerbach assisted Rav Shmuel Salant in ranging activities in the communal affairs the spiritual and material wellbeing of of the country. In 1900 he enlisted as his Yerushalayim and continued to play a most assistant in the Rav Meir Ba’al HaNes critical role in all the communal affairs of Salant charity fund Rav Eliyohu Dovid the country. Rav Auerbach also played an Rabinowitz-Teomim, chief Rav of Mir, and essential role on the Yerushalayim world-famous scholar and author. Rav Rabbinical Board of Directors of the Rav Rabinowitz-Teomim was born near Kovno Meir Ba’al HaNes Salant charity founded in in 1845. In 1873 he was invited to the 1860 by Rav Zundel and Rav Shmuel Rabbinate of Panevez, the fifth-largest city Salant. In rising to the monumental in Lithuania. Twenty years later he was challenge of administering to the desperate appointed chief Rav of Mir. At the turn of financial woes of the vast majority of the century Rav Rabinowitz-Teomim families in Eretz Yisrael, Rav Shmuel settled in Eretz Yisrael and was Salant had thrown himself into communal immediately chosen by the ailing Rav work and particularly the central Rav Meir Salant to assist him. For five years they Ba’al HaNes Salant charity fund which worked tirelessly together for the benefit of provided for destitute and impoverished the Jewish settlement. Unfortunately, Rav families and saved them from oblivion. Rabinowitz-Teomim predeceased Rav During Rav Shmuel Salant’s lifetime and Salant, passing away in 1905 at the early later until after World War I, with the age of sixty. unanimous backing and blessing of all the Rav Salant was regarded as a great Rabbinical leaders around the world, distinguished Talmudist and an excellent all charity collected throughout the world and sagacious leader. Many of his positions on behalf and in the name of Rav Meir in Jewish law are known through the Ba’al HaNes was under the sole jurisdiction writings of his talmidim. He was also of the Rav Meir Ba’al HaNes charity fund known for his moderation and tolerance of and distributed by Rav Shmuel Salant. all classes of Jews. Although serving as the In 1866 when the cholera plague Ashkenazi chief Rav, he carried on rained death and destruction on excellent relations with chief Rav and

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Chacham Bashi Rav Yaakov Shaul was buried the next day on Har HaZeisim Elyashar, his Sefardi counterpart, and they in the Perushim section alongside his acted in harmony and unison concerning father-in-law, Rav Zundel Salant. Many of the welfare matters of the community. Yerushalayim’s great leaders, who were Among the myriad accomplishments also friends and colleagues of Rav Shmuel of Rav Salant for the community was the Salant, are interred in that very same area: founding of the Bikur Cholim Hospital. Rav Rav Rabinowitz-Teomim, Rav Chaim Salant encouraged people to move into new Berlin, Rav Yehoshua Leib Diskin, Rav neighborhoods outside the Old City walls, Yitzchok Blazer, Rav Meir Auerbach, Rav and during his tenure as chief Rav, the Yosef Chaim Sonnenfeld, Rav Eliyohu population of Yerushalayim grew from five Kletzkin and many others. thousand to thirty thousand Jews. On the following day, Tuesday Rav Shmuel Salant was also August 17, 1909, the New York Times had a instrumental in collecting the necessary lengthy column reporting the passing of funding to build the Bais Yaakov shul, Rav Salant along with a biography of his located in the Jewish Quarter of the Old life. City of Yerushalayim. The cornerstone was Before he left this world, Rav Salant laid in 1856 in the presence of Rav Salant, inscribed his last will and testimony and and other dignitaries such as Baron pledged that all who continue supporting Alphonse James de Rothschild, brother of the Rav Meir Ba’al HaNes Salant charity Edmond James de Rothschild, who will merit heavenly blessings and divine dedicated much of his life supporting the mercy. Jews of Palestine. It was officially named The remarkable legacy of Rav Meir Bais Yaakov after their father James Baal HaNes Salant is vibrantly alive and (Yaakov) Rothschild. It remained potent to this very day. Stories abound of Yerushalayim’s main shul until the men and women who, during personal twentieth century, when it was reduced to need and crisis, experienced miraculous rubble by Jordanian soldiers during the help when they gave charity to this holy 1948 Arab-Israeli War. fund. Rav Shmuel Salant passed away on www.rabbimeirbaalhaneis.org/ Monday, August 16/29th of Av 1909 and  RRavav Eliezer Zusia Portugal,Portugal, 29, 29ththth ofofof Menachem Av The Skulener Rebbe Shachris with the Skulener Rebbe Portugal, complete a minyan for Brings Success Shacharis. The diamond dealer, who, of The following story was told over by course, had already davened, responded Rav Shlomo Mandel, Rosh Yeshiva of that he was in a hurry, but the man Yeshiva of Brooklyn: convinced him to stay and help the Rebbe’s He has a relative, a diamond dealer, minyan. He walked into the shul and saw who was walking to the train station in that they were still short the required ten order to get to a very important business for a minyan, but he was there already, so meeting. As he passed by the Skulener Bais he stuck around. They finally gathered the Medrash, a man asked him to help the required ten men and started to daven at Skulener Rebbe, Rav Eliezer Zusia the Rebbe’s usual deliberate pace. The man

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Re’eh / [email protected] kept glancing at his watch and realized that Jews from all walks of life. he was going to miss his important Almost immediately after they business meeting. At this point, he couldn’t settled in Crown Heights, they formed a leave and ruin the minyan, so he stayed. network of orphanages in Eretz Yisrael to To make a long story short, he provide material and spiritual sustenance missed his important meeting. However, to hundreds of orphaned children and that day turned out to be his most children who came from homes where the successful day in business ever, despite parents were either unfit or unable to care missing an important meeting. Rav Shlomo for them. Their goal was to help these Mandel concluded, “After a Shacharis with children grow up, marry and raise Torah- the Skulener Rebbe, of course it was his true generations. The organization was most successful day in business!” Chessed L’Avrohom. Zechuso Yogen Oleinu To this day, the Skulener Rebbe www.zchusavos.blogspot.com/2007/08/shachris-with-skulener- guides Chessed L’Avrohom. Orphanages in rebbe-brings.html Bnei Brak, Meron and Kadima are staffed by teachers, house parents and a full roster  of educational professionals. The children receive a chareidi chinuch in a loving and Chessed L’Avrohom: For All the nurturing environment. Wherever possible, Rebbe’s Children the birth parents are invited to participate In 1960, the Skulener Rebbe, Rav in the child’s upbringing, even if only in a Eliezer Zusia Portugal, and his son, Rav limited way. And every child’s simcha Yisrael Avrohom, were released from a becomes a Chessed L’Avrohom family Communist Romanian prison where they occasion, as milestones like bar mitzvas had been held for almost a year. Intense and weddings are arranged and sponsored public pressure from the leading Gedolim by the organization. of that era, including the Lubavitcher, After-school programs in Chadera, Kapishnitzer, Sadigerer and Boyaner Kiryat Ata, Nahariya, Ashkelon and Ashdod Rebbes, coupled with diplomatic give public-school children the opportunity intervention from United Nations to thrive in a wholesome Torah Secretary-General Dag Hammarskjöld, had atmosphere. Summer camps, national allowed them to immigrate to the United outreach and alumni programs, States. Shabbatonim, separate educational Although they had been locked away programming for married men and women from the eyes of world Jewry for decades, and a vocational training center help young the Rebbes’ holiness and efforts on behalf people develop the social and other skills of Romanian wartime orphans were well necessary to lead productive lives. known. Their arrival was met with www.5tjt.com/chesed-lavraham-for-all-the-rebbes-children/ jubilance and reverential devotion among  Rav Yosef Meir Twersky of MakhnovkaMakhnovka,,,, 292929ththth of Menachem Av Rav Yosef Meir Twersky was born in Loyav, like him a descendant of the 5620/1860 in Skver. He was the son of Rav Czernobyl dynasty. Avrohom Yehoshua Heschel of Skver. After the petira of his father in Rav Yosef Meir was the son-in-law 5246/1886, Rav Yosef Meir was appointed of Rav Menachem Nachum Twersky of Rebbe in the village of Makhnovka in

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Ukraine. Rosh Chodesh Elul 5677/1917 in His court attracted many thousands Makhnovka. He was fifty-seven. of Chassidim, and his influence was His son, Rav Avrohom Yehoshua tremendous. Rav Yosef Meir was revered Heshel, succeeded him as Rebbe. He later by his generation; many Tzaddikim said moved to Eretz Yisrael, where he rebuilt that he was worthy of being among the the Makhnovka court in Bnei Brak. talmidim of the Ba’al Shem Tov. Rav Yosef Meir’s sons-in-law were Rav Yosef Meir was known as a boki Rav Dovid Leib Twersky; Rav Nachum in sifrei Kabbola. He endured fasts and Twersky of Zlotipoli, the son of Rav Dovid other self-inflictions. of Skver; and Rav Yehoshua Roke’ach of During World War I, many Yidden Yaroslav. found refuge in his Bais Medrash, despite Zechuso yagen oleinu. the mesirus nefesh this demanded of him. www.hamodia.com/features/day-history-29-avaugust-25/ Rav Yosef Meir was niftar on Erev  Rav Yisrael Friedman of BoyanBoyan))))LeipzigLeipzigLeipzigLeipzig,,, 303030ttththhh of Menachem Av Rav Yisrael was the son of Rav Nachum, set up his court in Czernowitz, Yitzchok (the Pachad Yitzchok), founder of Bukovina. The third son, Rav Avrohom the Boyan dynasty. He was born on the 24th Yaakov, moved to Lemberg, Galicia, where of Elul 5638/1878, coinciding with the first he established a large court and Yeshiva. day of Selichos. Sadly, he was killed al kiddush Hashem at His paternal grandfather, Rav the hands of the Germans; Hy”d. The Avrohom Yaakov of Sadigura, commented youngest son, Rav Mordechai Shlomo, left that he entered this world like a veteran Europe for New York, where he was Chassid, arriving at the Rebbe’s court on instrumental in building up the Torah the first day of Selichos. He was named community in the United States. Yisrael after his great-grandfather, Rav Rav Yisrael eventually moved to Yisrael of Ruzhin. Leipzig, Germany, where his court served His father hired the best melamdim the many Ruzhiner Chassidim who had for him as he quickly climbed the ladder of fled there during World War I. success in his studies. In fact, he finished Rav Yisrael was a beloved figure in the entire Shas during his youth. the region; not only his Chassidim Rav Yisrael closely followed his holy consulted with him, but the local father’s ways, absorbing the exalted nature population also benefited immensely from of his Avodas HaKodesh. his presence. He was the son-in-law of his uncle, He accomplished a great deal by Rav Shlomo of Sadigura. His second wife building mikvaos, upholding kashrus, and was the daughter of his uncle, Rav Dovid generally strengthening Yiddishkeit. Halpern, son-in-law of the Ruzhiner. In 5695/1935 he visited Eretz After the petira of his father, he, Yisrael, and was warmly welcomed by the along with his brothers, Rav Menachem yishuv there. He returned to Germany on a Nachum, Rav Avrohom Yaakov, and Rav temporary basis, his heart desiring to settle Mordechai Shlomo, began leading permanently in the Holy Land. Chassidic courts. In 5699/1939, he escaped the Nazi The eldest son, Rav Menachem barbarity by fleeing to Switzerland, where 17
Re’eh / [email protected] he stayed for a short while before yeshuos for people in need. continuing his journey to Eretz Yisrael. He was niftar on the first day of Rav Yisrael re-established his Bais Rosh Chodesh Elul (30th of Av) and was Medrash in Tel Aviv, which served as a buried in Tzefas. He was succeeded by his focal point for Boyaner Chassidim after the younger brother, Rav Mordechai Shlomo of war. Boyan. He was known for his ability to be Zechuso yogein oleinu po’el yeshuos. His father said of him that www.hamodia.com/features/day-history-30-avaugust-26/ he had the abilities of his father-in-law, Rav Shlomo of Sadigura, in his power to achieve  Rav Yehoshua Zeitlin of ShklovShklov,,,, 111ststst ofofof ElulElulElul

Rav Yehoshua Zeitlin was born in influential adviser to the king. He 5502/1742 in Charson. supported many of his talmidim from his He was a talmid of the Vilna Gaon own pocket. and of Rav Arye Leib Ginsburg, the Among his famous talmidim are Rav Sha’agas Arye. Menachem Mendel Leffin, the mechaber of Rav Yehoshua was a Gaon who was Cheshbon HaNefesh; Rav Binyomin Rivlin, regularly asked by other Gedolim for his mechaber of Gevi’i Gvia HaKesef; and Rav opinion in matters of Halocha. Boruch of Shklov. He wrote the commentary Amudei Rav Yehoshua was niftar on the 1st Gola on Sefer Mitzvos Koton, better known of Elul, the second day of Rosh Chodesh as the Smak. He also published a 5582/1822, at the age of eighty. compilation of his Halachic responsa. Zecher Tzaddik livrocha. Besides his greatness in Torah, Rav www.hamodia.com/features/day-history-1-elulaugust-27/ Yehoshua was also wealthy and was an  Rav Yisrael Elozor Hopstein of KozhnitzKozhnitz,,,, 222ndndnd ofofof ElulElulElul Son of Rav Yerachmiel Moshe of group of Chassidim who bought property Kozhnitz, Rav Yisrael Elozor Hopstein was there. Rav Yisrael Elozor himself traveled born in Elul 5658/1898, a sixth-generation to Eretz Yisrael with the group, where, with descendant of the Maggid of Kozhnitz, and the Chassidim of the Yablona Rebbe, they was named Yisrael after him. founded the city of Kfar Chassidim. Rav Yisrael Elozor learned under Due to ill health, Rav Yisrael Elozor Rav Meir Yechiel of Ostrovtza, receiving was forced to leave Eretz Yisrael. He was semicha from him. He married the appointed Rav of the community in Paris; daughter of Rav Mordechai Yosef Twersky when the Nazis conquered Paris, Rav of Zlatipola. After the petira of his father Yisrael Elozor was captured as he tried to on the 13th of Elul 5669/1909, Rav Yisrael flee, but he was transferred to Nice and Elozor was appointed Rebbe. from there he managed to escape to In 5684/1924, wishing to help settle America in 5701/1941. Eretz Yisrael, Rav Yisrael Elozor headed a In America, Rav Yisrael Elozor

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Re’eh / [email protected] rebuilt Kozhnitzer Chassidus. 5726/1966, at the age of sixty-eight. His Unfortunately, all the seforim and mitta was flown to Eretz Yisrael, where he heirlooms he had inherited from his was buried in the Sanhedria Bais Olam in forebears were lost during the war. Yerushalayim. In 5726/1966, Rav Yisrael Elozor Rav Yisrael Elozor’s Divrei Torah decided to return to Eretz Yisrael, and were published in the sefer Avodas Elozor. founded a Bais Medrash for the Kozhnitzer The Rebbe was succeeded as Chassidim there. (Until then, they davened Kozhnitzer Rebbe by his grandson, Rav in someone’s apartment.) Shimshon Sternberg, who leads a Returning to America to take care of flourishing Chassidus in Eretz Yisrael. some last details, Rav Yisrael Elozor was www.hamodia.com/features/this-day-in-history-2-elulaugust-8/ suddenly niftar on the 2nd of Elul  Rav Yitzchok bar SheshesSheshes,,,, 222ndndnd ofofof ElulElulElul The Rivash Generally, he led a private life, him. To give Rivash the power necessary to earning his livelihood in commerce until he act against this man, Rav Shaul HaKohen was about fifty years old, when he was Astrue persuaded the government to compelled to accept a position as a Rav. appoint Rivash the Rav of Algiers. But this Together with six other prominent men of won for him a still more powerful enemy in Barcelona, among whom was his younger the person of Rav Shimon ben Rav Zemah brother, Rav Yehuda ben Rav Sheshes and Duran (Rashbaz), who disapproved of any his teacher the RaN, he was thrown into intervention on the part of the government prison on a false accusation. After his in the affairs of the Rabbinate. acquittal, he accepted the Rabbinate of Notwithstanding these events, Saragossa. While Rav in Saragossa, there Rivash was greatly venerated by the was conflict stirred up by the Dayan Rav Algerian Jews, and pilgrimages to his tomb Yosef ben Rav Dovid. As a consequence, he are still made on the anniversary of his accepted the less important Rabbinate of Yahrzeit, since his petira in 1408. His Calatayud; but when he was on the point of tombstone was restored by the community leaving Saragossa the leaders of that of Algiers in 1862. community induced him to stay. The peace, Rivash was the mechaber of 518 however, did not remain long undisturbed, responsa, to which great Halachic value is and he settled in Valencia, where he attached by men like Rav Yosef Caro, Rav directed a Talmudical school. Yaakov Berab and many others. They are In 1391, the Jews of Spain suffered also of great historical importance as great persecution as a result of the reflecting the conditions of Jewish life in preaching of Fernandes Martinez. Rivash the fourteenth century. In some of them are saved himself by flight. After sojourning a to be found details of the author’s life; but certain time at Miliana he settled in Algiers, unfortunately it is impossible to trace these where he was received with great honor. chronologically, the original order of the A certain Spanish refugee who had responsa having been altered by the settled in Algiers before him aspired to editors. become the leader of the community, and, Although Rivash was very strict in seeing in Rivash a rival, began to persecute his Halachic decisions, he was far from

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Re’eh / [email protected] being narrow-minded. He has nothing to address its claims. say against secular knowledge; he Rivash’s responsa were first published disapproves of the study of Aristotle only under the title She’elos UTeshuvos, in because the latter professed belief in the Constantinople in 1546–47. A newer eternity of matter and denied Hashem’s collection of the responsa was published providence. Rivash’s responsa evidence a under the title She’elos UTeshuvos profound knowledge of the philosophical HaRibash HaChadoshos by Rav Dovid writings of his time. In one of them (No. Frenkl at Muncas. In addition to these, he 118) he explains the difference between the wrote novellæ on the Talmud which are no opinion of Rav Levi ben Rav Gershom longer in existence. They are mentioned by (Ralbag) and that of Rav Avrohom ben Rav him in his responsa (No. 106), and some of Dovid of Posquières (RABaD) on free will, them, on the treatise Kesubos, are cited by and gives his own views on that Rav Bezalel Ashkenazi in the Shitta complicated subject. His attitude to Mekubetzes. Rav Azulai said that he had Kabbola was ambivalent. He advised seen a manuscript containing a against involving oneself with it unless one commentary on the Torah by Rivash, has received it from an adept teacher; since (5167/5168–1407/1408); he had not done so, he wrote, he could not  RRavav Yissocher Ber ben Yitzchok Leifer,Leifer,,, 333rdrdrd of ElulElulElul Rav Bertzi of Nadworna – first Nadvorner Rebbe Here is a story I once heard from my you hear me? Do you understand? Even if rebbe the Clevelander Rebbe Shlita of he yells, shouts and threatens you! Even if Raanana about his alter zeida the founder the old man with the beard white as snow of the dynasty’s passing: orders you to stand aside - do not heed him In the year Tav Reish Ches, the and stand fast and strong!” Cholera epidemic was raging. It claimed And so they came to the crossroads the lives of many Yidden. As the death toll and disembarked and the Chassidim climbed higher, the survivors and others blocked the path and waited. The came to Rav Bertzi and cried begging him Nadworna Rebbe, Rav Yissocher Bertzi to save them from the dreaded disease. stood on the side meditating on some “Please Rebbe, daven and awaken higher plane. Some time passed and they heavenly divine mercy to stop this plague!” heard the sounds of horses approaching they cried. and saw another coach and wagon draw The Rebbe then took a drastic step near. Sure enough, it was driven by an and self-sacrificed himself for Klal Yisroel. older man with a long white beard and a He asked several followers and with a stature appearance of nobility and Chassidim to ready a coach and they he asked them to let him pass. When they embarked on a journey to the forest. On the refused, he began to berate them - elling way, the Rebbe warned them, “When we and shouting for them to move and let him arrive at the crossroads in the path, wait pass and continue on his way! They and another coach and wagon shall listened however steadfast to the Rebbe’s approach bearing a noble old Jew with a instructions and they remained strong and long beard of stature and presence. You unwavering - barring his way and not must stand and bar his path, under no moving an inch from the path. Finally, the circumstances must you let him pass, do old man unsheathed his sword and

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Re’eh / [email protected] threatened them, but still they stood their In his youth, Rav Bertche, as he was ground with no fear as the Rebbe had told fondly called, learned together with his them. Seeing this resistance, the old man uncle, Rav Meir of Premishlan, under his went down and went straight himself to illustrious grandfather, Rav Aharon Leib of Rav Bertzi carrying a large book with him. Premishlan. Rav Meir said of his young He approached the tzaddik and together nephew, “If I had the fire of Rav Bertche, I they examined the book turning pages until would devour the entire world.” he concluded. Then the old man closed the Rav Bertche married the daughter of book turned around and entered the coach, Rav Avrohom Leib Shochet. gathered the reins and turned the horses He traveled to the court of Rav and the carriage around and went back to Yitzchok of Radvill, the son of Rav Yechiel where they had come from. Michel of Zlotchov. Following the petira of Afterwards, the Rebbe explained Rav Yitzchok, Rav Bertche was appointed that these were the sifei chaim ve’sifrei Rebbe, holding court in Nadvorna. meisim – the books of life and death. He had examined the book and seen written He was known for his enthusiastic there that this old man, none other than tefillos. the malach hamaves himself, was on his In the year of his passing, cholera way that moment to carry out terrible broke out in the Jewish community, decrees and take the lives of some twelve causing many deaths. Rav Bertche took thousand Jewish souls, “I saw the books of upon himself to be the kappora of Klal life and death open before me and I made a Yisrael. He was niftar on the 3rd of Elul deal, I had no choice - I had to save their 5608/1848, and with his petira the lives - so I traded myself for them!” And so, epidemic stopped. saying they went back, the Rebbe prepared His sons were Rav Aharon Leib of his tzava’ah, his final last will and Nadvorna, Rav Mordechai of Nadvorna- testament and sadly he saved them all, and Bursztyn, Rav Yosef of Bursha and Rav passed on at the young age of just forty one Yisrael. years old. He was moser nefesh and His sons-in-law were Rav Moshe of sacrificed himself to save them from the Kalisch; Rav Yitzchok Dov of Nadvorna; Cholera epidemic. He passed away on the and Rav Feivish, who lived in Zhabrizh. third of Elul Tav Reish Ches. Some of the Divrei Torah of Rav  Bertche were published as a section of his son’s sefer, Maamar Mordechai. Rav Yissochor Dov Ber Leifer was Zechuso yogen oleinu. the son of Rav Yitzchok of Kalisch, a scion of the Premishlan dynasty. www.hamodia.com/features/day-history-3-elulaugust-29/

 Rav Avrohom Tzvi EisenstadtEisenstadt,, 333rdrdrd of ElulElulElul Mechaber of Pis’chei Teshuva Rav Avrohom Tzvi Eisenstadt was Rav Avrohom Tzvi was fluent in the born in 5573/1813. His father was Rav entire Torah and a master of incisive Yaakov of Bialystok, a descendant of Rav thinking, as he demonstrated when he Meir Eisenstadt (the Ponim Meiros) and of dissected deep sugyos. Rav Hertz of Zalkova. 21
Re’eh / [email protected]

His reference work Pis’chei Teshuva summarizing the pesakim of the authorities on Yoreh De’ah, a guide to the pesakim of among the Rishonim and Acharonim. His many Acharonim, was written when he was works became very popular. just twenty-four years old. At that age, he Rav Avrohom Tzvi also wrote was already serving as a Rav in Autian, Pis’chei Teshuva on the sefer Gittin Russia. Va’chalitza, explaining and citing the In 5619/1859, Rav Avrohom Tzvi sources for every Halocha mentioned published Pis’chei Teshuva on Even there; and Nachalas Shiva, on the works of Ho’ezer, and just one year before his petira the early Acharonim. he published the last two sections on the Rav Avrohom Tzvi was niftar on the remaining two sections of Shulchon Aruch, 3rd of Elul, 5628/1868, at the age of fifty- Orach Chaim and Choshen Mishpot. five. Rav Avrohom Tzvi did a major www.hamodia.com/features/this-day-in-history-3-elulaugust-9/ service for Rabbonim by organizing and

 Rav Moishenyu of Boyan)))Cracow)CracowCracowCracow,,,, 333rdrdrd of Elulof Elul Talmidim of Rav Meir Shapiro of Jewry, who prided themselves on having Lublin still recall that first day of a new Rav Moishenyu in their midst. Although he zman in the Yeshiva, the one that started was officially known as the Boyaner Rebbe, off with a difference. Instead of greeting his he was fondly called ‘Rav Moishenyu’, his talmidim as usual, Rav Meir secluded name becoming a symbol of kedusha, himself in his private tzidkus and geonus (holiness, room with strict righteousness and genius) throughout instructions not to be Poland. Beloved by the greatest and disturbed. For three days simplest alike, Rav Moishenyu was and three nights he regarded as a fatherly figure to whom all remained locked in his could turn whenever their problems room. From outside one became too difficult to manage. could hear his voice Although the Rebbes of Bais Ruzhin booming along the were makpid (cautious) to conceal their corridors as he sat immersed in his learning as much as they could, in keeping learning. When he finally emerged from his with the derech (path) they had received room three days later, he told his talmidim, from Rav Yisrael of Ruzhin not to “I just spent the vacation with Rav demonstrate their knowledge in public, Rav Moishenyu Boyaner, and seeing his Moishenyu deviated from this path. He hasmoda (diligence) in Torah, I realized said that the circumstances demanded a that I didn’t know what learning was all change and he took upon himself to be the about. Coming back to Yeshiva, I decided representative of his family who would to try to copy him and I sat down to make that change. learn…” Rav Moishenyu was born on Purim Known as one of the greatest 5641 (1881) to his father, Rav Sholom masmidim (diligent scholars) of his Yosef, who was a son of the first Rebbe of generation, Rav Moishenyu Boyaner was Husyatin, Rav Mordechai Shraga. He grew also considered one of the biggest poskim up under the careful watch of his zeide of his era. He won the hearts of Polish (grandfather) for when he was only two 22
Re’eh / [email protected] years old his father, Rav Sholom Yosef, was einikel (grandchild) in high esteem and suddenly niftar. As a young child he would affectionately call him ‘my amazed all who saw him. Blessed with a Moishenyu’. Even though there was a Rav sharp head, he spent his time finishing one in the Rebbe’s court whose job was to mesechta (tractate) after another. His zeide pasken (decide, judge) the various shailos foretold greatness for his grandson, (legal questions) that came up from time to proclaiming that he would light up the time, the Rebbe would call for his grandson world with his Torah and tzidkus. As the to hear what he had to say. On one occasion elder Chassidim began to take note of his a shaila arose which no one was able to words, so he humbled himself before them, answer. The Boyaner Rebbe remained trying to pretend that he was just an unperturbed and told those around him, ordinary, simple child. “Don’t worry, in a few minutes ‘my A few months after Rav Moishenyu’s Moishenyu’ will be here and he will answer bar mitzva his zeide was niftar and Rav it all...” Moishenyu came under the care of his  uncle, Rav Yisrael of Husyatin. In the years after his bar mitzva, he ascended from one On the 17th of Adar 1917, the Pachad madreiga (plateau) to the next. From early Yitzchok was niftar. Not long afterward, morning until late at night, he immersed Rav Moishenyu’s father-in-law left for himself in his Gemora. To watch his tefilla Czernowitz, where he set up his court. Rav (prayer) was to witness a living mussar Moishenyu decided to stay in Vienna. sefer (ethics lesson), as he stood pouring Although at first he did not have his own out his heart to his Creator. minyan, after a short time his many When the Chassidim praised Rav admirers and talmidim arranged a regular Moishenyu in front of his uncle, Rav Yisrael minyan for him. After Shacharis, Rav of Husyatin, he asked them not to speak Moishenyu sat in his tefillin until midday, about him, telling them, “I have also engrossed in his seforim. He was very observed his actions and seen his great makpid not to be disturbed during his kedusha. Few people are zoche to such learning and only after midday did he see madreigos!” to the daily problems that awaited his When Rav Moishenyu turned attention. twenty, he married Rebbetzin Miriam, a Rav Moishenyu never mentioned daughter of Rav Menachem Nachum of any intention of becoming a Rebbe, but his Boyan (Czernowitz), a son of the Boyaner talmidim and admirers crowned him as Rebbe, the Pachad Yitzchok. After his their Rebbe on their own initiative. Rav chasuna (wedding), Rav Moishenyu stayed Moishenyu did not disappoint his followers in Boyan, becoming a Chassid of his wife’s and agreed to start accepting kvittlech grandfather, the Pachad Yitzchok. He (petitions). Rav Meir Arik was among the accepted the Boyaner Rebbe’s total first to give him a kvittel. When Rav Meir authority in every matter, even changing came to speak to Rav Moishenyu a few days his own minhogim (customs) to those of before Rosh HaShana 5678 (1918) he gave the Pachad Yitzchok. The Chassidim would him a kvittel. At first Rav Moishenyu say that it was worthwhile traveling to refused to take it and asked him, “The Rav Boyan just to see how Rav Moishenyu sat at also needs a kvittel?” the tisch (table) of the Pachad Yitzchok. He “Yes, I also need a good year,” Rav would sit trembling with fear, not removing Meir answered him, and reluctantly Rav his gaze from the Rebbe’s face for a second. Moishenyu took the kvittel. The Boyaner Rebbe held his new The news that Rav Moishenyu had 23
Re’eh / [email protected] accepted the yoke of Rebbe made its way Moishenyu’s house, he told those around around Europe. After the First World War, him, “I have met many great Talmidei many of the Chassidishe courts lay in ruins, Chachomim (sages) in my lifetime, but their shuls destroyed, and the Chassidim never before have I met somebody who is penniless refugees in foreign countries. Rav familiar with literally every sefer he is Moishenyu’s dynamic personality attracted asked about. All the seforim of the many Chassidim from far and wide who Rishonim and Acharonim (early and later found a new existence under his fatherly authorities) are at his fingertips as if he has guidance. just learnt them…” In 1925, Rav Moishenyu agreed to An appreciation of Rav Moishenyu’s the invitation of his Chassidim to come and greatness in Torah can be seen from the live in Cracow, Poland. A large shul and following incident, which was related by apartment were prepared for him, and the Potiker Rav, Rav Shlomo Zalman when he arrived he was welcomed with Horowitz: Rav Horowitz was once walking great honor. Not long before he arrived, a together with Rav Moishenyu when they serious shaila had arisen regarding the were approached by someone who asked them where a certain saying of Chazal was written. Rav Horowitz answered him that the saying appears three times in Talmud Bovli. After the man had left them, Rav Moishenyu told Rav Horowitz, “Three times in Talmud Bovli, thirteen times in Talmud Yerushalmi and sixteen times in Medrash!” At the 2nd Siyum HaShas of Daf Yomi in Lublin Rav Moishenyu’s house became a 1938. stopover point for the various Gedolim From right to left: passing through Cracow. When the famed Rav Avrohom Yaacov of Boyan-Lemberg, Rav Rav of Kobrin, Rav Pesach Pruskin, visited Moishenyu, the Sochatchover Rebbe, Rav Dovid Rav Moishenyu, he was astounded by his kashrus of the main mikve in Cracow. knowledge and exclaimed, “Rav Moishenyu Although many Rabbonim had written long has the entire Torah stored in his mind.” responsa to validate the mikve, their words In his book, Rav Zev Fisher had not been totally accepted by all, and an describes Rav Moishenyu’s court: “A Godol answer had not been found which satisfied among Gedolim was Rav Moishenyu everyone. When Rav Moishenyu examined Friedman, the Rebbe of Boyan. His the mikve he also agreed that it was kosher personality encompassed many qualities. and in a brief letter he explained his With his sharp mind, he had mastered the reasons. His words were accepted even by whole Torah, nigleh and nistar (revealed those who had disagreed with the other and hidden aspects of the Torah). His life Rabbonim and his ruling brought peace was spent teaching Torah to the masses. and relief to the town. He taught Torah and Avoda (divine Indeed, soon after his arrival he was service) to everybody he had contact with. recognized as the posek (decisor) of the His house in Cracow was a constant hive of town. The Rav of Cracow, Rav Yosef activity, people coming and going all the Nechemia Kornitzer, often discussed the time. From his Bais Medrash rang out a various problems and shailos that had to be constant Kol HaTorah, as the best heads in solved with Rav Moishenyu. On one Cracow sat and learned together. When occasion as Rav Yosef Nechemia left Rav they got stuck in their learning, they would

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Re’eh / [email protected] climb the stairs to Rav Moishenyu’s unheard-of honor. apartment to ask him to solve their The Lubliner Rav, Rav Meir difficulties. In addition, the Rebbe’s house Shapiro, was another of Rav Moishenyu’s was the main address for every great admirers. Their paths often crossed, downtrodden Yid (Jew) in town. Not just and each time Rav Meir Shapiro would take the Ruzhiner Chassidim came to him. the opportunity to speak to Rav Moishenyu Gerer, Belzer and Sanzer Chassidim would in learning. Rav Meir Shapiro deeply also seek his advice. When he gave a tisch, respected Rav Moishenyu and would often the Bais Medrash was filled with the finest voice his praises. When Rav Meir Shapiro Talmidei Chachomim who came to warm was suddenly niftar in Cheshvan 1934, Rav themselves from his kedusha.” Moishenyu was offered the post of Rav of Rav Moishenyu’s fame spread far Lublin, which had become vacant with Rav beyond the borders of Poland. Every Meir’s petira, and he was also asked to take morning his mailbox was full of letters over the running of Yeshiva Chachmei from all corners of the world. He patiently Lublin. read through every letter and replied to Rav Moishenyu refused the them all. In the course of time, he wrote Rabbonus of Lublin but he did agree to hundreds of responsa, most of which were take charge of the Yeshiva. He was unfortunately lost during the war. A small crowned Nosi of the Yeshiva, the foremost fraction was collected and printed under Torah establishment in Poland. His the name Da’as Moshe. appointment had a tremendous impact on Even though Rav Moishenyu was the Yeshiva, his influence felt in every considered one of the foremost poskim of aspect and every stage. No matter, large or his era, from his responsa it is easily small, was decided without his consent, noticeable how he humbled himself, and under his guidance the Yeshiva refusing to force his ruling on others. In continued to flourish. Rav Moishenyu one particular responsa he wrote, “I am not traveled to Lublin a few times a year, angry that you don’t agree with my psak, staying for several weeks at a time. He (legal decision) for such is the derech of established personal contact with the Talmidei Chachomim. One person brings a bochurim (young men), watching their proof to his words just to be disproved by a progress and preparing them to be future second – and I ask you that you never leaders of Klal Yisrael. accept my words blindly...” Rav Moishenyu also played a major Rav Moishenyu was not only role in Agudas Yisrael, standing at the beloved and respected by the ordinary Yid forefront of the movement. He became one in the street; the Gedolei Yisrael also gave of the Aguda’s major activists, his words him unusual kovod (honor). The Gerer leaving a deep imprint on all who heard Rebbe, the Imrei Emes, was once in Cracow them. He publicized a letter in support of for a Shabbos, during which he announced Agudas Yisrael in which he wrote: his intention to visit Rav Moishenyu. His The situation of our people at gabboim tried to persuade him to wait present is terrible. Every heart with until Motzo’ei Shabbos when he would be a bit of feeling knows and feels the able to travel by car. The Imrei Emes wounds of our nation. We have been refused to hear of it and insisted on struck both physically and walking the whole way, a twenty-minute spiritually, the churban walk. After they drank l’chaim together, the (destruction) of Yiddishkeit Imrei Emes took shirayim (leftovers from (Judaism) being even greater than the Rebbe’s plate) from Rav Moishenyu, an the churban of the people. 25
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Therefore, the meeting of those who left the city at the first opportunity in the represent Torah and recognize that summer of 1940, and fled to the city of our nation is only a nation through Tarnow. In Tarnow, he continued to lead a the observance of the Torah and Bais Medrash and to give tischen as before. mitzvos is especially important, and Now, more than ever before, he was sought the Aguda has proven itself to be from all sides by the desperate cries of capable of improving the lot of Klal Yidden seeking a reassuring hand to guide Yisrael... them through the storm that had engulfed The extent to which Rav them. Moishenyu’s presence was felt in the Even in those difficult times, Rav Aguda can be seen from the following Moishenyu tried to keep his seder hayom story: When the second Knessia Gedola (daily schedule) as normal. The Yidden of (convention) took place in Vienna in 1929, the town felt safe in his presence and they Rav Moishenyu missed the opening day of did their utmost to protect him. He ruled the Knessia, since he did not have a valid on many of the painful and heartrending passport and was therefore unable to shailos in matters of life and death. He travel. When he finally arrived during the comforted the panic-stricken Yidden second day of the Knessia, the Gerrer around him, keeping up their spirits and Rebbe was in the middle of presiding over a calming their feelings. meeting. When he heard that Rav Rav Moishenyu’s Chassidim tried Moishenyu had just arrived and was desperately to save him; after some time standing outside, the Imrei Emes got up they managed to procure American and went outside to greet him. When the documents for him. The documents were Gerrer Rebbe caught sight of Rav smuggled into Tarnow, but Rav Moishenyu Moishenyu, his face lit up and he refused to use them. He simply could not exclaimed, “Now that you have arrived, the abandon his fellow Yidden in their hour of Knessia will have a totally different need. meaning.” He then took Rav Moishenyu’s In 1942, the Germans decided to arm and led him into the meeting. liquidate the Jews of Tarnow and in Sivan Rav Moishenyu was held in very of that year, an aktion took place in which high regard by his shver, Rav Menachem eighteen thousand Yidden were killed. Rav Nachum of Boyan-Czernowitz and when he Moishenyu had gone into hiding before the visited his shver, Rav Menachem Nachum aktion had started and managed to escape. instructed his Chassidim to go to his son- For over a year, Rav Moishenyu managed in-law with a kvittel. When Rav Menachem to avoid being captured, by moving from Nachum was niftar in 1937, many of his one bunker to the next. Finally, on the 2nd Chassidim became staunch Chassidim of of Elul 1943, he was caught and sent with Rav Moishenyu, adopting him as their new the last remaining Jews of Tarnow to Rebbe. Auschwitz. He was killed a day later al The last period of Rav Moishenyu’s Kiddush Hashem (sanctifying Hashem’s life is the story of the heartbreaking and name) together with his Rebbetzin on the tragic end of Polish Jewry. With the 3rd of Elul, Hy”d (may Hashem avenge his outbreak of the Second World War in 1939, spilled blood). Cracow was overtaken by the accursed In recent years, a booklet called Germans, ym”s (may their name be Megilas Auschwitz was found hidden erased), who confined the Yidden to a under one of the buildings in Auschwitz. In ghetto. With the worsening of the daily it, the mechaber, an inmate in Auschwitz, decrees against the Yidden, Rav Moishenyu describes the daily life in the camp. In one 26
Re’eh / [email protected] of the chapters, the mechaber mentions will avenge itself on you. Our Rav Moishenyu’s arrival in Auschwitz: innocent blood will not rest until it In this particular transport has succeeded in destroying you were a number of important people, all.” one of them being the Boyaner The Boyaner Rebbe spoke Rebbe, Rav Moshe Friedman. He with great feeling and as he was one of the most famous finished, he said out loud in a fiery Talmidei Chachomim in Poland. He voice, “Shema Yisrael.” All those turned to the commanding SS with him joined him in crying out officer and proclaimed aloud in Shema Yisrael. These few moments German, “You cruel murderers! of true ruchnius (spirituality) Don’t think that you will be able to demonstrated that the everlasting destroy the Jewish people. The ko’ach (spiritual strength) of the Jewish people will exist forever, but Yidden will never be conquered. you low murderers – you will www.nishmas.org./gdynasty/chapt7.htm receive your punishment. The innocent blood that you are spilling  Rav Avrohom Yitzchok HaKohen Kook, 333rdrdrd of Elulof Elul Rav of Yaffo and Yerushalayim Rav Kook was born in Griva, Latvia, settlements. in 1865. His father was a talmid of the The outbreak of the First World War Volozhin Yeshiva, the center of misnagdus, caught him in Europe, and he was forced to whereas his maternal grandfather was a remain in London and Switzerland for the member of the Chassidic movement. He remainder of the war. While there, he was entered the Volozhin Yeshiva in 1884, involved in the activities which led to the where he became close to the Rosh Balfour Declaration. Upon returning, he Yeshiva, Rav Naftoli Tzvi Yehuda Berlin was appointed the Rav of Yerushalayim, (the Netziv). Already in his youth, he was and soon after, as first chief Rav of Eretz well-known as a prodigy. At the age of Yisrael (the State had not yet been been twenty-three, he entered his first born). Rav Kook was a man of Halocha in Rabbinical position. Between 1901 and the strictest sense, while at the same time 1904, he published three articles that possessing an unusual openness to new anticipate the fully formed philosophy that ideas. This drew many religious and he developed in Eretz Yisrael. nonreligious people to him, but also led to In 1904, he came to Eretz Yisrael to widespread misunderstanding of his ideas. assume the Rabbinical post He wrote prolifically on both Halocha and in Yaffo, which also Jewish thought, and his books and included responsibility for personality continued to influence many the new secular Zionist even after his petira in Yerushalayim in agricultural settlements 1935. His authority and influence continue nearby. His influence on to this day. people in different walks of www.jewishvirtuallibrary.org/jsource/biography/Rav_Kook.html life was already noticeable, as he attempted to introduce Torah and  Halocha into the life of the city and the

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The first chief Rav of what was then exchange with his great friend, admirer – Palestine, Rav Kook was perhaps the most and opponent – Rav Yaakov Dovid misunderstood figure of his time. Willowski, Rav Kook explained the two Born in Latvia of staunch Chassidic components of a Jew: his essential nature – and Misnaggidic stock, he the pintele Yid, and the path he had chosen retained throughout his life in exercising free will. Even if the second a unique blend of the element were weak, as long as the first was mystical and the rational. not repudiated, there was still hope. He was a thorough master He called for and envisioned a of the entire Halachic, spiritual renaissance where “the ancient Midrashic, philosophic, would be renewed and the new would be ethical, and Kabbalistic sanctified”. His vision of teshuva disdained literature. But more fear and apprehension and looked forward important, he brought to bear the entire to “the poet of teshuva, who would be the tradition upon the contemporary scene. He poet of life, the poet of renewal and the saw the return to Eretz Yisrael as not poet of the national soul waiting to be merely a political phenomenon to save redeemed”. Jews from persecution, but as an event of Rav Kook’s printed works to date are extraordinary historical and theological in excess of thirty volumes, with many significance. Rav Hutner once said that Rav works still in manuscript. There are a Kook peered down on our world from great number of translations into English of a heights and hence his perspective was small fraction of his works. unique. Selected Teachings of Rav Kook on Eretz Above all, Rav Kook pulsated with a Yisrael: h sense of the Divine and he sought to reac ‘‘Only by learning the secrets of those who had strayed. He once quoted the Torah can a person experience the highest Rabbinic dictum that one should embrace levels of holiness and the transcendental with the right hand and rebuff with the left, uniqueness of Eretz Yisrael.’’ commenting that he was fully capable of rejecting, but since there were enough ‘‘Rooted in Kabbalistic literature is rejecters, he was fulfilling the role of the understanding that Hebrew letters are embracer. On the other hand, he was never the atoms and building blocks of the soul. tolerant of desecration of Torah, as will be When a Jew comes to live in Eretz Yisrael, clear to any objective talmid of his life and his small individual letters expand to works. become the gigantic letters of the whole Jewish nation.’’ Though keenly aware of the huge numbers of non-observant Jews, he had a ‘‘Because the soul of a Jew is vision of the teshuva of the nation. His connected to all of the souls of the nation, concept of teshuva envisioned, in addition the yearning of even one individual for to the teshuva of the individual, a teshuva Eretz Yisrael has a profound, multiple of the nation as a whole, a teshuva that effect on all of the Jewish People. The would be joyous and healing. He refused to mercy of Hashem is aroused, and slowly, reject Jews as long as they identified the nation begins to return to its themselves as Jews. In a noteworthy homeland.’’ 

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RavRavRav Moshe Idan of Jerba, 5, 5ththth of Elulof Elul Rav Moshe Idan and his father Rav climb the ladder of Torah rung by rung. At Kelifa Idan, were known as the saintly nightfall, when the children went home, he sages of Gabas, Tunisia. His biography is was able to turn to the halachic queries of typical of the sages of those generations. He the townspeople. had to work to make ends meet, but his Rav Idan also aquired vast work engaged only his hands, while his knowledge of Kabbala. When he once led mind was free to study Torah . He was a the congregation in tefilla, he skipped the weaver; while his hands and feet worked Counting of the Omer. When people the loom, he sat with a book open in front pressed him, his secret was revealed: his of him, totally engrossed in the world of Counting of the Omer took some two Torah Torah . He was thus able to grow in hours, since he recited it with all the until the townspeople appointed him as a appropriate Kabbalistic kavonos Dayan (judge). This position, however, was (meditations). His tefillos would often last totally not-for- profit; he did not make a for hours, using Kabbalistic kavonos. He penny from it. In fact, the position's only was appointed to blow the Shofar at the consequence was the fact that it forced him main shul in Jerba because no one knew Halacha to quit his weaving job, since the kavonos of the blowing as well as he di ctates that a public leader cannot engage did. He departed this world, leaving behind in labor in public. Instead, he took a sons who were Torah giants in their own position as a schoolteacher. The job lasted right. all day, since the children, in accordance with Halacha, studied from dawn to dusk. May the merit of the Tzaddik Rav He lovingly and patiently guided them to Moshe Idan of Jerba protect us all, Amen. 

אשה יראת ה' ובעלת מדות טובות לזכר נשמת אמנו החשובה, נפש יקרה ועדינה מרת זיסל ל''ז מו"בת הרה "ה ה מאיר זאב הכה כ" הי"ע ד"ה מעיר נירעדהאז יע א" "ונכדת הרה ק רבי אהר צבי טערקלטויב מבריד"זי ע ע מבריד"זי מו"אשת הרה "ח ה אברה חיי ה"ע גאלדענבערג She was a Holocaust survivor who never let that period of time define her life. Although she lost most of her family - she claimed that Hashem gave her an amazing life. She had a unique knack of making everyone who encountered her feel like they were the most important loved person. Her inimitable smile never left her face. She transmitted a strong value system stressing Emunas Hashem and Tzaddikim. Her love for stories of tzaddikim gave her chiyus and she conveyed that chizuk to anyone who met her. In her eighty-nine years of life, there wasn’t one person who had an untoward word or adverse feelings about her. She loved her family deeply and immensely. May .אמ ,Hashem console her family and may she be a constant melitza yeshura (מתו אמונה טהורה ) (בדר המסורה והתנהגה כאשה כשרה) לכל משפחתה, היא הודה היא הדרה  נקיה וטהורה היוצר וצר צורה ( )וקיבלה הגזירה "נפטרה בש ט בת תשעי שנה ביו ד"כ לחודש כסלו חנוכה( )ערב )ערב חנוכה(  שנת תשע"ח "לפ ק תמלי טוב בעד משפחתה היקרה ותקי לתחיה לק הימי מהרה 'ה'ב'צ'נ'ת

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אחרי ה תלכוקאל' יכ גי( )'ה' ZeraZeraZera In the way of Hashem you should go (13:5) The Medrash (Rabba Vayikra 25:2, 3) on the passuk that commands the Jews to Shimshon0 keep the Mitzva of Orla (not eating from the fruits of a tree, during its first three years of ShimshonShimshon growth) says the following. R' Yehuda ben Pazi said, "Adam (Harishon)! You were  commanded not eat from the tree and could not hold out for too long. Now, your children wait three years before they eat the fruits from a tree." Re'eh (It is important to note that when discussing the sin of Adam Harishon or any sin mentioned in the Torah committed by the forefathers or leaders, the concepts are far beyond the human mind’s raw ability to fathom the true meaning of the sin. They are discussed only to learn

from them how WE can better OUR service of Hashem, not to theorize about the sin, nor to even try to comprehend it.) The Zera Shimshon, Rav Shimshon Chaim ben Rav Nachmon Michoel The Medrash continues. R' Yehuda bar Simon expounds on the passuk from this Nachmani, was born in 5467 week's parsha. In the way of Hashem you should go. How can one 'go in the way' of (1706/1707) into an illustrious family with great Rabbinical Hashem? Hashem is compared to a consuming fire? R' Yehuda bar Simon answers that lineage. He studied the revealed and the passuk means that one should try to emulate Hashem. The same way the first thing concealed parts of the Torah by the Torah greats of his day. Hashem did in this world was planting trees, so too, when the Jewish people enter Eretz He served as Rav of Modena, Pisa, Yisrael they should involve themselves with planting of trees and keeping the Mitzva of Sienna and Reggio, Italy, and was Orla. recognized as a holy and pious individual, as well as a tremendous The connection between planting trees and keeping the Mitzva of Orla with Torah scholar in all areas of Torah. emulating the ways of Hashem needs explanation. As well, although both are tree related, He passed away on the 6th of Elul 5539 (1779). what is the deeper connection between eating from Eitz Hada'as and the Mitzva of Orla? His Seforim were named, Toldos Regarding the Mitzva of Orla, the Zohar explains (3:87a), that the reason for this Shimshon (The ‘Offspring’ of Shimshon) on Pirkei Avos and Zera Mitzva is to nullify (through three years of growth) the strength of the earth (physical) Shimshon (The ‘Seed’ of from the food we eat. Shimshon) on the Parshi’os of the Torah. In his introduction, he This as well, was intended by the commandment not to eat from the Eitz Hada'as. It explains that since his only son had was a commandment that was to last only for three hours. (See Sanhedrin 38b, Sha'ar died during his lifetime, he wrote his Seforim to perpetuate his own Hakavanos Drushei Rosh Hashana 1). Had Adam Harishon not eaten from the tree until memory after his passing. the arrival of Shabbos, it would have raised the level of all food to an exalted level, The following is his passionate including the fruits from the Eitz Hada'as. Instead of raising the earth to the level it was request to learn his works. “I implore of you with ten terms of supposed to reach, the opposite happened; now man would have to return to earth. supplication to choose from my The Medrash Tanchuma (Kedoshim 14) gives another lesson learned from the Chiddushim (novella) the piece that finds favor in your eyes, for your Mitzva of Orla; how to raise a child. The first three years of his life he cannot understand learning will sooth my soul etc… the smallest idea of service of Hashem. From three and on he learns to recite pessukim ( .and so on (תרה צוה לנו משה וגו' This righteousness will stand by“ you forever – to ‘eat’ in this world, and be satiated in the next. In this Another lesson from trees is the fact that the labor going into planting and merit, Hashem will repay you with cultivating trees does not produce immediate results. One has to wait a while to enjoy the children, health and sustenance. “…and now my brothers and fruits of him labor. The same is true regarding our work in this world. The reward for our friends etc. do a true kindness, and withstanding tests is not seen immediately. It is saved for later. This is why the first test of with your eyes you will see children and grandchildren surrounding all mankind was with a tree. To impart this lesson to the world. The fact that many your table, houses filled with all lessons in service of Hashem are learned from trees is also why we find that the righteous that is good, wealth and honor will are compared to trees in various ways (see Kiddushin 40b, Avos 3:20). not cease from your children…” Based on this, we can now understand the Medrash that says that we must go in לזכר נשמת the ways of Hashem by emulating Him and the Medrash gives the example of planting רבינו שמשו חיי ב רב נחמ מיכאל ל"צז מיכאל ב רב נחמ trees and observing the Mitzva of Orla. This will also explain how the Mitzva of Orla בעל הזרע שמשו א"יעז rectifies the original sin "ויה ר שיתקיימו בנו ברכותיו של אותו צדיק This, the Zera Shimshon does not speak out, but it is clear that he indents to answer his original questions with these ideas that) לזכר נשמת he explained.) Hashem planted the tree to test Adam Harishon so that by withstanding the test he would elevate the world to a higher level. We too have to do this and the example for מלכה ברכה בת הרב this is the Mitzva of Orla. By refraining from eating from the tree during its first three .ה.ב.צ.נ.נחו ישראל ת years, we raise the level of the physical. As well, many lessons in service of Hashem are learned from this Mitzva, as shown above. This rectifies what happened with the sin of לזכות רחמי ב יוכבד שיזכה לשוב .eating from the Eitz Hada'as בתשובה שלימה בקרוב יעמודזכות רבינו לרבקה רחל בת שיינדיל בלומא לזרע של קיימא במהרה לזכות רפואה שלימה משה שניאור זלמ ב רחל זכות רבינו יעמוד לר' חיי דוד ב טויבא חוה וכל משפחתו להצלחה ברכה שפע רב וסייעתא דשמיא ולזכות רפואה שלימה משה ב לאה מרובה בכל מעשה ידיו ובכל העניני signup & dedications – [email protected]

Parshas Re’eh

See I am placing before you today a blessing and a curse - a blessing if you will listen.

Rav Mordechai Steiner explained this pasuk based on the words of Chazal (Kiddushin 40b), a person should imagine that the entire world hangs in the balance - half are righteous and meritorious while half are wicked and liable – and if he does even just one mitzvah he has tipped the scales of justice towards merit! The holy seforim teach us that the scenario Chazal depicted is a daily occurrence, that when we act properly we merit to drawn down shefa and the opposite is also true. This is what our pasuk means when it says that see I am placing before you "today" a blessing and a curse, that you should know that each and every day a bounty of blessings or the opposite heaven forbid can be drawn down by your actions and deeds, and this is all up to us and our actions and deeds.

This is as it is written "the berachah - if you will listen, to the mitzvos of Hashem your G-d," and the truth is that we need to always remember that the whole entire Creation all hinges upon mankind, and therefore it is essential and incumbent upon each and every one of us to remember our purpose and the reason why we have come into this world, and that is to give Hashem a nachas ruach and satisfaction so that we merit dveykus and rapture in Hashem.

Another interpretation of our pasuk: - See I am placing before you today a blessing and a curse - a blessing if you will listen.

As cited by the heilige seforim hakedoshim, that one of the forms of avodah that a person must engage in to serve Hashem is to judge and differentiate between good and evil.

This is the same as seeing and recognizing the difference between a blessing and a curse. Because sometimes a person is fooled into believing that a transgression is actually a mitzvah to do those things, and sometimes he is fooled in the opposite manner to believe that a mitzvah would be a sin to do that act, and this is all a credit to the wily crafty ways of the yetzer hara - whose attempts to fool us too often succeed. He pulls the wool over our eyes to cause us to err and to convince us to forgo doing a mitzvah with excuses, such as perhaps we aren't doing it right or for the wrong intentions or we have ulterior motives and all kinds of krum cheshbonos and calculations as to what, how and why - all just to get us to give up and not do a mitzvah.

Therefore, we need a lot of siyata diShmaya and Heavenly help to aid us to merit to save us from his nefarious clutches and to see the truth, and to understand the true difference between good and evil and with a sincere heart a person has the ability and power to distinguish between good and evil. As we see in the Tur and

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Bais Yosef (Orach Chaim Siman 46), that the simple straightforward understanding of the meaning of Birchas HaNosain LaSechvi Binah to understand - is that Sechvi means the heart and we praise Hashem that He gave us an understanding heart that can distinguish and tell the difference between day and night, this hints to us that our hearts can also tell the difference between good - that is hinted at by the day and evil that is hinted at by the night.

However, if a person's heart is clogged and stopped up heaven forbid, then the heart fails to see the difference, and therefore we need to protect and guard our hearts from sinful evil thoughts and only think thoughts of Torah study and mitzvah observance that leads us to dveykus in Hashem, and by so doing we merit a pure heart and then we merit to be able to tell the difference between good and evil.

Perhaps, we can explain how this is hinted at here in our pasuk "See I am placing before you today a blessing and a curse" that you are reminded that each and every day there is a great confusion over what is a blessing and what is a curse. And our job and avodah is only to fulfill the ratzon Hashem and to recognize the difference between right and wrong, light and darkness, blessing and curse, good and evil. To understand that the berachah comes to those who listen to the mitzvos Hashem and fulfill them - only this is the true berachah and good, whereas the curse is what happens when we fail to heed and listen, and that evil is only truly doing the opposite of Hashem's Divine will. Therefore, our avodah - our job is as soon as the wicked yetzer hara comes to attempt to get us to sin and transgress and he tries to convince us that it isn't forbidden, it's not so bad, not so strict, using excuses and trickery - our job is to see the truth and recognize sin and transgression for what they truly are, that an aveira is the true opposite of a mitzvah and then you can realize immediately that this is in fact an evil act and a curse, and surely if you think more about it you will realize it is a sin and a transgression.

Now, we have already explained previously that the required condition for this is to safeguard our hearts, and by so doing our hearts will be able to clearly understand the difference between right and wrong. Furthermore, we also must safeguard our mouths and pay strict attention to what we eat and consume because sometimes a person is lax, and he says to himself that so long as the food has a hechsher - it must be kosher even when he knows full well that the food in question had a questionable kashrus standard. And although the halachah is that we can rely on the Rabbi who is giving the kashrus certification, nonetheless if the food in question is in fact problematic, hechsher notwithstanding, eating such foods clog up the heart and the mind and cause us spiritual problems - timtum haLev and timtum haMoach - when our kop is farshtopped - especially when we are discussing food that is some delicious delicacy or savory treat -when the drive to eat it is actually us giving in to our desires and this causes a clogged mind. Therefore, a person must protect himself and pay attention to what enters his mouth. We must make it a priority to ask of Hashem that we always see the truth and recognize what is good and what is evil, and to remember that this will only be truly clear when the redemption arrives.

To illustrate this concept, Rav Mordechai cites the well-known explanation of the holy Ba’al Shem Tov to the words of Chazal in the Gemara Shabbos 74, why is the slaughterer liable? (Whose simple straightforward meaning is asking which of the 39 categories of forbidden labor on Shabbos, does a ritual slaughterer transgress if he slaughters an animal on Shabbos?) The Gemara answers that he is liable because he has colored or painted [when he slaughters the animal the blood colors and paints it red]. The Tosfos adds that this is referring to Shochet DeAlma - any standard average shochet.

However, the Ba’al Shem Tov explained that there is a deeper meaning hinted at by the words of Chazal here, that the slaughterer of the world hints at the angel of death - the executioner and slaughterer who takes the lives of all who die. As Chazal elaborate in Bava Basra 16a, that the angel of death is none other than the yetzer hara and the Satan - accuser - all three identities are all one in the same person. Thus, the Gemara's question why is he liable is in essence asking - why is the yetzer hara liable - isn't he just doing his job? As we know that Chazal say, when the redemption arrives the yetzer hara is punished, but why is he liable if his job is to seduce, accuse,

Page 2 of 4 prosecute and carry out the execution? What has he done wrong? The Gemara's answer because he paints - hints at the concept of someone who is a trickster and is disguised - he paints himself to be someone who he isn't.

While it is true that this is his job, no one gave him permission to trick and fool everyone by painting a sin and transgression to make it appear as if it is a mitvzah and to fool us that mitzvos are sins - for such a false illusion he is liable.

We must therefore daven that we merit to distinguish between falsehood and truth and to merit the day when the land will be filled with Hashem's knowledge and that we merit the building of the bais hamikdash speedily in our days, Amen.

Another explanation of the pasuk: See I am placing before you today a blessing and a curse - a blessing if you will listen.

Based on what is cited by the holy Zohar, that when our pasuk says on this ‘day’, that hints at the day of Rosh haShanah and that this is hinted at here, during the month of Elul that precedes the upcoming Judgment Day of Rosh haShana, when Hashem grants us the opportunity to repent and do teshuvah and to emerge victorious and win the trial of judgment against us. The holy seforim teach us that if we act and behave properly during the month of Elul, this rectifies the days of the whole entire past year. Now, the principle of teshuvah is our acceptance upon ourselves to never repeat the same sinful mistakes and a future resolve to change and never do that again. By so doing, then the upcoming year will be proper and good, and this is hinted at by the Arizal's Friday night zemiros that say "Yehe Raava Kamay DiTishrei al Amei, DiYesanug LiShmei BeMesikin VeDuvshin" may it be Your ratzon that we merit Your good will even before Tishrei during Elul, and that we merit a sweet good new year. Therefore, we need to seize the opportunity to utilize Elul to do teshuvah and accept upon ourselves good resolutions to ascend to higher levels of kedusha. May Hashem grant us that we draw exceedingly close to Him, even more so than we prepared ourselves to be.

As the seforim teach us, that when Chazal say (Megillah 6a), I worked hard and succeeded we believe you - that the lashon used is metziya which sounds like a find, and a find refers to a lost object that has been recovered. We know that lost objects are found when we least expect them, and if so, how can we apply the terminology of hard work and effort to achieve success when we label that as a find, an object that is seemingly recovered accidentally when we do not expect it? The seforim answer that when a person works hard and exerts himself in spiritual matters and Avodas Hashem, then he merits an even greater light, even more so than he would naturally achieve by such hard work. Therefore, it makes sense to call this a find, since the light is much greater than was expected based on the effort and exertion. Chazal say (Midrash Eicha 5:21), Open for Me a tiny opening the size of a small pin prick and I will open it up for you as large as a grand hall; and therefore, during Elul which is an opportune time to prepare ourselves for the entire upcoming year and for Rosh HaShana as our pasuk teaches us "See I am placing before you today” - before Rosh HaShana when during these days we can merit closeness to Hashem. This is what we mean in our pasuk "See I am placing before you today", before the upcoming day of Rosh HaShanah, I am giving you these preparatory days in advance and by getting yourself ready you can either achieve berachos or their opposite, Heaven Forbid, because it all depends on the month of Elul. Therefore, we need to seize the opportunity and accept upon ourselves good resolutions and by so doing merit for each and every one of us a happy, sweet, and good new year, Amen.

And you ate the maser - tithes of your produce, your grain and grapes before Hashem, in order that you learn to fear Hashem your G-d all the days.

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Rav Mordechai teaches us based on what is cited in the name of the Rebbe Reb Shmelka of Nikolsberg, who explained the Gemara in Shabbos 152a, that until age forty, food is beneficial and from forty years on, drinking is beneficial – however, the way Rav Shmelka understood this Chazal was that it is teaching us the ways of avodas Hashem. The correct order is that when a person is still young during the days of his youth until age forty, the evil yetzer hara comes to a person and tries to trick him into frivolity and carelessness, saying rejoice young man in your childhood, then later on when you finally reach old age, then you can work on your avodas Hashem. Regarding this, Chazal advised us to learn a food lesson - just as the nature of food is that when it is fresh it is good, however, as the food gets old and stale it is no longer edible and eventually it gets moldy and spoiled - this teaches us a mussar lesson in avodas Hashem. When we grow old it will be more difficult for us to be true and proper ovdei Hashem, and since the primary directive of our avodas Hashem is to fulfill the Divine Will while you are still young, therefore, start while you still have your strength.

On the other hand, when a person gets older and matures to age forty, then the evil yetzer hara tempts him by reversing his tactics and says that - here you have already reached an old mature age and see how much you already sinned and transgressed your whole entire life – therefore, the evil one tries to get you to lose hope and give up. Why bother doing teshuva, you are so far gone, you cannot fix it or ever come back already, it’s too late and other such lies and excuses. When such arguments and tactics are put forth, it’s our job to learn a lesson and take an example from wine that matures and betters itself with age, the older it is, the better it is, this should give us chizuk and strengthen our resolve that despite our age we need to draw close to Hashem. This is how the Bnei Yissaschar explains the pasuk in Hoshea 14:8, ( (“They who dwelt in his shade shall be revived) They shall revive [like] new grain, and they shall blossom like the grape-vine; (His fragrance shall be like the wine of Lebanon.”) )

This pasuk can be interpreted like we just explained - that they shall blossom in avodas Hashem each according to his own level, those that are young should learn from the example of the grains, grab mitzvah opportunities while you are young and ripe, whereas the lesson for the older people is that whoever has matured should take an example from wine, that it too matures with age. (See Rashi to Bereishis 45:23) citing Chazal who teach us in Megillah 16b, that Yosef sent his father of the best of Egypt: aged wine that elderly people find contentment with it. [Some explain this as the fact that wine improves with age often affords contentment to the elderly.] This example strengthens the elderly, demonstrating to them the older they get, the better they get with age. As they mature, they improve, as Chazal say Shabbos 151, that as the elder Talmidei Chachamim grow older, their da'as and knowledge gets better with age. Nonetheless, a person must always remember that he has to constantly strengthen himself in all situations, no matter what and to realize that his avodas Hashem gives Hashem nachas and satisfaction. Perhaps, we can read this all into our pasuk - "And you ate before Hashem," as is known that eating also refers to learning and the Torah teaches us that we take a lesson from ma'aser tithes - that tithing our grain and our wine teaches us to fear Hashem all the days of our lives, because we learn from grain and wine the two lessons that all the days of our life - in youth as well as in old age, we learn from the grain in our youth and from wine in our old age, to fear Hashem, as we learned from Rav Shmelka Nikolsberger, may his merit shield us.

Surely, all this prepares us for the upcoming Rosh HaShanah, that we need to remember at all times to serve Hashem, and then we can overcome the evil yetzer hara's procrastinating claims that we have plenty of time, and we can push off teshuva and avodas Hashem to a later time, as the holy seforim teach us on the pasuk (Shemos 17:9), "go out and fight Amalek tomorrow," that we need to fight against our own personal Amalek who always procrastinates and tells us "tomorrow" - do what Hashem wants tomorrow not today. We need to overcome him and his tactics and sanctify ourselves today and tomorrow - and by so doing we will merit to be written and inscribed for a good year, full of salvation and redemption and to merit seeing the bais hamikdash rebuilt speedily in our days with the revelation of the honor and glory of Heaven, Amen.

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