LIGHTS OF OUR RIGHTEOUS TZADDIKIM

בעזרת ה ' יתבר

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

Kedushas Levi, Parshas Noach (Bereishis 7:1)

VAYEILECH ~ SHABBOS SHUVA ~ YOM KIPPUR 

_ CHASSIDUS ON THE PARSHA +

Dvar Torah Unknown Depths We are told (31:1) that Moshe, on the last day of his life, “went ( vayeilech ) and spoke these words to all of Yisrael”. The enigmatic word in this pasuk is vayeilech – “he went”. Where did he go? Our Sages use two different expressions, explains Rav Levi Yitzchok, regarding the person who stands before the amud to lead the tefillos of the congregation. Sometime they call him hayoreid lifnei hateiva – “the one who goes down before the ark”, and sometimes they call him haoveir lifnei hateiva – “the one who passes before the ark”. Why is this so? Because there are two types of Tzaddikim . There is one kind of Tzaddik who is led by his tefillos . He utters the words of the tefillos and attaches himself to them; when they rise he rises with them. And then there is a higher kind of Tzaddik who actually takes the words and directs them upward. The Tzaddik who is led by the tefillos is called a yoreid ; he descends and ne eds to be uplifted from the depths by the tefillos . The Tzaddik who leads the tefillos is called an oveir , because he is above the words of the tefillos . All his life, Moshe was on the higher level, a level so high that people could not even begin to appreciate it. He was able to direct his tefillos upward. He led the words of the tefillos , and they followed him. But as he approached the end of his life, th e exceedingly high level of wisdom he had always enjoyed was no longer available to him. Therefore, he “went and

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] spoke”. He had to go toward the words; they led him.

n Story There was a kind of benign competition between Rav Levi Yitzchok of Berditchev and Reb Elimelech of Lizhensk. A number of Rav Elimelech’s best talmidim had left his Yeshiva to join Rav Levi Yitzchok, and Rav Elimelech was not too pleased with this development. One time, Rav Levi Yitzchok traveled to Lizhensk to visit Reb Elimelech. He brought along with him his talmid , Rav Aharon of Zhitomir, who would one day author the noted sefer Toldos Aharon . “So why are you stealing away my talmidim ?” Rav Elimelech asked Rav Levi Yitzchok when they were alone together. “How can you say I’m taking your talmidim ,” said Rav Levi Yitzchok, “when I myself am your talmid ? It follows that when your talmidim are with me it is as if they’re still with you.” Reb Elimelech smiled, somewhat placated. When Rav Levi Yitzchok continued on his way, Rav Aharon stayed behind in Lizhensk. Later that day, Reb Elimelech walked into the Bais Medrash and saw Rav Aharon sitting and learning there. “Why are you still here?” asked Reb Elimelech in bewilderment. “Your Rebbe has already left this morning.” “I know,” said Rav Aharon. “I stayed behind on purpose.” “But why?” “Because I already know my Rebbe . Now I wanted to get to know you.” Reb Elimelech’s eyes flashed fire. “Do you think you know your Rebbe ?” he snapped. “Why, you don’t even begin to know his lapels, let alone the true greatness of the man himself.” n n n YOM KIPPUR

Exalted Thoughts Once on Yom Kippur , there was a great commotion in Heaven. A group of Malochim (angels) contended that it was time to bring the Final Redemption, since Rav Levi Yitzchok of Berditchev was already preoccupied with all the mystical thoughts that went through the head of the Kohen Godol in the Bais HaMikdosh on Yom Kippur . If the world had come to a point where a mere mortal could be absorbed in such thoughts even while the Jewish people were still in exile, how much more powerful his thoughts would be if they were redeemed and the Bais HaMikdosh rebuilt. Therefore, it would seem that the time for the redemption had at long last arrived.

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“Not so fast,” declared Soton . “I will grant you that Rav Levi Yitzchok is a great Tzaddik , but that is only because he is the beneficiary of mochin illo’in , divinely inspired exalted thoughts. If he should be deprived of this privilege, he would revert to being an ordinary man. He would never be able to attain the way of thinking of the Kohen Godol on Yom Kippur . For such a man, there is no need to bring the redemption.” “No, he is truly great,” said Rav Levi Yitzchok’s defenders. “Then let us test him,” said Soton . The Heavenly Court agreed to the test and removed the mochin from Rav Levi Yitzchok. Just at that moment, Rav Levi Yitzchok was engrossed in an exceedingly profound and illuminated state of expanded consciousness. Suddenly, he felt himself plunge into a dismal abyss. A clammy darkness descended over him. He opened his eyes and began to daven , and he realized that his tefillos were now no different from those of any simple man in the street. Much disturbed, Rav Levi Yitzchok left Berditchev and traveled to Kozhnitz to be with his talmid , the Kozhnitzer Maggid . He explained his predicament to the Maggid , and the Maggid offered to help him as best he could. He provided Rav Levi Yitzchok with a small room in which he would have complete privacy. In addition, he made sure that all Rav Levi Yitzchok’s needs were met so he could focus without distraction on his spiritual situation. Rav Levi Yitzchok remained in self-imposed isolation for six months. He spent a great deal of time on his tefillos , not because his mind was engaged with exalted thoughts, but rather because it took him a very long time to concentrate fully on the words. One Shabbos morning, as the Maggid stood before the amud , he reached the berocha of Yismach Moshe and cried out, “ Yismach Moshe bematnas chelko . Let Moshe rejoice in the portion gifted to him.” He said these words with overwhelming concentration, and as he recited them, he thought, “May Rav Levi Yitzchok also rejoice in the portion gifted to him.” At that moment, the mochin that had been removed from Rav Levi Yitzchok were all returned to him. In a flash, Rav Levi Yitzchok’s whole world was illuminated with a brilliant, celestial light. Rav Levi Yitzchok was as overjoyed as a blind man from whose eyes the veil of darkness had been removed, and he returned to his former exalted spiritual stature. n It is well known that the ideal atonement of Yom Kippur results from the realization that nothing exists other than Hashem . This is the state of ayin , of nothingness, as opposed to the state of yesh , of the material. The true state of the world is ayin , while the state of yesh is only an illusion. The struggle of the Tzaddikim in their lives is to reach this understanding and live in the world of ayin . That is when a person is closest to Hashem and most worthy of atonement for his failings. This may be the purpose of all the Kohen Godol ’s hishtachavaios , when he prostrates himself on the floor of the Bais HaMikdosh on Yom Kippur . In doing so, he is expressing his understanding that he and all he possesses belong to Hashem , for there is nothing in the world beside Him. n

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Chassidic Rosh HaShana Stories The following story is especially appropriate for Yom Kippur : Torrents of rain beat down on his face, but the tempest did not prevent Chassidic master Rav Leib Sora’s from reaching the village. It was only several hours before the beginning of Yom Kippur . He was some distance from his intended destination, but was relieved to learn that in this village, too, there would be a minyan (quorum of ten) with which to daven – eight local villagers would be joined by two men who lived in the nearby forest. Rav Leib immersed himself in preparation for the holy day, in the purifying waters of a river which ran by the village, ate the meal which precedes the fast and hastened to be the first in the little wooden shul . There he settled down to recite the various private devotions with which he was accustomed to inaugurate the Day of Atonement. One by one, the eight local villagers arrived in time to hear the words of Kol Nidrei . Together with Rav Leib, there were now nine. But there was no minyan , for it transpired that the two Jewish foresters had been imprisoned on some malicious libel. “Perhaps we could find just one more Jew living around these parts?” asked Rav Leib. “No,” the villagers all assured him, “there’s only us.” “Perhaps,” he persisted, “there lives here some Jew who converted out of the faith of his fathers?” The villagers were shocked to hear such an odd question from the stranger. They looked upon him quizzically. “The doors of repentance are not locked even in the face of an apostate,” Rav Leib continued. “I have heard from my teachers that even when one pokes about in the ashes, one can light upon a spark of fire…” One of the villagers now spoke up. “There is one apostate here,” he ventured. “He is our poritz , the squire who owns this whole village. But he has been sunk in sin for forty years now. You see, the gentile daughter of the previous squire fell in love with him. So her father promised him that if he converted and married the girl, he would make him his sole heir. He didn’t withstand the temptation, so he did exactly that…They had no children, and his wife died many years ago; he now lives alone in his great big house. He is a cruel master, and deals especially harshly with the Jews on his land.” “Show me his mansion,” said Rav Leib. He removed his tallis in a flash, and ran as fast as he could in the direction of the mansion, with his white skullcap on his head and his white kittel billowing in the wind. He knocked on the heavy door, opened it without waiting for a response, and found himself confronting the squire. For a few long moments they stood in silence face to face, the Tzaddik and the apostate. The latter’s first thought was to summon one of his henchmen to seize the uninvited intruder and hurl him into the dungeon in the backyard. But the luminous countenance and the penetrating eyes of the Tzaddik softened his heart. “My name is Leib Sora’s,” began the visitor. “It was my privilege to know Rav Yisrael,

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] the Ba’al Shem Tov , who was admired also by the gentile noblemen. From his mouth I once heard that every Jew should utter the sort of tefilla that was first said by Dovid HaMelech : ‘Save me, Hashem , from bloodguilt.’ But the word used for ‘blood’ (domim ) can also be translated as ‘money’. So my teacher expounded the pasuk as follows: ‘Save me, so that I should never regard money as my L-rd…’ “Now my mother, whose name was Sora, was a holy woman. One day, the son of one of the local gentry took it into his head to marry her, and promised her wealth and status if she would agree, but she sanctified the name of Yisrael. In order to save herself from that villain, she quickly got married to an old Jewish pauper who was a schoolteacher. You did not have the good fortune to withstand the test, and for silver and gold you were willing to betray your faith. Realize, though, that there is nothing that can stand in the way of repentance. Moreover, there are those who in one hour earn their portion in the World to Come. Now is that hour! Today is the eve of Yom Kippur . The sun will soon set. The Jews who live in your village are short one man to make up a minyan . Come along now with me, and be the tenth man. For the Torah tells us: ‘The tenth shall be holy unto Hashem .’” The squire paled at the words spoken by this white-clothed man with the singular face. And meanwhile, down the road, the eight local villagers waited in shul , huddled together in frozen dread. Who could tell what calamity this odd stranger was about to bring down upon their heads? The door burst open, and in rushed Rav Leib, followed closely by the poritz . The latter’s gaze was downcast, and his eyelashes were heavy with tears. At a sign from Rav Leib, one of the villagers handed the apostate a tallis . He enveloped himself in it, covering his head and face entirely. Rav Leib now stepped forward to the holy Ark, and took out two scrolls of the Torah . One he gave to the oldest villager present, and the other – to the poritz . Between them at the bima stood Rav Leib, and he began to solemnly chant the traditional tune for the opening lines of the Kol Nidrei tefilla : “By the sanction of Hashem , and by the sanction of the congregation…we declare it permissible to daven together with those who have sinned…” A deep sigh broke forth from the depths of the broken man’s heart. No man there could stand unmoved, and they all wept with him. Throughout all the tefillos of the evening, and from dawn of the next day right until nightfall, the poritz stood in tefilla , humbled and contrite. And as his sobs shook his whole body as he recited the confession, the other nine shuddered with him. At the climax of the Ne’ila service, when the congregation was about to utter together the words “ Shema Yisrael ”, the poritz leaned forward until his head was deep inside the holy Ark, embraced the Torah scrolls that stood there, and in a mighty voice that petrified those present, cried out, “Hear, O Yisrael, Hashem our G-d, Hashem is One!” He then stood up straight, and began to declare with all his might, “ Hashem is G-d!” With each repetition his voice grew louder. Finally, as he cried it out for the seventh time, his soul flew from his body. That same night they brought the remains of the poritz to burial in the nearby town. Rav Leib himself took part in the purification and preparation of the body for burial, and for the rest of his life observed the Yahrzeit of this penitent every Yom Kippur by saying Kaddish for the elevation of his soul. Adapted by: Yerachmiel Tilles

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Bibliography: Rav Leib Sora’s (1730–1796) lived a solitary life of wandering, in which he devoted himself to the great mitzva of redeeming Jewish captives. He was held in great esteem by the Ba’al Shem Tov , founder of the Chassidic movement. n Like the Avoda of the Kohen Godol or Higher than a Maloch ? The Sanz-Klausenberger related the following story, as he heard it from Rav Tevli of Dukla: “I was told this story by Rav Tevli of Dukla, who heard it from his father-in-law, Rav Yosef Moshe, who heard it from Rav Yitzchok Ettinger, who heard it from the mouth of the mechaber of Yeshuos Yaakov himself. It happened when the Yeshuos Yaakov was but a young avreich living in Yaroslav (a city of Misnagdim , opponents of Chassidus ).” This is the story he told: One year on Erev Yom Kippur , the Rav of Berditchev arrived in town. When he entered the shul for Kol Nidrei , he came in crawling on his hands and feet — such was his awe and self-negation before Hashem ! He approached the amud and began to recite Kol Nidrei with great reverence and fervor. None of us assembled knew the guest’s identity, but nonetheless he was allowed to continue leading the tefillos before the congregation. He had the sweetest voice we had ever heard, and we could tell by the tone and feeling with which he said those stirring tefillos that this was a person of great stature. After concluding Ma’ariv , he went on to recite the liturgy known as Shir HaYichud before the Ark and then he began reciting the entire sefer Tehillim out loud. He stayed there, standing on his feet and saying Tehillim , the entire night! In the morning, when the men started arriving in shul , we found him standing there in the same position that we had left him. Without budging from his place, he simply went on to recite Adon Olom and led the tefillos for Shachari s. Then he proceeded to read from the Torah and lead the services for Mussaf . I began to doubt whether this being was human or a Maloch from Heaven! His powerful, sweet voice and his unceasing outpouring of emotion were nothing short of angelic. But when the congregation recited their responses and he stood silent I concluded that he must be human. Then he came to the ne’ila tefilla . He raised his voice and roared out the words like a lion, and not one person in the entire congregation was left unmoved. Anyone who had not yet done teshuva was filled with remorse and everyone there repented. We were sure that only a Maloch from Heaven could have such powers! After Yom Kippur had ended and we had davened Ma’ariv , I decided to follow him and see were he was staying. I wanted to see if he would conclude his fast and eat as human beings do. Perhaps he truly was a Maloch who had no need to eat or sleep! I watched as he listened to Havdola that someone recited and then asked those present, “Please bring me something to revitalize me and fill my hungry soul!” Immediately they brought him some cake, cookies and fruit to eat, knowing that anyone would be hungry after such a day. “No, no,” he protested, declining the

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food offering. “This is not what I had in mind. Please bring a Maseches ( tractate ) Sukka .” They brought him the requested volume, and he took the Gemora to his room saying that he needed to rest a bit. I followed him and peeked into his room. What I saw had no resemblance to rest. I saw him sitting enraptured in studying the mesechta aflame with devotion. I myself could not stay up. I was tired and I fell fast asleep. When I awoke, it was morning. I peeked into the Berditchever’s room and found him still sitting there and learning. While I slept, he had managed to learn almost the entire Masechta ! “This,” interjected the Sanz-Klausenberger, “was the Kedushas Levi , about whom his son, Rav Meir, writes in his introduction to the first volume of his sefer Kesser Torah : ‘Everyone in the world knows that my father had thousands of talmidim whose hearts my father set aflame teaching them Gemora , Rashi and Tosafos , as well as the works of the poskim and codes of law. Their hearts were excited to serve Hashem when they heard his Torah guiding them on the straight path to serve Hashem .’ “Though he served Hashem at every moment with such fervor that would make even Malochim and fiery serofim jealous,” concluded the Sanz-Klausenberger, “he could not rest knowing that he did had not studied enough Torah on the day of Yom Kippur . Only after the entire Masechta of Sukka was his mind appeased. What then can we say about ourselves?”

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

Hebrew Tefilla for Lighting a Yahrzeit or Hilula Candle [ ְ פִ ילָ ה הַ נִ מְ צַ ת ַ סֵ פֶ ר אֶ לֶ  הַ מָ גֵ  מִ ַ עַ ל הַ ֶ לֶ א יוֹ עֵ  עַ ל ָ רָ ַ ת וַ יֵ צֵ א עָ מוֹ ד כ ]ד" ]ד"

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הַ רֵ ינִ י מַ דְ לִ יק נֵ ר זֶ ה לִ נ)מְ חַ ת ) לְ עִ יל) י נִ ְ מַ ת 0 בִ י / אִ מִ י מוֹ רָ תִ י / הַ צַ דִ יק ______/ֵ ַ ת ______, יְ הִ י רָ צוֹ  מִ לְ פָ י3נֶ 'ה אֶ 'קֵ ינ) וֵא'קֵ י אֲ בוֹתֵ ינ) , ֶ ְ קַ ֵל ְרַ חֲמִ י, )בְרָ צוֹ /ָל מַ עֲ.ֶ ה הַ טוֹב ֶ נִי עוֹ.ֶ ה , ֵי ְמַחַ ָ בָ ה , ֵי ְדִ י)ר , ֵי ְמַ עֲ.ֶ ה וְ יִ הְ יֶ ה הַ /ֹ ל /ֹ לִ כ)זְ ת ) לְ נ)מְ חַ ת ) לְ עִ יל) י לִ נְ ָ מוֹ ת עַ 3מְ יִ .ְ רָ לאֵ ), ִ פְ רָ ט לְ נֶ פֶ ר) חַ ) נְ ָ מָ ה ֶ ל 0 בִ י / אִ מִ י / י מִ אִ / י בִ צַ דִ יק ______. יְ הִ י רָ צוֹ  ֶ ִ הְ יֶ נָ ה נַ פְ וֹ תֵ יהֶ , 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 FOR WEEK BEGINNING SHABBOS VAYEILECH http://www.chinuch.org/gedolim_yahrtzeits/Tishrei Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org  5th of Tishrei ~ Begins Friday Night (Sep 10th)  Birth and Yahrzeit of Naftoli ben Yaakov Avinu, 1566 BCE (or 1435 BCE per Hamodia 2006). Naftoli was born on the 5 th of Tishrei and passed away on the same day 133 years later in Egypt in 1429 BCE, and was buried in Kedesh Naftoli ( Eretz Yisrael). Naftoli was the son of Yaakov Avinu and B ilha. He honored his father exceedingly, and was often dispatched to fulfill missions. He was quick to complete these missions (“swift as a hind”) so that his father was pleased with him. Moreover, Naftoli’s speech was pleasant to his father; therefore his father blessed him. He was a herald of good tidings, and brought the news that Yosef was still alive after Yosef’s elder brothers wanted to kill him;  Rav Naftoli HaKohen Katz of Lublin, grandfather and namesake of the Semichas Chachomim , he was also the son-in-law of the Maharal of Prague, as well as a descendant of the Maharam Padwa through his father. So respected was he that even the Taz sent shailos to him. Rav Naftoli was a Maggid in Prague, a Dayan in Prositz, Nikolsburg and Pinsk, and finally a Dayan and Rav in Lublin, (5406/1645);  Rav Mordechai Schneerson of Vitebsk, (5668/1907);  Rav Eliezer Brish , Rav of Kutna, (5592/1831);  Rav Boruch Sholom Ashlag , mechaber of Bircas Sholom , and son of Rav Yehuda Ashlag, the Ba’al HaSulam and Sh omati (“I heard”), the publication of his notes from his father’s teachings. His father, Rav Yehuda Leib, was the great Mekubol of the twentieth century, the Ba’al HaSulam on Zohar , (5752/1991).  6th of Tishrei ~ Begins Motzai Shabbos (Sep 11th ) 8
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 Rav Binyomin Zev Eiger , Rav of Leipnik, (5566/1805);  Rav Aryeh Leib , the Shpoler Zeide , (5572/1811);  Rav Avrohom Kalfon , Rav of Tripoli, Libya, (5580/1819);  Rav Mordechai of Tolna, (5632/1871);  Rav Noach Shachor of Biale, (5670/1909);  Rav Yisrael Taussig of Kiryas Mattersdorf, Yerushalayim, (5728/1967);  Rav Tzvi Hirsch HaKohen Kupshitz of Yerushalayim, (5736/1975).  7th of Tishrei ~ Begins Sunday Night (Sep 12th )  Birthday and Yahrzeit of Zevulun ben Yaakov Avinu , (2311/1450);  Birthday of Dina bas Yaakov Avinu , (2312/1448). She was the daughter of Yaakov and Lea. Lea had great power to change circumstances through her tefillos . She did not desire to have a son at that time, and davened that the child she was carrying would be a girl. Hashem listened to her tefillos and switched the baby’s gender, and Dina was born. When Yaakov and his family, including Dina, finally made their way back to Eretz Yisrael (Canaan at that time), there was a very bloody war with Esav and his army on the way, in which Yaakov was the victor. Just afterward, Dina was kidnapped and violated by Shechem, the son of Chamor. Schechem fell in love with her, perhaps drawn to the extraordinary beauty and enormous spiritual power latent in this young girl. He agreed to convert and have all the men of his city circumcised. However, while the townspeople were recovering from their circumcision, Dina’s brothers, outraged, took retribution upon the male population of the city;  Rav Noach of Lechovitz (5535/1775–5593/1832 or 5594/1833), son of Rav Mordechai, the founder of the Lechovitz dynasty. As he had no sons, his Chassidim were divided as to his successor: some went to his talmid , Rav Moshe of Kobrin, some to his son-in-law, Rav Mordechai, and some to his nephew, Rav Shlomo Chaim of Koidenov. His Divrei Torah were kept but only written down by the previous Slonimer Rebbe as Toras Avos , (5593 or 5594/1832 or 1833);  Rav Dovid Oppenheim (5424/1664–5497/1736), born to Rav Avrohom Oppenheim in Worms. When he was young, he studied in the city of Metz, under Rav Gershon Ashkenazi ( mechaber of Avodas HaGershuni ) and Rav Yaakov, the father of the Chacham Tzvi , as well as in the Yeshiva of Rav Yitzchok Binyomin Wolf ( mechaber of Nachlas Binyomin ). In Elul of 1689, at the age of twenty-five, he succeeded Rav Binyomin Banet as Rav of Nikolsburg, which included the entire state of Maherin . In 1702, he became Rav of Prague. In time, Rav Dovid was appointed Rav of the entire state of Moravia and, eventually, Rav of all Bohemia and served as Rav in Vienna. His eventual successor as Rav of Prague was the Noda B’Yehuda . His vast library serves as a tribute to his outstanding personality. The catalogue of the books in his library, published under the title VaYikain Dovid , lists hundreds of books, (5497/1736);  Rav Menachem Nachum of Makarov, fourth of the eight sons of Rav Mordechai, the Chernobyler Maggid . He married Hinda Mattel, daughter of Rav Yosef HaLevi Horowitz, the Admor of Turchin, who in turn was the son of the Chozeh of Lublin. In 1833 he became Rebbe in the town of Makarov, (5612/1851).  8th of Tishrei ~ Begins Monday Night (Sep 13th )  Rav Boruch Schneerson , father of the Ba’al HaTanya , (5550/1789);  Rav Shimon Sofer , Rav of Sandra and Paks, (5691/1930);

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 Rav Shlomo Benzion Twersky of Chernobyl, (5700/1939);  Rav Binyomin Zeilberger , Rosh Yeshiva of Yeshiva Bais HaTalmud of Bensonhurst (5681/1921–5766/2005). Born in Koenigshaufen, Germany, shortly after Pesach in 1936, he was sent to learn at the Mirrer Yeshiva in Poland, due in part to his parents’ fears of Hitler. He was zoche to hear a few shmuessen by Rav Yeruchom before the Mashgiach was niftar two months later. In 1939, he traveled with the Mir Yeshiva , first to Vilna, then to Japan and Shanghai. In 1947, he traveled to America to learn in the newly established Mirrer Yeshiva . Soon, he married the daughter of Rav Yisrael Chaim Kaplan, a son-in-law of Rav Yeruchom. After the chasuna , Rav Binyomin joined Yeshiva Bais HaTalmud , which had recently been established by members of the Mir. There he remained as Rosh Yeshiva for decades, (5766/2005);  Rav Elozor Nissan Teitelbaum of Drohbich, son of the Yismach Moshe and father of the Yetev Lev , (5616/1855);  Rav Avrohom Yehoshua Heschel Rabinowitz of Lublin, (5693/1932);  9th of Tishrei ~ Begins Tuesday Night (Sep 14th ) ~ Erev Yom Kippur  Rav Avrohom Saba , mechaber of Tzror HaMor , (5280/1519);  Rav Avrohom Abali ben Rav Chaim HaLevi Gumbiner (1634–1682). Born in Gumbin, he witnessed the massacre of his parents in the Chmielnitzki pogroms at the age of eighteen. He escaped to Lissa, and then to Kalish, where he became Rosh Yeshiva and afterward Dayan of the city. He is the mechaber of Mogen Avrohom , a definitive commentary on the Orach Chaim section of the Shulchon Aruch . He also authored Zayis Ra’anan on Yalkut Shimoni , (5443/1682) [According to Hamodia 2005 – 3rd of Tishrei ];  Rav Yitzchok Yehuda Shmeliks , the Bais Yitzchok of Lemberg, (5666/1905);  Rav Yitzchok Zev Soloveitchik (Rav Velvel) of Brisk, also referred to as the Griz (5646/1886–5719/1959). Son and most prominent talmid of Rav Chaim Soloveitchik, he succeeded his father in Brisk, survived World War II and moved to Eretz Yisrael. Among his descendants are Rav Dovid and Rav Yoshe Ber Soloveitchik, (5720/1959);  Rav Eliezer Zusman Sofer , mechaber of Et Sofer , (5663/1902);  Rav Avrohom Yehoshua Heschel Twersky , Admor of Machnova-Bnei Brak, grandson of the Maggid of Chernobyl (5655/1895–5748/1987) [10 th of Tishrei , according to Yated 2006].  10 th of Tishrei ~ Begins Wednesday Night (Sep 15th ) ~ Yom Kippur  Zecharia ben Yehovada Kohen Godol . This is not Zecharia HaNovi ;  Rav Akiva ben Rav Yosef, who was murdered al kiddush Hashem in Caesaria, (123 or 135). Born in the year 50, he received most of his teaching from Rav Eliezer HaGodol . Rav Akiva was one of four Tanno’im who entered the Pardes . The others were Ben Azzai, Ben Zoma, and Acher [Elisha ben Avuya]. According to some, Rav Akiva was the redactor of the Sefer Yetzira . Rav Akiva is the loftiest soul ever to come into the world and yet his path to Torah was through teshuva . There are many stories in the Talmud and elsewhere surrounding Rav Akiva;  Rav Achai Gaon , son of Rabba bar Ahuva. Rabba was one of the Tanno’im who was involved in redacting the Talmud , as was Rav Achai, (4271/510);  Rav Naftoli Chaim ben Rav Meir of Dzhikov, (5655/1894);

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 Rav Yehuda Leib HaLevi Ashlag of Yerushalayim, also known as the Ba’al HaSulam (Author of the Ladder) in reference to his magnum opus, the Sulam , a commentary on the Zohar (1886– 1954/5715). In the Sulam , Rav Ashlag translated the Zohar into Hebrew from the original Aramaic and he also reedited the Etz Chaim , the definitive Lurianic work on essence and cosmology. To this he added a commentary transposing the somewhat abstract notion of “receptacle” (kli ) into the experientially more accessible term “desire” ( rotzon ) in all its many permutations. This work is known as the Talmud Esser Sefiros . He was born in 1886 in Łód ź, Congress Poland, Russian Empire, to a family of scholars connected to the Chassidic courts of Porisov and Belz. Rav Ashlag reputedly studied Kabbola from the age of seven, hiding pages from the book Etz Chaim (The Tree of Life) of Rav Yitzchok Luria (also known as the Arizal ) in the Talmudic tractate he was meant to be studying. By nineteen, Rav Ashlag’s knowledge of the Torah was profound enough for the Rabbonim of Warsaw to confer upon him the title of Rav . Rav Ashlag lived in Eretz Yisrael from 1922 until his petira in 1954 (except for two years in England). In addition to his Sulam commentary on the Zohar , his other primary work, Talmud Esser Sefiros , is regarded as the central textbook for talmidim of Kabbola . Rav Ashlag systematically interpreted this wisdom and promoted its wide dissemination. In line with his directives, many contemporary adherents of Rav Ashlag’s teachings strive to spread Kabbola to the masses. He also wrote many other articles and essays including Matan Torah (Gift of the Torah ), Article on Peace, Article on Freedom and many others. In the 1930s, Rav Ashlag, then in his fifties, gathered around him a group of talmidim , including Rav Yehuda Tzvi Brandwein. Rav Ashlag differs fundament ally from all Mekubolim of the past, who studied and taught Kabbola in a concealed manner, in that he felt a great need to reveal and clarify the teaching of Kabbola to the masses. This was because he saw that the evil inclination in people (human egoism) would rise to an altogether new height in this era of humanity, creating internal suffering felt as a meaningless and confused existence. He taught that through intensive study of Kabbola , a person’s desire to give to others is developed in relation to thi s goal. Rav Ashlag believed that the coming of the Moshiach meant that humans would attain this quality which would allow them to give up their selfishness and devote themselves to loving each other for the sake of life’s purpose, as stated in the commandm ent “love thy neighbor as thyself”, (5715/1954);  Rav Avrohom Binyomin Silberberg , the Pittsburgher Rav , (5722/1962);  Rav Moshe Yitzchok ben Rav Naftoli Elimelech Gevirtzman, “Reb Itzikel” of Pshevorsk and Antwerp, Belgium, a great beloved Tzaddik . He was a descendant of the Noam Elimelech and was said to be one of the thirty -six hidden Tzaddikim , (5737/1976);  Rav Shlomo Shimshon Karelitz (5670/1910–5762/2001). Born in Vilna on Tisha B’Av , his father, Rav Mayer, was a Moreh Tzedek and the right-hand-man of the Chofetz Chaim and Rav Chaim Ozer Grodzinsky. His grandfather was Rav Shemaryohu Karelitz, the Rav of Kosova. The Chazon Ish , Rav Avrohom Yeshaya Karelitz, was Rav Shlomo Shimshon’s uncle. When he was fourteen, Rav Shlomo Shim shon left Kosova and went to the Mirrer Yeshiva , where he became the talmid muvhok of its Mashgiach , Rav Yerucham Levovitz. Shortly before the rise of the Third Reich, Rav Shlomo Shimshon and his parents moved to Eretz Yisrael. Several years later, he served as a Dayan on the Petach Tikvah Bais Din . His publications included Divrei Shlomo and Shu”t Ateres Yisrael on Choshen Mishpat and Even Ho’Ezer , (5762/2001).

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 11 th of Tishrei ~ Begins Thursday Night (Sep 16th )  Rav Dovid HaLevi , Maggid of Steppin and a talmid of the Ba’al Shem Tov , (5571/1810).  Rav Tavyomi , also known as Rav Tavot, known from comments written about him in the Gemora . Here is one example: Rava said: I used to say that there is no truth in the world. A certain sage – Rav Tavot by name, and some say he is called Rav Tavyomi – once told me that if he were given all the universe he would not alter his words. Once this Rav Tavot happened by a certain place – Kushta [meaning Truth] was its name – and [the people there] never altered their words, and not a single one of them ever died before his time. [Rav Tavot] wed one of their women and she bore him two sons. One day his wife was washing her hair. Along came her neighbor and knocked on the door. He, thinking it lacking in propriety [for his wife to be seen thus], said to her [the neighbor], “She is not in.” Both his sons died. The residents came to him and said, “What has happened?” He told them, such and such happened. They answered, “Please, leave our midst and do not tempt death to visit our people” ( Sanhedrin 97a). Even a truthful person like Rav Tavot or Rav Tavyomi, a fifth-generation Babylonian Amora (sage), who was prepared to give all in order not to lie, preferred telling a white lie to being immodest. The outcome, however, speaks for itself: his white lie is presented as no different from any other falsehood, whose punishment according to the tale is the untimely death of his sons. Uttering a falsehood harms the order of the universe, (4111/350);  Rav Huna berei Mar Zutra, known for his comments in the Gemora , (4227/466);  Mar bar Rav Ashi, known for his comments in the Talmud , (4227/466);  Rabbeinu Yitzchok HaLevi from Speyer, the Riva , a talmid of Rashi , (4893/1133);  Rav Avrohom Abish of Frankfurt, the Bircas Avrohom , (5529/1768);  Rav Tzvi Arye of Alik, (5572/1811);  Rav Menachem Mendel of Bohush, (5703/1942). 

Y HILLULA DE’TDE’TZADDIKAZADDIKA Z WHAT’S BEHIND YAHRZEIT MEANINGS & CUSTOMS The Maharil, in Hilchos Taanis, teaches us that the reason why there is a custom to visit the Bais hachaim on a fast is because “this place is the resting place of the Tzaddikim and is therefore sanctified, pure and holy and our tefillos are more readily heard, accepted and answered when davened on holy ground. When you daven there, do not make requests of the dead who are buried there; rather ask Hashem to answer you mercifully in their merit. Then circle around the graves and donate charity before reciting tefillos.” בית הקברות הוא מקו מנוחת הצדיקי ומתו כ הוא מקו קדוש וטהור התפילה נתקבלה ש יותר , א אל ישי מגמתו נגד המתי , א יבקש מהשי“ ת שית עליו רחמי בזכות הצדיקי שוכני עפר , ויקי הקברות , וית צדקה קוד שיאמר התחינות. The Zohar in VaYeira page 71 teaches us that if we suffer any calamity or tragedy we have the custom to go and daven at the kevorim of Tzaddikim . The reason for this is that we approach them with fasting, remorse and repentance, and we have in mind that the departed souls ask and daven for us before Hashem on High, as opposed to the prohibition against speaking to the dead which is an idolatrous practice where the idol worshippers sought out the impure dead souls and

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] bodies using sorcery and witchcraft. Instead, beseech our Tzaddikim who, in gan eden , are truly alive, and ask through tefilla and fasting and teshuva alone. 

Y GEDOLIM BE’MASAYHEM Z STORIES & ANECDOTES Rav Naftoli Katz of Lublin , 5, 5 ththth of Tishrei Rav Naftoli HaKohen Katz was born and Pinsk. His final position was in Lublin, in Prague, the son of Rav Yitzchok where he was Dayan and Rav . HaKohen , son-in-law of the Maharal of At the same time, the famous Rav Prague, and descendant of Maharam Heschel of Cracow headed the Yeshiva in Padwa. Lublin. His grandson and namesake, the His sons were Rav Yitzchok, Maggid Semichas Chachomim , records that Rav in Prague and Lublin, and Rav Chaim, who Naftoli was one of the most respected succeeded to his position. Rabbonim of his time, who exchanged Rav Naftoli was niftar on the 5 th of Halachic correspondence with the Taz and Tishrei 5406/1645, and is buried in Lublin. other Gedolim . Zecher Tzaddik livrocha. Rav Naftoli was a Maggid in Prague, www.hamodia.com/features/this-day-in-history-5-tishreiseptember-9/ and then a Dayan in Prostitz, Nicholsburg,  Rav Eliezer BrishBrish,,,, 555ththth of Tishrei Rav of Kutna Rav Eliezer Brish was born in their Rav . Rav Eliezer, out of humility and approximately the year 5534/1774 in Lisa. love for his hometown, ignored these His father was Rav Moshe Yaakov. tempting offers. The city of Lisa was known in those Years later, in 5579/1819, when the years as a fortress of Torah . It was kehilla of Kutna was seeking a new Rav , renowned for its Geonim , who became they agreed to support him and his family Rabbonim and Dayonim in many kehillos . and to fully support a Yeshiva as well. It The Rav and Rosh Yeshiva at that was difficult for Rav Eliezer to leave his time was Rav Teveli, who taught thousands hometown for good; it was also difficult for of bochurim in his Yeshiva . Among them the members of the kehilla , who felt very was Rav Eliezer. close to him. But he made the decision to In 5552/1792, Rav Eliezer married move on. the daughter of Rav Yehuda from Lisa. In Kutna, Rav Eliezer was a strong After his marriage, Rav Eliezer founded his leader. He also headed a large Yeshiva , own Yeshiva , and in a short time he was where he delivered deep shiurim on many asked to become the Maggid and Darshan sugyos . His derech halimud was to write of the kehilla . down all the difficulties he found with the Many kehillos asked him to serve as sugya and then delve into its depths,

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] answering all the questions. Tzaddik . After serving as Rav there for nearly His son-in-law was Rav Shmuel twelve years, Rav Eliezer was niftar in Brish – a nephew – who was Rav in Iniava. Kutna on the 5 th of Tishrei 5592/1831. Zecher Tzaddik livrocha. Some of his deroshos and hespedim www.hamodia.com/features/day-history-5-tishreiseptember-29/ were published under the name Pe’ulas  Rav Aryeh Leib of ShpolyaShpolya,, 6, 6 ththth of Tishrei The Shpoler Zeide Rav Aryeh Leib was a disciple of How he received the name: The Rav Pinchas of Koretz. For a long time Rav Shpoler Zeide ... Aryeh Leib was a ' nistar ', a hidden tzaddik , For many years the Ba’al Shem Tov , until he was "forced" to reveal himself. The who founded the chassidic movement, was Shpole Zeide was a folk rebbe : singing, a "hidden tzaddik " and very few were dancing, joyful. He consoled, encouraged, aware of his greatness. During these years, counseled, gave remedies, made peace the Ba’al Shem Tov visited many towns and between man and wife and between villages throughout Eastern Europe. On parents and children, defended the weak, one such occasion, he stayed at the home of threatened the strong with spiritual Rav Baruch in the city of Uman. Although punishment, and stood up in defense of the Rav Baruch had never met his unexpected abused Jewish arrendators [lessees]. He guest before, he greeted him warmly and was well-known as a man who intimidated provided him with his best hospitality. For the aristocrats, who would beat their example, when he saw the Ba’al Shem "Moshkes ," let dogs loose upon them and Tov's skinny and emaciated horse, he throw them with their families into dark immediately gave him a healthier and cellars. Like other tzaddikim of his stronger animal of his own. That night Rav generation, the Shpole Zeide distributed Baruch noticed a strange light radiating everything he had to the poor. Like a true from his visitor's bedroom. Out of curiosity, folk rebbe , he was a loyal spokesman for he peeped through the keyhole. The the Jews before heaven. He would always intensity of the light, combined with the argue before the Master of the world: realization that his guest must be a very "What do you want from your people righteous individual, caused Rav Baruch to Israel? In their place, in such a bitter exile, faint. At the sound of his fall, the Ba’al another people would not keep one Shem Tov opened the door. On seeing his commandment. Yet Your people Israel host lying there unconscious, he keep the commandments and perform so immediately tried to revive him. many good deeds." When Rav Baruch opened his eyes, The Shpoler Zeide , was antagonistic he started to cry. "Please forgive me," he to Rav Nachman of Breslov. When some of begged. "I had no idea that you were such a the Zeide's students heckled Rav Nachman, great and righteous person. If I had known, the Zeide censored them. Every movement I would have shown you much more needed opposition, he explained. He had respect." The Ba’al Shem Tov reassured been providing a service. him that he had not treated him  disrespectfully at all and asked him why he had fainted. "I saw that you were bathed in

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] a great light," replied Rav Baruch. "And Hamalach ("the Angel"), son of the there was a man dressed in white with a Maggid of Mezritch, successor to the Ba’al long beard who was standing with you." Shem Tov . After the singing of " Lecha "The old man was your distinguished Dodi ", the Zeide danced for a long time -- ancestor, the Maharal of Prague," wondrous dances spinning round and explained the Baal Shem Tov . "The round with astonishingly quick and Maharal of Prague knew that you are graceful steps. Those watching saw his destined to have a holy son that will bear tremendous enthusiasm as he seemed to his soul. You have merited the privilege of cast off his material self in joyous dance. such a holy son since you and your wife Watching the Zeide dance, the Rachel are G-d fearing people who do so Malach was extremely moved. Afterwards, much charity. You are to name your child he went over to him and said, "I see that Aryeh Leib after the Maharal ". Your Honor is an expert in the art of As Rav Baruch did not yet have any dancing. It is also apparent that you know children, he was very excited about the secrets of dancing before the Shabbos receiving such a blessing. Sure enough, Bride and Queen, unifying the Name with about a year later his baby son was born. every step of yours! Tell me, where did you The Ba’al Shem Tov attended the bris learn to dance so beautifully?" milah . During the ceremony, the turn came The Zeide said that he had learned for one of the guests to bless the child, all the secret from the Ba’al Shem Tov , and the spectators heard a strange blessing. The the art of dance from Eliyahu HaNavi poor man ( The Ba’al Shem Tov ) placed his (Eliyahu the Prophet). This is the story he right hand upon the baby and said, "My told: father once explained the whole concept of During the period when the Zeide a Bris (circumcision) as entering the was traveling from town to town in self- covenant of Avraham Avinu . It was written imposed exile, he heard about a village Jew 'And Avraham was old - Zaken .' Zaken also who had not paid his rent to the local poritz means grandfather. Our forefather (landowner). While the poritz was not an Avraham became the grandfather of Klal especially evil man, his estate manager was Israel. Let it be Hashem's will, that you a wicked drunkard and a Jew-hater who shall be a grandfather ( Zeide in Yiddish) to persuaded the nobleman to punish the the Jews." Jewish villager severely. His blessing caused everyone to There was a deep pit in the poritz's smile. Later, if someone chanced to meet courtyard where prisoners were let down the happy parents he would ask them how by rope. Once a week a little bread and the Sabale (little grandfather) was coming water was sent down to the unfortunate along. And the name Saba (Zeide ) stuck to man inside. The prisoner would remain in the boy for the rest of his life. the pit until the poritz's next birthday, May the merit of the tzaddik Rav when he would be taken out, dressed in a Aryeh Leib protect us all, Amen . bearskin, and led by a man -- known as the www.rabbishimon.com/tzadikim/showz.php?p=shpole.htm "bear-keeper" -- who was an expert dancer.  The "bear" and his "keeper" would go to the poritz's lavish birthday party, to which all The Rebbe's Cossack Dance the noblemen from the surrounding countryside were invited, as well as the Rav Leib, the Shpoler Zeide , once poritz's family and friends. led the congregation in prayer on Friday night in the shul of Rav Avraham Then the "bear-keeper" would signal

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] the band to strike up a tune. If the gentile he led me, with a rope around my neck, in "keeper" was able to dance better than the front of the merrymakers to the poritz's Jewish "bear," the Jew would be thrown to palace. I crawled on all fours so that it the ground and the cruel guards would should not occur to them I was not the seize him and hurl him at a pack of vicious same Jew, and groaned as if I was in pain dogs. If, however, the Jew danced better and unable to walk. than his "keeper," he would be set free. Not "My arrival was greeted with only that, but he would be given permission raucous laughter. All the guests were highly to attack his "keeper" and beat him to amused at the spectacle of a humiliated death. Jew. Suddenly, the signal was given and the Naturally, it was next to impossible announcement made: If the 'bear' danced for the Jewish prisoners to save best, he would be set free. If not, the dogs themselves, as they did not know how to would teach him to dance! dance to the gentile tunes. Not only that, "There was more loud laughter from but the prisoners were exhausted and the guests. A lively Kazak (Cossack) tune weakened by their long ordeal in the pit began, and my 'keeper,' the estate manager, and the heavy bearskin they were forced to began to dance. I began to dance, too, but wear made moving difficult. From the start, slowly and sluggishly, as would be they were doomed. appropriate for a half-starved man who "Eliyahu," the Zeide of Shpoler said, hadn't stretched his legs in weeks. The "commanded me to go to the village and audience enjoyed it immensely, as they hire myself out as a tutor. Once there, I was waited for me to drop in my place, to find out how it was possible to free the exhausted. Jewish prisoner in the pit. "To their surprise, I gradually "After I discovered where the pit was stepped up my pace, until finally I was located on the poritz's property, Eliyahu dancing more quickly and also more ordered me to take the Jew out of the pit beautifully than the shocked estate and put myself in his place so that, on the manager. He tried to keep up, but in his poritz's birthday, I would dance better than drunkenness he lost his balance and fell to my 'keeper.' the ground. The audience switched their "I told him that I did not know how preference, as they cheered me on and to dance, and could certainly not dance mercilessly taunted the fallen 'keeper'. I too better than the 'keeper.' He then taught me made fun of him, and began to sing in time all kinds of dances and their names. When with the gentile music, 'Hupp Kazak, haha I knew all the dance steps perfectly, I haha haha, up Cossack, get up if you can.' lowered myself into the poritz's pit, calmed Then I jumped on him with a bear's roar the prisoner and refreshed him with a little and began to rain blows on him until some whiskey, and switched clothes with him, of the guests stopped me. putting on his filthy worn out garments. "The poritz could not accept my The prisoner went up the ladder I had victory, and once again gave the signal for lowered, pulling it up behind him, and I another round of music to start. It was a stayed in the pit in his place, awaiting the different melody this time, a marzurka, but big day. the result was the same: the Jew in the "It came at last. At midnight, I heard bearskin danced wonderfully while the drunken laughter. My 'keeper' was the gentile fell to the ground and was beaten. wicked estate manager. He pulled me out of At last, I was declared the winner and set the pit and dressed me in a bearskin. Then free."

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The Shpoler Zeide finished his story While according to the law of the Torah , and smiled. "Now you understand where I the plaintiff must take his case to the place learned to dance so well." where the defendant is located, Rav Avraham Hamalach replied, "If nevertheless Hashem is called Makom (the so, your dances are better than our place) and there is no place devoid of His prayers!" presence. Not only this, but as we all know, [Adapted by Yerachmiel Tilles from "Stories of Elijah the Prophet" a place where there is a gathering of 10 (Yisrael Klapholtz), "Stories my Grandfather told me" (Mesorah) by men is considered a dwelling place of the Zev Greenwald and from chassidic oral traditions] ~ Shechinah (divine presence). Therefore, the www.ascentofsafed.com/Stories/Stories/5769/594-29.html court case will conduct here in this chamber". The attendant then announced,  "Rav Aryeh Leib ben Rachel hereby summons the Almighty to a lawsuit in this Fit To Be Tried location three days from now." The famine in Russia that year was For the next three days, the worse that anybody could ever remember. Tzaddikim fasted and prayed, allowing no Slowly but surely the markets became bare one to interrupt them. On the fourth day, and soon there was only a meager selection wrapped in his Tallis and crowned in his of vegetables and the barest amount of Tefillin , the Shpoler Zeide instructed his groat bread and margarine for sale. attendant to call the court to order. Letters from all over Russia began to The Shpoler Zeide presented his arrive in Shpola. These emergency case. "In the name of all of the men, women messages were addressed to the Tzaddik , and children in Russia, I come to claim that the Shpoler Zeide , for he had always been the defendant, The Almighty, is failing to able provide for the poor and downtrodden live up to His obligation to His People. of his people. He was called the Zeide , Instead of sustaining them as is written, (grandfather) on account of his great "He opens up His hand and satisfies every spiritual and practical benevolence. He living thing with His favor" ( Tehillim 145), himself was in such anguish over the he is allowing them to perish from hunger." famine that he could only partake of a few "Does not the Torah itself state, 'For the bites of bread and some tea for weeks on Children of Israel are bondsmen to me, end. Who could beseech Hashem that the they are my bondsmen . . .'? ( Shemos decree be rescinded. Even the Gentiles 25:55) They belong to the Almighty for looked to the Jews for help them, and the eternity. And doesn't the Law as stated in Jews looked to the Shpoler Zeide . Still, the Mechilta and the Talmud require the Hashem wasn't answering prayers for food. master to provide for the wife and children The famine spread. of the bondsman? How can the Almighty The Shpoler Zeide decided on a bold disregard His own Torah ? course of action. He requested 10 of the Now, I can imagine that some generation's most venerated Tzaddikim prosecuting angel might argue in the including, Rav Zusha of Anipoli, Rav defense of the Almighty that these servants Shimshon of Shipitovka and Rav Wolf of do not serve the Master properly as they Zhitomir, to meet with him in Shpola. should. 'Nevertheless', I would answer him, When they had all finally arrived a 'Where is written that if the servant is lazy few days later, he seated them around a and unfaithful therefore his wife and long and broad table then arose to address children should suffer? Furthermore, it is them. "My Masters', I have decide to press all the fault of the Master Himself. For He charges and to take the Almighty to court. burdened His servants with a Yezter Hara

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(base inclination), which constantly tries The Shpoler Zeide’s Purim play his loyalty. I am confident that were it not Once a Jew named Reb Mendel for this Yezter Hara , they would provide came to the tzaddik Rav Aryeh Leib of the Almighty with the most praiseworthy Shpola, asking for help. At a glance, the service." rebbe could see that he was terribly upset. With that, the Shpoler Zeide fell “Rebbe , I don’t know what to do!” silent. He slumped into his chair, the man said. “A year ago, I left my home in exhausted from the ordeal of bringing a Rumania to come to Russia, together with lawsuit against the Almighty. Clutching his my wife and family. We hoped to get a new head in his hands, he awaited the verdict. start in life, but we’ve had no luck. In The judges huddled, discussing the addition to all the expenses of moving, case amongst themselves for some time in which I don’t know how I’ll pay, I have now hushed, solemn tones. Finally, Rav Zusha received official papers demanding that I rose to his feet to announce the verdict. appear in court on charges of stealing "The court finds", he declared, "that money from the government.” justice is with Rav Aryeh Leib ben Rochel. “Believe me, Rebbe , I never touched The Almighty is therefore obligated to find a penny that wasn’t mine in my whole life. I whatever means He deems appropriate to don’t know what it’s all about. Rebbe ! What provide for His people. It is our prayer that am I to do?” the Heavenly Court concur with the “Don’t be worried,” said Rav Aryeh decision of this court." Leib, trying to calm him down. “Tell me, Then all the Tzaddikim rose to their where is the trial to take place?” feet, and declared the verdict aloud three “Here in Russia,” Reb Mendel times in unison, sealing the outcome. replied. “They wanted to take me back to The Shpoler Zeide jumped to his feet Rumania, but the Russian government with great joy, and called for refreshments protected me.” to be served. The food restored their “Good. It’s best to be on your own strength a bit and they buoyantly drank ground. Is there a date for the trial?” L'Chayim together, celebrating the victory. “Yes, it’s scheduled for ——.” Then each Tzaddik left to return to his home town in expectation of the salvation “Have it changed,” the rebbe said to come. sharply. “Do everything in your power to make sure the trial takes place on Purim It was only five days later that the day! Do you have a lawyer?” Russian government announced that they would soon be bringing inexpensive wheat “No, Rebbe . Not yet!” and other grains from Siberia over a The rebbe paused for a moment and previously inaccessible route. The price of then said, “ Reb Mendel, I’ll make you a available grain plunged, as merchants deal. I know a certain girl who is soon to scrambled to cash in before the arrival of get married. The poor girl is an orphan, the new stock. with no father or mother to help her. I am Within the month, new supplies trying to do what I can. She still needs 300 were on the market. That whole year, even rubles for the wedding. If you get me the the family with the most humble of means money for her, I will get you a good had plenty to eat. lawyer.” www.nishmas.org/stories/fittried.htm Reb Mendel was overjoyed. 300 rubles was a lot of money, but Reb Mendel  immediately handed the sum to the rebbe .

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Filled with good hope, he turned to go. The trial began. First the “chief “Wait, Reb Mendel. How will you justice” read the charges. Then the know who your lawyer is?” said the rebbe . “prosecutor” with the black face tried to tell Reb Mendel gazed at the rebbe without the court what a terrible person “ Reb speaking. “Listen, don’t worry. He will Mendel” was, a hardened criminal and a meet you in the courtroom on Purim day. thief. However, all the townsfolk watching You will be able to recognize him by his the play kept interrupting him and white hat and red gloves. Is that a good laughing at everything he said. enough sign?” Next, “ Reb Mendel’s former friend” Reb Mendel smiled gratefully. took the stand. He told the court that the “Thank you, Rebbe ,” he said. true reason “ Reb Mendel” had moved to Reb Mendel returned home and Russia was in order to run away from the immediately began carrying out the rebbe’s law. He had found a chest of golden coins instructions. He began going to the offices belonging to the government of Rumania, of the court, filing papers and speaking to and now he was trying to make off with the officials in order to have the date of the money. trial changed. At first, he met with no Then two “witnesses on Reb success. Refusing to take no for an answer, Mendel’s side” were called to take the he kept on trying, until at last he stand. They testified just the opposite. They succeeded. The trial was set for Purim day. told the court how they had seen the Shortly before the trial, Reb Mendel “friend” demanding a huge sum of money sent a letter to the rebbe enclosing more from Reb Mendel. When Reb Mendel money to be distributed to the needy on refused to give him the money, the “friend” Purim , and asking for the rebbe’s blessing. threatened to make big trouble. Finally, the day of the trial arrived. Finally, the Shpoler Zeide , dressed In the Shpoler Zeide’s shul , everyone was in up as Reb Mendel’s lawyer, made his an excited Purim mood. speech. He showed how the whole case was based on a lie, made up by the wicked Following his yearly custom, Rav “friend.” He proved that there never was a Aryeh Leib prepared to make his Purim chest of gold; and even if there had been play. He gave instructions to his students one, and Reb Mendel had found it, the and to the people of the town who would be Rumanian government could not legally the actors, but no one really knew what the claim a penny. Everyone was spellbound, play was about. and hung on to his every word. One of the townsfolk was instructed At last came the verdict. The to play the part of a Jew named Reb “judge,” who was the Rav of the town, Mendel. Another was to be Reb Mendel’s declared Reb Mendel innocent. Reb old friend who had turned against him, and Mendel’s wicked “friend” was reproached was in fact the chief witness for the and sent off in shame. The “prosecutor” prosecution. with the black face was grabbed and The judge was to be played by the pushed out of court, and told to go wash his Rav of the town. The prosecutor, who was face. trying to prove Reb Mendel’s guilt, was told Then the Shpoler Zeide and all his to cover his face with black paint. The followers sat down to their festive Purim Shpoler Zeide himself dressed up as Reb meal. In the middle of their rejoicing, a Mendel’s lawyer. He put a white scarf message from the real Reb Mendel arrived. around his fur shtreimel , and wore red The trial had gone splendidly! He was free! gloves. 19
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He would return to Shpola at once. that lawyer was?” A few days later, Reb Mendel “No, Rebbe ,” Reb Mendel replied. showed up and told everyone about the “So I will tell you. He was a holy trial and his wonderful lawyer. People angel from heaven, created by the charity opened their eyes in disbelief. It was you gave to help that orphan girl get exactly what had happened in the Shpoler married. Zeide’s Purim play! “If you are lucky, you may see him Reb Mendel could not wait to see the again. After 120 years, when you will be tzaddik . “Thank you, Rebbe ,” he said. “You summoned to Hashem’s court in heaven to sent me an amazing lawyer. Everyone said account for what you did in this world, he they had never heard anyone like him may come again to be your lawyer and to before! Most important of all, here I am. speak in your defense!” Free! He saved my life!” Originally published in The Moshiach Times, a high quality children's “I am so glad to hear it,” said the magazine, published by Tzivos Hashem. rebbe . “Do you by any chance know who  Rav Noach of LechovitzLechovitz,,,, 777ththth of Tishrei Someone once asked Rav Noach of while he considers himself a Tzaddik ?” Lechovitz, “Isn’t tefilla what we do when They debated and agreed that they we praise the King for all the great things preferred the brokenhearted sinner. At that He does, or ask Him to fulfill our least in the end he decides to do teshuva , needs? Why does the Gemora call it a whereas the other, delusional fellow will service, an avoda , of the heart?” never do so. Rav Noach responded, “The heart is (Toras Avos, Teshuva ). like a field. It is only after a field has been  well worked that one can plant in it and look forward to a good harvest. Before a The Ba’al Shem Tov’s Implants field is worked, it is not worthy of being Rav Noach of Lechovitz taught that called a field. It is merely a desolate plot of the Ba’al Shem Tov came down to this land. The heart is the same. Tefilla works world to implant the roots of sincere our hearts out thoroughly and gives us the humility and true joy and simcha into the ability to connect to Hashem and feel the hearts of Bnei Yisrael. Their opposites are way a Jew should!” depression, sadness and frivolous cheer. www.hamodia.com/features/taanis-2/ (Toras Avos #11). Rav Noach of Lechovitz was the son  of Rav Mordechai, the founder of the Lechovitzer dynasty. He was born in The Brokenhearted Sinner 5534/1774. Once, Rav Noach was in the He was the talmid of his father and company of his father’s talmid , Rav also of Rav Boruch of Mezhibuzh. Michele, when someone asked, “Who is Following the petira of his father in preferable: a sinful man who actually sins, 5570/1810, the Chassidim appointed Rav yet deep inside he is heartbroken over his Noach as his father’s successor, despite misdeeds, recognizing how low he has being just thirty-six years old. Although the fallen, or someone who does not actually Chassidim accepted him, Rav Noach sin, but his mind is full of bad thoughts refused to serve, saying that he felt that the 20
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] elder and leading talmid of his father, Rav Rav Noach was niftar on the 7 th of Michel of Lechovitz, should be the new Tishrei 5593/1832 at the age of sixty-eight. Rebbe . Finally, Rav Noach did agree to As Rav Noach had no sons, his become Rebbe , and many flocked to his Chassidim separated after his petira . Most court. went to his talmid , Rav Moshe of Kobrin; Although Rav Noach did not write some to his son-in-law, Rav Mordechai; down his Divrei Torah , they were recorded and some to his nephew, Rav Shlomo by the Slonimer Rebbe , the Nesivos Chaim of Koidenov. Sholom , and printed as Toras Avos . In the Zechuso yogen oleinu. sefer were also Divrei Torah of other www.hamodia.com/features/day-history-7-tishreioctober-1/ Rebbes of the Lechovitz dynasty.  Rav Binyomin ZeilbergerZeilberger,,,, 888ththth of Tishrei Rosh Yeshiva of Yeshiva Bais HaTalmud Rav Binyomin Zeilberger was born Germany, so they allowed him to go to in 5682/1922 in the small German village learn in Mir. of Koenig-Shaufen, not far from Wurzburg. He arrived in Mir after Pesach of In one of his seforim , Rav Binyomin writes 5696/1936. At that time, the Mashgiach , that his father was an ish tom v’yoshor, Rav Yeruchem Levovitz, was ailing. v’yerei Elokim — “a straight, upright and Nevertheless, the fourteen-year-old bochur G-d-fearing person.” from Germany managed to hear several Rav Binyomin was educated in the shmuessen from the Mashgiach before his German-Jewish schools of that time, where petira two months later. Rav Yeruchem’s he learned both Jewish and secular countenance and his approach to mussar subjects. Rav Shamshon Refoel Weiss, a had a profound impact on the bochur . He German Jew who had learned in the Mirrer attached himself to the great talmidim of Yeshiva in Poland, was a teacher there. Rav the Rav and through them forged a bond to Weiss often sent his talmidim on trips to Toras hamussar of Rav Yeruchem. visit the Mirrer Yeshiva . One of these As the winds of war gathered over bochurim told the young Binyomin Europe in 1939, Rav Binyomin fled Poland Zeilberger, fourteen years old at the time, with the Mirrer Yeshiva to independent about his trip and the impression it made Vilna, Lithuania. As is known, the Yeshiva on him. Binyomin became enamored of the ultimately made its way across Russia to idea of going to learn in Mir. Japan and finally settled in Shanghai, At that point, Rav Binyomin was at a where it remained for the duration of the crossroads: he had to decide which of two war. German schools he would attend to Arriving in America with the complete his studies. “If I have to change Yeshiva in 5707/1947, Rav Binyomin schools, why shouldn’t I go to the Mirrer learned in the newly established Mirrer Yeshiva , about which I have heard such Yeshiva in Brooklyn, New York. He glowing reports?” he thought. married the daughter of Rav Yisrael Chaim Soon afterward, his parents realized Kaplan, son-in-law of Rav Yeruchem and a that the situation for Jews in Hitler’s ba’al mussar who was Rosh Yeshiva and Germany was deteriorating. They decided it Mashgiach of Bais Medrash Elyon in would be a good idea for their son to leave Monsey. With his marriage, Rav Binyomin

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] became a grandson to Rav Yeruchem of Torah and middo s was revealed. Levovitz. Although he was often in great pain, family After his chasuna , Rav Binyomin members never heard him complain or cry joined the newly established Yeshiva Bais out in pain. On the contrary, one usually HaTalmud . Within its walls he transmitted saw him with a smile on his face. Torah and yira to generations of talmidim On the 7 th of Tishrei 5766/2005, Rav for the rest of his life, vigilant to ensure Binyomin Zeilberger was niftar . He was that the Yeshiva ’s unique ruach would buried on Har HaZeisim next to his remain unchanged from that forged by its illustrious father-in-law, Rav Yisrael Chaim founders. Kaplan. During the last segment of his life, Zecher Tzaddik livrocha . when Rav Binyomin was diagnosed with a www.hamodia.com/features/this-day-in-history-7-tishreiseptember-11/ terminal illness, the grandeur of a lifetime  Rav Elozor Nissan Teitelbaum of DrohbichDrohbich,, 888ththth of Tishrei

Rav Elozor Nissan Teitelbaum was of his father, Rav Elozor Nissan was offered the son of Rav Moshe, the Yismach Moshe the position of Rav of Ujhel, but he turned of Ujhel. He was born in Shineve in down the offer, preferring to remain where Tammuz 5546/1786. he was. His father quotes some of the Although Chassidim began coming chiddushim he composed in his young to Rav Elozor Nissan, he turned them years. away. Rav Elozor Nissan married the Unlike his father, Rav Elozor Nissan daughter of Rav Aharon, Rav of Chodorov. did not write down his Divrei Torah . Some He settled in Drohbich, where his wife’s of his chiddushim and deroshos are quoted grandfather, Rav Nachum, parnas of the by his father, and more by his son, Rav city, lived. Yekusiel Yehuda, the Yetev Lev . He became Rav in Sighet in His other sons were Rav Shmuel, 5594/1834, remaining for six years. Rav of Gorlitz, and Rav Nachum, Rav of In 5600/1840 he moved to Ujhel, Drohbich. His son-in-law was Rav Yisrael where his father lived. That year he HaKohen Rappaport of Tarnow, mechaber received an offer to serve as Rav in of Shailos U’Teshuvos Mahari HaKohen . Drohbich, and he returned there. Zecher Tzaddik livrocha . The next year, following the petira www.hamodia.com/features/this-day-in-history-8-tishreiseptember-12/  Rav Avrohom Yehoshua Heschel Rabinowitz of Lublin ,,, 888 ththth of Tishrei

Rav Avrohom Yehoshua Heschel He married the daughter of Rav Rabinowitz was the son of Rav Yitzchok Shimon Chaim Alter, the brother of the Yaakov of Biala, mechaber of Divrei Bina . Sfas Emes of Gur. He was born in Ostrova in 5635/1875, Following the petira of his father, when his father was living near his father- the Divrei Bina , on the 23 rd of Adar II in-law, Rav Yehoshua of Ostrova. 5665/1905, Rav Avrohom Yehoshua 22
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Heschel served as Rebbe in Chelm. Later he Weinberg, son of Rav Yissochor Arye Leib settled in Lublin, where he was known as of Slonim. the Biala Rebbe of Lublin. He was a great The Divrei Torah of Rav Avrohom masmid and Talmid Chochom . Yehoshua Heschel on Bereishis and He was niftar in Lublin on the 8 th of Shemos were published under the name Tishrei 5693/1932, at the age of fifty-eight. Yeshuos Avrohom . His sons were Rav Aharon Dovid of Zechuso yogen oleinu . Lentshna, Rav Shlomo and Rav Tzvi. His www.hamodia.com/features/day-history-8-tishreioctober-2/ son-in-law was Rav Boruch Mordechai  Rav Yitzchok Zev Soloveitchik (Rav Velvel)Velvel),,,, 999ththth of Tishrei The Brisker Rav The Brisker Rav Doesn’t Know About told them that he was a Shineva Chassid . Shema , but Knows About Closing A (The Shineva Rebbe , Rav Yechezkel Gemora Halberstam, was the son of the Divrei The Shulchon Aruch says that if a Chaim , the founder of the Sanzer dynasty, person does not say Krias Shema right Rav Chaim Halberstam). They all looked at before sunrise, he must still say it as early him in shock. The Brisker Rav – the leader as possible and not wait until the shiur . of Lithuanian Jewry – a Chassid ?!? Rav Michel Shurkin ( Meged Givos The Brisker Rav then told them that Olam 2:3) tells a story that he heard from when the Shineva Rebbe came to Brisk, the Rav Moshe Shmuel Shapira about someone people of Brisk came out to greet him who came to the Brisker Rav and told him carrying torches in his honor. His that he has a chavrusa (a fixed session of grandfather, the Bais HaLevi , was among learning) before davening . He wanted to them. The Brisker Rav said, “I know with know if he may learn then or he must certainty that absolutely nothing impressed daven right away in order to say Shema as my grandfather except for Torah and Yiras close to Netz HaChama as possible. Shomayim . If he went to greet the Shineva The Brisker Rav answered that he Rebbe , it was because apparently he was did not know the answer to his question. head and shoulders above everyone else in However, he said, “Since there exists a those areas. Therefore I am a Shineva possibility of doubt, the general rule that I Chassid !” suggest one should follow is one never One time, when the Shineva came to closes his Gemora if there is the slightest visit the Bais HaLevi , he was accompanied doubt in the world that he must do so.” by many Chassidim . Before the entrance to www.revach.net/avodah/olam-hatorah/The-Brisker-Rov-Doesnt- the house, he told his Chassidim that they Know-About-Shema-But-Knows-About-Closing-A-Gemara/4581 should not accompany him into the house. The Bais HaLevi, a Misnagged , did not  approve of their ways. He might therefore not appreciate all the Chassidim entering. The House of Brisk Became Apparently, the Bais HaLevi was Chassidish When it Came to the right near the door waiting to greet his Shineva Rebbe guest and overheard the conversation. He One time when a number of Sanzer turned to the Shineva and said, “ Sholom Chassidim came to visit the Brisker Rav , he Aleichem and Boruch HaBa.” Then he 23
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] smiled and said, “May the Rebbe of Shineva HaTorah ). enter and may his Chassidim enter with www.revach.net/hanhagos/maaseh-rav/The-Divrei-Chaim-Is- him. Consider yourselves to be in a house Happy-Being-a-Hedyot-And-The-Brisker-Rov-A-Boor/2871 of Chassidim !” www.revach.net/stories/gadlus/The-House-Of-Brisk-Became-  Chassidishe-When-It-Came-To-The-Shineveh-Rebbe/4247 The Brisker Rav Sleeps Tight as the  Bombs Rain Down Whenever the Brisker Rav was in a The Divrei Chaim is Happy Being a place fraught with danger, he would search Hedyot and the Brisker Rav a Boor high and low to find the safest place of The Brisker Rav was once in Krenitz refuge. He would obsessively weigh the and stayed in the home of one of the pros and cons of each place and endlessly Talmidei Chachomim of the city. When debate what to do. Even when he decided putting on his tefillin , the Brisker Rav he was wrapped in fear of his decision. looked in the mirror to make sure his Yet when he was trapped in Warsaw Tefillin were straight. His host became very away from his home and family at the upset since the great Divrei Chaim was outbreak of World War II, as Warsaw was vehemently against people looking in the being bombarded by the Nazi war machine, mirror to check their tefillin . he did not make any issue of his place of Not having the nerve to confront the shelter and always looked calm and went to Brisker directly, his host left the sefer sleep peacefully. Divrei Chaim with a bookmark on the When asked to explain this relevant teshuva on the breakfast table, to seemingly strange behavior, he said that send the Brisker Rav a not-so-subtle when he was in a place of danger, he had a message. Chiyuv Min HaTorah to protect his life. He Upon arriving at breakfast and treated this like any other mitzva and seeing the sefer , the Brisker Rav realized wanted to make sure he fulfilled his the problem and called over his host. He obligation in the best way possible. The said to him, I see you are a Chassid , so I consequences of erring would mean will explain this to you in terms you will causing his own death and he would be understand. One time when it rained on held responsible for it. This was a scary Sukkos everyone left the sukka , except the undertaking. “However,” he explained, Divrei Chaim . They asked him why he “right now in Warsaw there is no safe place would not leave, since the Gemora says and any possible shelter is equally that whoever remains in the sukka in the dangerous. That means that I have no rain is a hedyot and is making a mistake. responsibility to take action. Of course I am The Divrei Chaim answered, ‘You can call relaxed. It is the Kiyum HaMitzva that me a hedyot but I cannot leave my beloved worries me, not the Nazi bombs.” sukka .’ www.revach.net/hanhagos/maaseh-rav/The-Brisker-Rov-Sleeps- “Similarly,” explained the Brisker Tight-As-The-Bombs-Rain-Down/3816 Rav , “you can call me a boor (a big Am  Ha’Aretz ), as the Divrei Chaim calls someone who looks in the mirror to put on Brisker Rav : Look Inside to See if it’s tefillin . However, I will still look in the Night mirror because all I care about is that I When he lived in Brisk, the Brisker wear my tefillin in accordance with Rav was noheg to wait a long time after Halocha . ( Peninim U’Parp’ro’os Al shekia (sunset) before he considered it 24
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] tzais hakochovim (nightfall). In Brisk, the time between sunset and nightfall was Kol Nidrei Night with the Brisker rather lengthy. He continued this minhag Rav even after coming to Eretz Yisrael, where in One year after Kol Nidrei , the a short period of time after shekia it is Brisker Rav took his son in law, Rav completely dark. Yechiel Michel Feinstein, to go for a walk. Rav Yechezkel Abramsky went to the Perturbed, Rav Yechiel Michel asked the Rav’s home one night after shekia to ask Brisker as delicately as possible, if this was him about this minhag . Why was the Rav the time they should be taking a stroll. The so makpid to wait so long? If the Rav Brisker Rav answered, “I am surprised at would come outside he can plainly see with you. If this is not the time to take a walk, his own eyes that it is already pitch black! then we should never go any day of the The Brisker Rav answered him that year. This walk, however, is not for he was looking in the wrong place to find pleasure; it is for my health as instructed by the night sky. Instead of looking outside he my doctor. Therefore there is no difference should come in and look inside the between Yom Kippur and any other day. Gemora . What one sees on the outside is (As told by Rav Moshe Shmuel Shapira – not interesting! Uv’Dos V’Hanhagos L’Bais Brisk). www.revach.net/stories/story-corner/Brisker-Rov-Look-Inside-To- www.revach.net/hanhagos/maaseh-rav/Kol-Nidrei-Night-With-The- See-If-Its-Night/4189 Brisker-Rov/2849   Rav Akiva ben YosefYosef,,,, 101010 ththth ofofof Tishrei Among the many great figures in was a convert. If not his father, then Jewish history, Rav Akiva arguably certainly his grandfather was. Not only represents a combination of everything that that, but he descended from the evil is heroic about the Jewish people more general Sisera, who was the persecutor of than anyone else. At the least, he is one of the Jews at the time of Devora. Chazal tell the most beloved figures in Jewish history, us that the descendants of Sisera, a person whose influence and stature are a Nevuchadnetzar and even Homon studied source of inspiration throughout the ages. Torah and became prominent Jews. In our Whatever one says about Rav Akiva one time also there are descendants of German can never say enough. The Talmud officers and SS, as well as descendants of (Menochos 29a) compares him favorably to Communists, who found their way to the Moshe, which is the ultimate compliment Jewish people, and even in areas of in the Jewish lexicon. He is the national prominence in the Torah world. hero of the Jewish people for all time. Nevertheless, Rav Akiva’s lineage There are numerous reasons for created a social handicap. It says to care for this: converts thirty-six times in the Torah . First, Rav Akiva represents every There is no mitzva that is repeated so many man, so to speak. He did not descend from times. The reason is because it is human Jewish aristocracy or nobility (see nature to be clannish, to not like outsiders. Berochos 27a). He came from a family of Therefore, the Torah emphasizes over and converts. There is an opinion that his father over again that we are also strangers.

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Although Rav Akiva began life While still illiterate, Akiva became handicapped in the sense that he lacked chief shepherd to one of the wealthiest men pedigree in a society that honored pedigree, in Eretz Yisrael, Kalba Savua (so named he turned it into something positive by because anyone who entered his house becoming the symbol of “every man” who hungry like a dog, kalba , went out satiated, has within him the ability to rise above his savua ). Once, he chanced to meet Kalba limitations and become truly great. Savua’s daughter, Rochel, who was so  impressed with his character that she consented to marry him — on the condition Water Wears Down Rock that he would devote himself to Torah study. Rav Akiva had a second great handicap. During the first forty years of his When the wealthy father-in-law life he was unlettered and unschooled. In learned of their marriage he disinherited fact, he made fun of the Tzaddikim of that them, and the couple lived in dire poverty generation. (Nedorim 50a). However, Rochel continued to believe in him and Imagine! A scholar so great that he encouraged him to leave home to study would be compared to Moshe was an Torah , as was the custom. He left for illiterate man in mid-life! He had to go with twelve years and then returned. Before his young child to school to learn to read greeting his wife, he overheard her say to a the Hebrew alphabet. And not only was he neighbor, “If he wanted to go back for unlearned, but resentful of those who were. another twelve years, I would gladly agree The Talmud records him as saying that he to it.” He then returned to his studies for had such hatred for Torah scholars during another twelve years. those years that had he had the chance he would have bitten them like a wild donkey In those twenty-four years, he (Pesochim 49b). studied under great men like Rav Eliezer ben Horkenus and Rav Yehoshua ben What turned him around? Once, Chananya. Even Rav Tarfon, whom we after despairing that he could ever meet all the time in the Talmud with Rav comprehend the Torah , he saw water Akiva, was originally his teacher. dripping onto a rock and even though the Nevertheless, Rav Akiva rose to become a water fell drop by drop, it had eroded the colleague with them. He rose because of his rock. The pasuk says: “Water wears down great tenacity – because water wears down rock” ( Iyov 14:19). Even great stones are rock. rubbed smooth by the force of the water. This became Rav Akiva’s motto. If water After twenty-four years, he returned can wear down a stone, Akiva can become a home with 24,000 talmidim , head of the scholar… largest Yeshiva in Eretz Yisrael. Although his reputation preceded him, Kalba Savua If water can wear down a stone, then did not know that the great man coming to every Jew can and will study Torah … town was his son-in-law, Akiva. If water can wear down a stone, the Nevertheless, he had been harboring Jewish people can overcome Rome… regrets over his vow to disinherit his If water can wear down stone, then daughter and decided ask the great man if the Bais HaMikdosh can be rebuilt… he could annul his vow.  “Had you known that her husband would become a great man, would you have His Marriage and Rise to vowed?” Rav Akiva asked him. Prominence 26
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“Why, if he even knew one chapter, metaphor for the love between Hashem even one law!” Kalba Savua answered. and Klal Yisrael — was the “Holy of Rav Akiva then said, “I am he.” Holies”. He bowed and kissed him on his It is one thing to love others and feet, and gave him half his assets ( Kesuvos love Hashem when things are going well. 62b–63a). However, it is another thing to feel and The Talmud (Nedorim 50a–b) tells express that love when times are tough. us that during the course of his life Rav Rav Akiva suffered tremendously Akiva became wealthy from three different throughout his life in many ways, sources. The first was from his father-in- experiencing all sorts of terrible events and law, Kalba Savua. The second was from a defeats. Indeed, he lived the life of Iyov . shipwreck. A large treasure had been Yet his soul churned out songs of love. hidden in the front part of the ship and When Rav Akiva was being tortured to when it washed up on shore Rav Akiva death by the Romans he said, “Loving found it. The third source of his wealth Hashem with all one’s soul means even if came from his second wife. After Rochel He takes your life.” died, he married the widow of the Roman Rav Akiva’s favorite maxim was, “All procurator, Turnus Rufus (“Turnus” that Hashem does is for the good.” Once, meaning “Tyrannus”), who was brutal to after he was unable to find any place to the Jews. Nevertheless, his wife had a sleep in a certain city, he passed the night different soul and after he died she alone in the forest and repeated his maxim converted to Judaism. Rav Akiva eventually calmly, “All that Hashem does is for the married her, and she brought with her the good.” Then, one after another, a lion wealth of Turnus Rufus. [The Gemora devoured his donkey, a cat killed his relates a fascinating story of how she rooster and the wind extinguished his helped Rav Akiva and why she married candle. Each time he said, “All that him. She made him promise her that after Hashem does is for the good.” When dawn they pass from this world – she would be arrived, he discovered that a band of next to him in Olom HaBa]. robbers had fallen upon the city and Rav Akiva was a wealthy man from carried its inhabitants into captivity. Only different sources, but it was not the wealth he had escaped because his donkey and that made the man. It was Rav Akiva’s rooster were not around to make any noises inner wealth that made Rav Akiva. and his extinguished candle did not give away his location ( Berochos 60b).  Rav Akiva’s teacher was Nachum Ish Gamzu , who would always say, “This too is The Meaning of Love for the good.” Rav Akiva similarly lived by Rav Akiva was wont to say: “Love the rule that whatever happens is for the your fellow man as yourself – this is the good. He furthermore understood that great rule in the Torah .” He fulfilled it in from the bad, good can come. From the many ways. No one dispensed more charity problems, from the adversity, we can build than he. He was in charge of charity something good. organizations and supported all the poor Therefore, we find that Rav Akiva people. laughs when others weep. While Rav Akiva It was Rav Akiva who said that if all was walking with some colleagues they the Torah is considered holy, then came upon the Bais HaMikdosh in its Shlomo’s “Song of Songs” – which uses the destroyed state. The other Tzaddikim wept, love between a man and woman as a but Rav Akiva laughed. 27
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“Why are you laughing?” they asked. Although the man who had once had “Why are you weeping?” he replied. 24,000 talmidim now had only five, it was “Why are we weeping? Look at the through these five that the Jewish people Temple Mount. Is that not something to were rebuilt. They did what Bar Kochba weep over?” couldn’t do. They beat Rome. They became the “waters that wear down rock”. Thus, “For that very reason I laugh.” Rav Akiva literally saved the Torah . Then he explained that alongside the  nevua that the Bais HaMikdosh would be destroyed was the nevua that the Bais With “One” on his Lips HaMikdosh would be rebuilt and the Jewish people redeemed. “Until I saw that When Hadrian issued his terrible the nevua of doom was fulfilled, I thought decrees outlawing the practice of that it was not meant literally. However, Yiddishkeit , and in particular making it now that I see that the negative nevua is illegal to teach Torah on pain of death, it fulfilled literally, I know that the positive was Rav Akiva who boldly stood up in a nevua will also be fulfilled literally. From public square and began teaching Torah . the bad, I see the good. From the troubles, I The Romans, indeed, arrested him and put see the redemption.” him in prison. In the same prison was his friend Papus, who was caught for selling His colleagues replied: “Akiva, you goods on the black market. “Happy are you, have consoled us!” Rav Akiva,” Papus told him, “that you were Rav Akiva said: “Beloved are arrested for teaching Torah . Woe to Papus, sufferings” – a person should appreciate who was arrested for trying to make a few troubles, because from the troubles we dollars.” grow. Without troubles, a person does not Rav Akiva was executed by the access the deepest recesses of his potential. Romans in the city of Caesarea where even A great person becomes greater from great today one can see the ruins of the troubles. That was Rav Akiva’s view on life. Hippodrome, the arena where the Romans That was Rav Akiva. executed people publicly. Even as they  tortured him to death he recited the final words of a Jew, the great proclamation of Supporting Bar Kochba faith in Hashem and His oneness: “Hear, O Although Rav Akiva suffered greatly Yisrael, Hashem is our G-d; Hashem is in his life and experienced many one.” calamitous events, arguably the worst was His talmidim , who stood nearby as the disastrous Bar Kochba rebellion. the Romans were flaying his flesh with iron Indeed, he was one of the leading combs, asked, “Even till now?” Are you still supporters of Bar Kochba and declared him thinking about your obligations to Hashem to be the Moshiach . One might have even at this horrific, tragic moment? thought that after the debacle of Bar “All my life,” he said to them, “I Kochba, Rav Akiva would fall apart, waited for the opportunity to show how especially considering that he was a very much I love Hashem , and now that I have old man by then, well over a hundred years the opportunity, should I waste it?” old. He had every reason to go to his death quietly. Then, he died with the word ‘One’ on his lips, the Talmud says ( Berochos 61b). Yet, he started all over and taught Torah to five talmidim who would become According to legend, Eliyohu the next generation of Torah leaders. HaNovi came together with his talmidim 28
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] and took his remains from the field of the heir to his riches, had observed the execution to a cave outside the city of shepherd, Akiva, and some inner voice told Teverya, which is today the traditional her that this ignorant youth had the place that we mark as the burial place of makings of a great scholar. On the Rav Akiva. However, Rav Akiva is not dead. condition that he would leave her father’s Rav Akiva is alive within each and every work to go and study Torah , she married one of us. Every hero and martyr that the him secretly. Jewish people have had since is Rav Akiva. As Rochel refused one young man Every moment of love is Rav Akiva. Every after the other, Kalba Savua found out piece of Torah is Rav Akiva. about her pact with his former shepherd. That is why the Jewish world He was very angry and he vowed that he treasures him. That is why he is the hero of would have nothing to do with her or her heroes. He possessed all the great human husband. Gladly, the only child of the traits that the Jewish people possess: love, richest man of those days left all the compassion, warmth, humor. He became luxuries and comforts to which she had every Jew at his best even under the been used, and went to live with Akiva in a darkest circumstances. He became the shack, sleeping on a bundle of straw, and person who whose humanity is victorious working hard with her own, soft hands, so in the end despite unparalleled suffering. that her husband could devote himself to He became the water that wears down the study of Torah . Once, when she could stone. not find work, she even cut off her beautiful [My Rebbe was onced asked why long hair to sell it, so that she would have there aren’t so many people flocking to Rav some money with which to buy a dry crust Akiva like they do to Rav Shimon bar of bread for both. Yochai? He replied: “Rav Akiva elevated Yet even in their poverty, they were himself to such a high plane in Heaven that willing to share with others the little they he has nothing to do with this world]. May possessed. Once a poor man passed the Rav Akiva always intercede on our behalf. shack of Akiva and Rochel, and begged, By: Nissan Mindel ~ Published and copyrighted by Kehot “Pray, good people, let me have a handful Publication Society of straw. My wife is sick and I have nothing  to bed her on.” At once Akiva shared his own bundle Rochel, Rav Akiva’s Wife of straw with the poor man, remarking thus to Rochel, “See, my child, there are those Rav Akiva was not one of the who fare worse than we.” The poor beggar, fortunate ones who are born to riches, or say our sages, was none other than Eliyohu into the house of a scholar. He had to get HaNovi who had come to test Akiva’s good everything the hard way. He was born the heart. child of a very poor family and became an ignorant shepherd, one of the many who After Akiva had mastered the basic took care of the thousands of flocks of the knowledge of the Torah , his wife and he wealthy Kalba Savua, about whose riches agreed that he was to go to the academy of the Talmud tells many stories. The the great scholars of those days, headed by daughter of this great man was a beautiful Rav Eliezer, to devote twelve years to and G-d-fearing girl. The richest and most intensive study. Thus the two parted and learned young men of that time would have for twelve long years Rochel slaved to considered themselves fortunate to marry support herself, while her husband grew to her. But Rochel, Kalba Savua’s only child, become one of the most learned of all men who ever lived. At the end of twelve years 29
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Rav Akiva returned to his wife, as he had Akiva’s wife, whose heroism and self- promised. When he came before the shabby sacrifice gave us the great Rav Akiva. old shack he heard a conversation between  his wife and a neighbor who was taunting Rochel for being foolish enough to wait and The Wisdom of Rav Akiva slave for her husband who had left her to A heathen once came to Rav Akiva, study Torah . “You could live in riches and and asked him, “Who created the world?” luxuries, if you were not so foolish,” said the woman. “G-d created the world,” Rav Akiva replied. “For my part he could stay away another twelve years at the Yeshiva to “Prove it to me,” persisted the acquire more knowledge,” was Rochel’s heathen. reply. “Come back tomorrow,” Rav Akiva Full of pride and admiration for his told him. The following day the heathen great wife Rav Akiva turned around to do came back, and Rav Akiva engaged him in as Rochel wanted him to do. conversation. At the conclusion of the twenty-four “What are you wearing?” Rav Akiva years Rav Akiva had become the most asked him. famous of all living scholars. From near “A cloak, as you see.” and far came the youth of Yisrael to study “Who made it?” Rav Akiva asked. under his direction. “The weaver, of course.” Accompanied by 24,000 talmidim , “I don’t believe it; prove it to me!” Rav Akiva returned home in a triumphant Rav Akiva persisted. journey from city to city, welcomed “What proof do you want? Cannot everywhere by the highest nobility. The you see that the weaver has made the masses, rich and poor, turned out when he cloth?” came home to Yerushalayim. “Then why do you ask for proof that Kalba Savua, too, was among those G-d created the world? Cannot you see that who tried to get close to the master. the Holy One, blessed be He, created it?” Suddenly Rav Akiva saw his talmidim trying to hold back a woman dressed in And to his talmidim , Rav Akiva ragged clothes. At once he made his way added, “My children, just as the house is through the crowd to greet the woman and proof of the builder, and the cloth is proof led her to the chair by his side. “If not for of the weaver, and the door is proof of the this woman I would be an ignorant joiner, so this world proclaims that shepherd, unable to read the alef-bais . Hashem created it.” Whatever I know, I owe to her,” Rav Akiva Rav Akiva had learned and studied declared. the Torah more deeply and extensively The whole huge crowd bowed in than anyone else, yet he was very humble, respect before the woman to whom Rav for he knew that the Torah is endless, for it Akiva owed his great scholarship. Kalba is the wisdom of Hashem . Said he, “All my Savua, too, suddenly discovered who his learning is no more than like the fragrance son-in-law was. Publicly he expressed his of an esrog ; the one who scents it, enjoys it; regret for having treated his daughter and but the esrog loses nothing. Or it is as one her husband so badly. Now all his wealth who draws water from a spring, or lights a would be theirs. candle from a candle.” Thus ends our story of Rochel, Rav No wonder Rav Akiva despised a

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Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] conceited and vain man, whose learning stargazers and fortune–tellers, one of them only filled him with self-importance and said to the other, “See that lovely girl? vanity. Of such a man Rav Akiva said, “He What a dreadful calamity is awaiting her! is like a carcass lying on the road; whoever She is going to die on the very day of her passes it puts his fingers to his nose, and wedding. Mark my word!” hurries away from it.” Rav Akiva’s daughter overheard the The following story also illustrates words of the stargazer, but paid no his humility and respect for the Torah . attention to him. She had often heard it Rav Akiva was once called upon to from her great father that he who observes read to the congregation a portion of the the mitzvos of the holy Torah need fear no Torah , but he did not want to do it. His evil. amazed talmidim asked him, “Master, have As the happy day of her wedding you not taught us that the Torah is our life approached, she had forgotten all about and the length of our days? Why did you that stargazer. On the day before her refuse to read it to the congregation?” wedding, there was much to do, and at And Rav Akiva replied, simply, night she went to bed, tired but happy. “Believe me, I had not prepared myself for Before going to bed, she removed her it; for no man should address words of golden hairpin and stuck it in the wall, as Torah to the public unless he has first she had done before. revised them to himself three or four The following morning, she pulled times.” her pin from the wall, and in doing so Rav Akiva did not keep his learning dragged a small but very poisonous snake to himself, but had many talmidim , more with it. Horrified, she realized that she had than any other single teacher, no less than killed the snake that was lurking in the 24,000 talmidim at one time. Some of the wall’s crevice when she had stuck the pin greatest Rabbonim of the next generation into the wall the night before. What a were among his talmidim , as, for example, wonderful miracle! Rav Shimon bar Yochai, whose Yahrzeit is Then she remembered the words of observed on Lag Ba’Omer . Together with the stargazer, and shuddered. another great sage, Rav Chanina ben She heard a knock on the door. “Are Chakinai, Rav Shimon went to Bnei Brak to you alright, daughter? I heard you shriek,” learn Torah from Rav Akiva, and they her father said. Then he saw the dead snake stayed there for thirteen years! still dangling from the pin. She told her Quoting a passage from Koheles father what had happened. (11:6): “In the morning sow your seed, and “This is indeed a miracle,” Rav Akiva in the evening do not rest your hand,” Rav said. “Tell me, daughter, what did you do Akiva explained it to mean: “Teach yesterday? There must have been some talmidim in your youth, and do not stop special mitzva that you performed teaching in your old age.” yesterday to have been saved from this.” It is customary to say Perek (Ethics “Well, the only thing that I can of the Fathers) on Shabbos , beginning with remember was this. Last night, when the Shabbos after Pesach . Some say it until everybody was busy with the preparations Shavuos , others throughout the summer. for my wedding, a poor man came in, but The Talmud relates a story in nobody seemed to notice him, so busy Shabbos 156b that Rav Akiva’s daughter everybody was. I saw that the poor man once went to the market to buy things for was very hungry, so I took my portion of her home. As she passed a group of the wedding-feast and gave it to him.”

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Rav Akiva had always known that went out and declared, “‘Charity delivers his daughter was very devoted to the poor, from death’ (Mishlei 10:2). And not just but this was something special, and he was from an unnatural death, but from death very happy indeed. Thereupon Rav Akiva itself.”  Rav Moshe Yitzchok Gevirtzman (Reb Itzikel), 101010 ththth ofofof Tishrei Rav of Pshevorsk Rav Moshe Yitzchok was born in the day, Achashveirosh sent the second letters, year 1882 (5642) in the town of Gorlitz in which annulled the decree. Surely this is an Galicia to Rav Naftoli Meilich and Chana auspicious day and we will merit to be Breindel Gevirtzman. A few years later they saved.” moved to Shinev, where he spent many Just a little while later, the Germans hours with his father’s brother-in-law, the broke the pact and conquered the part of Shineva Rav , and where he absorbed Poland that had been controlled by the holiness and saw greatness firsthand. After Russians. The Yidden who had registered World War I, when he was a married man, were deported. Those who had been sent to he moved to the town of Pshevorsk. It was Siberia eventually survived the war. there that he began making a tisch on After the war Reb Itzikel lived in Friday nights. Paris. When people from Antwerp pleaded Soon, though, winds of war swept that he come there to live, he moved to through Europe. Germany and Russia Belgium in 1957, settling in Antwerp’s made a pact to conquer Poland and split it Mercator Straat. Antwerp, in the postwar in half. Reb Itzikel, who had been living in years featured a mix of survivors. The Poland, found himself under Russian majority were more modern. All were still jurisdiction. The Russians issued a law that broken and pained by their experiences everyone had to register; they would then during the war. be issued a Russian identity card. Reb When the Rebbe arrived he brought Itzikel strongly advised the people against with him the fire of prewar Chassidus . The registering. Soon afterward the Russians survivors, many of whom had never seen a rounded up all the people who had not Chassidishe Rebbe before, were drawn to registered and the warmth of Chassidus and basked in its herded them off to fires. In time, going to Reb Itzikel during the frigid the Asseres Yemei Teshuva was part and wasteland of parcel of the Yomim Noro’im , as much a Siberia. The part of those days as doing kaporos . people who had followed Reb What began as a small trickle of Itzikel’s advice visitors eventually grew over the years into were obviously a stream of Yidden who would come even distraught. “For from London to see the Rebbe . One of them this we didn’t was Reb Y. Honig. After several years of register?” going to Antwerp, he sent his son, a young bochur , to spend Sukkos with the Rebbe . “Today is This son stayed for four years. Reb Itzikel rd day of the 23 had said, “Stay here with me.” And so the Sivan ,” said Reb young bochur , Chaim Honig, remained and Itzikel, calming everyone down. “On this served as gabbai until the Rebbe passed 32
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] away four years later. afford the Rebbe some privacy, he would What is the image that one envisions open it, saying, sharply, ‘We don’t close of a Rebbe ’s hoif (court)? A beautiful doors.’” building surrounded by a huge courtyard? (Mishpacha Magazine ) Hundreds of people milling about, each one  waiting to catch a glimpse of the Rebbe ? Long lines of people snaking their way From a young age, Reb Itzikel was forward, awaiting their turn to make their already known as a miracle worker. It was request? And secured in the inner so common, sanctuary is the Rebbe , who has closeted that people himself inside, until the door handle turns used to say — and when it does, the Chassidim surge that miracles forward with bated breath? were so Reb Itzikel’s hoif was nonexistent. numerous that Neither in the physical realm, in the way they could things looked, nor in the way people even be found approached the Rebbe was there a under the resemblance to the picture painted above. table. “It was all very old and dilapidated, Reb with a total open-house policy. The Rebbe ’s Itzikel was well bedroom, kitchen, and Bais Medrash were known for his all on one floor, and everyone was invited miraculous to come in at any time,” Reb Chaim Honig, deeds. the gabbai , explains. “This heimishkeit was Numerous people still have blank pieces of so discernible that an elderly Yid who paper that Reb Itzikel gave them that they wasn’t one of the Chassidim — I don’t know used to cross borders instead of their if any of the Chassidim would have gone so passports (see photo). far — once saw the Rebbe washing for Rav Yisrael Dovid Neivener once retold bread. a fantastic story that he himself witnessed. “‘Ah,’ he said, clapping Reb Itzikel It was the custom of Reb Itzikel’s on his back, ‘have a good appetite, Rebbe .’ I household to slaughter a chicken for him to try to imagine such a scene happening eat on Mondays and Thursdays. One today with any of the Rebbes . It’s so Monday, his daughter came in to tell him unthinkable that it’s laughable.” that she had never experienced the Since hundreds of people strove to problem she was having at the moment. consult with Reb Itzikel, one would She simply could not bring the chicken to imagine it was difficult to get in to see him. be slaughtered since it was fighting her “Not at all,” says the gabbai . “People would hysterically and kept jumping out of her stride into the Rebbe ’s room at any hour of hands. Try as she might, she just could not the day. The door to his room was never overpower it. allowed to be closed. He yearned to be Reb Itzikel said to those who were with available to every Yid who sought him out. him, “Come, let’s go and see what the The Chassidim would push the door open problem is.” As soon as he looked at the completely and hand the Rebbe their bird, he declared, “Of course. This is a kvittel . A Yid once hurried in and said, Shabbos chicken! Take a different hen for ‘Please read my kvittel quickly. I have to me to eat during the week and leave this travel now.’ If I would close the door to one for the holy day.”

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On Thursday, the Rav said to those encountered some of his Chassidim who who were with him, “Come, let’s go and see were busy with their shiurim . He the situation today.” Lo and behold, the approached them and said, “If the people in chicken was calm and serene and this town aren’t ready to give money to practically gave itself over to the Tzaddik ’s tzedoka , I’ll have no choice – I’ll have to daughter to take it to be prepared to be ‘make’ my own wealthy Yidden who’ll give eaten in holiness, by the holy saint, on the me money for tzedoka .” He requested that holiest day of the week. those Chassidim go into business and gave  each one exact instructions in what business to take on and how he should Reb Itzikel opened his Bais Medrash in operate it. From day one, every single Mercatorstraat, Antwerp, and in a short person he blessed and instructed that day time he became a magnet for the many had tremendous hatzlocha and eventually downtrodden Yidden scattered across became very wealthy philanthropists. Till Europe who had lost all and everything this day, these philanthropists support Reb during the war. Itzikel’s grandchildren. When Reb Itzikel was asked why he did Reb Itzikel also established a bais not attempt to found Yeshivos or tavshil (soup kitchen). He hired a master other mosdos , he answered, “Everyone cook who prepared abundant amounts and comes down to this world for a different Reb Itzikel made sure it was staffed and purpose. Some Tzaddikim are sent to available almost twenty-four hours a day. improve the ruchniyus , others are sent The sweet smell of freshly baked goods for gashmiyus . My job is to see to wafted through the air in the wee morning gashmiyus. ” hours when the Chassidim came to shul and lasted throughout the day and into the Reb Itzikel remained true to his word late hours of the night. Reb Itzikel himself and due to his advice and his berochos , ate from that kitchen in order to make many people were helped to set up new everyone feel comfortable. Numerous times homes and to marry off their children in a was Reb Itzikel seen in the kitchen with his fitting way. Many are the stories told of the sleeves rolled up, helping with the cooking. miracles that people witnessed as a direct Once, a certain Rav came to visit Reb result of the Rebbe ’s berochos . Itzikel and the gabbo’im went looking for On Yom Kippur 5636 (1976), when Reb him, finally locating him in the kitchen Itzikel was in his ninety-fifth year, his with an apron helping with the holy neshoma ascended to the Yeshiva shel preparations of the day. maa’la . Reb Itzikel left behind no sons, and Reb Itzikel’s mantra was, “Help his one and only son-in- law, Reb Yankele, Yidden – the more the better!!” was crowned the new Pshevorsker Rebbe . Once, before davening Shacharis ,  Reb Itzikel noticed that there was no milk left in the coffee room. Reb Itzikel Let’s make wealthy people… motioned to a nearby bochur , handed him Reb Itzikel used to go around at money and told him to go immediately to night collecting tzedoka . One night, after the market and buy milk. The bochur making the rounds at the usual wealthy replied that he had not yet davened fellows in town, Reb Itzikel came home Shacharis . Reb Itzikel replied, “From your disappointed with the night’s take. davening Shacharis , I’m not sure what the Reb Itzikel went into the Bais outcome will be, but the milk you bring Medrash opposite his house, and back I’m sure will satiate numerous Yidden

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– go quickly now and buy the milk!!” break down my windows and doors in Reb Itzikel never sought to establish order to come in and get the cloves!” a Talmud Torah Reb Itzikel was also very keen on the or Yeshiva stories that he retold on Motzo’ei Shabbos because he about previous Tzaddikim . He was very wanted to feel a particular to retell the story exactly how he closeness to his heard it with all the details. A lot of the Chassidim and stories, especially from the Divrei Chaim of was worried that Sanz and his children, in whose house he a Yeshiva would grew up, were recited with a special chein take away time from being available to his and grace. People who attended these Chassidim . Melave Malka s said they felt that the story To the people who came to him for a came alive and sometimes even felt berocha for parnossa , he would say, “Give transported through time as if they were such and such amount to tzedoka and living through the actual story. you’ll be helped.” He had a vest with Reb Yanke’le (Reb Itzikel’s son-in- numerous pockets that he allocated funds law, who assumed the position of Rebbe to – one was for orphans, another for poor after Reb Itzikel’s petira ), recounted many people’s weddings. There were numerous times that he felt a responsibility to relate times when he mentioned to Chassidim these stories of Tzaddikim because he who came in with a kvittel – pointing to a believed he was saved during the Holocaust certain pocket, “This pocket for widows is in order to relay to the masses these stories still empty.” so that they should know that there once One of the interesting things with were true Tzaddikim . He was fond of Reb Itzikel was the knubbel -giving (garlic saying that these stories bring emuna and distribution) on Motzo’ei Shabbos . belief to Bnei Yisrael. Reb Yanke’le used to Wondrous tales and segulos were known to say that after a person passes from this come about when the Rebbe distributed it world, one of the questions he will be asked from a bowl during Melave Malka . To is: “How did you carry on (deal) with some, he gave one clove, to others many faith?” which he translated to mean that cloves. Every clove had a cheshbon and the Heavenly Court would ask if he dealt usually the receiver knew why the Rebbe with disseminating stories of Tzaddikim had given him that amount. People used to that inspired people to emuna and a drop money into the bowl and Reb Itzikel closeness to Hashem . mixed the money with the garlic cloves. It  was known to be an eis rotzon and people asked for yeshuos and berochos during the When the mikve was built, the time he mixed the money and the cloves. gabbo’im posted a sign (as many mikva’os Once, when Reb Itzikel was weak, are wont to do in today’s times) that it is the gabbo’im closed the door to his room to forbidden to go to the mikve without let him rest. Upon noticing that his room paying. Reb Itzikel immediately requested was locked, Reb Itzikel insisted his that the sign be removed because “in his gabbo’im open the door to the masses. mikve no one can ever write or say “it is When the people filed in, Reb Itzikel forbidden to immerse”. remarked, “Fools, if you knew what I know (Der Blick ) regarding the garlic cloves, you would 

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HACHONOS – ADVANCE PREPARATIONS FOR YOM KIPPUR

The Chasam Sofer teaches us that kedusha is laden with the power to give us all Avodas Hashem requires advance the ability to reach teshuva sheleima preparation. You must prepare yourself (complete repentance); by being mesaken even a hundred times with a hundred this Shabbos , we rectify all Shabbosos of the hachonos so that even one single avoda year! will come out properly. So how should we An example of the power of Shabbos prepare ourselves for the teshuva of the for teshuva can be found in the following Aseres Yemei Teshuva and the Selicha , story found in the sefer Shlosha Edrei Tzon Mechila and Kappora that is Yom page 79, about the Tzaddik Rav Dov Beirish HaKodosh – Yom Kippur ? of Oshpitzin:  There was an assimilated Jewish doctor practicing medicine in Oshpitzin, who SEGULAS SHABBOS TESHUVA boasted of the fact that he had once studied under the Gaon Rav Boruch Frankel, The Gerrer Rebbe , the Bais Yisrael , mechaber of Boruch Ta’am of Leipnick, the writes ( Bais Yisrael vaYeilech tov-shin-tes- famed father-in-law of the Divrei Chaim of vov ) that the first Shabbos of the new year Sanz. Despite his knowledge of Torah he was can give us the vitality and chiyus we need completely assimilated and was an apikores to charge us up for the entire coming year! who reveled in sin, living a life of hefkerus The Medrash tells us that when Odom (abandon) while disparaging Chazal (the HoRishon sinned, he did teshuva on the Sages), Torah and his mesora . first Shabbos of creation, and his teshuva One day this doctor grew ill. Day by was accepted. Odom then infused that day he grew sicker and sicker. Being a Shabbos with the power of teshuva so that physician, he attempted to diagnose and treat all subsequent generations would share the his own illness – but with no improvement. power of teshuva , to return to Hashem . Prescription after prescription and attempt after attempt yielded no results until his  situation grew quite serious. When he felt SEGULAS ASSERES YEMEI that he was on the verge of death and that his TESHUVA situation was grave indeed, he began to feel intense pangs of remorse over his lifestyle, Rav Yonoson Eibeshutz, in his sefer , and how he had abandoned Torah and Yaaros Devash (Vol I Derush Alef ) teaches mitzvos . He decided to do teshuva and called further that the seven days between Rosh the heads of the kehilla , asking them to tell HaShana and Yom Kippur correspond to the the Rebbe Rav Dov Beirish that he wanted to seven days of the week and thus, if we seize do teshuva . The Roshei HaKohol were sure each day as an opportunity to do teshuva , that the Rebbe would simply refuse. this is a teshuva for that entire actual day. Nonetheless, they hastened to fulfill the For example, when we do teshuva on a dying man’s last wishes. That day was Sunday or Monday of the Aseres Yemei Shabbos , and when they came to the Rebbe ’s Teshuva , that teshuva is for all past Sundays home and explained the reason for their visit, and Mondays of our lives; such teshuva the Rebbe heard them out and sat there repairs all past Sundays and Mondays that silently for a few moments. He then said to we blemished with past misdeeds and them, “In Shulchon Aruch we find that the mistakes. This can help us rectify all the days Turei Zohov in his commentary explains the of our lives! Gemora Shabbos (118b): ‘Whoever keeps This is why this Shabbos is known as Shabbos and all its laws, even if he is an idol Shabbos Teshuva : it is so holy that its worshipper like the generation of Enosh, he 36
Vayeilech ~ Shabbos Shuva ~ Yom Kippur / [email protected] is forgiven’. The Ta”z asks the question: if he done teshuva on Shabbos , now go and tell has not done teshuva , how does keeping him that if his teshuva is real and true, and Shabbos help? And if he has done teshuva , his remorse genuine, he will recover and wh at is so special about keeping Shabbos ? live.” He has already repented fully! This doctor changed his life around “It seems that it must be referring to a completely. He hired a Jewish woman to case where he did teshuva , but cannot be teach his wife the halochos (laws) of Jewish forgiven for transgressing mitzvos which are life; he smashed and discarded his dishes and punishable by koreis (being cut off) and kashered his kitchen, from that day forward misas Bais Din (capital punishment), as the acting as a Jew for the rest of his life. Rav Gemora explains. The Gemora here is Beirish commanded him not to relate the presenting a chiddush (novel idea): that if, miraculous story of his recovery and he after doing teshuva , he keeps Shabbos and continued to l ive in Oshpitzin for another all its laws, his teshuva does indeed effect his year and a half before moving to the city. forgiveness. This is what the Ta”z teaches us. This demonstrates for us the power of If he did teshuva during the week, his Shabbos and the secrets of teshuva it teshuva is held up. However, if he did contains. When we do teshuva on Shabbos teshuva on Shabbos , that teshuva has the our teshuva can atone for even the gravest power to grant forgiveness even to someone and harshest of sins. (Adapted from Imrei who sins as the generation of Enosh did with Chein VaYeilech-Shabbos Teshuva by Rav idolatry, which was a very serious form of Chuna Halpern of London) chillul Hashem ! Since our doctor here has  גמר חתימה טובה !!

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

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A Tzaddik, or righteous person, makes everyone else appear righteous before Hashem by advocating for them and finding their merits. - Kedushas Levi, Parshas Noach (Bereishis 7:1) Parshas Vayeilech & Aseres Yamei Teshuvah & Shabbos Teshuva & Yom Kippur CHASSIDUS ON THE PARSHA

Delight In The Glow Of The Shechina

Once, when delivering his weekly Chumash Rashi shiur, Rav Yekusiel Yehuda of Sanz- Klausenberg, mechaber of the Shefa Chaim, needed to explain just how distant we are from understanding the term leihonos miziv haShechina – “to delight in the glow of the Shechina”, and he gave the following example:

The concept of leihonos miziv haShechina – “to delight in the glow of the Shechina” – has no meaning to anyone who is so grossly physical and megushom that he derives pleasure from food and drink. Such a lofty level belongs only to true, holy Tzaddikim, who are on such a high level that they have divested themselves of all vestiges of physicality and cut off all earthly ties, someone like the Ohr HaChaim HaKodosh, who, when he spoke about

- 1 of 43 - dveikus to Hashem, would begin enumerating different examples in the language of love, devotion and desire. If you study his [the Ohr HaChaim’s] words, you can clearly see that his holy soul would “go out” when he spoke about Ahavas Hashem and love of G-d. (Shefa Chaim Chumash Rashi 5742, Teruma p. 234)

Once, Rav Shneur Zalman of Liadi told his mechutan, Rav Levi Yitzchok of Berditchev, the following story regarding the dveikus of the Ohr HaChaim:

There was once a terrible decree enacted against Bnei Yisrael by the goyim and the leaders of the kehilla decided that they must daven and bribe the authorities to attempt to rescind the harsh judgment. They voted and unanimously agreed that they must take emergency measures and ask the Ohr HaChaim to daven on their behalf.

Quickly they rushed in alarm to the Ohr HaChaim’s Bais Medrash, where they found him sunk deep in holy thoughts. They could see with their own eyes that the Tzaddik was in a world of his own and they feared to approach him. They waited, patiently hoping that any minute he would awaken from this state, but were disappointed to see that as time passed the Tzaddik’s condition remained the same; he was in a state of such intense dveikus that he neither responded nor even acknowledged their presence.

They knew that if anyone should touch him even just slightly, or brush against his clothes, he would immediately awaken, and they were sure that he would gladly come to their aid in such a time of distress and need. Still, they were afraid to disturb the Tzaddik, because they knew just how careful he was and how upset he became when anyone touched him or disturbed his immediate surroundings, interrupting his state of intense tahara. They therefore finally decided to bring a young, pure child, who had never sinned or thought negative thoughts. They immersed the child in the mikve and dressed him in brand new clothing; only then did they allow the child to touch the cloak of the Ohr HaChaim HaKodosh gently, just for a second. As soon as the child’s fingers brushed the Tzaddik’s cloak, he awakened from his dveikus and returned to normal.

Concluded Rav Shneur Zalman of Liadi to Rav Levi Yitzchok of Berditchev, “See just how great a level of dveikus the Ohr HaChaim HaKodosh had; his love and awe of Hashem were also amazingly lofty as well. (Lemaan Yeidu Bonim Yivoldu #91)

Forgiveness

- 2 of 43 - It was Erev Yom Kippur and Rav Mottel Slonimer told this moshol with many tears and a great outpouring of emotion:

“My father said in the name of the holy Maggid of Mezritch that there was once a country whose citizens had sinned against the king and had transgressed his edicts and the laws of the realm. They decided that they would repent from their ways and beg the king’s forgiveness. They asked the prime minister to approach the king in their name, but he refused, saying, ‘I, too, am counted among the sinners, yet my station is so high that my sin is greater; surely the king’s anger toward me will be great! I cannot go and represent you.’

“Each of the other great ministers refused in turn, citing similar reasons. Finally, a simple peasant beggar got up and said, ‘I will go to the king and represent us all.’ He came before the king and said, ‘Your Majesty, let us forgive each other – Lomir iberbeten, mir mit dir un du mit mir – we will forgive you if you forgive us!’ His simple honest words and sincere manner touched the king and he forgave them.” (Maamar Mordechai 16) Stories on the Parsha & Aseres Yamei Teshuvah & Shabbos Teshuva & Yom Kippur

The Two Moshiachs

This story was heard from the chief Rav of Teverya, Rav Yaakov Chai Zerihan:

When Rav Chaim ben Attar, mechaber of the Ohr HaChaim, arrived in Teverya, he went to the Bais Medrash and found a group of talmidim sitting together and studying under their master and teacher Rav Chaim Abulafia, who sat teaching them Torah and studying with them, supported by many cushions and pillows propped on either side for his comfort. When the Ohr HaChaim saw all the cushions and pillows, he said quietly to himself in wonder, “Does the Torah deserve this? [How can he relax and disrespect the Torah like that?]”

- 3 of 43 - Rav Chaim Abulafia saw the Ohr HaChaim and immediately called out in a loud voice, “The Chacham Chaim has come to us!” When the Ohr HaChaim approached, Rav Chaim Abulafia rose to his feet and stood to greet him, reciting the pasuk, “Arise before your elders – mipnei seiva sokum,” and they sat and studied together sugyas of Shas. Rav Chaim ben Attar was amazed at Rav Chaim Abulafia’s great scholarship, erudition and breadth of knowledge in Torah. Then Rav Chaim Abulafia told the Ohr HaChaim, “The Torah does deserve this and requires it, due to my advanced age and weakness!” The Ohr HaChaim then asked his forgiveness.

Afterward, they left together to the kever of the Tanna Rav Akiva and, not to waste time, they rented an animal to take Rav Chaim Abulafia, who was some ninety-three years old at the time. When they arrived at the cave of the Tanna, Rav Abulafia dismounted from the donkey and they honored one another to enter first. Rav Chaim ben Attar sat and wept, “Woe are we that both Moshiachs have arrived here together at the right time!”

A great fog and mist crept over them and hid them from view. Whisperings and low conversation between them were heard as they both wept quietly. Those present later surmised that it was revealed to both Rav Chaims that they would pass away, one a year after the other. And so it was, that due to our sins Rav Chaim ben Attar passed away on the fifteenth of Tammuz 5503 and Rav Chaim Abulafia in Nissan of that following year 5504. (Hillula Kadisha p. 308 cited from Yalkut Yosef p. 42)

Lieutenant Meyer Birnbaum

Best known for his service throughout the Holocaust as one who labored heroically to save lives and bring comfort to the starving survivors. He describes how during his first Yomim Noroim after WW11, he went to the various minyanim set up in the Feldafing DP Camp. “Yom Kippur, I davened Kol Nidrei and Maariv with the Klausenberger Rebbe, zrt’l and survivors from Hungary, Romania and Czechoslovakia. Shachris and Musaf I davened with the small Litvishe minyan and for Mincha and Ne’ila, I was with the Poilisher minyan.”

Lt. Birnbaum related: “After Kol Nidrei, the Klausenberger Rebbe got up to speak. I had never heard so powerful a speech in my life and I never will again. When he had finished more than two hours later, I was both emotionally drained and inspired for the best davening of my life.”

- 4 of 43 - “The Rebbe stood there with his Machzor in his hand, flipping through the pages. Periodically, he would ask rhetorically, “Wehr haht das geshriben- Who wrote this? Does this apply to us? Are we guilty of the sins enumerated here?” One by one he went through each of the sins listed in the Ashamnu prayer and then the Al Cheits, and he concluded that those sins had little to do with those that had survived the camps.

Ashamnu: We have become guilty- Does this apply to us? Have we sinned against Hashem or man? I doubt it. Let’s go on.

Bagadnu: We have betrayed- Have we been ungrateful for the good Hashem has done for us? Are we disloyal to Hashem? Have we betrayed our loved ones? No. Bagadnu does not apply to us.

Gazalnu: We have stolen- From whom could we have stolen? Definitely, this does not apply to us. There was no such thing as theft in the camps. There was nothing to steal. This does not apply to us! ‘Wait’ jumped the Rebbe. “Gazalnu does apply to me. I have to klap Chatasi for Gazalnu. One day I came in from work and lay down on the wooden slats to rest. While I was sleeping, my skin got caught between two of the slats. I wiggled one way and another, but I could not free myself from the boards. When I did, some skin ripped off and I started bleeding. As I freed myself, I called ‘Oy’. I thought I had only groaned softly, but my cry was enough to wake up one of the fellow prisoners. Gezeilah- I stole sleep from this man. This is the only theft I remember for which I must klap Chatasi. There was nothing to steal. No one had anything to steal, even if we had wanted to steal, we couldn’t have.”

“The Klausenberger Rebbe continued on like this throughout all the pages concerning atonement. He then closed the Machzor and I was sure he had finally finished. But then he asked again ‘Who wrote this machzor? I did not see anywhere the sins applied to us - except for the sins of having lost emunah and bitachon. What is the proof that we have sinned in this fashion? How many times did we recite Krias Shema on our wood slats at night and think to ourselves: ‘Ribbono Shel Olam, let this be my last hamapil. I can’t carry on any longer. I’m so weak. I have no reason to carry on anymore. Is there no end to our suffering?’

“Ribbono Shel Olam, please take my neshama, so that I do not have to repeat once more in the morning, ‘I’m thankful before You Living King, who has returned my soul to me….’ I don’t need my soul, You can keep it.’ How many of us went to sleep thinking that we could not exist another day, with all bitachon lost? And yet, when the dawn broke in the

- 5 of 43 - morning, we once again had to say Modeh Ani and thank Hashem for having returned our souls. None of us expected to survive. Yes, we tried to survive but none of us expected to. Every morning, we saw this one didn’t move, that one did not move, and we carried them out to their interment. We looked upon them with envy. Is that emunah in Hashem? Is that bitachon in Hashem?”

“Yes we have sinned. We have sinned and now we must klop Al Cheit. We must pray to get back the emunah and bitachon that went to sleep these last few years in the camps. Now that we are freed, Ribbono Shel HaOlam, we beg you to forgive us- forgive everyone here. Forgive every Jew in the world. Ribbono Shel Olam, our father.”

Quote from the Klausenberger Rebbe: “When you come to a place of darkness, you do not chase out the darkness with a broom. You light a candle!”

Yisroel Safrin, author. As featured in Monsey Mevaser - :'Monsey Personality' Series. Gedolim Be'misasm Yoser Parshas Vayeilech & Aseres Yamei Teshuvah & Shabbos Teshuva & Yom Kippur

daughter of Rav Yehuda from Lisa. After his marriage, Rav Eliezer founded his own Yeshiva, and in a short time he was asked to become the Rav Eliezer Brish Rav of Kutna (Tishrei 5) Maggid and Darshan of the kehilla.

Rav Eliezer Brish was born in approximately Many kehillos asked him to serve as their Rav. the year 5534/1774 in Lisa. His father was Rav Rav Eliezer, out of humility and love for his Moshe Yaakov. hometown, ignored these tempting offers.

The city of Lisa was known in those years as a Years later, in 5579/1819, when the kehilla of fortress of Torah. It was renowned for its Kutna was seeking a new Rav, they agreed to Geonim, who became Rabbonim and Dayonim support him and his family and to fully support in many kehillos. a Yeshiva as well. It was difficult for Rav Eliezer to leave his hometown for good; it was The Rav and Rosh Yeshiva at that time was Rav also difficult for the members of thekehilla , Teveli, who taught thousands ofbochurim in who felt very close to him. But he made the his Yeshiva. Among them was Rav Eliezer. decision to move on.

In 5552/1792, Rav Eliezer married the

- 6 of 43 - In Kutna, Rav Eliezer was a strong leader. He Rav Naftoli was a Maggid in Prague, and then a also headed a largeYeshiva , where he Dayan in Prostitz, Nicholsburg, and Pinsk. His delivered deep shiurim on many sugyos. His final position was in Lublin, where he was derech halimud was to write down all the Dayan and Rav. difficulties he found with the sugya and then delve into its depths, answering all theAt the same time, the famous Rav Heschel of questions. Cracow headed the Yeshiva in Lublin.

After serving as Rav there for nearly twelve His sons were Rav Yitzchok, Maggid in Prague years, Rav Eliezer was niftar in Kutna on the and Lublin, and Rav Chaim, who succeeded to fifth of Tishrei 5592/1831. his position.

Some of his derashos and hespedim were Rav Naftoli was niftar on the fifth of Tishrei published under the name Pe’ulas Tzaddik. 5406/1645, and is buried in Lublin.

His son-in-law was Rav Shmuel Brish – a Zecher tzaddik livrachah. nephew – who was Rav in Iniava. www.hamodia.com/features/this-day-in-history- Zecher tzaddik livrachah. 5-tishreiseptember-9/

Rav Boruch Ashlag (Tishrei 5) www.hamodia.com/features/day-history-5-tishre iseptember-29/ Rav Mordechai Schneerson (Av Beis Din of Vitebsk) (Tishrei 5)

Rav Chanoch Hendel Shechter of Radovitz (Tishrei 5)

Rav Naftoli Hakohen Katz (Tishrei 5) Naftali ben Yaakov Ovinu (Tishrei 5)

Rav Naftoli HaKohen Katz was born in Prague, the son of Rav Yitzchok HaKohen, son-in-law of Rav Naftali Teitelbaum (Tishrei 6) the Maharal of Prague, and descendant of Maharam Padwa. Rav Naftoli was a scion of the Uhjel dynasty. His grandson and namesake, theSemichas He was also the son-in-law of Rav Yitzchok Chachomim, records that Rav Naftoli was one Reuven Lipshitz, Av Bais Din of Danyetz. of the most respected Rabbonim of his time, who exchanged halachic correspondence with Rav Naftoli originally served asRav of the Taz and other Gedolim. Dzendzush in Hungary, and from there he moved to Budapest. After the Second World

- 7 of 43 - War he moved to America and opened aBais The Baal Shem attended thebris milah and Medrash named after Etshed, the town where blessed the infant to live to be elderly like his father was Rav. He was also known as the Avraham Ha’zaken and to be a Sabba, or Zeide Kolbasover. Rav Naftoli’s ways were all in Yiddish, for all of Klal Yisrael. From then on, characterized by kedusha and perishus. His the child was known as the Zeide, a nickname tefillos were conducted with intense dveikus, that followed him his entire life and, in his later and he excelled in acts of chessed. years when he became rebbe, he was known as the Shpola Zeide. During his time in Budapest, he harbored many refugees and saved their lives. He received his tradition in Toras Hachassidus from Rav Pinchas Koritzer. At his rebbe’s His son was Rav Yitzchok Dovid Reuven. His instruction, the Zeide married the daughter of daughters were: Chaya Sasha, wife of Rav the shochet of Midvodevka, and they settled Menachem Ledberg; Tzirel Pesha, wife of Rav there after the wedding. Chaim Meir Rosenbaum, the Mushuloyer Rebbe of the Bronx and later Boro Park; and Rochel As his father-in-law grew older, he wished for Freida, the wife of Rav Aharon YaakovRav Aryeh Leib to succeed him as the local Brandwein. shochet. Rav Pinchas disagreed with this idea and travelled together with the Zeide to consult Rav Naftoli was laid to rest in New York. with the Baal Shem Tov. After two weeks there, the Baal Shem Tov ordered Rav Aryeh Leib, who was then about thirty, to take up the staff of a wanderer and go into exile for seven years. Rav Aryeh Leib of Shpola The Shpola Zeide (Tishrei 6) He dressed in tattered beggars’ clothing and began his journey, wandering from town to Born in 5485 (1725). His father lived in a small town. Many tales are told of his galus, what he village near Uman and worked as a tax achieved spiritually, and especially how he collector on behalf of the Graf Potocki. saved impoverished Jewish renters from the debtors prison dungeons of wealthy Polish According to chassidic legend, before the Baal landlords and nobles, where the Jews were Shem Tov revealed himself he visited Rav sentenced when they were unable to pay their Baruch’s home. Later on, Rav Baruch became debts. an ardent chassid of the Baal Shem and asked him for a brachah for a son. The Baal Shem Tov During his galus in 5521 (1761), Rav Aryeh promised him a child with the soul of the Leib settled in Zlatipola and accepted the Maharal, and therefore his parents named him simple position of shamash of the shul. But likewise Aryeh Leib. soon the wonders and miracles that he

- 8 of 43 - performed became known and many flocked to Zeide’s remarks was: “Who told him to come so him for blessings and salvation. He lived in late? His approach is appropriate for earlier Zlatipola for eight years and then he moved to generations. That is why they call him Zeide!” Shpola. Even the gentiles acknowledged Rav Aryeh His visit to the Baal Shem Tov was a one-time Leib’s greatness and came to him for brachos. occurrence, but he visited Rav Pinchos of Koritz many times. He also travelled often to Rav Every morning he would daven, saying: “May it Yaakov Yosef Hakohen of Polnoy, where he be Your will, merciful Father, that You emanate once remained for three months, and would upon me and upon all of Klal Yisrael, Your visit annually when he lived in Shpola. people, good blessings and salvation, words of comfort, and fulfill our physical and spiritual Rav Aryeh Leib used to say: “I swear by my needs.” beard and peyos that Bnei Yisrael will not repent and do teshuvah through suffering, so Rav Aryeh Leib passed away on the th6 of why, Ribono Shel Olam, Master of the World, Tishrei, 5571 (1811). No matzeiva was erected do You pain and torture them for naught? Be upon his grave in Shpola; there was only a their loving Father and then they will repent simple wooden container inscribed with his and do teshuvah, returning to You!” name and yahrtzeit date, where the chassidim placed their kvitelach notes of petition and He stood out as a leader of the people and was requests when they came to daven at his kever. famous for travelling to small towns and villages where his influence raised theHis children R’ Avraham, R’ Pesach and R’ downtrodden townsfolk’s spirits and lifted their Yaakov were neither rebbes nor rabbanim. morale. He prepared medicinal salves and They lived in Shpola and are all buried beside balms, healing sick Jews, freeing captives and their father. redeeming prisoners. Though he was a great scholar, few divrei Torah survive in his name. His biography and stories were printed in the collection Tiferes Maharal. When Rav Nachman of Breslov appeared and his influence spread within the Shpola Zeide’s (See also Kahal Chassidim Hachadash, 104; sphere of influence, the Zeide disagreed with Eretz Hachaim, 33; Sippurei Chassidim – his derech, considering it relevant for later Torah, 10, 252, 265, 268, 388, 399, 487; generations rather than their own. It is said Sippurei Chassidim - Moadim, 28, 37, 54, 131, that he remarked: “Who asked him [Rav 268, 297, 314, 344, 394.) Nachman of Breslov] to appear this early in history? Who told him to come in this generation?” Rav Nachman’s response to the

- 9 of 43 - grandson, the infant Avrohom Mordechai, later the Imrei Emes. The Chiddushei HaRim answered that he had set his eye on three of Rav Mordechai Twerski (Tishrei 6) the Chassidim: Rav Lipman, Rav Noach Shachor and Rav Chaim Elazar Wachs, the Born in the year 5607 (1847). Nefesh Chaya.

He was a scion of the Chernobyl dynasty and When the time came, the daughter of Rav the son-in-law of Rav Shlomo of Savran. He Noach was suggested to the Sfas Emes for his passed away in his father’s lifetime and never son, Rav Avrohom Mordechai. The wedding was had a chance to serve as rebbe. His son, Rav held in 5641/1881. It is interesting to note that Menachem Nachum, was crowned rebbe of the words of the Chiddushei HaRim were not Tolna. for naught; all three people that he mentioned later became mechutonim of his children. Rav Mordechai passed away on the 6 th of Tishrei, 5637 (1876). Rav Noach lived in Biale, where he headed a Yeshiva in his home for over forty years.

He was fluent in the entireRashba . Once, Rav Noach Shachor (Tishrei 6) during a shiur, one of the talmidim quoted a Rashba that did not entirely agree with the chiddush of Rav Noach. Upon hearing the Rav Noach Shachor was the son of Rav Rashba, and realizing that he had overlooked Yitzchok Eizik of Mir. Rav Yitzchok Eizik was a and forgotten this Rashba, Rav Noach fainted wealthy Chassid and Talmid Chochom who due to the pain and anguish of forgetting the traveled to the courts of Kotzk and later Ger. words of the Rashba. Rav Chaim Berlin, the son of theNetziv of Volozhin, married the daughter of Rav Yitzchok Rav Noach was renowned for hishasmoda . Eizik. When a bochur took leave of Rav Noach before one Sukkos, Rav Noach asked him a difficult Rav Noach, too, was a Chassid of the Kotzker question and told him to work it out during his Rebbe, and often traveled to the court in Kotzk. vacation. When this bochur heard that a fire Later, after the petira of the Kotzker Rebbe, had broken out in the home of Rav Noach, he Rav Noach traveled to the Gerrer Rebbes. He traveled back to Biale to see what could be learned at times with the Avnei Nezer. salvaged. He came on Chol HaMo’ed Sukkos, and saw that the entire house was burned to It is related that a few hours before the petira ashes; only the sukka was still standing, and of the Chiddushei HaRim, his Rebbetzin asked Rav Noach was sitting in thesukka learning. him what shidduch should be made for his

- 10 of 43 - Seeing the dire situation, the bochur began to He had a special relationship with theChida ; cry. When Rav Noach noticed him crying, he the two exchanged many letters. In 5564/1804, comforted the bochur, “Even if you haven’t yet Rav Avrohom went to Livorno, living there near found an answer to my question - that is no the Chida for a year and a half. reason to cry.” Rav Noach couldn’t even imagine that the bochur was crying over the Rav Avrohom was renowned for his acts of burned house. tzedoka, especially for needyTalmidei Chachomim. Rav Noach was niftar on the sixth of Tishrei 5670/1909. His love of Eretz Yisrael impelled him to move there in 5566/1806. He settled in Tzefas, where Zecher tzaddik livrachah. he remained for the rest of his life. www.hamodia.com/features/day-history-6-tishre Rav Avrohom was niftar on Shabbos Teshuva, iseptember-30/ the sixth of Tishrei, 5580/1819, at the age of eighty-four.

He wrote numerous seforim. The best known is Rav Avrohom Kalfon Rav of Tripoli, Libya Chayei Avrohom, on the reasons for the (Tishrei 6) mitzvos.

Rav Avrohom Kalfon was born in Libya in Zecher tzaddik livrachah. 5495/1735. His father was Rav Refoel. The family was a distinguished one, their lineage www.hamodia.com/features/.this-day-in-history- stemming from Parnossim and Dayonim. 6-tishreiseptember-10/

Rav Yehoshua Boruch Reinitz (Tishrei Rav Avrohom writes of himself that he was 6) appointed Parnass in Tripoli in 5535/1775, Rav Yisroel Tosig (Rav of Mattersdorf) holding the post until 5541/1781, with another (Tishrei 6) term from 5552/1792 until 5558/1798. Rav Binyomin Zev Eiger of Leipnik (Tishrei 6) He was fluent in both nigleh and nistar.

Rav Avrohom was interested in history and searched through archives for manuscripts, Rav Menachem Nachum Twersky (Tishrei becoming fluent in the Jewish history of ancient 7) Tripoli.

Born in Chernobyl in 5561 (1801). He was the

- 11 of 43 - firstborn child from his father Rav Mordechai’s in 5635 (1875) in Ostrog, Slovenia. He was the second marriage to the daughter of Rav Dovid son-in-law of Rav Shimon Chaim Alter of Gur, Laykes. brother of the Sfas Emes.

In 5595 (1835), during his father’s lifetime, Rav He was a gadol b’Torah, renowned for his Menachem Nachum was appointedMaggid diligent hasmadah in Torah study. Mesharim of Makariv. There, he opened a beis medrash, and after his father’s passing in 5597 In 5665 (1905) he began holding court as rebbe (1837), he was crowned rebbe and established in Chelm, and later in Lublin, where he became his own branch of the Chernobyler dynasty. well-known as the Biala Rebbe.

His son, Rav Yaakov Yitzchak, succeeded him. Rav Avraham Yehoshua Heschel authored His daughters were Chavah, Shayna Tzivya, Yeshuas Avraham on Bereishis and Shemos, as and Adel. Chava, the wife of Rav Asher of well as a scholarly introduction to his father’s Stolin, passed away in childbirth withsefer, Yishrei Lev. Chana’leh, who later became the wife of Rav Mordechai of Kuzmir. Shayna Tzivya married His sons were Rav Aharon Dovid Rabinowitz of Rav Meshulem Zisha of Chernobyl, who later Lentshna, Rav Shlomo Rabinowitz, and Rav divorced her after having no children. She then Tzvi Rabinowitz. His daughter, Sheindel Dona married her late sister Chava’s husband, Rav Yuta, was the wife of Rav Alter Baruch Asher of Stolin, and was eventually divorced Mordechai Weinberg, son of Rav Yissachar from him as well. Afterwards she married Rav Aryeh Leib of Slonim. Tzvi Aryeh of Olik. His daughter Adel was the wife of Rav Mordechai Margolis of Dubyasar. He passed away on the 8 th of Tishrei 5693 (1933) and was laid to rest in Lublin. Rav Eliezer Lippa of Shtocktchin (Tishrei 7)

Rav Dovid Oppenheim (Av Beis Din of Nikolsburg Prague, Nishal Dovid) (Tishrei 7) Rav Boruch of Liozna (Tishrei 8)

Zevulun ben Yaakov Ovinu (Tishrei 7) He was the father of the founder of Chabad chassidus, Rav Shneur Zalman of Liadi, author of the Sefer HaTanya. According to Chabad Rav Avraham Yehoshua Heschel tradition, he was a disciple of the Baal Shem Rabinowitz (Tishrei 8) Tov.

Rav Avraham Yehoshua Heschel, the son of Rav Rav Baruch was laid to rest in Selish. There are Yitzchak Yaakov Rabinowitz of Biala, was born various legends as to how he ended up in the

- 12 of 43 - Carpathian region. comparing his son to one of the rishonim: “His sharp mind, his scope and breadth of knowledge, his righteousness and holy character are as one of therishonim . Even Rav Elazar Nissan Teitelbaum (Tishrei 8) though a father cannot give unbiased testimony regarding his own son, know that I am only revealing a hands breadth and concealing much more; you won’t be sorry --not in this world, nor the next.” to take over the rabbinate תקצ"ד He arrived in in Sighet, but he encountered opposition. In the six years of his rabbanus, he suffered bitterly at the hands of the Kossover chassidim who wanted his position to be filled by Rav Yosef Shtern, a Kossover chassid and son-in-law of Rav Menachem Mendel. The controversy reached its peak when Rav Elazar Nissan pronounced one of the shochtim-- a Kossover chassid-- unfit and ruled that his shechita was forbidden, while the Toras Chaim of Kossuv permitted it. Unfortunately, it did not help Rav Elazar Nissan that Rav Meir Eisenstadt of Ungvar and Rav Yechezkel Panet of Karlsburg תקמ"וRav Elazar Nissan was born Tammuz 1786 in Shinova. He was the son-in-law of Rav sided with him and forbade theshechita as Aharon AvBeisDin Chodrov; he married Rav well. Aharon’s daughter, Roza Blima. He was Rav Elazar Nissan left Sighet and settled ת"ר considered a child prodigy; some of the divrei In Torah from his youth are cited in his father’s near Uhjel where his father lived, and there, he seforim. After the wedding, he moved to accepted the rabbonus position of Dorhobitsh. it was requested that he succeed his תר"א Dorhobitsh where he lived with his wife’s In grandfather, Rav Nachum, who was the parnas father in Uhjel, but he was satisfied to remain ha’ir (a lay leader, akin to a president of the in Dorhobitsh and refused the offer. congregation or Jewish mayor). Before the holy Yismach Moshe passed away, His first position in the rabbinate was in Sighet, he blessed his son Elazar Nissan that his own the flagship city of Marmoresh region. His power in writing kameos (amulets) should pass father endorsed him for the position,on to him. From then on, Rav Elazar Nissan

- 13 of 43 - declarations were known to come to fruition. As Shortly after Pesach in 1936, he was sent to a result, thousands flocked to him to bask in his learn at the Mirrer Yeshiva in Poland, due in radiance and be saved by his ability to effect part to his parents fears of Hitler. He was yeshuos. (Melitzei Aish) zocheh to hear a few shmuzzen by Rav Yeruchom before the mashgiach was nifter two After the Yismach Moshe’s passing, his months later. In 1939, he traveled with the Mir chassidim began gathering around his son. Rav Yeshiva, first to Vilna, then to Japan and Elazar Nissan asked them to send him their Shanghai. In 1947, he traveled to America to requests in writing rather than traveling to learn in the newly established Mirrer Yeshiva. him. Rav Elazar Nissan authored no seforim Soon, he married the daughter of Rav Yisrael (unlike both his father and then later, his own Chaim Kaplan, a son-in-law of Rav Yeruchom. son). A few pieces of his Torah are found in his After the chasuna, Rav Binyomin joined Yeshiva father’s sefer and more in his son’s, Rav Bais Hatalmud, which had recently been Yekusiel Yehudah Teitelbaum, the Yetev Lev. established by members of the Mir. There he His divrei Torah were eventually gathered and remained as Rosh yeshiva for decades. published posthumously as the sefer, Zichron --- Elazar. Rav Binyomin Zeilberger was born in 5682/1922 in the small German village of His sons were: Rav Yekusiel YehudahKoenig-Shaufen, not far from Wurzberg. In one Teitelbaum of Sighet, the Yetev Lev; Rav of his seforim, Rav Binyomin writes that his Shmuel, AvBeisDin Gorlitz; and Rav Nachum father was an ish tom v’yoshor, v’yerei Elokim– AvBeisDin Dorhobitsh. His son-in-law was Rav “a straight, upright and G-d-fearing person”. Yisroel HaKohen Rappaport of Tarnow, author shu”t responsa Mahari Kohen. Rav Binyomin was educated in the German- Jewish schools of that time, where he learned Rav Elazar Nissan passed away on 8 Tishrei both Jewish and secular subjects. Rav and was laid to rest in Dorhobitsh (9 Shamshon Raphael Weiss, a German Jew who תרט"ז 1855 ,according to Melitzei Aish). had learned in the Mirrer Yeshiva in Poland תרט"ו Tishrei was a teacher there. Rav Weiss often sent his students on trips to visit the MirrerYeshiva . One of these bochurim told the young Binyomin Rav Binyomin Zeilberger Rosh Yeshiva Zeilberger, fourteen years old at the time, Yeshiva Beis Hatalmud of Besonhurst about his trip and the impression it made on (Tishrei 8) him. Binyomin became enamored of the idea of going to learn in Mir. Rav Binyomin Zeilberger, Rosh Yeshiva of Yeshiva Bais Hatalmud of BensonhurstAt that point, Rav Binyomin was at a (1921-2005). Born in Koenigshaufen, Germany. crossroads: he had to decide which of two

- 14 of 43 - German schools he would attend to complete Mashgiach of Bais Medrash Elyon in Monsey. his studies. “If I have to change schools, why With his marriage, Rav Binyomin became a shouldn’t I go to the MirrerYeshiva , about grandson to Rav Yeruchem Levovitz. which I have heard such glowing reports?” he thought. After his chasuna, Rav Binyomin joined the newly established Yeshiva Bais HaTalmud. Soon afterward, his parents realized that the Within its walls he transmitted Torah and yir’a situation for Jews in Hitler’s Germany was to generations of talmidim for the rest of his deteriorating. They decided it would be a good life, vigilant to ensure that the Yeshiva’s unique idea for their son to leave Germany, so they ruach would remain unchanged from that allowed him to go to learn in Mir. forged by its founders.

He arrived in Mir after Pesach of 5696/1936. At During the last segment of his life, when Rav that time theMashgiach , Rav Yeruchem Binyomin was diagnosed with a terminal Levovitz, was ailing. Nevertheless, theillness, the grandeur of a lifetime of Torah and fourteen-year-old bochur from Germany middos was revealed. Although he was often in managed to hear several shmuessen from the great pain, family members never heard him Mashgiach before his petira two months later. complain or cry out in pain. On the contrary, Rav Yeruchem’s countenance and his approach one usually saw him with a smile on his face. to mussar had a profound impact on the bochur. He attached himself to the great On the seventh of Tishrei 5766/2005, Rav talmidim of the Rav and through them forged a Binyomin Zeilberger was niftar. He was buried bond to Toras HaMussar of Rav Yeruchem. on Har HaZeisim next to his illustrious father- in-law, Rav Yisrael Chaim Kaplan. As the winds of war gathered over Europe in 1939, Rav Binyomin fled Poland with the Mirrer Zecher tzaddik livrachah. Yeshiva to independent Vilna, Lithuania. As is known, the Yeshiva ultimately made its way www.hamodia.com/features/this-day-in-history- across Russia to Japan and finally settled in 7-tishreiseptember-11/ Shanghai, where it remained for the duration of the war.

Arriving in America with theYeshiva in Noach Lechovitcher (Tishrei 8) 5707/1947, Rav Binyomin learned in the newly established Mirrer Yeshiva in Brooklyn, New לכוביץ' / לעכוויטש ) Second Rebbe of Lechovitch York. He married the daughter of Rav Yisrael ) and son of the founder of the dynasty. Chaim Kaplan, son-in-law of Rav Yeruchem and a Ba'al Mussar who was Rosh Yeshiva and Rav Noach was a disciple of ,תקל"ד Born in 1774

- 15 of 43 - Rav Baruch of Mezibuzh. before kiddush on Shabbos. We heard from my father much about the hidden secrets of Torah in , his that this mitzvah holds. We also heard from myתק"ע When his father passed away chassidim unanimously agreed that Rav Noach master Rav Shlomo HaLevi of Karlin and the should take his father’s place asrebbe even holy master Rav Baruch of Mezibuz of the though he was only thirty-six years old at the importance of this great mitzvah. They time. accustomed themselves to support the tzedakah of Eretz Yisroel so that the poor and Even though all the chassidim were inimpoverished of the Holy Land should have agreement about this, Rav Noach himself felt their needs well attended to, especially the holy that Rav Michel of Bichov, his father’s talmid, chevrah kadishah of the kollel. . .therefore, my should be the successor and the next leader. beloved friends and brothers, do not neglect Rav Noach said, “The Torah begins with this mitzvah; treat it as did my father did, like Bereishis and Rav Michel is that Bereishis, the the apple of his eye. No one should detract head, the first and foremost of my father’s from the established donations. I heard some disciples!” The chassidim who came to crown murmuring among you that this may have been Rav Noach as rebbe refused to accept Rav relevant in the past when the poor were of Noach’s decision. Even Rav Michel himself said loftier stature, but that in this generation, they in response Rav Noach: “Many chumashim are are not as worthy of our support. Their words torn and have missing pages; the beginning is are nothing but hot air! We too have descended missing and so they begin with Noach!” and are no longer on the same level as before . . . therefore my brothers and friends, please Rav Noach was extremely successful as rebbe. have mercy on your own bodies and souls and The Chassidus grew and his followersstrengthen yourselves regarding this mitzvah supported their rebbe all across Polsia. He because in it are included several other succeeded his father as nasi Eretz Yisroel as mitzvos: tzedakah, supporting Torah scholars, well which involved raising charitable monies and the love of Eretz Yisroel!” to support the yishuv. After the rift between Rav Avrohom Kalisker and Rav Shneur Zalman Rav Noach did not write anyseforim . His of Liadi took place, Rav Avrohom had appointed teachings were oft repeated orally and Rav Mordechai of Lechovitch to oversee the recorded, scattered among the seforim of his funds as nasi, and this role now passed on to physical and spiritual descendants and Rav Noach, his son and successor. disciples of the dynasties of Lechovitsh, Koidanov, Kubrin and Slonim. They were In a letter to his chassidim to strengthen the eventually collected and published by Rav tzedakah fund his father worked so hard for, he Sholom Noach Brozovski, the Nesivos Sholom writes: “Even those without a penny to his of Slonim in a volume called, Toras Avos. name should make this tzedakah a priority even

- 16 of 43 - Rav Noach did not have any sons, and so with Rav Raphael Chaim Binyamin Peretz author his passing, most of the chassidim went to Rav Zachrenu LeChaim was one of his disciples. Moshe of Kobrin. A few remained with Rav Mordechai, Rav Noach’s son-in-law. A group also left and followed Rav Shlomo Chaim of Koidanov, Rav Mordechai Lechovitcher’s Rav Naphtali Katz (Tishrei 8) grandson.

Grandson of Rav Naphtali Kohen Tzedek, Rav Noach passed away on the 8th of Tishrei, AvBeisDin Lublin (5 Tishrei). .(תקצ"ג )1832

Descended from the Maharal of Prague (18 Elul).

Rav Moshe Frisko (Tishrei 8) He was a gaon, one of the gedoloim if his generation, a lofty holy individual, and a mekubal.

.תס"ג ,He passed away on the 8th of Tishrei

Rav Osher Mordechai Rosenbaum (Tishrei 8)

Rav Boruch Schneerson (Tishrei 8)

Rav Shimon Sofer (Rav of Sandra & Paks) (Tishrei 8)

Rav Shlomo Bentzion Twersky of Chernobyl (Tishrei 8) A gaon who served as AvBeisDin and Rosh Yeshiva in Constantinople / Istanbul, Turkey. He authored the work,Yadav Shel Moshe which is divided into five chapters onshu”t Rav Naftali Hirtzka Zilberman (Tishrei 9) Responsa, named Yad Teshuva; on Shulchan Aruch, named Yadayim Sheniyos; Yad on Yad on the Rambam’s Yad Hachazaka; Yadayim Rav Naftali Hirtzka Zilberman of Ratzfurt was a Askaniyos on Shas; and Yad Mochichos, direct descendant of Rav Dovid HaLevi Segal, on Shulchan ( )ט''ז dershasos on theparshiyos . author of theTurei Zahav Aruch. He passed away on the 8th (some say 5th of while delivering a derasha. He received his tradition in chassidus from Rav תקס"ח (Tishrei

- 17 of 43 - Tzvi Hirsch of Liska and Rav Meshulem Feish of Tosh. He studied Torah under Rav Shmuel Shmelke Klein of Selish, Rav Asher Anshel Rav Aharon Yechiel Haufstein Rav Ahreleh Jungreis of Czenger, and Rav Yeshaya Banet of Kozhnizter (Tishrei 9) Kaliv. He was a close follower and ardent chassid of Rav Chaim of Sanz, author of Divrei Chaim.

Rav Naftali Hirtzka served as Rav in Yanoshi and afterwards (in 5641) in Ratzfurt, where Rav Chaim of Sanz crowned him to serve as a rebbe and he acquired thousands of followers and chassidim.

Even the local Hungarian gentile newspapers praised him and his humble and simple lifestyle despite the sizable donations of his wealthy chassidim, which he gave away to charity. The Hungarian newspapers reported a detailed account of his Motza’ei Yom Kippurlevaya with thousands in attendance including scores of rabbanim as well as, lehavdil, gentile priests of all denominations who came to pay their final respects.

His son-in-law was Rav Yaakov Belish, theAv Beis Din of Yanoshi. His divrei Torah and stories were compiled and published as Zichron Naftali.

Rav Aharon Yechiel Haufstein was the son of Rav Yerachmiel Moshe of Kozhnitz. He was born in Kozhnitz in 5649 (1889).

At the young age of twenty, Rav Aharon Yechiel

- 18 of 43 - was appointed rebbe in Kozhnitz. At one point His great talent for playing the violin was he changed direction and distanced himself legendary. from the chassidic establishment of the time – the wealthy, the lamdanim, the esteemed and the elders – and instead began to draw close to When the Nazis entered Poland, Rav Aharon the simpler chassidic common folk, such as the Yechiel left Otovczak for Warsaw, where he was workers, wagon drivers etc. He left Kozhnitz seen running around collecting food for the and began to travel, wandering from place to hungry and destitute souls. place.

Many mistakenly believe that he passed away Eventually Rav Aharon Yechiel settled in Lodz, and was laid to rest in Warsaw. There seems to later moved to Warsaw and afterwards be clear evidence that he actually passed away established himself in Otovczak, continuing to in Zelichov, where he’d fled at the behest of his wander and travel sporadically. chassidim. One eyewitness report stated: “The Kozhnitzer brought with him a feeling of home, a heimishkeit. He conducted tischen that many His ways appeared strange to many, but he saw attended. Although it was hard to obtain it as his mission to draw the simple common travelers’ passes, somehow his chassidim laborers to avodas Hashem, and he achieved acquired them to travel and visit their rebbe.” notable success.

On Erev Rosh Hashanah, Rav Aharon Yechiel Rav Aharon Yechiel’s tefillos were accompanied contracted typhus. He asked the chassidim to by leaping, jumping and loud yells. As he daven by themselves at home, but they davened, he would skip and jump to-and-fro, remained with him for both days of Yom Tov, walking on tables and chairs. davening alongside him and constantly reciting Tehillim. However, his condition worsened and he began to frequently lose consciousness. Word went out to the chassidim, and although The tzadikim of his generation greatly praised all travel in and out of the Warsaw ghetto was him. They said that whatever (words of officially banned, they were somehow able to blessing, assurances of salvation, etc. that) bring in two good doctors. But it was of no came out of his mouth was fulfilled. Hundreds avail. of eyewitness accounts circulated about his wonders and miracles. He distributed all the money he earned from pidyonos to tzedaka. He himself lived in abject poverty and privation. Rav Aharon Yechiel passed away on Erev Yom

- 19 of 43 - Kippur, the 9th of Tishrei, 5703 (1942) in Zelichov, during the Holocaust. His funeral and burial were attended by many Jews from both the ghetto and Zelichov. He left behind no children.

Rav Avrohom Abali HaLevi Gumbiner Magen Avrohom (Tishrei 9)

Rav Avrohom was the son of Rav Chaim HY”D, who was martyred by Cossacks during Chmielnicki massacres of 5415.

Rav Avrohom was born in Gumbin, Poland around 5396. He was a child prodigy and mastered Shas and poskim at a young age. His first position was as Rav of Kalisch, where he opened a Yeshiva as well. Many Gedolei Yisrael were graduates of his Yeshiva.

He authored seforim on all four volumes of Shulchon Aruch, as well as onShas and deroshos. Due to his great humility, however, he did not want to publish them all and no one knew of their existence. Due to the insistence of friends, talmidim, colleagues, and family, he finally relented and agreed to publish his work on Orach Chaim only because, as he himself wrote in his own introduction, the other volumes of Shulchon Aruch already had commentaries, whereas Orach Chaim did not. His sefer was well received among Klal Yisrael and accepted as binding.

Many otherGedolim authored supercommentaries to his commentary,

- 20 of 43 - including the authors ofTosefes Shabbos, Mekor Chaim, Pri Megodim, Bigdei Yesha, and Machatzis HaShekel. He also published Zayis The Tanna Rabbi Akiva (Tishrei 9) Raanon on the Yalkut Shimoni, and Shemen Sosson deroshos as well. His son-in-law, Rav Moshe Yekusiel Koifman, Av Bais Din Kutna, wrote a sefer, Lechem HaPonim on Yoreh De’a; in it, were printed his father-in-law’s chiddushim to the Tosefta Nezikin.

His son, Rav Chaim of Klimantuv, published the Mogen Avrohom and named it after his father, Mogen Avrohom Ner Yisrael.

He also wrote Zayis Ra'anan, a commentary on the popular midrash Yalkut Shimoni.

Rabbi Akiva was born in Lod in the year 3777 He also authored a commentary to the works of the Tosefta on the section of Nezikin, published His father, Yosef, a descendant of Sisera, the by his grandson. general of Yovin, King of Canaan, was a righteous convert (seeSanhedrin 32b and He was niftar at the young age of forty-six on Rambam’s introduction to Mishneh Torah). Erev Yom Kippur 5443.

He was an ignoramus until the age of forty, when he was shepherding the flocks of the wealthy Jerusalemite Kalba Savua, whose daughter, Rochel, saw in Akiva good qualities and urged him to give up his shepherding and go to the Bais Medrash to learn Torah in return for marrying him. When Kalba Savua learned of their marriage, he disowned his daughter in anger and turned them out penniless from his home. They were so poor that they lived in a barn. One day, Eliyohu HaNovi, posing as a pauper, asked them for some straw for his wife who was about to give birth. They comforted each other that there were people even poorer than them.

- 21 of 43 - The Yerushalmi (Shabbos 6:1) tells how Rochel talmidim said, ‘Rebbe, stop here already [is this sold her beautiful tresses so that she could really the appropriate time for such kavonos?]’ support her husband’s Torah learning. He He responded to them, ‘All the days of my life I himself sold bundles of wood in the market and was pained because of thispasuk (Devorim daily went to study the letters of the alef bais 6:5): “…with all your heart and with all your until he felt he was no longer in the category of soul.” I asked myself, “When will my moment a true ignoramus. He then realized that his own arrive? When will I finally have the opportunity soul desired to study Torah, and that he would to fulfill it?”” not learn merely at his wife’s insistence. The seforim teach us that Heaven forbid that The Talmud Bovli, Maseches Yoma, Chapter 8 such a righteous individual would have Mishna 9, reads (with my comments insomething terrible like this [execution] happen parentheses): to him! Rather [what really happened was that] they executed someone else. Someone from “Rabbi Akiva said: Fortunate are you, the among their own rank and file, someone who Jewish people! Before Whom do you purify appeared to them to be theTzaddik [Rabbi yourself and Who purifies you? Your Father in Akiva, but was actually a Roman] was Heaven. (They should rejoice that they are mistakenly executed in his place instead. * cleansed through teshuvah that is encouraged (Noam Elimelech Chukas) by Hashem and they are awakened to repentance by Hashem Himself), as the pasuk This amazing idea is found in the Sefer Emek says, (Yechezkel 36:25), ‘I will sprinkle you with HaMelech by Rav Naftoli Hertz Bachrach pure water and you will be cleansed.’ And it (Sha’ar Olam Ha’Tohu, Gate 68), citing the also says (Yirmiya 17:13) “The mikveh (literally Medrash Pirkei Heicholos Rabbosi (Chapter 6), means Hope) of Yisrael is Hashem.” (We can which teaches us that all the ten martyrs understand mikveh to mean a ritual bath rather known collectively as asora harugei malchus than just hope.) Just as a mikveh [ritual bath] were not actually physically executed at all. purifies the ritually unclean, so too does Rather, Hashem tricked the wicked Romans by Hashem purify the Jewish people.” sending malochim down to switch the captives for Romans such as Lupiyanos for Rav Chanina It says in the Gemora (Berochos 61:): ben Tradyon and they made Rav Chanina’s appearance similar to his. Rav Chanina went “The time to reciteKeriyas Shema arrived and ruled in his place while Lupiyanos was when [the Romans] took out Rabbi Akiva to made to look like Rav Chanina and the Romans have him executed. He accepted upon himself executed their own man. And this was the same the complete yoke of the kingship of Heaven – regarding all ten martyrs. Nonetheless, their ol malchus shomayim sheleima. [He recited the willing self-sacrifice still counts, since the Keriyas Shema with this full intent.] His wicked Romans carried out their execution

- 22 of 43 - (even though it was on their own men) and the Hilchos Sefer Torah and Mesores Osios, Kanfei martyrs mentally gave up their lives. Yona on Yoreh De’a, and Meorei Ohr on Hagohas Sefer Torah. The Emek HaMelech concludes by saying that this is the meaning of the response of Hashem It is told in the sefer Chut HaMeshulosh that to Moshe and the malochim (Menochos 29b), Rav Avrohom Broda and the Chochom Tzvi had when they were shown Rabbi Akiva’s cruel an ongoing dispute between them. As the execution and asked, “How can this be the argument escalated and the machlokes grew, reward for Torah?” Hashem responded, “This is the Chochom Tzvi met the mechaber of Me’il The Tzedoka and engaged Rav Yona Landsofer in a ”.כך עלה במחשבה– what came to mind Emek HaMelech explains that this is the true, Torah conversation. When the Chochom Tzvi literal answer; this is what Rabbi Akiva had in realized the extent of his mastery of Torah, he mind. This execution was all in his mind, a immediately concluded, “It is forbidden to willing self-sacrifice and a mental exercise that continue in a machlokes with a person such as happened in thought alone. TheTzaddikim Rav Broda, who has such a great talmid such as willingly sanctified Hashem’s name. Since Rav Yona,” and from then on the Chochom Tzvi Hashem joins a good thought to a deed, it is esteemed Rav Broda greatly. considered as if they laid down their actual lives. Rav Yona passed away on Erev Yom Kippur 5473 at the young age of 35, although his greatness was like that of his elders.

Rav Yitzchok Zev Soloveitchik of Brisk (The Griz) (Tishrei 9)

Rav Alter Shalom Yechiel Goldberg of Rav Yona Landsofer Rav Yona Landsofer, Pavinitz (Avodas Haleviim) (Tishrei 9) Sh'ut Me'il Tzedoka (Tishrei 9) Rav Eliezer Zusman Sofer (Av Beis Din of Paksh) (Tishrei 9) Rav Yona was born 5438 in Prague. He studied Rav Avrohom Saba (Tzror Hamor) under many sages in Prague, his chiefRebbe (Tishrei 9) being Rav Avrohom Broda. Rav Yitzchok Yehuda Shmelkes (Beis Yitzchok) (Tishrei 9) Rav Yona grew in wisdom and became a great Rav Avrohom Yehoshua Heschel gaon and mekubol, a holy man who had many Twersky (Admor of Machnova - Bnei Brak) talmidim, who becameGedolei Yisrael, (Tishrei 9) including the mechaber of Michtov MeEliyohu Rav Avrohom Horowitz (Tishrei 9) on Gittin. He was exceedingly humble and therefore published his Shu”t Me’il Tzedoka anonymously. He also authored Bnei Yona on

- 23 of 43 - He was exiled to Siberia during the Holocaust and after he returned to Poland he emigrated to France and from there to Antwerp. There, he Rav Moshe Yitzchak Gevirtzman (Tishrei 10) became renowned and chassidim traveled to him from all over Europe. He gave away donations he received to tzedaka.

Rav Moshe Yitzchak was succeeded as Pshevorsker Rebbe in Antwerp by his son-in- law, Rav Yaakov Lazer. His only son, as well as his other son-in-law, Rav Shimon Shif,Hy”d, were lost in the Holocaust.

Rav Moshe Yitchak was born in the year 1882 (5642) in the town of Gorlitz in Galicia to Rav Naftoli Meilich and Chana Breindel Gewirtzman. A few years later, they moved to Shinev, where he spent many hours with his father’s brother-in-law, the Shinever Rav, and where he absorbed the holiness and saw greatness first-hand. After World War I, when he was a married man, he moved to the town of Pshevorsk. It was there that the first small seeds of his rabistever were planted, when he began making a tisch on Friday nights.

Soon, though, winds of war swept through Rav Moshe Yitzchak Gevirtzman was born in Europe. Germany and Russia made a pact to 5642 (1882). He was a scion of Rebbeconquer Poland and split it in half. Reb Itzikel Elimelech of Lizhensk and a talmid muvhak and (as he was fondly called), who had been living chassid of Rav Yechezkel Shraga of Shinova. in Poland, found himself under Russian Rav Moshe Yitzchak settled in Pshevorsk and jurisdiction. The Russians issued a law that became well known for his sanctity andeveryone had to register; they would then be righteousness. The tzaddikim and rebbes of his issued a Russian identity card. Reb Itzikel generation held him in high esteem and praised strongly advised the people against registering. him greatly. Soon afterward the Russians rounded up all the

- 24 of 43 - people who hadn’t registered and herded them eventually grew over the years into a stream of off to the frigid wasteland of Siberia. The Yidden who would come even from London to people who had followed Reb Itzikel’s advice see the Rebbe. One of them was Reb Y. Honig. were obviously distraught. “For this we didn’t After several years of going to Antwerp, he sent register?” his son, a young bochur, to spend Sukkos with the Rebbe. This son stayed for four years. Reb “Today is the twenty-third day of Sivan,” said Itzikel had said, “Stay here by me.” And so the Reb Itzikel, calming down everyone. “On this young bochur, Chaim Honig, remained and day, Achashveirosh sent the second letters, served as gabbai until the Rebbe passed away which annulled the decree. Surely this is an four years later. auspicious day and we will merit to be saved.” What is the image that one envisions of a Just a little while later, the Germans broke the Rebbe’s hoif (court)? A beautiful building pact and conquered the part of Poland that had surrounded by a huge courtyard? Hundreds of been controlled by the Russians. The Yidden people milling about, each one waiting to catch who had registered were deported. Those who a glimpse of the Rebbe? Long lines of people had been sent to Siberia eventually survived snaking their way forward, awaiting their turn the war. to make their request? And secured in the inner sanctuary is the Rebbe, who has closeted After the war, Reb Itzikel lived in Paris. When himself inside, until the door handle turns — people from Antwerp pleaded that he come and when it does, the chassidim surge forward there to live, he moved to Belgium in 1957, with bated breath? settling in Antwerp’s Mercator Straat. Antwerpin the post-war years, featured a mix of Reb Itzikel’s hoif was non-existent. Neither in survivors. The majority were more modern. All the physical realm, in the way things looked, were still broken and pained by theirnor in the way people approached theRebbe experiences during the war. was there a resemblance to the picture painted above. When the Rebbe arrived, he brought with him the fire of pre-war Chassidus. The survivors, “It was all very old and dilapidated, with a total many of who had never seen achassidishe open-house policy. TheRebbe’s bedroom, Rebbe before, were drawn to the warmth of kitchen, and Bais Medrash were all on one Chassidus and basked in its fires. In time, going floor, and everyone was invited to come in at to Reb Itzikel during the Aseres Yemei Teshuva any time,” Reb Chaim Honig, thegabbai , was part and parcel of the Yamim Noraim, as explains. “This heimishkeit was so discernible, much a part of those days as doing kaparos. that an elderly Yid who wasn’t one of the chassidim — I don’t know if any of the What began as a small trickle of visitors chassidim would have gone so far — once saw

- 25 of 43 - the Rebbe washing for bread. ‘Ah,’ he said, the son-in-law of Rav Chaim of Sanz. clapping Reb Itzikel on his back, ‘have a good appetite, Rebbe.’ I try to imagine such a scene Rav Naftali Chaim was such a holy tzaddik that happening today with any of the Rebbes. It’s so his grandfather, Rav Eliezer of Dzhikov, unthinkable, that it’s laughable.” testified that he never experienced even the slightest taste of sin his entire life! He was Since hundreds of people strove to consult with slated to succeed his father as rebbe, but chose Reb Itzikel, one would imagine it was difficult instead to separate himself from the mundane to get in to see him. “Not at all,” says the world and to lead a life of total seclusion. In gabbai. “People would stride into the Rebbe’s order to prevent the chassidim from pressuring room at any hour of the day. The door to his him to change his mind, Rav Naftali Chaim room was never allowed to be closed. He emigrated to Eretz Yisrael and settled in Tzfas. yearned to be available to every Yid who sought When the Sanzer chassidim there began to him out. The chassidim would push the door pressure him, he left for Yerushalayim and open completely and hand theRebbe their settled there in total seclusion. kvittel. A Yid once hurried in and said, ‘Please read my kvittel quickly. I have to travel now.’ If His children were Rav Eliyahu of Zilin, Rav I would close the door to afford the Rebbe some Betzalel of Pilzna, Rav Eliezer Nissan of Tzfas privacy, he would open it, saying, sharply, ‘We and Frumit, the second wife of his brother Rav don’t close doors.’ ” Aharon of Beitsh.

Reb Itzikel was well known for his miraculous Rav Naftali Chaim passed away on the 10 th of deeds. Numerous people still have blank pieces Tishrei, Yom Kippur, 5655 (1894). of paper that Reb Itzikel gave them that they used to cross borders instead of their passports.

(Mishpacha Magazine)

Rav Naftali Chaim Horowitz Mincha Chadosho (Tishrei 10)

Rav Naftali Chaim Horowitz of Dzhikov, born in the year 5600 (1840), was a scion of the Ropshitz dynasty. He was the son of Rav Meir of Dzhikov, and son-in-law of Rav Moshe Unger,

- 26 of 43 - the Third Reich, Rav Shlomo Shimshon and his parents moved to Eretz Yisrael. Several years later, he served as a dayan in the Petach Tikvah Rav Shimon Nosson Neta Biderman Lelover Rebbe, (Tishrei 10) beis din. His publications included Divrei Shlomo and Shu"t Ateres Yisrael on Choshen Mishpat and Even HaEzer.

Rav Yehuda Leib Ashlag (Baal HaSulam) (Tishrei 10)

Rav Yitzchok Yehuda of Lvov (Beis Yitzchok) (Tishrei 10)

Rav Avrohom Yehoshua Heschel of Machnovka (Tishrei 10)

Rav Yisrael Brandwein (of Strettin) (Tishrei 10)

Zecharia Kohen Gadol (Tishrei 10)

Rebbi Akiva (Tishrei 10)

Rav Achai Gaon (Tishrei 10) He passed away on Yom Kippur, 10 Tishrei Rav Avrohom Binyomin Silberberg (Pittsburger Rebbe) (Tishrei 10) תש"ע

Rav Shlomo Shimshon Karelitz (Tishrei Rav Tzvi Aryeh Landau Ohr Chachomim 10) (Tishrei 11)

Rav Shlomo Shimshon Karelitz (1910-2001). Rav Tzvi Aryeh Landau was born on Motza’ei Born in Vilna on Tisha B'Av, his father, Rav Yom Kippur, 5520 (1759). He was the son-in- Mayer was a moreh tzedek and the right-hand- law of Rav Gedaliah of Radomishil, near Lutzk, man of the Chafetz Chaim and Rav Chaim Ozer who was amongst the first of the chassidim. Grodzinsky. His grandfather was Rav Shemaryahu Karelitz, the rav of Kosova. The According to chassidic tradition, the Baal Shem Chazon Ish, Rav Avraham Yeshaya Karelitz, was Tov saw Rav Tzvi Aryeh as an infant and Rav Shlomo Shimshon's uncle. When he was blessed him that his light should shine forth fourteen, Rav Shlomo Shimshon left Kosova and and illuminate the world. He was a disciple and went to the Mirrer yeshivah, where he became talmid muvhak of Rav Yechiel Michel of the talmid muvhak of its mashgiach, Rav Zlatchov. Yerucham Levovitz. Shortly before the rise of

- 27 of 43 - In 5541 (1780), while still young, he founded the Olik dynasty, near Rubena, Dubno and Lutzk. He established a center of chassidus and Rav Alexander Sender Yom Tov Lipa a court comprising of several buildings. Rav Eichenstein (Tishrei 11) Tzvi Aryeh served as the rav of the city as well.

His Pesach Seder was famed, with hundreds in attendance yearly. Tradition has it that both Rav Baruch of Mezibuz and Rav Chaim of Volozhin were among his affectionate supporters.

His son, Rav Yosef Dovid, succeeded him in Olik. Rav Tzvi Aryeh’s sons-in-laws were Rav Moshe of Koristshuv and Rav Pinchas of Kolek, Rav Alexander Sender was the eldest son of the son of Rav Zev Zhitomir and son-in-law of Rav Yitzchak Isaac of Zidachov, and the son-in- Rav Yochanan of Rachmistrivka. law of Rav Yehudah Leibush Yoels of Stari, the son of Rav Yaakov Tzvi of Dinov, author of Melo Rav Tzvi Aryeh’s divrei Torah were never Ha’roim. written down; fragments were later collected and published as Kovetz Tiferes Banim Avos. He received his chassidic tradition both from his father and from his relative, Rav Yehudah He authored asefer on Kabbala, Ohr Tzvi of Rozdol. He was a great Torah scholar Chachamim on the shaimos of Hashem and the and received semicha (rabbinic ordination) ten sefiros. It was published later by a great- from Rav Yosef Shaul Nathanson of Lvov, who grandson and afterwards by a descendant, Rav expressed surprised admiration that the son of Aharon Yaakov Brandwein, in his own Tal Oros. a rebbe could also know halachah so well.

In his haskama, Rav Yochanan of Rachmistrivka He served as the Av Beis Din of Zidachov referred to Rav Tzvi Aryeh as “…a fiery seraph, during his father’s lifetime, and already had his an angel from on high, whose words were holy own followers and admirers who sought his of holies from the mouth of a cherub and the blessings and advice. All of thetzaddikim realm of atzilus, a holy tzaddik and pure rebbe among the chassidim who came to visit his whose sanctity fills the entire world, the rabbi father stayed in Rav Alexander Sender’s home. and master of the Diaspora...” He also served as his father’s scribe, transcribing his father’s letters and Rav Tzvi Aryeh passed away on the 11th (some approbations. say the 3rd) of Tishrei, 5572 (1811).

- 28 of 43 - In 5633 (1873), he succeeded his father in HaLevi Segal, author of the commentary Turei Zidachov. This created a machlokes between Zahav on the Shulchan Aruch. He married his chassidim and those who wanted his (second marriage) the daughter of Rav Yechiel brother Rav Eliyahu to become rebbe. Michel of Zlatshuv.

Rav Alexander Sender’s leadership was short- Rav Dovid was a disciple of Rav Dov Ber, the lived; he passed away at a young age after Maggid of Mezritch. He served asmaggid suffering a harsh illness. mesharim in Stephin, where he established his own independent dynasty. On the night of his final Yom Kippur, while he was at death’s door, the chassidim carried his He was a great leader, who influenced many. It sickbed into the shul. In a heart-wrenching was said of him: “With honor and awe will all voice choked with emotion, he recited L’Dovid the tzadikim of Poland remember his name; the Mizmor. In the morning of Yom Kippur, he stories of his wonders and miracles are recited Shir HaMaalos Mi’ma’amakim, and on endless!” Motza’ei Yom Kippur he sanctified the new moon, recitingKiddush Levanah. Rav A kuntres of Rav Dovid’s wise advice and Alexander Sender passed away the next day, upright customs (Hanhagos Tovos) is printed in the 11th of Tishrei, 5644 (1883). Rav Aharon of Karlin-Kingsberg’s ethical last will and testament (Tzavaah). The kuntres was His sons were Rav Yehoshua Heshel ofalso printed in the sefer Mayim Rabim of Rav Chodrov, Rav Yissachar Berish of Veritzki, Rav Yechiel Michel of Zlatshuv. Among these is a Aharon Menachem Mendel of Olesk, Rav grave warning to avoid theft, even just that of a Yoseph of Tarnipol, Rav Yehuda of Sanok and shava peruta (tiny, insignificant amount). Rav Pinchas of Stari. His daughters were Liba, the wife of Rav Moshe Chaim Safrin ofEach Erev Yom Kippur he made a siyum, Altshtadt; Devorah, the wife of Rav Chaim completing all of Shas Bavli annually. In the Yechiel Rubin of Glogov; and Esther, the wife of year that he passed away he called in his sons Rav Shimshon Betzalel Neiman. to bless them before Erev Yom Kippur and uncharacteristically burst into tears and asked them to take his place davening from the amud. He passed away on Motzaei Yom Kippur 5570 Rav Dovid Halevi of Stephin Hanhogas (1809). Haodom (Tishrei 11) His sons were Rav Yisrael Dov, who succeeded Rav Dovid HaLevi of Stephin was the son of Rav him in Stephin, Rav Chaim Moshe, and Rav Yehuda HaLevi (some say Shmuel). He was Yechiel Michel of Potshnik, founder of the descended from, and named after, Rav Dovid Brezhna dynasty. His daughters included the

- 29 of 43 - wife of Rav Shmaryahu Weingarten, founder of Bluzhov dynasty, and Shifra, the wife of Rav Moshe HaLevi of Ludmir, the son of Rav Shlomo of Karlin.

See also Eretz Hachaim p.48; Ohalei Tzadik p.59; Sippurei Chassidim, Moadim p.288.

Rav Elozor Rokeach (Margolis) of Amsterdam (Maaseh Rokeach) (Tishrei 11)

Rav Avrohom Eibish of Frankfurt (Birkas Avrohom) (Tishrei 11)

Rav Pinchas Chaim of Razdil (Ohel Moed, Toras Chessed) (Tishrei 11)

Rav Menachem Mendel of Bohosh (Tishrei 11)

Mar bar Rav Ashi (Tishrei 11)

Rav Yitzchok Halevi of Speyer (Tishrei 11)

Rav Yosef Zecharia Stern (Zecher Yehoyasaf) (Tishrei 11)

Gedolim Be'Masayhem

Stories & Anecdotes

THE GREATNESS OF THE with the daughter of Rav Yosef CHOZEH Rav Menachem Nachum Horowitz of Tortshin, the son Twersky (Tishrei 7) Rav Menachem Nachum was of the Chozeh of Lublin. The betrothed as a child in Kolek Chozeh was present at the

- 30 of 43 - engagement. Chozeh “awoke” from his doze that is too early, then strife and answered, “As a gift I give ensues, causing the chuppah The story is told that the myself. In thirteen years I to be delayed until the Chozeh was first to arrive in shall return to this world; the Heavenly appointed time. As I town and waited a full day for child that the chassan and saw that the correct time had the mechutan, Rav Mordechai, kallah will then have shall be yet not yet arrived for the to arrive. When Ravnamed after me.” And so it chuppah, I lengthened my Mordechai finally got there, was. Rav Menachem Nachum davening to delay it until its the Chozeh expressed his married Matil and they had correct and proper time that wonder and disbelief: “I only one son, whom they was established in Heaven.” watched the entire road from named Yaakov Yitzchak, after Chernobyl to Kolik (thethe Chozeh. (The Chozeh’s Rav Elazar Nissan Chozeh was known for his mother’s name was also Matil, Teitelbaum (Tishrei 8) supernatural vision) and I did so the child’s name, Yaakov not see you travelling on that Yitzchok ben Matil was exactly road!” Rav Mordechaithe same as the Chozeh’s!) THE HEAVENLY HEALER THAT PAID A HOUSE CALL explained himself: “The mechutan was watching the At the wedding, the Chozeh’s Elazar Nissan was the only son main road but I travel by Shemoneh Esrei prayer was of Rav Moshe Teitelbaum of secret winding ways!” especially lengthy. It was Uhjel, author ofYismach much longer than usual and it Moshe. When Elazar Nissan The Chozeh participated in the evoked great curiositywas nine years old, he fell wedding in Lvovna as well. amongst those gathered and precariously ill. The Yismach During the customary drashah waiting patiently for the Moshe and his wife watched geshank, when thechuppah to begin. Afterwards, with growing despair as their mechutanim’s wedding gifts the Chozeh explained himself child burned with fever while are announced, the Chozeh to them as follows: “You know the doctors gave little hope for appeared to be dozing off. that Chazal teach (in his recovery. Even when they loudlyMaseches Shabbos 130a) that proclaimed: Themechutan there is no kesubah without The Yismach Moshe decided Harav Yaakov Yitzchak, the strife. Why is that? Because that his son’s life was Rebbe of Lublin will give as a when they declare from dependent on the tefillos of gift…” the Chozeh still did not Heaven that the daughter of someone greater than himself. utter a word. When his son so and so is destined to marry He appointed two faithful Jews Rav Yosef bent down and so and so, they establish the as his emissaries and sent whispered into his ear: “Tatte, exact time for the chuppah as them to Lizhensk to beseech the olam is waiting for you to well. If the mechutanim end Hashem in the merit of the tell what your gift will be,” the up choosing a time and date tzaddik, the Rebbe Reb

- 31 of 43 - Melech. “When you arrive at when you return.” TheTHE DAILY NEWS the beis hachaim,” Rav Moshe shluchim listened carefully to The famed rosh chabura of explained, “say out loud that the rebbe’s request and Slonim and mashpiya, Rav you vow a neder to give a coin started on their way as agents Mordechai Slonim once told to tzedakah for the sake of the to fulfill the request. the following story: neshama that will approach the holy soul of the Rebbe Reb Sometime later, the child Jewish Yiddish newspapers Elimelech on High. awoke from his feverish and gazettes had become new dreams and called out: “Tatty thing. Tell him that we have arrived Tatty!” When the Yismach to daven to Hashem at his Moshe hurried over, young “What are all of you buying tziyun. What will happen,” Elazar Nissan told him: “From these new newspapers and explained Rav Moshe further, now on I will get better, I gazettes?” asked Rav Elazar “is that your vow will stir up won’t be sick anymore and I Nissan. all the neshamos that are will get up out of bed and be hovering near the tziyun. They healthy again!” Overjoyed, the “We want to learn what’s will each wish to deliver the Yismach Moshe asked, “my happening out there in the coin to the holy tzaddik for son, how do you know this?” wider world, and the charity since, in the world of “Because Tatty,” explained the newspapers and gazettes tell truth known as olam ha’emes, child, “just this very minute a us the world news,” they the merit of a mitzvah is a very great rebbe came to see me.” explained. precious and valuable asset. He then described perfectly Therefore, all the neshamos just how the Rebbe Reb Rav Elazar Nissan’s persisted will vie to be the one that Melech looked. “He gave me a in his questioning and even succeeds in reaching the berachah that I would get sounded puzzled. Finally, he Rebbe Reb Elimelech first and better and be healthy from asked, “But what do you need having the coin’s merit be now on!” to read a newspaper for to find ascribed to their own out what’s going on in the neshama. After this allThe Yismach Moshe checked world? As for myself,” he transpires, you can approach his watch. Off course when the explained to the astonished the tziyun of the Noam shluchim returned and they assembly, “I simply study the Elimelech and daven there for compared notes, the time of daily Chok L’Yisrael (based on my son’s refuah.” The the child’s miraculous the Arizal, this is a collection Yishmach Moshe then added: recovery and the time that of Tanach, Mishna, Gemara, “Please pay attention to your they were davening at the Zohar and mussar divided up watches and note the time tziyun matched exactly! by the days of the week) and when you daven at the tziyun (Tehillah L’Moshe) from there I get all there is to so we can compare the timing know about what’s going on

- 32 of 43 - out there in the whole wide came down to this world to world!” (M’Zekenim Esbonan replace depression, sadness Rav Yitzchok Zev vol 2 p.7) and frivolous cheer by Soloveitchik The Griz (Tishrei 9) implanting the roots of sincere humility and true simchah into Noach Lechovitcher (Tishrei 8) the hearts of Bnei Yisrael. AYN OD MILVADO

(Toras Avos #11) THE FAMOUS SEGULA FROM THE BROKENHEARTED NEFESH HACHAIM of AYN SINNER HARVEST OF THE HEART OD MILVADO “There is a great inyan and Once, Rav Noach was in the Someone once asked Rav wondrous Segulah to remove company of his father’sNoach of Lechovitz, “Isn’t and cancel any judgments disciple, Rav Michele, when tefilla what we do when we from you and to sway the will someone asked, “Who is praise the King for all the of others so that they cannot preferable: a sinful man who great things that He does, or control you and have no effect actually sins, yet deep inside ask Him to fulfill our needs? on you at all whatsoever. he is heartbroken over his Why does the Gemora call it a misdeeds, having recognized service, an avoda, of the When you establish this idea how low he has fallen, or heart?” and make its place in your someone who does not heart permanent and say to actually sin, but his mind is Rav Noach responded, “The yourself that “Hashem is the full of bad thoughts while he heart is like a field. It is only only true real G-d and there is considers himself a tzaddik?” after a field has been well none besides Him and no worked that one can plant in it other force or power in this They debated and agreed that and look forward to a good world or any other realm at all they preferred theharvest. Before a field is – Ayn Od Milvado Yisborach brokenhearted sinner. At least worked, it is not worthy of Shemo shum koach ba’olam in the end he decides to repent being called a field. It is vekol haolamos kelal,” and do teshuvah, whereas the merely a desolate plot of land. everything is filled only with delusional fellow will never do The heart is the same. Tefilla His oneness and simple unity. so. works our hearts out If you nullify yourself in your thoroughly and gives us the heart completely and pay no (Toras Avos, Teshuvah) ability to connect to Hashem attention at all to any other and feel the way a Jew THE BA’AL SHEM TOV’S force or power or will in this should!” IMPLANTS world, and subjugate yourself

Rav Noach of Lechovitch and attach your pure thought taught that the Ba'al Shem Tov and mind only unto the Master of the World blessed is He,

- 33 of 43 - then He shall grant you Rav Shapira related how when yeshiva, he preferred to teach success and fulfill your needs the Griz HaLevi Soloveitchik his son Torah himself rather and all other external forces came before the draft board than send him to a private shall be cancelled and nullified and he was worried that he melamed as everyone else did. and they shall be unable to act would be drafted into army Thus he taught him personally or do anything to you at all. service his father Rav Chaim from a tender age until he was (Nefesh HaChaim Sha’ar 3 ordered him to use this segula a grown man. Chap 12) from the Nefesh haChaim. He also told in the name of It is told that one year on Kol The Nefesh HaChaimBrisker Rav that one he Nidrei night HaRav Binyomin discusses a Gemara regarding escaped from Warsaw during was late for shul. The men a woman who wished to take the second World War and the sent to investigate found him the dust from the feet of Rabi Nazi may their names be learning with his son. Chanina to perform witchcraft blotted had already conquered and kill him. Rabi Chanina half Poland, and all the ways The father apologized saying granted her permission, for he and roads he had made an account of his was confident that he had were swarming with the Nazi deeds of the past year and had enough merits that she would murderers he constantly not found any worthy deeds to not succeed. The Gemara asks: concentrated on this segula present as merits on the Yom How could Rabi Chanina not non stop. When for one Hadin and he therefore be frightened of this power of moment he had a momentary quickly wanted to fulfill the evil? Rabi Chanina knew: “Ein lapse of concentration, a mitzva of veshinantom od milvado—There is none wicked Nazi attacked them, levonecho. other than He.” The forces of immediately he resumed his impurity don’t harbor power of focus on the segula of the Reb Yehoshua Leib was their own. Hashem is the One Nefesh HaChaim and they engaged before his bar mitzva Who gave them the ability to were saved. (YALKUTand at the age of fourteen he override the forces of nature, LEKACH TOV DEVARIM 4:35) married the daughter of but without Hashem, they are HaRav Brode and lived with THE MAHARIL DISKIN helpless. Thus, Rabi Chanina his father-in-law in Wolkowitz. believed with singularity of HaGaon Reb. Yehoshua Leib thought that nothing other Diskin was born in Horodno, He became rov in various than Hashem possesses any where his father Reb Binyomin cities such as Lomza, power at all. Therefore, he was rov and rosh yeshiva. Mezritch, Kovno, Shklov, and was sure that the witchcraft finally in Brisk from where his would not overcome him. Although Reb Binyomin was fame spread and whose name extremely busy withis associated with him until Story communal matters and the today: old Yerushalmim stand

- 34 of 43 - up as they mention his name Reb Yehoshua Leib zt"l," the man's hand. in awe-- the Brisker Rov. related the last rov of Brisk, HaRav Yitzchok ZevA shaila was once brought to He was imprisoned following a Soloveitchik zt"l. "He dipped him concerning a piece of libel against him and after his nib into the ink and was material, to which the Rov being freed on Yom Kippur suddenly seized by aimmediately gave the psak 5637 (1876) he decided that trembling, and was unable to halocho. Thinking that in his Succos to leave Russia for continue writing. A cold sweat haste he had not looked at the Paris and then on to Eretz broke out on his forehead as shaila properly, the one who Yisroel. he got up and began pacing up asked sent his friend the next and down the room -- until he day with the same shaila as When he arrived there he sat down again and wrote: though it was a new one. As refused to accept an official Lichvod. Again his whole body soon as the Rov saw the piece rabbinical post, butbegan to shake and tremble of material, he retorted, "This nonetheless in practice he led violently as he triedis the one I saw yesterday. I the city and all its affairs: the unsuccessfully to decide with recognize this fabric by its talmidim, kollelim, his famous which title to address the holy weave. It has so-and-so many battle against the Maskilim gaon. If the mighty cedars are horizontal threads and so-and- and against those who wanted so struck, what should we so many vertical ones." to work in the fields during puny bushes say?" shmittah. Passing by an Arab restaurant, His immense grasp of Torah he commented casually on the He was the first rabbi to and even worldly matters is number of clients sitting inside protest the unfoundedlegendary. Once, passing a with barely a glance. heteirim and he encouraged large tree, he announced the shmittah observance in Eretz number of leaves growing on The following anecdote, retold Yisroel. it, whereupon the person by HaGaon Reb Yaakov accompanying him argued that Orenstein, a talmid of R' On motzei Shabbos Erev Rosh no one could prove him right Yehoshua Leib, demonstrates Chodesh Shevat 5658 (1898) or wrong. "Remove one branch the Rov's immense depth in he left this world and was while my back is turned and learning. buried the next morning on count the leaves on it and I'll Har Hazeisim opposite the Har tell you then how many leaves After the Rov came to Eretz Habayis. Zechuso yogen remain on the tree." The other Yisroel he formed a group of oleinu! person did so and Rebelite talmidim with whom he Yehoshua Leib gave him the learned Bava Basra. For forty "I once saw my father the gaon new number, subtracting days he taught them one page Reb. Chaim writing a letter to exactly the amount of leaves in [!] without repeating himself

- 35 of 43 - or revising what he said even talmidim, was instantlypshat until he would burst into once. Thus they delved deep erased." tears. Turning to the wall he into the sugya, swimming its would cry out in prayer, entire length and breadth. Relates a talmid in his sefer: `Aneini Hashem aneini-- When the forty days were up When R' Yehoshua Leib was enlighten my eyes with Your and each distinguished pupil still rov in Lomza, his busy day Torah.' could understand the material of learning and giving shiurim according to his ability, the always ended with a nightly "He would then put tzedoko in Rov perceived that his pupils study session with anthe pushke for the poor in felt they had finally merited to outstanding pupil for six hours Eretz Yisroel and humbly pray understand a daf gemora and at a stretch. His chavrusa for Divine assistance in the were pleased that they need describes these sessions in merit of Rav Meir Baal no longer study this page. brief and, though the lines are Haness. Subsequently R' few and short, a lifetime's Yehoshua Leib's holy In his sweet, ever-pleasant lessons can be derived from countenance would light up in way, the Rov told them, "If you them. "During the regular total comprehension of all that imagine that you are now in nightly learning hours the Rov, had eluded him and, like a full comprehension of this daf reaching a difficult point, triumphant warrior returning you are mistaken. At this stage would sink deep in thought, from war, he would return to we are likened to the little standing motionless for a long his seat to continue learning." cheder boys who have finished time, grappling with the http://www.chareidi.org/archiv learning alef beis and are sure questions and answers that es5761/shemos/features2.htm that they now know all there is were overtaking his whole to learn. Our limitedbeing. After a while he would The Tanna Rabbi Akiva comprehension of this daf is a awaken from this trance, his (Tishrei 9) drop in the ocean compared to eyes bright with revelation the depth of the tannoim and and cite several explanations amoraim. However it isto this one difficulty. RABBI AKIVA'S PASSING ON EREV YOM KIPPUR YALKUT impossible to tarry longer over SHIMONI one page, for then we would "There were times when, even never get to learn the whole after concentrating so, the It once happened that Rabbi Torah' answers still evaded him. In Akiva was imprisoned in jail, such an instance he would ask and Rabbi Yehoshua the Garsi, "You may be sure," Reb me to repeat the gemora his disciple, was attending to Yaakov concluded, "that the aloud, word by word, while he him. [On the eve of] On Erev slightest trace of pride or self- paced the length and breadth Yom Kippur, the latter satisfaction that may have of the room, totally absorbed departed and went home. crept into the hearts of the in his efforts to grasp the true Eliyahu arrived and stood at

- 36 of 43 - מיד הלכו שניהם לבית האסורין the entrance to the house. down inclines until a cavern ומצאו פתח שער בית האסורין פתוח Rabbi Yehoshua said: "Shalom opened up before them and ושר בית הסוהר היה ישן וכל Aleichem Rabbi," and Eliyahu there they saw a chair, a table האסורים היו ישנים והשכיבו את ר' replied "Shalom Aleichem and a lantern. They laid down עקיבא על המטה ויצאו, מיד נטפל Rabbi uMori - Peace be upon Rabbi Akiva placing him on אליהו ז"ל ונטלו על כתפיו, וכשראה .you my master and teacher!" the bed and took their leave רבי יהושע כך א"ל לאליהו ז"ל רבי Rabbi Yehoshua asked Eliyahu When they left the cave they והלא אמש אמרת לי שכהן היית Is there anything you need?" sealed it and the lamp lit up" וכהן אסור לטמא במת, אמר לו Eliyahu replied "I am a Kohen with light. When Eliyahu saw דייך ר' יהושע בני חס ושלום שאין ,and I have come to tell you this he opened up and said טומאה בתלמידי חכמים ואף that Rabbi Akiva has died in "Happy are the righteous and בתלמידיהם, והיו מוליכים אותו כל prison." Immediately they both Fortunate are those that toil in הלילה עד שהגיעו לאנטיפרס של went and found the gate of the Torah, happy are those that קוצרין, כיון שהגיעו לשם עלו שלש jail cell wide open and the one fear Hashem - a hidden place מעלות וירדו שלש מעלות ונפתח in charge - the jailkeeper was in Gan Eden is reserved for המערה לפניהם וראו שם כסא fast asleep and also all the you in the future world to וספסל ושלחן ומנורה, והשכיבו את people they too were all come, fortunate are you Rabbi ר' עקיבא על המטה ויצאו, וכיון sleeping, they lay Rabbi Akiva Akiva, that you should find a שיצאו נסתמה המערה ודלקה הנר on a bed and carried him out resting place prepared for you על מנורה, וכשראה אליהו כך פתח with them. Eliyahu Zachur at your time of death, that is ואמר אשריכם צדיקים ואשריכם LaTov carried him on his why it says 'she even prepared עמלי תורה ואשריכם יראי אלקים "',shoulders and attended to him. her table שגנוז וטמון לכם ומשומר לכם מקום When Rabbi Yehoshua haGarsi בגן עדן לעתיד לבא, אשריך רבי saw this he said to Eliyahu, Source is Yalkut Shimoni on עקיבא שנמצא לך מלון ערב בשעת My Rabbi and teacher didn't Nach #944:2-3" מיתתך, לכך נאמר אף ערכה you say to me that you are a .שלחנה Kohen, who is forbidden from defiling himself with tumah ילקוט שמעוני על נ"ך תתקמ״ד:ב ד"א מעשה היה ברבי עקיבא שהיה "?and impurity of the dead חבוש בבית האסורים ור' יהושע Eliyahu replied, "Suffice it to הגרסי היה תלמידו ומשמשו, ערב say that: There is no tumah or A FORTY YEAR OLD יום הכפורים נפשטר ממנו והלך impurity from the righteous IGNORAMUS TURNED CHEDER BOY BECOMES THE לביתו, בא אליהו ז"ל ועמד על פתחtzadikim nor from their GADOL HADOR ביתו אמר ליה שלום עליך רבי אמר disciples!" They carried him all ליה שלום עליך רבי ומרי, אמר ליה night long until they reached a כלום אתה צריך אמר לו ומי אתה, .manor house in Caesarea And drink in their words אמר ליה כהן אני ובאתי להגיד לךWhen they arrived they thirstily: This refers to Rabbi שרבי עקיבא מת בבית האסורים, ascended three steps and went Akiva.

- 37 of 43 - How did Rabbi Akiva start Rabbi Eliezer and Rabbi Rabbi Tarfon said to him: out? They say that he was Yehoshua. My masters, he Akiva, it is about you that the forty years old and had still said, open up the sense of the verse says (Iyov 28:11), “He not learned a thing. Once, he Mishnah to me. When they stops up the streams so that was standing at the mouth of a told him one law, he went off hidden things may be brought well and he said: Who carved a and sat down to work it out for to light.” For Rabbi Akiva has hole in this stone? They himself. (This aleph – what brought to light things which replied to him: It is the water, was it written for? That bais – are kept hidden from human which constantly [drips] onto what was it written for?) Why beings. it, day by day. And they said: was this thing said? He kept Every day, he would bring a Akiva, don't you know this coming back, and kept asking bundle of sticks, half of which from the verse (Iyov 14:19), them, until he reduced his he would sell to support “Water erodes stones”? Rabbi teachers to silence. Rabbi himself and half he would use Akiva immediately applied this Shimon ben Elazar said: I will for kindling. His neighbors concept, all the more so, to give you a parable to tell you came and said to him: Akiva, himself. He said [to himself]: If what this was like: Like a you are choking us with all something soft can carve stonecutter who was hacking this smoke. Sell it all to us something hard, then how away at the mountains. One instead, and then buy oil with much more so, the words of time he took his pickaxe in his the money, and study by the Torah, which are like iron, can hand, and went and sat on top light of a candle. He said to engrave themselves on my of the mountain, and began to them: But I take care of many heart, which is but flesh and chip small stones away from it. of my needs with it. I study [by blood. Immediately he went off Some people came by and its light]. I warm myself [by its to start studying Torah. He asked him: What are you fire]. And then I can [make it went with his son and they sat doing? He said to them: I am into a bed and] sleep on it. down by the schoolteachers. going to uproot the mountain All the poor will one day be He said to one: Rabbi, teach and throw it into the Jordan! judged against Rabbi Akiva, me Torah! He then took hold They said to him: You cannot for if one says to them: Why of one end of the tablet, and uproot the entire mountain! did you never study? [And they his son took hold of the other But he kept hacking away, say: Because] we were poor! end. The teacher wrote down until he came to a big boulder. then we will say to them: But aleph and bais for him, and he So he wedged himselfwasn’t Rabbi Akiva even learned them (aleph to sav, underneath it, pried it loose, poorer, completely and he studied them; the book and threw it into the Jordan. impoverished? [And if they of VaYikra, and he studied it). And he said to it: Your place is say: It is because of our And he went on studying until not here, but there! This is babies, we will say: But didn’t he learned the whole Torah. what Rabbi Akiva did to Rabbi Rabbi Akiva] have sons and Then he went and sat before Eliezer and Rabbi Tarfon. daughters as well? (But they

- 38 of 43 - אחד שאני שונה בהן ואחד שאני וישבו אצל מלמדי תינוקות א״ל רבי will say: It is because) he מתחמם כנגדן ואחד שאני יכול לישן למדני תורה אחז רבי עקיבא בראש merited to have his wife [בהם] עתיד רבי עקיבא לחייב את הלוח ובנו בראש הלוח כתב לו אלף .[Rachel [to help him כל העניים בדין שאם אומר להם בית ולמדה . (אלף תיו ולמדה תורת He was forty years old when מפני מה לא למדתם [והם אמרו כהנים ולמדה). היה לומד והולך עד he went to study Torah, and מפני] שעניים היינו אומרים להםשלמד כל התורה כולה הלך וישב after thirteen years, he was והלא רבי עקיבא עני ביתר ומדולדללפני רבי אליעזר ולפני ר׳ יהושע .teaching Torah to the masses היה [והם אמרו מפני טפינו אומריםאמר להם רבותי פתחו לי טעם It was said that he did not להם והלא רבי עקיבא] היו לו בניםמשנה כיון שאמר לו הלכה אחת leave the world until he had ובנות (אלא אומרים להם מפני)הלך וישב לו בינו לבין עצמו אמר ,tables full of silver and gold שזכתה רחל אשתו. בן מ׳ שנה הלך(אלף זו למה נכתבה בית זו למה and he could go up to his bed ללמוד תורה סוף שלש עשרה שנהנכתבה) דבר זה למה נאמר חזר on golden ladders. His wife לימד תורה ברבים אמרו לא נפטר ושאלן והעמידן בדברים. רבי שמעון would go out in a fancy gown מן העולם עד שהיו לו שולחנות שלבן אלעזר אומר אמשול לך משל and with golden jewelry with כסף ושל זהב ועד שעלה למטתולמה הדבר דומה לסתת שהיה an engraving of Jerusalem on בסולמות של זהב. היתה אשתומסתת בהרים פעם אחת נטל it. (See Shabbat 59a) His יוצאה בקרדמין ובעיר של זהבקרדומו בידו והלך וישב על ההר disciples said: Rabbi, you are אמרו לו תלמידיו רבי ביישתנו ממה והיה מכה ממנו צרורות דקות ובאו embarrassing us with what שעשית לה אמר להם הרבה צער בני אדם ואמרו לו מה אתה עושה. you have done for her. He said נצטערה עמי בתורהאמר להם הרי אני עוקר ומטילו to them: She suffered greatly אבות דרבי נתן פרק ו' הלכה ב בתוך הירדן אמרו לו אי אתה יכול .with me for the sake of Torah לעקור את כל ההר היה מסתת Avos DeRabbi Noson 6:2 והולך עד שהגיע אצל סלע גדול נכנס תחתיו סתרו ועקרו והטילו אל Rav Moshe Yitzchak (Gevirtzman (Tishrei 10 הירדן ואמר לו אין זה מקומך אלא מקום זה. כך עשה להם רבי עקיבא ושותה בצמא את דבריהם זה רבי לרבי אליעזר ורבי יהושע. אמר לועקיבא. מה היה תחלתו של רבי LET'S MAKE WEALTHY רבי טרפון עקיבא עליך הכתוב PEOPLE עקיבא. אמרו בן ארבעים שנה היה אומר (איוב כח) מבכי נהרות חבש ולא שנה כלום. פעם אחת היה עומד Reb Itzikel used to go around ותעלומה יוציא אור דבריםעל פי הבאר אמר מי חקק אבן זו at night collectingtzedoka . המסותרים מבני אדם הוציאם רביאמרו לא המים שתדיר [נופלים] One night, after making the עקיבא לאורה. בכל יום ויום היה עליה בכל יום אמרו [לו] עקיבא אי rounds by the usual wealthy מביא חבילה של עצים חציה מוכר אתה קורא אבנים שחקו מים. מיד fellows in town, Reb Itzikel ומתפרנס וחציה מתקשט בה עמדו היה רבי עקיבא דן קל וחומר בעצמו came home disappointed with עליו שכניו ואמרו לו עקיבא אבדתנו מה רך פסל את הקשה דברי תורה the night’s take. בעשן מכור אותן לנו וטול שמן שקשה כברזל על אחת כמה וכמה בדמיהן ושנה לאור הנר אמר להםשיחקקו את לבי שהוא בשר ודם. Reb Itzikel went into the Bais הרבה ספוקים אני מסתפק בהן מיד חזר ללמוד תורה. הלך הוא ובנו

- 39 of 43 - Medrash which was opposite throughout the day and into Reb Itzikel never sought to his house, and encountered his the late hours of the night. establish a talmid torah or some of his chassidim who Reb Itzikel himself ate from yeshiva because he wanted to were busy with their shiurim. that kitchen in order to make feel a closeness to his He approached them and said, everyone feel comfortable. chassidim and was worried “If the people in this town Numerous times was Reb that a yeshiva would take aren’t ready to give money to Itzikel seen in the kitchen with away time from being tzedoka, I’ll have no choice – his sleeves rolled up, helping available to his chassidim. I’ll have to ‘make’ my own with the cooking. Once, a wealthy yidden who’ll give me certain Rav came to visit Reb *** money for tzedoka.” He Itzikel and the gabbaim went requested those chassidim go looking for him and finally To the people who came to into business and gave each located him in the kitchen with him for a bracha for parnassa, one exact instructions in what an apron helping with the he would say, “Give such and business to take on and how preparations of the day. such amount to tzedoka and he should operate it. From day you’ll be helped.” He had a one, every single person he Reb Itzikel mantra was, “Help vest that had numerous blessed and instructed that Yidden – the more the pockets that he allocated day had tremendous hatzlacha better!!” funds to – one was for orphans and eventually became very another for poor people’s wealthy philanthropists. Till Once, beforedavening weddings etc. There were this day, these philanthropists shachris, Reb Itzikel noticed numerous times when he support the Reb Itzikel’s that there wasn’t any milk left mentioned to chassidim who grandchildren. in the coffee room. Reb Itzikel came in with akvittel – *** motioned to a nearby bochur pointing to a certain pocket, and handed him money and “This pocket for widows is still told him to go immediately to Reb Itzikel also established a empty.” the market and buy milk. The bais tavshil (soup kitchen). He bochur replied that he didn’t *** hired a master cook who daven shachris yet. Reb Itzikel prepared with a tremendous replied, “From your davening abundance and Reb Itzikel shachris, I’m not sure what One of the interesting things made sure it was staffed and the outcome will be, however by Reb Itzikel was the knubbel available almost 24 hours a the milk you will bring back (garlic) giving onMotza’ei day. The sweet smell of fresh I’m sure will satiate numerous Shabbos. Wondrous tales and baked goods wafted through yidden – go now quickly and segulas were known to be the air in the wee morning buy the milk!!” when the Rebbe distributed it hours when thechassidim from a bowl duringMelava came to shul and lasted ***

- 40 of 43 - Malka. To some, he gave one with all the details. A lot of the Heavenly Court will ask if he clove to others many cloves. stories, especially from the dealt with disseminating Every clove had a cheshben Divrei Chaim of Sanz and his stories of tzaddikim which and usually the receiver knew children - in whose house he inspires people to emuna and why the Rebbe gave him that grow up in, were recited with a closeness to Hashem. amount. People used to drop a special chein and grace. money into the bowl and Reb People who attended these *** Itzikel mixed the money with Melava Malka’s said that they When the mikva was built, the the garlic cloves. It was known felt that the story came alive gabbaim posted a sign (as that it was an eis ratzon and and sometimes even felt many a mikva are wont to do people asked for yeshuos and transported through time as if in today’s times) that it is berachos during the time he they were living through the forbidden to go to the mikva mixed the money and the actual story. without paying. Reb Itzikel cloves. immediately requested that *** the sign be removed because *** “in his mikva no one can ever write or say ‘it is forbidden to Reb Yankel’e (Reb Itzikel’s immerse’” Once, when Reb Itzikel was son-in-law and who assumed weak, the gabbaim closed the the position of Rebbe after (Der Blick) door to his room to let him Reb Itzikel’s petira), recounted rest. Upon noticing that him many times that he feels a room was locked, Reb Itzikel responsibility to relate these Rebbi Akiva (Tishrei 10) insisted his gabbaim open the stories of tzaddikim because door to the masses. When the he was believes he was saved people filed in, Reb Itzikel during the Holocaust so that A DROP OF WATER remarked, “Fools, if you knew he can relay to the masses By: Nissan Mindel what I know regarding the these stories and they should garlic cloves, you would break know that there once were Published and copyrighted by down my windows and doors true tzaddikim. He was fond of Kehot Publication Society in order to come in and get the saying that these stories bring cloves!” emuna and belief tobnei A shepherd was tending his yisrael. Reb Yankel’e used to flock in the hills of Yehuda. He Reb Itzikel was also very keen say, that after a person passes became thirsty and went to his on the stories that he retold on from this world, one of the favorite brook in the hills to Motza’ei Shabbos about the questions he’ll be asked was take a drink. As he was previous tzaddikim. He was ‘How did you carry on (deal) drawing the crystal clear very stringent to retell the with faith?’ which he water in his palm and putting story exactly how he heard it translated to mean that the

- 41 of 43 - it to his mouth, something late. If you promise to learn Rav Akiva was executed by the caught his eye. He saw drops our holy Torah, I know you will Romans in the city of Caesarea of water falling on a huge not be ignorant for long.” where even today one can see stone – drip, drop – and the ruins of the Hippodrome, directly where the drops were The shepherd gazed at the the arena where the Romans falling there was a deep hole drops of water for a long time, executed people publicly. Even in the stone. The shepherd and then his mind was made as they tortured him to death was fascinated. He gazed at up. he recited the final words of a the drops and at the stone. Jew, the great proclamation of And this is how Akiva the faith in Hashem and His “What mighty power there is shepherd became the great oneness: “Hear, O Yisrael, in a drop of water,” thought Rebbe Akiva, the greatest and Hashem is our G-d; Hashem is the shepherd. “Could my heart wisest scholar and teacher of one.” of stone ever be softened up his day, who had 24,000 that way?” talmidim! He often told them His talmidim, who stood that it was a drop of water nearby as the Romans were “Hello, Akiva! What are you that changed his life. flaying his flesh with iron gazing at?” It was Rochel, his combs, asked, “Even till now?” WITH 'ONE' ON HIS LIPS master’s daughter. She was Are you still thinking about wise and kind and fair. When Hadrian issued his your obligations to Hashem terrible decrees outlawing the even at this horrific, tragic “Look what the little drops of practice of Yiddishkeit, and in moment? water did to the rock!” Akiva particular making it illegal to exclaimed. “Do you think there teach Torah on pain of death, “All my life,” he said to them, is hope for me? Suppose I it was Rav Akiva who boldly “I waited for the opportunity began to study the Torah, little stood up in a public square to show how much I love by little, drop by drop. Do you and began teaching Torah. Hashem, and now that I have think my heart of stone would The Romans, indeed, arrested the opportunity, should I soften up?” him and put him in prison. In waste it?” the same prison was his friend “Oh yes, Akiva. If youPapus, who was caught for Then, he died with the word persevere, if you keep it up selling goods on the black ‘One’ on his lips, the Talmud like these drops of water.” market. “Happy are you, Rav says (Berochos 61b). Akiva,” Papus told him, “that But I am forty years old! Is it you were arrested for teaching According to legend, Eliyohu not too late to start?” Torah. Woe to Papus, who was HaNovi came together with arrested for trying to make a his talmidim and took his “Oh no, Akiva. It is never too few dollars.” remains from the field of

- 42 of 43 - execution to a cave outside the May Rav Akiva always city of Teverya, which is today intercede on our behalf. the traditional place that we mark as the burial place of By: Nissan Mindel ~ Published Rav Akiva. However, Rav and copyrighted by Kehot Akiva is not dead. Rav Akiva is Publication Society alive within each and every one of us. Every hero and martyr that the Jewish people have had since is Rav Akiva. Every moment of love is Rav Akiva. Every piece of Torah is Rav Akiva.

That is why the Jewish world treasures him. That is why he is the hero of heroes. He possessed all the great human traits that the Jewish people possess: love, compassion, warmth, humor. He became every Jew at his best even under the darkest circumstances. He became the person who whose humanity is victorious in the end despite unparalleled suffering. He became the water that wears down stone.

[My Rebbe was onced asked why there aren’t so many people flocking to Rav Akiva like they do to Rav Shimon bar Yochai? He replied: “Rav Akiva elevated himself to such a high plane in Heaven that he has nothing to do with this world].

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דרשו ה ' בהמצאו קראוהו בהיותו קרוב נה(. )'ו' (Haftara Tzom Gedalya) Zera Seek Hashem when He can be found; call on Him when He is near. (Yeshaya 55:6). The Zera Shimshon asks - why does the passuk use the terms 'seek Hashem' and Shimshon0 'call Him'. What is the difference between the two? The Zera Shimshon brings three points in order to explain this passuk. The  Gemara (Yoma 36b) asks - what did Moshe Rabbeinu mean when he said that Hashem forgives wickedness, willful sin and error (Shemos 34:7) - if Hashem forgives Vayeilech wickedness, it is superfluous to mention that He forgives error as well? The Gemara explains that Moshe Rabbeinu's prayer to Hashem was that if the Jews act wickedly and The Zera Shimshon, Rav Shimshon then they repent, Hashem should treat their wickedness and willful sins as errors. Chaim ben Rav Nachmon Michoel Nachmani, was born in 5467 R' Yeshayahu Pinto (Rif on Ein Yaakov) asks that we know that Teshuva has the (1706/1707) into an illustrious ability to turn sins into merits. If so, why did Moshe Rabbeinu only ask that the sins family with great Rabbinical lineage. He studied the revealed and should turn to errors, he should have asked that they be turned into merits? The Rif concealed parts of the Torah by the Torah greats of his day. answers that Teshuva by itself only turns the sins into errors and prevents a person from He served as Rav of Modena, Pisa, being punished for his sins. Teshuva and Tefilla on the day of Yom Kippur allows those Sayna and Reggio, Italy, and was recognized as a holy and pious sins that are now deemed errors, become merits. Therefore, Moshe Rabbeinu was individual, as well as a tremendous praying that immediately when the Jewish people do Teshuva, their sins should turn to Torah scholar in all areas of Torah. He passed away on the 6 th of Elul errors so that when Yom Kippur comes they can be considered merits. 5539 (1779). His Seforim were named, Toldos The Zera Shimshon brings another point. The Zohar explains that on Rosh Shimshon (The ‘Offspring’ of Hashana we find the concept of the three 'Books' of the righteous, wicked etc. being Shimshon) on Pirkei Avos and Zera Shimshon (The ‘Seed’ of open. This is because on Rosh Hashana we are judged by the Heavenly court and they Shimshon) on the Parshi’os of the need to see the records in order to judge. However, on Yom Kippur we are judged by Torah. In his introduction, he explains that since his only son had Hashem himself and Hashem needs no records in order to judge. died during his lifetime, he wrote his Seforim to perpetuate his own The Zera Shimshon adds one more point. Teshuva has two parts to it. 1) memory after his passing. Abandoning the sin 2) Begging Hashem to have mercy on him through calling out to The following is his passionate request to learn his works. Him in prayer. And the most apropos time for this is from Rosh Hashana to Yom “I implore of you with ten terms of Kippur. Since this is the time that Hashem is near and close to those that call Him. supplication to choose from my Chiddushim (novella) the piece that With this the Zera Shimshon explains the abovementioned passuk. finds favor in your eyes, for your learning will sooth my soul etc… The passuk beings with - seek Hashem, since this is the beginning of the Teshuva “This righteousness will stand by process and one must work hard - he must seek. This is the procedure that turns his sins you forever – to ‘eat’ in this world, and be satiated in the next. In this into errors. On Yom Kippur, a person already has done Teshuva and now he has to call merit, Hashem will repay you with children, health and sustenance. to Hashem in prayer to turn his errors into merits. Therefore, the passuk uses the term - “…and now my brothers and call Him when He is near, which refers to Yom Kippur since it is Hashem who is judging friends etc. do a true kindness, and with your eyes you will see children and not the Heavenly court and He is near and all it takes is to call out to Him in sincere and grandchildren surrounding prayer. This is the difference between 'seek Hashem' and 'call Him', mentioned above. your table, houses filled with all that is good, wealth and honor will With this concept, the Zera Shimshon explains the passuk that we repeat not cease from your children…” numerous times throughout Yom Kippur. We say (Vayikra 16:30), "... on this day He will לזכר נשמת forgive you to purify you from all you sins, before Hashem you will be purified". The meaning of רבינו שמשו חיי
ב רב נחמ מיכאל ל"צז ,this passuk is that on Yom Kippur we are entirely purified from our sins since until now בעל הזרע שמשו א"יעז the Teshuva only turned the sins into errors. On Yom Kippur however, we are wholly ויה" ר שיתקיימו בנו ברכותיו של אותו צדיק .purified since our errors now become merits זרע של קיימא שרה חנה בת לאה The passuk continues to explain the reason for this - before Hashem you will be שרה בת מרי
purified , because on this day it is Hashem who judges us and not the Heavenly court, and פעצלא בת יפה .Hashem's mercy is boundless. Therefore, only He can turn our sins (errors) into merits לרפואה שלימה תינוקת מרי
בת אפרת לזכות חיי
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Parshas VaYeilech

And Moshe went and spoke all of these words to all of the Jewish people

Perhaps, we can find a hint in our pasuk to what the seforim say that the words of the true tzaddik are eternal and everlasting, especially went it comes to Moshe. As the Zohar says, that the soul of Moshe spreads out across all the generations and therefore Moshe's are found in each and every generation. As the Gemara says in Sukka (39a) "Moshe, you spoke the truth and said it well," and Rashi there explains that this refers to all the Torah scholars who are nicknamed Moshe since they share his aspect. Therefore, surely when Moshe spoke words of mussar and rebuke to all of Klal Yisroel and he influenced them with his words and speech, this influence gives them an influx of abundant blessings and shefa into all of the hearts of Bnei Yisroel, the Jewish people even after his petira and passing. This is what our pasuk means when it says that Moshe went and spoke saying these things, that they would influence and draw down an influx of blessings and shefa - even after he will go away and pass on from this world after his petira. Then Moshe's aspect will still remain behind and his speech will draw down an influx of blessings and shefa to surely influence the Jewish people and his words will encourage and strengthen them with Torah and Yirah. Therefore, Moshe will continue to stand and be mashpia all this continuing good shefa. May Hashem help us that we accept upon ourselves to continue walking and going in the ways of Moshe and our holy forefathers, the Avos ha’Kedoshim - and that they should act as good advocates and melitzei yosherim and pray on our behalf to help us merit a full redemption and salvation – geulah and yeshuah - and to be inscribed and signed for a good year and merit the final redemption speedily in our days, Amen.

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Shabbos Shuva Derasha - Year Samech Alef

Repent O Israel, until Hashem your G-d for you have stumbled in your sins, take words with you and repent unto Hashem - say unto Him uplift sin and take good.

Rav Mordechai said that these days are a segulah - auspiciously and specially set aside, designated for teshuvah. Nonetheless, it is difficult for us to say what details require rectification, what specific things need repair. Everyone knows their own shortcomings and the afflictions of their hearts, the most important thing is to take words with you - words that need fixing and repair and see to it that they are properly rectified. Also, it seems to me that just as there is a rule that even half size forbidden things are also Torah prohibitions, and a person who transgresses them is liable to receive lashings, similarly we say that a good measure is even greater so that even if we do something small, like a tiny gesture that is positive, such as when a person accepts a resolution upon himself and takes upon himself a positive kabbalah tova, that even something small like a gesture is considered very grand and important to Hashem. As it says in Midrash Eicha (5:10), “Open up a small opening for me the size of a pin prick and I will widen it up as large a grand hall”, this is what it means uplift the sin - that every good positive resolution that we take upon ourselves as a kabbalah tova, and from every act even something that seems so miniscule like a tiny pin prick, that all uplifts the sin high. The reality is that when a person accepts on himself to be a true complete tzaddik in each and every detail, then he can never stay at that level, surely eventually he will somewhat fall and after a short while he can even give up hope, Heaven Forbid. The true way on the path of teshuvah is that first you must accept upon yourself to try and repair small details rather than a general kabblah to just be generally good. Rather he should take on specific details of what he is prepared to rectify. Second, not to take on too much at once, rather to take on just a bit, but whatever you do take on, make sure to take on with full force, even with mesirus nefesh and self-sacrifice. Surely, generally speaking each one of you should accept upon yourselves Ol Malchus Shomayim - the yoke of the kingship of Heaven, and generally speaking each and everyone needs to take on yourself all of the 613 mitzvos and all their various details and myriad intricacies. However, when we are talking about

Page 1 of 10 individual kabbalas that each person takes upon himself his own resolutions to strengthen himself in all his own personal details, surely this is much more preferrable than a small resolution. As Chazal say grab a bit and hold on rather than trying to grab it all and be left holding nothing - tafasta mit tafasta - tafasta miut lo tafasta. Rather select and choose for yourself whatever things you are most lax about to rectify and repair. It is well known from the holy seforim, that each and every one of us has something specific and individual that we each needs to rectify, and it is for that very purpose that our souls descended to this world to rectify and repair that matter. We might wonder how can we possibly know what that matter is that he came to this world to rectify and repair? Therefore, the seforim teach us that whatever is the hardest trial for us to overcome, whatever poses the most difficult test for us to withstand, that is the very reason we came down to this world to fix and rectify that matter. It is all up to us. And that is our calling and purpose here in this world to rectify these matters and fix them, regarding these matters where our own evil inclinations try to overpower and defeat us. We need to accept upon ourselves each and every one of us to strengthen ourselves in these areas and to fulfill the Divine Will of ratzon Hashem in all situations. And the way to achieve this is by davening to Hashem and asking that He grant us the merit to overcome and defeat the wicked yetzer hara and to also always remember that when we have emunah and faith in Hashem and place His holy Name before us at all times - Shevisi Hashem LeNegdi Tamid. Also, by setting aside specific time for Torah study known as kevias itim leTorah, as Chazal say in Sotah (21), that Torah protects us and saves us and this empowers us to defeat the yezter hara, and then Hashem will help us to fulfill our desire to repent and return with teshuvah - the most important factor is the kabbalah, our resolution. The holy seforim cite that just as we specifically designate an animal as a korban LaHashem, even though it is still has not been brought yet to the temple courtyard known as the azarah, still nonetheless, since He spoke and designated it as holy, his spoken word sanctifies and consecrates the animal as a holy consecrated animal to Hashem. So, it is regarding a kabbalah that when we take upon ourselves a spoken resolution and make a verbal declaration that we resolve to do our utmost to fulfill the ratzon Hashem, then this resolution on its own is already sufficient to confer sanctity and consecrate us. We can say that this is hinted at in the Haftorah - take words with you - that each and every one of us needs to accept upon ourselves a verbal declaration and resolution - a kabbalah regarding those matters we need to focus on fixing and repairing. Kol Tisa Avon, the sin shall be uplifted. That even by our seemingly small or seemingly insignificant resolution, just saying a few words, this in and of its own already affects the sin to be uplifted and achieve atonement and forgiveness. Kach Tov - Take good, take a stance for yourself and resolve to attach yourself to Torah that is known as good, as Chazal say Avos (6:3), “There is no other good other than Torah and by so doing you shall fulfill and achieve your teshuvah.”

Repent O Israel, until Hashem your G-d for you have stumbled in your sins, take words with you and repent unto Hashem - say unto Him uplift sin and take good.

Rav Mordechai said that perhaps we can suggest another interpretation to the aforementioned pasuk: really, we should pay attention to the fact that the pasuk starts out in the singular by saying Repent O Israel -

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Shuva Yisroel Ad Hashem - until Hashem your G-d, and then afterward it switches to plural - Kechu Imachem Devarim, take words with you.

Perhaps, we can explain this based on what the Yismach Moshe teaches us, that although when an individual repents out of fear his intentional sins are transformed into accidental mistakes (zedonos ke’shgagos, however regarding Teshuvas Rabim - when the masses and public all repent together, then their teshuvah even when done out of fear is transformed into merits (like teshuvah when done out of love by individuals). Perhaps, based on this we can explain the meaning behind our pasuk as well, it starts off in singular regarding an individual who does teshuvah on his own and we say that in order that his teshuvah is completely fulfilled it requires to reach - ad Hashem Elokecha, that he needs to be attached in dveykus to Hashem and close and near to him, this is teshuvah done out of love, that is the nature of when a person loves another, then he is drawn close to that other person, however when we talk about teshuvah done out of fear or awe, it lacks closeness. Therefore, the pasuk is saying that in order that this teshuvah is complete and fulfilled it needs to reach Ad Hashem Elokecha - and be done out of love. If however, we say it in plural - take words with you - Kechu Imachem Devarim - that if the masses and the public all repent and do teshuvah together, then it is transformed into - elayv kol tisa avon - then the atonement for avon, referring to those sins that are unintentional and mistaken is transformed into - kechu tov - they are transformed into merits. All this is merited by the teshuvah of the masses and the public teshuvas rabim. And perhaps, we can suggest that this can count as teshuvas rabim, when we all accept upon ourselves together to strengthen ourselves in avodas Hashem, when each and every one of us accepts upon ourselves in all details. We need not all accept upon ourselves the same kabbalah, and it need not be a general kabbalah that all of us accept upon ourselves the very same resolution, rather we can safely assume that so long as the masses and public all resolve together as one to accept something upon themselves then this counts as teshuvas rabim. Therefore, the proper thing is that each person, each of us accepts a resolution to strengthen himself in davening: to pray together with a minyan and on time from Adon Olam, as well as accepting upon yourself to refrain from talking during davening, as is known from what it says in the holy seforim ha’kedoshim such as Avodas Yisroel of the Kozhnitzer Maggid (Pirkei Avos, Chapter 5), that if a person speaks during davening, chas ve’Shalom, Heaven Forbid, this causes that Hashem does not listen to nor accept our tefillos where we daven in such a bais hamedrash full of talkers. Therefore, it is very important that we strengthen ourselves in these matters, and this is what our pasuk teaches us - take words with you - Kechu Imachem Devarim - in plural, referring to us accepting upon ourselves to speak only the words of davening properly. By so doing, may we merit that our prayers all be accepted for the best, and primarily when we say Kechu Imachem Devarim, that we do not forget that among all our good kabbalos tovos - our good resolutions also apply when we go out as the Yismach Moshe says on the pasuk - Lechu Banim Shimu Li - go my children listen to me. That even when we go out and leave the bais hamedrash, we must still remember the words of dvar Hashem, as it says Kechu Imachem Devarim, to remember to do and heed Hashem's word in every situation, even when we are all alone by ourselves, BeChadrei Chadarim. And this is hinted at Imachem, that even then we can succeed in fulfilling the Divine Will of ratzon Hashem, and by so doing, may we merit that all our sins be uplifted and that we take good for a sweet new year and the final redemption, Amen.

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Shabbos Shuva Derasha - Year Samech Bais

Repent O Israel, until Hashem your G-d for you have stumbled in your sins, take words with you and repent unto Hashem - say unto Him uplift sin and take good.

Rav Mordechai said that perhaps we can suggest another interpretation to the aforementioned pasuk: Now that we are all standing at the beginning of the days of awe and mercy, when the Heavenly gates are all open and we need to seize the opportunity, we have to fulfill Torah, mitzvos and good deeds, so that when we act properly during these days we achieve what it is cited in the name of the holy Arizal: that we can rectify and repair the whole entire year, day by day.

So that for example, if we fulfill Sunday properly that rectifies and repairs all the past Sundays of that whole entire past year and similarly regarding Shabbos, if we do teshuvah and keep Shabbos properly, then we rectify and repair all the past Shabbosos of the whole entire year. The same goes for the future as well, as we say that all blessings above and below all depend on Shabbos. We find that the upcoming Yom Kippur depends on this Shabbos Teshuvah, and therefore this is an opportune time to get us to speak and discuss what needs repair and rectification, and therefore I wish to rouse and wake us all up with a wakeup call regarding those matters that need chizuk and strengthening: During these days of awe, when we daven so many tefillos, it is the appropriate time to bring up the topic for chizuk in our davening. Whether that means to be makpid to daven with a minyan or whether it means to be careful not to talk during davening or keriyas haTorah, and also not to spend time hanging out outside the bais hamedrash schmoozing in idle conversation while davening is going on. Rather, our appropriate place is in the bais hamedrash to stay and daven there slowly, quietly, at a calm pace that is not hurried nor rushed, and this all requires siyata diShmaya and Heavenly aid to help us all daven properly with proper kavannah. Regarding this, the holy seforim advise us to take appropriate action such as to sit and learn before davening, as it says in Tiferes Shlomo (Purim on the pasuk Esther 9:25) “But when [Esther] came before the king, he commanded: ‘With the promulgation of this decree, let the evil plot, which he devised against the Jews, recoil on his own head!’”

ּובְבֹאָהּ֮לִפְנ ֵ֣יהַמֶֶּ֒ לֶ ךֶּ֒ ראָמֵַ֣ עִ ם־הַס ֵּ֔ פֶ ריָשׁ֞ ּובמַחֲשַבְתּ֧ ֹו הָרָעָָ֛ה אֲשֶ ר־חָשַ ַׁ֥ב That by sitting at the sefer and studying and learning before davening, and this helps us come before the King and daven with kavannah, this itself cancels all harsh decrees, as the Mishnah in Berachos (30b), teaches us that the original early Chassidim would spend an hour in preparation before davening. The holy seforim teach us that that hour was spent itself in preparation, asking Hashem to be able to daven properly with proper kavannah and concentration and humility. The truth is, that if we fail to daven together, then no advice will help - since then people will daven quickly and then it is hard to properly concentrate on your prayers. It is also cited in the name of the Rebbe Reb Mendel of Rymanov, that if we speak and talk words of idle chatter before davening, then Heaven Forbid, this causes davening to be turned away and unanswered by our own hands and especially if we speak during davening itself. Even if you find it difficult to study before davening, it is very beneficial to at least say Tehillim, and similarly to put in effort to daven all of us together, quietly with no talking and slowly, at a calm pace and not hurried or quickly like someone who lovingly,

Page 4 of 10 painstakingly counts every precious gold coin. By so doing, this instils into the hearts of our children a spirit of kedushah and teaches them how to daven properly.

Every one of us also needs chizuk when it comes to Torah study, as we say that the Torah is our very life - ki hem chayenu veorech yamenu - it lengthens the days of our lives, and therefore each and every one of us needs to set aside designated times for kevias itim leTorah, with self-sacrifice and mesirus nefesh. This brings us to dveykus in Hashem. It is well known from the seforim, that whoever studies Torah properly, in purity and sanctity, he merits to have the power and ability to cancel harsh decrees and to proclaim good decrees. Based on this we can offer an interpretation for the Mishnah in Berachos (6:8), that whoever drinks water because he is thirsty recites the berachah – She’Ha’Kol Niheye Bidvaro, that everything was created by His spoken word! And we can reinterpret this as whoever studies Torah - that is hinted at by water, for thirst - that he thirsts for Divine Knowledge and the word of Hashem, and wishes to fulfill the Torah and to know it fully in order to properly fulfill it, then Hashem says to him, everything was created by your utterance, by your spoken words, that whatever he says will have standing and whatever he says shall be fulfilled, so that whatever he decrees and proclaims can come to true as the pasuk says in Iyov (22:28), [*Translator’s note: ”.You will decree and it shall be fulfilled“ וְתִ גְ זַר אֹומֶ ר וְיָקָ ם לָ ך [see Alshich ad loc Generally speaking, whoever engages himself in Torah study has the power to overcome tests and trials and all manner of nisyonos, as it says in Kiddushin (30b), that Hashem created the yetzer hara and He also created the Torah as an antidote to defeat him, surely it does not mean just Torah, but rather Torah mixed with Yiras Shomayim and Kedushah, and by our Torah study, we merit to overcome the yetzer hara. We also need to be especially careful when it comes to average working people who toil to make a living and are out there working for their parnassah, they need to be diligent when it comes to honesty in business as the Gemara Shabbos says (31b), that one of the first questions we are asked when we arrive (when a person arrives in Olam HaEmes) is if our business dealings were conducted honestly. As it says in parshas Mishpatim (22:7), that when we draw close to Hashem in the coming world, it is asked if he did not stretch out his hand to take what was not his but belonged to his fellow, that this hints at those that wish to be near to Hashem, that they need to pay attention to ensure that their business dealings are honest and that they did not miscalculate and accidentally take what was not theirs and this requires us to be very careful in these matters. It is also for important to strengthen ourselves in matters related to guarding our tongue and other matters related to forbidden speech. Such as avoiding defrauding others or in matters regarding fraudulent statement that fall under the category of lashon hara and even more so nivul peh - filthy, derogatory and dirty talk as the Gemara says in Shabbos (33a):

אָמְרּו רַ ּבֹות ינּוזִכְרֹונָם לִבְרָ כָה )שבת לג, א( כֹל הַמְ נַּב לאֶ תפִ יו, אֲפִ ּלּו נִגְ זַר עָלָ יו גְ זַר - דִ ין לשֶ שִ בְעִ ים שָ נָה לְ טֹובָ ה, נֶהְ פָ ך עָלָ יו . לְרָ עָ ה that whoever defiles his mouth with filth, even if it was decreed positively that good things should happen to him, for seventy years it can be overturned to something negative against him, chas v’shalom. Surely a good positive outcome is much stronger than a negative one, so that if you safeguard your speech and watch what you say this in turn cancels any harsh decrees that have been leveled against you, especially during these days, when we spend long amount of time davening, this causes us to strengthen also more in matters of speech that involve what we say. How can a person daven properly with a mouth besmirched and stained by

Page 5 of 10 forbidden speech?! Surely, by strengthening ourselves in these matters we will ensure that our prayers be accepted with mercy and good will.

The most important thing to keep in mind is to remember that the foundation of Yiddishkeit is sanctity and purity - kedushah and taharah that each mitzvah that a person does, if it fails to be done with kedushha and taharah, then it lacks any importance nor chashivus, that is the foundation of all devarim she'be'kedushah, just like the foundation of a building especially when it comes to strengthening our shemiras eynaim, to guard our eyes from unseemly sights and to safeguard our minds and speech as well as our actions. We must also be careful not to let any negative or harmful reading material into our homes, whether these includes magazines or newspapers that contain articles filled with slander, hate, forbidden speech. And it goes without saying that we need to avoid secular newspapers and magazines and all forms of forbidden technology that we call the keilim temeim - and that we have to ask of Hashem that we should sanctify ourselves properly and ask of Hashem regarding our future generations of offspring that we merit to have doros yeshorim mevorchim - blessed righteous progeny that are G-d fearing.

Rav Mordechai goes on to say, that I saw cited from the holy Neshchizer, may his merit shield us, that he had the ability to discern every person's spiritual standing and on what level they were on and where they were holding, and he was also able to see many wondrous miraculous things. Someone once asked the tzaddik, how was he able to see and to know such things, and the Neshchizer replied, that the truth is that our eyes were created with the power and ability to see without any limitations at all, and we should naturally be able to see even from one end of the world to the other, however, what happens is that people damage and blemish their eyesight, and then heaven forbid they lose these amazing abilities and this power is taken from them, and their eyesight becomes limited. In this manner, the Neshchizer explained, the meaning of the Mishnah in Avos (2:11), “A seeing eye and a hearing ear and all that we do is written down in a book”, that actually the eye is created with the ability to see everything and so too the ear should be able to hear even Heavenly decrees and proclamations, however, what happens is that everything we do is written down, it is written in the sefer Torah how we need to act and conduct ourselves properly, and when we fail to heed those instructions, then we ruin our faculties of sight and sound and we damage our eyesight and hearing. We need to understand that all of our senses that were created by Hashem were all created for His honor and glory; the eyes were created to see the greatness of G-d's glory and to study the words of the Torah, the ears were created to hear the words of Dvar Hashem, and so too regarding all of our senses. I once heard from our rebbe [the Satmar Rav, Rav Yoel Teitelbaum, may his merit shield us] an explanation of the pasuk in Tehillim (115), “they have eyes but they cannot see and ears but cannot hear”, that it means that whoever has eyes but fails to use them properly, he losses them, and then he cannot see any more with true sight from one end of the world to the other. This is because the sole purpose that Hashem granted him eyesight and created his eyes is so that he utilizes them for avodas Hashem, and he fails to do so and he fails to use them properly, then they are taken away from him for his abuse of power. Therefore, we need to be careful and safeguard and protect our senses to do the will of Hashem and we need to strengthen ourselves in Torah, Tefillah and Shemiras haLashon with Kedushah, since otherwise we are liable to stumble and therefore, we need chizuk to strengthen ourselves in these matters and merit shefa and abundant blessings. Perhaps, we can hint at these things in the words of the prophet in our pasuk Shuva Yisroel Ad Hashem Elokecha - repent and return O Israel unto Hashem your G-d, and the navi goes on to explain - take words with you - Kechu Imachem Devarim, that hints and alludes to those spoken vocalized words that need chizuk and strengthening, such as words of Torah and Tefillah that need to be proper and not forbidden speech, heaven forbid. Then the pasuk continues and the navi says imru eylav kol tisa avon - the world kol

Page 6 of 10 alludes to strengthening ourselves in matters of yesod and kedushah that serve as the foundation of the sanctity of the Jewish people - kedushas Yisroel, and by so doing may we merit - tisa avon - that our sins be uplifted and atoned for and kach tov to receive all manner of goodness and shefa. Surely, we need to awaken as we witnessed on the 23rd of Elul (September 11) how the twin towers collapsed and such a tragedy occurred when approximately three thousand people perished and surely such an event is made to rouse us all, Klal Yisroel, and serve as a wakeup call to repent and do teshuvah. As the Medrash teaches us that disasters only happen in this world because of the Jewish people (cited by Rashi to parshas VaEra). Here is a thought I had on that very day, that in the Selichos that we recited we request of Hashem – “destroy Seir and his father in law and let the redeemers go up to Tzion”, and we can hint here what I heard in the name of the tzaddik Rav Shmelka Taubenfeld zatzal, that when there was a decree to conscript Jewish girls into the army, he asked, “How can Hashem allow the wicked to actually fulfill such nefarious decrees and prevent avodas Hashem from Klal Yisroel?” He replied, “That the answer is based on Chazal Gittin (57a), that Kol Kol Yaakov and Yadayim Yedei Esav - that so long as Yaakov uses his voice in davening and learning then Esav's hands fail to apply force, however, when the voice of Yaakov fails then Esav's hands rule. And so, it is here that so long as the Jewish people fulfill the Divine will of Hashem, then Esav has no power to rule any harsh decrees, only if Heaven forbid, they make light of mitzvah observance and are lax, this causes the ability for the wicked to carry out and execute their nefarious plans and schemes.” Those were his holy words. And so perhaps, we can add further that the holy seforim teach us that each kingdom has its own Heavenly angelic minister on High and each kingdom has a klippah - an impure vice in which they excel over others, for example Edom are master murderers and excel in cruelty, whereas malchus of Yishmael excel in niuf - debauchery and licentiousness. Perhaps, we can say that when we act with such vices as cruelty which is diametrically opposed to the kedushah of kindness and mercy, we give more power to the ministers of Yishmael and Esom, heaven forbid, and that gives them the ability to rule over us. From this we can imply that that when we take it upon ourselves to strengthen ourselves in matters of kedushah and taharah - sanctity and purity, with good positive character traits then surely, we merit to vanquish and destroy the klippos of Esav and Yishmael. Perhaps, this what the poet meant hinted at in his piyut liturgy when he asked - destroy Seir and his father in law and let the redeemers go up to Tzion - that by vanquishing and defeating the vices of Esav and Yishmael, we merit that the redeemers go up to bring the geulah in Tzion, and then the spirit of impurity will depart from the holy land and Hashem shall help that we merit salvation and no kingdom or nation will rule over us anymore and only the One True King of all Kings, Hashem the Holy One Blessed Be He, may we so merit soon with the revelation of the honor and glory of Heaven over all the entire world, Amen.

Shabbos Shuva Derasha - Year Samech Vav

Repent O Israel, until Hashem your G-d for you have stumbled in your sins, take words with you and repent unto Hashem - say unto Him uplift sin and take good.

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Rav Mordechai said that this pasuk hints at a major foundation in avodas Hashem, that we need to take full advantage of our time and make use of each opportunity and not waste our time on idle matters, not even for a second. The Seder Ha’Yom is cited as saying that a person who does not consider wasting his time for even a minute of idleness as bad as the cardinal sin of eishis ish - such a person who feels this way has not even stepped over the threshold of chassidus. This is because using our time wisely is so fundamental to all matters of kedushah that it is self-understood that someone who squanders away his time is easily dragged into stumbling in sin. Especially when it comes to bitul Torah and idle chatter, we need to know that each moment of a person's life lived here in this world can be eternal and once passed can never come back again. The Be'er Mayim Chaim explains regarding Chazal’s statement in Berachos (5b), that says a person must always strengthen his yetzer tov over his yetzer hara, if he succeeds in defeating the evil one, great but if not, he should recite Shema, if he is victorious good, but if not, he should remember the day of death. The Be'er Mayim Chaim asks, what is the meaning behind meditating on the day of death? It means that you must take to heart the realization that today might be your last and final day on this earth, and you will never have the opportunity to come back and live this day again. Which means that, yes off course there is this year's Shabbos Shuva, but once it’s over its never coming back, there will never be another "this" Shabbos Shuva ever again. This is a matter that requires daily review over and over, and as we say regarding Avraham Avinu, Bereishis (24:1), that Avraham was old and coming in days - that he filled his days full of avodas Hashem, as the Navi said in our pasuk - take words with you - Kechu Imachem Devarim, take words with you - wherever you are going, make sure to carry Torah with you to study on the way so that you not waste your time. It is best to know, especially for those that make the daily trek to the city, that you need to find a good way to fill your travel time with positive pursuits such as reciting Tehillim or Torah study, and you cannot properly measure or have any true idea of just how important such a mitzvah is to Hashem, that when you study Torah each and every word and letter is its own mitzvah and you get for it eternal reward. Sometimes, there are two people that always went in the proper way of Torah lifestyle, so that both of them studied with proper diligence and hasmadah, nonetheless one of them will receive a greater reward than his fellow for studying, even just one more Mishnah than his fellow did. You cannot imagine or measure such reward, and so it is with each word of Torah. This demonstrates how essential it is that we take full advantage of our time properly, and merit to be attached in dveykus to Hashem all year long. The holy seforim explain that the blessing of “Hashem Who removes the sleepiness from my eyes”, which immediately segues into a request that we are accustomed to Torah study - this can be understood in light of the Gemara Sanhedrin (71b), that it is bad for them and bad for the whole entire world when tzaddikim sleep, whereas the opposite holds true for the wicked, that it is beneficial for them and for the world when they sleep. We can explain that the reason for this is because we need to seize each and every moment as an opportunity for avodas Hashem and therefore it follows that each moment is precious to a tzaddik and if he sleeps that moment away this is negative and very bad because the tzaddik and the world loses out on his lost opportunity for mitzvos, the world loses out on the shefa and influx of blessings that descend to the world from a tzaddik's avodah. The opposite scenario goes for the wicked, it is extremely beneficial for them and for the world if they sleep since they are not occuppied in actively sinning and transgressing, and this is a positive benefit for the whole entire world as well. That is why when we recite a Berachah thanking and praising Hashem from removing sleepiness from our eyes that we immediately segue into a request that He should accustom us to studying His Torah, since if we fail to fulfill His Divine Will, what good is it if we are awake?!

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Take words with you.

By way of introduction, we can cite what the holy seforim teach us, that when a person passes on and leaves behind generations of ovdei Hashem who serve G-d, then after his passing, his soul continues its upward ascent rising higher and higher by the fact that his descendants carry on in his ways, on the path of derech Hashem. Perhaps, suggests Rav Mordechai, we can see this hinted at in the words of the navi - take devarim with you - that you should see to it that you take along mitzvos and ma’asim tovim along with you on your way to the coming world of Olam HaBah, you can bring these along by educating and teaching your children and offspring to walk and go in the ways of Torah and Yirah. For a person to merit having descendants who walk in the ways of the righteous - doros yeshorim, he needs to first ask and daven often before Hashem to merit this. Besides this, he must also put in his own efforts and hishtadlus, doing his utmost best to achieve his goals. This means that a father must take advantage of the opportunity to spend his time wisely and set aside specific times for Torah study - kevias itim leTorah, as well as for mitzvos and ma’asim tovim, and obviously it goes without saying that he should not be idle and waste his time. Then, this will automatically influence his children and descendants for all future upcoming generations to follow in his footsteps. “I also have a saying that goes like this,” said Rav Mordechai, “besides the fact that it is prohibited to speak and talk during davening, it also damages chinuch, because when a child sees his own father fail to daven properly, he will surely lack any geshmack for davening.” Furthermore, we need to be careful during our Shabbos seudos, that we act warmly and speak words of Divrei Torah and sing zemiros and not to engage in idle chatter and converse about matters of no consequence, since the seudas of Shabbos have a segulah for shefa to influence our emunah, and therefore, we call them seudas me'haymenusa - meals of faith. Another important principle regarding chinuch is, that we must accustom ourselves to teach our sons and daughters to distance themselves from excess and luxurious indulgences, to teach them that not everything we want we must have and not everything we desire we must do; to teach our kids not to be steeped in desires because ta’avas olam ha'zeh - desire and lusts for the indulgences and luxurious extravagances of this world distances a person from Hashem. Nowadays, however, we have, due to our numerous sins, completely forgotten the meaning of the concept of holiness or what it means to be a holy nation or a holy people as we are commanded to be - kedoshim tihiyu, to sanctity ourselves by abstaining from luxuries and material comforts. Nowadays, people chase after material comfort and luxury seeking to fulfill their heart's desires and all these things even have hechshers saying that they are kosher - just like at Achashverosh's seudah - where he also fulfilled the personal desire of each and every guest, and Chazal learned in Megillah (12), that he fulfilled the will of both Mordechai and Haman, meaning that for the Jews and for Klal Yisroel he gave them all kosher food with the best hashgacha, and still they were sentenced to a harsh decree to be destroyed, all because they enjoyed themselves at his festive meal! The reason for this is simple to understand, it’s not that the food is treife or kosher - that’s not the point - the very fact that a person chases after his desires and goes to participate in such a seudah where everyone is running after lust and desires of the heart, is itself a grave and terrible sin.

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As the Chovos HaLevavos and other seforim teaches us that actually nothing in this world is really reshus - there are no 'neutral' grey areas where things stand between the black and white extremes of right and wrong. Whatever a person does is not just a neutral act, rather if he does so it all depends on what we have in mind and what our intentions are. For example, if our act is done sincerely for the sake of Heaven - LeShem Shomayim such as eating food in order to have the strength to serve Hashem, then this act of eating is transformed into a mitvzah. If however, that very same act of eating is done with intent and desire simply to satisfy our lustful desire for food and indulgences then that act counts as a sinful transgression. The truth is that this idea is paskened as halachah and ruled by the Shulchan Aruch into Jewish law in Orach Chaim Siman 231, where we learn the laws of BeKol Derachecha Daeyhu - Know Hashem in all your ways: and this is the way we must educate and teach our descendants and upcoming generations; to distance themselves from desire and lustful indulgences - the chinuch has to be to forgo ta’avos! Now off course, we still need to give children candy and sweets in order to teach them and reward them. However, as our children grow older and mature and they understand that they must fulfill Hashem's Divine Will, even without a sweet reward, then we need to accustom them to get used to distancing themselves and forgoing such things. May Hashem help us be inscribed and sealed for a good year and to merit to see doros yeshorim mevorchim - blessed righteous descendants and every one of us should see much nachas from his offspring and may we all merit to do full true teshuvah until the coming of our righteous redeemer, Amen!

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Pirkei Avos – Chapter 1, Part 2

May the Fear of Heaven be upon you.

We can explain this Mishnah as follows: Whoever possesses a Divine Image called the tzelem Elokim projects fear and awe upon all creation including both wild and domesticated animals. This is what the Tanna meant by saying May the fear of Heaven be upon you - make sure that this projection of fear from Heaven remains upon you, be careful that it remains by safeguarding and protecting your tzelem Elokim from any blemish or damage. If you act properly and behave correctly, distancing yourself from even the smallest inkling of prohibited behavior and sin, this protects your tzelem Elokim and your Divine Image remains intact. Based on this we can explain the meaning of the pasuk (Shemos 1:1) “These are the names of Bnei Yisroel who down to of Egypt.” The meaning of the pasuk is, when does a person have the required names as a prerequisite for having a tzelem Elokim? When he descends down to Mitzrayim - the borders the Maytzarim - by placing boundaries, fences and safeguards surrounding and protecting your Avodas Hashem and this ensures that you protect your tzelem Elokim so that it remains intact. Then the entire creation will fear you and be in awe of you as it says Bereishis (9:2) "your fear and dread shall be upon all the beasts of the land."

Rabbi Yossi ben Yochanan Ish Yerushalayim says may your home be wide open and may the poor be counted as members of your household and refrain from engaging women in excessive conversation.

In order to explain the thread that runs through all these seemingly disconnected topics and tying them together, we begin by way of introduction with the teaching found in the holy seforim that when it comes to charitable giving there are several different groups of people out there. When some types of people are approached by a pauper they donate to him generously with an open outstretched hand, but they themselves would never go out and approach a pauper of their own volition to give him tzedukah.

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There are however, other types of people who chase and run after acts of loving kindness, they seek out and search for opportunities to give tzedukah and do chessed with others, as we find regarding Avraham Avinu that he desires to fulfill the mitzvah of having guests and hachnasas orchim. Regarding such people, Hashem responds measure for measure, even before they make a request and ask Hashem gives and responds, before they even have the chance to open their mouth and ask for what they need, just like he gives tzedukah and donates before he is asked to. This is what Dovid HaMelech meant when he said Tehilim (41:2) “Fortunate and Praiseworthy is he who is thoughtful of and looks after the poor, in bad times and in occasions of misfortune Hashem will save him from harm and rescue him.” That when a person gives tzedukah to the poor and wretched, he is maskil el dal - thoughtful in looking after their needs by considering and pondering how to best help the needy, whoever needs salvation.

Pirkei Avos – Chapter 2

Look at three things will prevent you from transgression: Know from where you came, where you are headed and before Whom you are destined to have to give a reckoning and accounting etc.

The commentaries all pointed out that the wording of the Mishnah sounds generalizing when it should have been much more specific - instead of saying simply just look at three things it should have said look at "these" three things, since it singles these three out specifically. Why then does the Mishnah use such general wording? Perhaps we can answer that the wording of the Mishnah also comes to hint at what is cited in the Gemara (Berachos 5a) "A person must always overpower his evil inclination by strengthening his good inclination - if he succeeds in defeating him good and if not let him recite the Shema and if not, he should engage in Torah study, and if he does not succeed he should remember the day of death. By pondering these three things he prevents transgression.” Perhaps another suggestion is that it hints at the words of Chazal (Menachos 43) that whoever has a mezuzah at home, dons tefillin on his head and wears tzitzis on his clothes, does not sin because the three stranded cord does not easily tear and come apart. The Be'er Mayim Chaim explains, that this means that if we ponder the reasons behind these mitzvos: that the mezuzah reminds us of how Hashem watches over us and always guards our homes, and tefillin teach us how we must subjugate and conquer our bodily desires, while tzitzis remind us always of the Exodus from Egypt and all the other mitzvos. By so doing, we do not sin so easily, and perhaps these other three things are also alluded to in our Mishnah besides the three that are explicitly written out, and therefore it generalizes.

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Sheva Berachos In the blessings recited over sheva berachos, we say "We ask Hashem our G-d, may we speedily hear once more among the hills and mountains of Judea and in the courtyards of Jerusalem etc." Rav Mordechai asks us to pay attention to the wording "Speedily Hashem our G-d," because at first glance we might have thought it more appropriate to say just that it should be speedily heard in the Judean hills, why interject a mention of Hashem here at this point? Perhaps the answer to this, suggests Rav Mordechai, is that we are asking Hashem that we merit that His Divine Name should be completed as Chazal teach in Midrash For there is a hand on כִּי־יָד֙ עַ ל־כ ֵּ֣ס" Tanchuma (Ki Seitze 11) on the pasuk in Shemos 17:16 the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation throughout the ages.” [Translator’s edition: See Rashi ad loc who cites the entire Midrash: For there is a hand The hand of the Holy One, blessed be . כִּי-יָד עַ ל כס יָ -ּה :on the throne of the Eternal: Hebrew He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for and also [why is] the Divine[ כִּסא as opposed to] כס eternity. Now what is the meaning of The answer is] [? י-ה-ו-ה used instead of יָ -ּה Name divided in half? [I.e., why is the Name that] the Holy One, blessed be He, swore that His Name will not be complete, and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, ;(Tehillim 9:7) ”(לָ נֶצַח) as it is said: “The enemy has been destroyed; swords exist forever this [who they are referring to] is Amalek, about whom it is written: “and kept their fury "Amos 1:11). "And You have uprooted the cities - their remembrance is lost) ”(נֶצַח) forever (Tehillim 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord shall sit forever” (Tehillim 9:8); thus [after Amalek is obliterated] the Name is (וַ י-ה-ו-ה)

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for judgment" (Tehillim 9:8). Thus, the (כִּסְ אֹו) complete. "He has established His throne throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete]. — [from Midrash Tanchuma, end of Ki Seitzei] And now at this time, Hashem's name is so to speak incomplete until Amalek shall be destroyed, however in the future with the coming redemption, Hashem's Name will be complete as we say during Shacharis: Hashem chose tzion iva leMoshav lo - that at the time when Hashem shall choose tzion during the redemption, then the letters iva (alef, to יָ -ּה vav and hay) will be added, the letters vav and hay will be added to Shem Yud-Hay complete it as Yud-Hay-Vav-Hay and it shall be transformed into Yiheyeh, so that on that day Yiheyi Hashem echad uShemo echad - He shall be One and His Name shall be One, .and spell Kisei כס and then the letter alef will be added to Kes It is well known from the holy seforim that our primary purposes in prayer is to daven over the pain and anguish of of the Divine Presence of the Shechina that is in exile, and we need to ask that we merit the final redemption, with the revelation of the honor and glory of Heaven over the entire world as the Ba’al Shem Tov explained the pasuk in Tehillim 20 "May Hashem fulfil all of your heart's desires," that all a person's heart most desires should be to fulfilled and complete the Divine Name of Hashem (rereading the pasuk as - May Hashem's Name be completed and fulfilled - that is all your heart's desires). This refers to the final redemption and then His Divine Name shall be completely fulfilled, and we merit to hear His Hallowed Holy Name going out from the mouth of the Kohen Gadol in purity and sanctity. Perhaps [suggests Rav Mordechai] this is also what we are asking for during sheva berachos: Speedily Hashem our G-d - it should be heard in the hills of Judea that we merit soon to Hear the Divine Hallowed Name of Hashem among the hills and mountains of Judea and in the courtyards of Jerusalem, because then even outside in the streets and markets the great revelation of the honor and glory of Heaven shall be openly revealed as it says in pasuk and the whole entire Earth shall be filled with the knowledge of G-d. May Hashem help us that we merit straight away to be redeemed fully and that the honor and glory of Heaven shall be revealed in the world as Zecharia 14:9, predicts and prophesizes that on that day Hashem shall be King over the land and on that day, Hashem shall be One and His Name One. May we merit this soon, Amen.

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