LIGHTS OF OUR RIGHTEOUS TZADDIKIM

בעזרת ה יתבר ' ב עז רת

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)

 SHELACH 

_ CHASSIDUS ON THE PARSHA + Dvar

The Land Attracts W hen Hashem tells Moshe to send spies to scout the land of Canaan, he says (Bamidbar 13:13), "Send men for yourself (shelach lecha) …" In what sense was Moshe supposed to send the men for himself? The commentators are all intrigued by this question. The answer, explains Rav Levi Yitzchok, lies in the purpose of the mission. Hashem did not need spies to reconnoiter the land and discover its strategic strengths and weaknesses. Rather, he wanted Moshe to send a group of tzaddikim who would learn Torah and perform their avodah in the land and thereby prepare it for the Jewish people. The faith and devotion of these men would leave a deep impression on the Land and raise its level of holiness. The word shelach, send, indicates that their efforts would reach out to Heaven and draw down of bounty and blessing from the celestial Eretz Yisroel in Heaven to the mundane Eretz Yisroel here on earth. In this way, they would ensure that the land would desire that the Jewish people should come into it. It would yearn for the presence of the descendants of Avrohom, Yitzchok and Yaakov. In this regard, the mission of the spies could only be accomplished if the men chosen were on the highest spiritual levels. That is what Hashem meant with the words for yourself. They should value the spiritual accomplishments of you yourself, Moshe. They should not focus on military strategy but rather on performing their avodah in the land on the very

1  Shelach / [email protected] highest spiritual levels. n Story In a small Ukrainian village not far from Berditchev there lived a wealthy Jew who was admired by all for his fine character and his generosity. He gave substantial sums to all the poor people who appeared on his doorstep, and he was always ready to help others to the best of his ability. All his life, this man had felt drawn to the distant land of Eretz Yisroel. He dreamed of what life would be like if he could live there, and he yearned for the opportunity to emigrate from the Ukraine and settle in the land of holiness. He often said that he felt as if the land wanted him and was calling for him to come. As he grew older and his responsibilities diminished, he began to think of moving to Eretz Yisroel as a serious option. And when his wife passed away, he felt there was no longer any reason to delay his journey. Perhaps it would have been too much to ask her to make such a drastic move in her older age and contend with the hardship and privation of life in Eretz Yisroel, but for himself he needed nothing. Now was his opportunity to spend his final days in Eretz Yisroel, and the prospect of difficulties did not deter him in the least. Having made his decision, he liquidated all his assets, donated all his sefarim to the Beis Medrash and made the arrangements for his journey. His imminent emigration was the primary topic of conversation in the village for months. No one in the village had ever done such a thing. On the day of his departure, all the villagers came to bid him farewell and escort him to the village limits. They waved good-bye as his wagon rolled away, never expecting to see him ever again. Four months later, he returned to the village looking tired and drawn. The people in the village were extremely bewildered. Why had he come back? Was life in Eretz Yisroel too difficult? Was he having health problems? He certainly did not look the best of health. The day after his return, a few of his friends visited him and peppered him with questions. "Did you reach Eretz Yisroel?" "Yes." "Did you reach Yerushalayim?" "Yes." "Did you see the Kosel Hamaaravi?" "Yes." "Did you go the graves of the holy tzaddikim?" "Yes." "Did you like it there?" "Very much." "Are you going back?" "When I feel stronger."

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"So why are you back here?" "I can't say." That was the only answer they could elicit from him. No matter how much they pressed him, he refused to give a substantive answer. As much as his journey had set the normally somnolent village abuzz, his mysterious return left people breathless with curiosity. The man planned to return to Eretz Yisroel when he felt stronger, but as the days and weeks passed, he felt progressively weaker. The doctors could not do anything for him, and he realized that he was facing the end of his life. As he lay on his deathbed, he felt that his soul was on the verge of departing, and he sent a messenger to summon the chevrah kadisha, the community burial society, to come immediately. He had something very important to tell them. The messenger returned with a member of the chevrah kadisha in a very short time. "What can we do for you?" said the man. "We understand that you have something important for us to know." "I'm sorry," said the man. "I cannot talk now. I apologize for putting you to such trouble. " The man from the chevrah kadisha shrugged and left the room. People in their last moments often behaved strangely. It was not the first time he had observed this kind of behavior. The next day, the man sent for the chevra kadisha again, and the same member answered his call. "Have you remembered the important thing?" he asked. The man shook his head. "It seems I've troubled for nothing again. Please forgive me." The following day, the man sent a messenger to the chevrah kadisha for a third time, but this time, the messenger reported that they refused to send anyone. The man sent the messenger back to plead with them to give him one more chance, and they relented. "This time I am ready to talk to you," said the man. "I was only allowed to speak to you just before my death. Yesterday and the day before, I had felt faint and thought I was about to die, but when you came, I felt a little better, and so I could not talk to you. But now, there is no doubt. The Angel of Death is staring me in the face." "It's all right," said the man from the chevrah kadisha. "Calm yourself. I am listening." "Thank you," said the man, and he proceeded to tell the most amazing story that had taken place a number of years before. The village in which the man lived was not far from Berditchev, and the man's business often took him there. On these occasions, he would always make sure to visit Rav Levi Yitzchok's shul to watch the tzaddik's devotions with reverence and to ask for his advice and blessings. One time, while Rav Levi Yitzchok was still wearing his tallis and tefillin, a group of people burst into the shul and approached him. "This man has robbed us, ," said an irate fellow who was clearly a merchant. "That's not true," shouted the accused. "Calm down," said Rav Levi Yitzchok. "Why don't you tell me the story?" 3  Shelach / [email protected]

"Thank you. I'm a money changer. That's how I earn my living. But I have no working capital of my own. So I have to take on some of the local merchants as investors. They know I'm good at what I do and that I can turn a nice profit for them. But then a terrible thing happened. I came into my strong-room and found that the strongbox had been broken open and three hundred rubles were missing. I was robbed, and now I am ruined." "He robbed himself," said the merchant. "He took the money for himself, and now he claims it was stolen." "Why would I do that?" said the money changer. "I've lost my livelihood. No one will want to do business with me after this disaster. Why would I ruin my own life?" "Is there anyone you suspect?" said Rav Levi Yitzchok. "Can you think of anyone who might have had the opportunity to take the money?" The money changer shook his head. "The only one I can think of is the maid, a young Jewish girl from a poor family." "Send for her," said Rav Levi Yitzchok. A short while later, the maid arrived accompanied by her parents. The maid protested her innocence, and her parents cried and wrung their hands. "Two things are clear to me," said Rav Levi Yitzchok. "One, the girl is blameless. Two, a robbery really did take place. The money was stolen. But what can I do? I don't know where the money is, so how can I help you in this situation?" Rav Levi Yitzchok closed his eyes and let his chin sink to his chest. He remained in that position, lost in thought, for a long time. Finally, he sighed and looked up. He clapped his hands together to get the attention of everyone in the shul. "This Jew has lost three hundred rubles," he declared. "His business will go under unless the money is replaced. I promise whoever provides the necessary funds for this Jew that he will have a portion in Gan Eden right next to mine." As the chevrah kadisha listened to this fascinating story, the dying man related that he had been present in the shul at that time, and he had been intrigued by Rav Levi Yitzchok's offer. "I'm a businessman, Rebbe," he said to Rav Levi Yitzchok, "and this seems like a pretty good investment to me." "Then you will do it?" said Rav Levi Yitzchok. "I want to," said the man, "but as I said, I 'm a businessman. I need it in writing." "Of course," said Rav Levi Yitzchok. "We will take care of that after everyone leaves." The man handed the money to Rav Levi Yitzchok, and Rav Levi Yitzchok gave it to the money changer. "May this money bring you success and good fortune, "Rav Levi Yitzchok said to the money changer, "and may you never suffer a loss again." Then he turned to the young maid. "As for you, because you have been humiliated undeservedly, may the Almighty bless you with a good marriage full of happiness and joy." The merchants, the money changer and the maid and her parents all thanked Rav Levi Yitzchok and left. Only the man who had given the money remained. Rav Levi Yitzchok

4  Shelach / [email protected] called for pen and paper. He wrote a few words on a small scrap of paper, folded it over several times and handed it to the man. "Do not ever open this note," he said. "At the end of your life, when you feel your soul is about to leave your body, give this note to the chevrah kadisha and tell them to place it in your hand when they bury you." The man was overjoyed. He took the note home with him to his village and placed it inside an old Siddur, where it remained for years. When the man decided to move to Eretz Yisroel, he first went to Berditchev to ask Rav Levi Yitzchok for his blessing. "I have good news for you," Rav Levi Yitzchok. "The thief who took the three hundred rubles was discovered, and the money was returned. He was impressed by your willingness to help the money changer, and he had a change of heart. He gave back the money and asked me to help him do teshuvah. I can now return your money to you, and you can give me back my note." The man shook his head. "I don't want the money back. I'm a businessman, and I believe I made a very good deal. I do not want to undo it. The money can be given to the maid as a dowry or for any other purpose as the rebbe sees fit." Rav Levi Yitzchok nodded. "Very well, it will be as you say." The man returned home and proceeded with the distribution of his belongings and the preparations for the journey. When he arrived in Eretz Yisroel, he was shocked to discover that he couldn't find the note. It was not in his Siddur. He then recalled that he had put it into an older Siddur, one that he had donated to the Beis Medrash in his village before leaving on his journey. The man didn't know what to do. Should he go back home to get his note? Should he send for it? "I found no rest," he said to the man from chevra kadisha. "I couldn't eat, and I couldn't sleep until I finally decided to come back for the note. I returned to my village went to the Beis Medrash to look for my old Siddur. It was there, and so was the note. I took the precious note and put it in a safe place. People were curious about why I had returned, but I said nothing to anyone. Instead, I began to make preparations for returning to Eretz Yisroel. But unfortunately it was not to be. My condition deteriorated, and I found myself on my deathbed. Two days ago, I thought the end was near, and I called for you to come. But when you came, I felt better, so I said nothing. The same happened yesterday. Today, however, I feel that my life is hanging on a thread, that only my need to talk to you is keeping me alive. Please forgive me." "There is nothing to forgive." With a trembling hand, the man handed a tiny piece of folded paper to the man from the chevrah kadisha. Then he closed his eyes and passed away. Later, as the chevrah kadisha prepared the body for interment, as one of the men reached for the note, it fell to the ground and unfolded. The words written there were clear for all to see. "Open for him the gates of Gan Eden. Signed, Levi Yitzchok ben Sarah Sosha." n n n

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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 כמוֹ ]ד"ד ]ד"ד כמוֹ א עָ צֵ יֵ ת וַ ַ רָ ל ָ  עַ עֵ א יוֹ לֶ ֶ ל הַ עַ ַ  מִ גֵ מָ  הַ לֶ ר אֶ פֶ סֵ ַ ת צַ מְ נִ ה הַ ילָ פִ ְ [

הַ רֵ ינִ י מַ דְ לִ יק נֵ ר זֶ ה לִ נ&מְ &חַ ת לְ יל&עִ י נִ ְ )מַ ת בִ י / אִ מִ י מוֹ רָ תִ י / הַ צַ דִ יק ______/ֵ ַ ת ______, יְ הִ י רָ צוֹ  מִ לְ פָ י-נֶ 'ה אֶ /קֵ ינ& וֵא/ יקֵ אֲ בוֹתֵ ינ& ֵל, ֶ ְ קַ ְרַ חֲמִ י1 ְרַ חֲמִ י1 ֶ ְ קַ ֵל, אֲ בוֹתֵ ינ& יקֵ וֵא/ אֶ /קֵ ינ& 'ה י-נֶ פָ לְ  מִ צוֹ י רָ הִ יְ , &בְרָ צוֹ 2ָל מַ ע3ֲֶה הַ טוֹב ֶ נִי עו3ֶֹה ֵי, ְמַחַ ָ בָה ֵי, ְדִ י&ר ֵי, ְמַ ע3ֲֶ ה וְ יִ הְ יֶ ה הַ 2ֹ ל 2ֹ ה הַ יֶ הְ יִ ה וְ ְמַ ע3ֲֶ ֵי, ְדִ י&ר ֵי, ְמַחַ ָ בָה ֵי, עו3ֶֹה ֶ נִי הַ טוֹב מַ ע3ֲֶה 2ָל &בְרָ צוֹ לִ &כ&זְ ת לְ נ&מְ &חַ ת לְ יל&עִ י לִ נְ ָ מוֹ ת עַ -מְ יִ 3ְ רָ לאֵ &, ִ פְ רָ ט לְ נֶ פֶ ר& חַ & נְ ָ מָ )ה ֶ ל בִ י / אִ מִ י / י מִ אִ / י בִ ל )ה ֶ מָ ָ נְ & חַ ר& פֶ נֶ ט לְ רָ פְ ִ &, לאֵ רָ 3ְ יִ -מְ ת עַ מוֹ ָ נְ י לִ יל&עִ לְ ת &חַ נ&מְ לְ ת &כ&זְ לִ צַ דִ יק ______. יְ הִ י רָ צוֹ  ֶ ִ הְ יֶ נָ ה נַ פְ וֹ תֵ יהֶ ר&1 צְ רוֹ ת ִ צְ רוֹ ר הַ חַ .י1יִ 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

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Y GEDOLIM BE'MISASAM YOSER Z YAHRZEITS BEGINNING SHABBOS SHELACH http://www.chinuch.org/gedolim_yahrtzeit/Sivan/Tammuz Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org ththth + 252525 of SivanSivanSivan ~ Begins Friday Night (Jun 4th)  Rav Shimon ben Gamliel, Rav Yishmael ben Elisha Kohen Godol, Rav Chanina Segan Kohanim (all Tannoim), of the Ten Martyrs, killed by the Romans (115 CE), commemorated in the Kina Eileh Ezkera that we say on Yom Kippur, and Arzei HaLevonon that we say on Tisha B’Av (Megillas Taanis). This day was once a fast day, (Shulchan Aruch, Orach Chaim 580:2);  Rav Shmuel of Bros, son of the Pnei Yehoshua, (5581/1821);  Rav Dov Berish Landau of , son of Rav Avrohom Landau of Tchechinov and father of Rav Elimelech Menachem Mendel Landau of Strikov, (5636/1876);  Rav Chaim Zisman Sofer, mechaber of Machaneh Chaim and Kol Sofer, (5646/1886);  Rav Naftoli Tzvi Shmerler, mechaber of Imrei Naftoli, (5704/1944);  Rav Moshe Tzvi Twersky, Tolna Rebbe of Philadelphia (1890–1972). Born to Rav Menachem Nachum (Rebbe of Tolna-Toltchin) and great-grandson of first Tolna Rebbe, Rav Dovid. Rav Moshe Menachem succeeded his father in Toltchin in 1916, but left Ukraine in 1921, crossing the southern border into Moldavia to escape persecution. He immigrated to the United States the following year and settled in Philadelphia, (5732/1972);  Rav Reuven Fein, Rosh Torah VoDaas and mechaber of Bein HaMishpotayim (Yated 2007 says 25th of Sivan). He studied in Yeshiva Mir in Lithuania, (5753/1993);  Rav Dovid Mireles, mechaber of Korban Ha’Eida on Talmud Yerushalmi (Hamodia 2005 states 22nd Yatedof Sivan; 2007 says 25th of Sivan), (1762/5522);  Rav Boruch Shimon , Rosh Yeshiva of Tchebin and mechaber of Bircas Shimon (2001/5761);  Rav Avrohom Barzani, renowned Mekubol;  Rav Yissochor Dov Lifshitz, Stropkover Rebbe, (5704/1944);  Chacham Rav Mordechai Eliyohu, born in 1929. He was the former chief Sefardi Rav of Eretz Yisrael, and was born in Iraq. A noted sage in all areas of Torah study, as well as a significant Mekubol, he was considered one of the leading authorities on Jewish Law in Eretz Yisrael. His son, Rav Shmuel Eliyohu, is currently the chief Sefardi Rav of Tzefas. He was 108 years old at the time of his petira, (5770/2010). ththth + 262626 of SivanSivanSivan ~ Begins Motzai Shabbos (Jun 5th)  Rav Yonoson ben Uziel, a student of Hillel. He was a Tanna and the mechaber of Targum Yonoson ben Uziel. There is a custom about soulmates associated with Rav Yonoson. He lived two thousand years ago during the Second Temple era. His love for Torah was so great that he never married. As he studied, birds flying over his head were burned by the fiery intensity of his learning. He passed away at a young age, unmarried, but just before his petira, he realized he had made a mistake by never marrying, since he would have ascended to even higher levels with a wife, because a wife brings completion. From then on, a

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tradition developed that those seeking their soulmates would meet their intended within a year if they came to daven at his gravesite in Amuka, a deep valley near Tzefas. On the day of his passing, thousands come to his gravesite for this very purpose of meeting a soulmate. Many have seen miracles. Even if you cannot physically be at his kever (gravesite) you can strengthen your relationship or help find your soulmate by connecting to his Hilula;  Rav Yosi ben Kisma, Tanna (quoted in Pirkei Avos 6:9 and Sanhedrin 98a);  Rav Yehoshua Bucksbaum, Hy”d, the Galanta Rav, (5704/1944);  Rav Yitzchok ben Rav Chaim of Volozhin;  Rav Avrohom Yehoshua Heschel of Moglenitz ben Rav Chaim Meir Yechiel, the Saraf of Moglenitz. The Yahrzeit of his older brother, Rav Yaakov Yitzchok of Balondov, was two days ago, (5638/1878);  Rav Shimon Ashriki, Av Bais Din in Yerushalayim, (5690/1930); ththth + 227727 of SivanSivanSivan ~ Begins Sunday Night (Jun 6th)  Rav Refoel Yosef ben Robi, mechaber of Derech Hamelech on Rambam, (5555/1795);  Rav Chanina ben Tradyon, one of the Assora Harugei Malchus (Shulchon Aruch Orach Chaim 580);  Rav Moshe Yechiel Elimelech Rabinowitz, Hy”d, of Levertov, (5701/1941);  Rav Meir Eisenstadt, the Maharam Eish, mechaber of Ponim Meiros (1670–1744/5504). He traced his lineage back to Dovid HaMelech. During the gezeiros of Tach veTat (1648– 49), many Jews had to flee from the oncoming forces of Chmielnitzki, among them the Shach and his sister. The two of them were separated, and the sister ended up in the home of Rav Yitzchok, a wealthy parness of Sochatchov. When he discovered her lineage, Rav Yitzchok married her. Their second son was Rav Meir. After his marriage to the daughter of the Rav of Sochatchov, he was supported for ten years by his father-in-law. He later served as Dayan in that town. He then moved to Worms, in Germany. In 1702, he left Worms and went to Prozhnitz, Moravia, where he was appointed Rav. Among his talmidim in Prozhnitz was Rav Yonoson Eibeschutz. He was chief Rav of Eisenstadt from 1718 until his petira in 1744, and through him the local Yeshiva became celebrated. His magnum opus, Ponim Meiros, is a four-volume collection of his Sheilos UTeshuvos and chiddushim on Shas. He also wrote Me’orei Eish (deroshos on Chumash and the five Megillos), Ohr Gonuz (chiddushim on Maseches Kesubos and on Hilchos yayin nesech), and other seforim. He and his wife had eleven children (nine boys and two girls). His grandson, Rav Yaakov Eisenstadt, was the mechaber of the Toldos Yaakov. Many Litvishe Gedolim can trace their roots to the Ponim Meiros, including the Netziv, Rav Chaim Brisker, and Rav Isser Zalman Meltzer, (5504/1744);  Rav Mordechai Kletzki (later known as Meltzer) (1797–1883). He married the daughter of Rav Leib Meltzer, and afterward went by the latter’s surname. He was appointed Rosh Yeshiva of the Ramailles Yeshiva of Vilna, newly founded by Rav Meiles, in 1827. In 1852, he accepted the position of Rav in Kalavaria, and in 1864, Rav of Lida. After his petira, his talmidim published his chiddushim in Techeiles Mordechai, (5643/1883). ththth + 228828 of SivanSivanSivan ~ Begins Monday Night (Jun 7th)  Rav Shimshon Aaron Polansky, the Teplik Rav (1876–1948), became Rav of Midovia in Ukraine’s Kiev district at age twenty. Five years later, he became Rav of Teplik in Ukraine’s

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Podolia region. Rav Polansky immigrated to Eretz Yisrael in 1922, settling in the Bais Yisrael area of Yerushalayim, (5708/1948);  Rav Yisrael Zev Gustman (1908–1991), a talmid of Rav Shimon Shkop in Grodno. Rav Gustman became Rosh Yeshiva of Ramailles when he was still a young man in Vilna. He served on the Bais Din of Rav Chaim Ozer Grodzinski. In fact, he was the youngest Dayan in the history of Vilna (at age nineteen). When the Nazis invaded Vilna, they stormed the Yeshiva and beat Rav Gustman until he collapsed. By a miracle he was spared, and he fled for his life. In 1961, Rav Gustman moved to Eretz Yisrael and transferred his Yeshiva, Netzach Yisrael Ramailles, to the Rechavia section of Yerushalayim. Today, its Rosh Yeshiva is his son-in-law, Rav Michel Berniker. One of his first talmidim in Yerushalayim was Rav Moshe Francis, Rosh Kollel of the Chicago Community Kollel. Another talmid was Rav Moshe Lipke, Rosh Kollel of Y‘kar Mordechai in Yerushalayim. Rav Gustman authored Kuntresei Shi‘urim (some say the 18th of Sivan), (5751/1991);  Rebbetzin Pesha Leibowitz, wife of Rav Henoch Leibowitz, Rosh Yeshiva of Chofetz Chaim in Queens (1928–2004). She was born in Radin, the daughter of Rav Avrohom Trop, and the grandaughter of Rav Naftoli Trop, the Radiner Rosh Yeshiva. The Rebbetzin’s father-in-law, Rav Dovid Leibowitz, the founder of Chofetz Chaim Yeshiva, was a talmid muvhok of the Alter of Slabodka, a nephew of the Chofetz Chaim, and a close talmid of Rav Naftoli Trop. Rav Shmuel Birenbaum once remarked that “the Rebbitzen is a gaon in chessed”, (5764/2004);  Rav Meshulom Feish Segal HaLevi Lowy of ben Rav Mordechai. Talmid of Maharam Eish (Yahrzeit was yesterday) and then Rav Dovid of , and became one of the important Chassidim of Rav Yitzchok Issac of Kaliv. His great-grandson, the previous Tosher Rebbe, who bears the same name, was one of the last most respected Tzaddikim in this generation. He built a community, called Kiryas Tosh, near Montreal, and people traveled to see him from all over the world, in order to receive his blessings. The Tosher Rebbe and his Chassidim are known for their love of all Jews and welcome visitors there with open arms, (5633/1873);  Rav Avrohom Adadi, Rav in Tripoli, mechaber of Vayikra Avrohom, (5634/1874). ththth + 229929 of SivanSivanSivan ~ Begins Tuesday Night (Jun 8th)  Rav Shmuel Shmaryohu Heine of Ostrovtza, (5607/1847);  Dr. Yaakov Yisrael Dahan, murdered by the Hagana. As a young, zealous secular Zionist, Dahan moved to Eretz Yisrael to make a difference. He did not see eye to eye with the Zionists’ approaches and began to develop close ties to Rav Yosef Chaim Sonnenfeld and Rav Diskin. Eventually, using his legal and oratory skills, he became the spokesman and advocate of the charedi community. He was working with the king of Transjordan to build an autonomous religious settlement on the east of the Yarden. However, his works were sabotaged by the Zionists, when they killed him as he was coming from davening Ma’ariv. The order was likely given by David Ben Gurion, or by Yitzchok Ben Tzvi (Israel’s second president), (5684/1924). ththth + 330030 of SivanSivanSivan ~ Begins Wednesday Night (Jun 9th)  Rav Shlomo Kluger (1783–1869/5629), mechaber of Sefer HaChaim (a commentary on Shulchon Aruch Orach Chaim), and Chochmas Shlomo. Rav Kluger was born to Rav

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Yehuda Aharon, Rav of Komarow. Rav Yehuda Aharon was a sickly man who passed away before age forty, leaving his son a homeless orphan. One day, Rav Yaakov Kranz (the Dubno Maggid) met the young boy wandering the streets of Zamosc, Poland, and he took him in and raised him. The Dubno Maggid arranged teachers for his charge, including Rav Mordechai Rabin, Rav of Zamosc, and Rav Yosef Hochgelernter. A prolific mechaber and posek, he wrote of himself that he had authored “115 large works on Tanach and the entire Talmud, and commentaries on the early and later poskim”. This statement was written in 1844, twenty-five years before his petira. Ha’eleph Lecha Shlomo, his best-known work of Halachic responsa, has 1,008 chapters. He also authored Imrei Shefer on Chumash. Rav Kluger served as Rosh Bais Din in Grodi, Galicia, and Rav in Broide, (5629/1869);  Rav Moshe ben Rav Levi Najara, a talmid of the Arizal, mechaber of Lekach Tov on Rashi. He was the father of Rav Yisrael Najara, (1580/5340);  Rav Chaim ben Rav Yitzchok Kitza, Av Bais Din of Irsha, one of the great Tzaddikim of , (1849/5609);  Rav Meir Rosenbaum of Kretchnif, known as a great Ba’al Mofes and writer of kameyas. He was the son of Rav Mordechai of Nadvorna, (5668/1908). ssttst + 1 of TammuzTammuzTammuz ~ Begins Thursday Night (Jun 10th)  Yosef HaTzaddik born and was niftar on this date;  Rav Kalonymus [Klonymos] Kalman HaLevi ben Rav Aharon Epstein of Cracow. His sefer Maor VoShemesh is one of the essential and most used seforim in Chassidus. One of the most celebrated of the followers of Rav , he started spreading Chassidus and heading the Jewish community of Cracow in 1785. At the end of his life he moved to Eretz Yisrael and is buried in the old cemetery of Tzefas, (5583/1823);  Rav Yisrael ben Rav Moshe Najára, born in Damascus, Syria. He served as secretary of that community, in which his father was a Rav. Later he wandered widely and finally was Rav in Gaza where, upon his petira, his son succeeded him. He was the mechaber of Lekach Tov. Although his works were attacked by Rav Chaim Vital, Rav Isaac Luria (the Arizal), Rav Vital’s teacher, declared that Rav Najara‘s hymns were listened to with delight in heaven. He wrote hundreds of piyutim, hymns and poems. Many of Rav Najara ‘s piyutim and hymns have been taken into the rituals and machzorim of Jews in different countries, especially in Italy and Eretz Yisrael. He was the mechaber of the famous Shabbos zemer, Koh Ribbon Olam (1555–1625) [Yated 2007 for 30th of Sivan: Rav Moshe Najara, student of the Arizal, mechaber of Lekach Tov on Rashi (1580)], (5385/1625);  Rav Shlomo Halberstam (1847/1848–1905/1906), the first Bobover Rebbe, son of Rav Meir Noson and grandson of Rav Chaim of , the Divrei Chaim. Rav Shlomo’s mother was the daughter of the Imrei Noam of Dzikov. He married in 1861, and moved to Sanz in 1863, where he became a close talmid of the Sanzer Rav. In 1866, at the age of nineteen, he was appointed Rav of Bukovsk. He was appointed Av Bais Din in Ushpitzin in 1879, then in 1880 chief Rav of Wisnicz, near Cracow, for thirteen years. In 1893, due to a heart condition, he was obliged to leave the city and move to the city of Bobowa, near Tarnow, a city endowed with fresh air, and there he founded the Chassidic dynasty of Bobova. After his petira, his son, Rav Benzion, succeeded him as the leader of thousands of Bobover Chassidim, (5665/1905);  Rav Dovid Grossman (1940–2005). Born in London, he moved with his family to Toronto in 1949. He learned in the Telshe Yeshiva in Cleveland for five years and, in 1960, became a 10  Shelach / [email protected]

talmid of Rav Moshe Feinstein at Mesivta Tiferes Yerushalayim. After his marriage, he moved to Washington Heights, where he became a sixth-grade Rebbe in MTJ, and later in Breuer’s, also serving as the principal of Viener Bais Yaakov in Williamsburg. In 1974, the Grossmans moved to Boro Park, where Rav Dovid became active in numerous chessed organizations. In 1987, Rav Dovid accepted the position of chaplain at the Metropolitan Geriatric Center, a nursing home affiliated with Maimonides Hospital, (5765/2005).   Y HILLULAHILLULA DE’THILLULA DE’TZADDIKADE’TZADDIKAZADDIKAZADDIKA 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 יש, א אל י מגמתו נגד המתי, א יבקש מהשי“ת שית עליו רחמי בזכות הצדיקי שוכני עפר הקברות, ויקי , 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 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 GEDOLIMGEDOLIM BE’MASAYHEM Z STORIES & ANECDOTES YYonosononoson Ben Uziel,Uziel,,, 262626th of SivanSivanSivan ,Chodesh, the first day of the lunar month בן עוזיאל :Yonoson ben Uziel (Hebrew was one of the eighty Tannoim who and on the 26th of Sivan (the day on which (יונתן studied under Hillel the Elder. He is the he was niftar, although visitors arrive all mechaber of Targum Yonoson. year round. A practice that began in the Yonasan ben Uziel is mentioned in seventeenth century was to pray at the the Talmud (Sukka 28a). gravesite for a good marriage partner, for children, satisfaction from one’s children, a The tomb of Yonoson ben Uziel is good livelihood, health and happiness. located in Amuka, Galilee, near Tzefas in Many unmarried men and women pray Eretz Yisrael. It is customary to visit there for a match. Doing so is considered a Yonoson ben Uziel’s tomb on Rosh 11  Shelach / [email protected] segula (propitious remedy) for finding The explanation was quite simple. one’s mate within the coming year. After a year of being in shidduchim without The reputed best method nowadays a single likely prospect, I had accosted my to meet your soulmate is to visit Amuka, an Rosh Yeshiva in a moment of frustration ancient site (see Yehoshua 19:27) hidden in and demanded a segula guaranteed to a wooded valley between Tzefas and hasten the process of finding a wife. Chatzor in the Upper Galilee. There, The Rosh Yeshiva replied without a nestled amongst the flowers and stones, second thought. “Go to Amuka,” he said. one finds a small, enclosed area with “Go as soon as possible.” burning candles, books of Psalms, and As Chanuka approached, my weathered prayer books. This is the burial roommate Yechezkel and I prepared to site of the holy sage, Yonoson ben Uziel, travel to Amuka during our Yeshiva’s two- who was the greatest of all the students of day recess. We agreed to begin our Rav Hillel, two thousand years ago. expedition by immersing ourselves in the The Talmud (Sukka 28a) reports famous mikve of the Arizal, to daven at the that birds passing above his head would sunrise minyan of the Breslover burn from the presence of the angels who Chassidim, and to proceed from there into came to hear his Torah study! Known for the mountains of Tzefas on foot, speaking his famous Targum (translation) of the only words of Torah all along the way. Prophets, it is said (Megilla 3a) that he also And so it was that in the predawn planned to author a darkness we descended unsteadily but translation/commentary on Kesuvim, but unreservedly down the steps of worn and was prevented by Heaven so that he would slippery Yerushalayim stone awash in not reveal the secrets of the final rainwater that came nearly to our knees. redemption. We trudged down the rocky path and It is said of Yonasan ben Uziel that turned into the cave that houses the ice- since he never married, he has a special cold, spring-fed pool carved into the merit to intercede on behalf of the earnest bedrock of the mountain. As we entered, prayers of single men and women. His our hearts soared to find a single candle burial place in Amuka, near Tzefas, is placed there by some Tzaddik, no doubt, perhaps the main Jewish pilgrimage site in who had come already to immerse in the Eretz Yisrael for those in search of their humble stone bath and left illumination for destined soulmates. those who would follow. www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=amuka Perhaps it was the rain-freshened  mountain air, perhaps the echo of those spiritual giants who walked the earth here The Mystical Power of Amuka for so many generations. Or, most likely, some combination of the two, that For a solid week rain cascaded down permeated the city Tzefas with a solemn joy from the heavens with scarcely a moment that emanated from the stone streets, the of relief. It was easy to imagine how an arched stairways and the words of our unfortunate tourist might wonder why tefillos that morning as we davened with Israelis complained incessantly of seasonal mounting exuberance. drought. It was harder to imagine what Israeli drivers might be wondering as they Ducking under every available slowed to gawk at two hooded figures overhang, Yechezkel and I returned to our sloshing one after the other along the hostel, ate a quick breakfast, then set out roadside in the deluge. once more against the rain, which seemed

12  Shelach / [email protected] possessed of a conscious will to drive us scrambling down the path to the right. back. Yet onward we marched toward the Within minutes we broke through edge of town, as indifferent to the weather the woods into a wide, uneven wadi from as to the incredulous stares of drivers from whose rocky ground sprouted a concrete the windows of their passing cars. ohel, about twenty feet across, with a low, A little more than half a mile along iron fence enclosing an area set under thick the highway, a rough asphalt road turned pillars that supported a broad roof. A few up into the hills and, as we began our cement steps led up onto a cement ascent on the steep incline that rose up platform dominated by a tapestry-covered before us, something remarkable encasement that resembled a crypt and happened. Suddenly but undramatically, contained nothing. We had learned prior to the torrent became a downpour, then a coming that this whole elaborate edifice shower, then a sprinkle, then scarcely more had been erected only a few years earlier, than a mist that danced around our heads. after many pilgrims ended their journey in The wellsprings of the firmament frustration, unable to locate the humble seemed to have finally exhausted marker that had identified the Tzaddik’s themselves. In scarcely a minute’s time the grave for centuries. storm simply dried up, as if, having rallied The area beneath the roof was all the forces at his command but failing to partitioned, with one side raised to create turn us back, the Soton finally capitulated. an Ezras Noshim, and only minutes after Exchanging eerily auspicious glances, our arrival, a dusty silver van drove up and Yechezkel and I threw off the hoods of our emptied half a dozen enthusiastic seminary ponchos. Only minutes later we shed them girls. Yechezkel and I sighed as this sudden completely and, bundling them into our flock of visitors fluttered into both sides of daypacks, we attacked the mountain with the monument, and we stepped back out renewed vigor. under the open sky to bide our time. The sky remained overcast and our The driver’s side of the van snapped clothes stuck to our skin, but our buoyed open, and out climbed a short, frenetic spirits lifted our feet and carried us as if on Chassid. “Fifteen minutes, girls,” he the wings of eagles. While we walked, we shouted in clear but accented English. reviewed the sugya we had been learning “Fifteen minutes and we go.” The girls in Yeshiva, exchanged insights into the seemed to pay him no mind. weekly Parsha, debating fine points of He lit a cigarette and strolled over to hashkofa, and rebuking one another at the where Yechezkel and I were waiting for the slightest deviation from topics of kedusha storm to pass. “Sholom aleichem,” he said. into matters of the mundane. “Aleichem shalom,” we responded We hiked two or three miles before together. turning off down a rocky dirt road, where “How did you get here?” he asked, we began a descent even sharper than our looking around. previous climb. By now even the mist had vanished, and the air thickened with the “We walked,” Yechezkel answered. scent of pine and sharpened with the “Gevaltig!” he cried. “If you walk, it fragrance of anticipation. The road wound is guaranteed to work. Girls, ten more its way down before eventually flattening minutes.” out, and we pressed on eagerly, taking no The girls had settled down to recite notice of time or distance. A crudely Tehillim, as Yechezkel and I had begun to painted sign offered ambiguous directions, do on our arrival. I couldn’t help but look and we wavered momentarily before them over, imagining that I might be 13  Shelach / [email protected] married to one of them in a year’s time. ablaze. Then, as my gaze wandered, I noticed that Does the segula really work? I can Yechezkel himself had returned to his own only speak from my own experience. prayerful meditation. Right, I thought, back Yechezkel met his wife two weeks later. He to business. was married two weeks before the Yahrzeit Minutes later the girls were gone, of Yonoson ben Uziel, which falls on the but neither Yechezkel nor I felt any sense of 26th of Sivan. hurry. Only when the sun began to dip into And me? After hiking back to Tzefas, the afternoon sky did we concede that Yechezkel and I caught a bus to maybe it was time to return. Uncertain that Yerushalayim that afternoon. I met my wife we could make it back in time to catch a the next night. We were married the first minyan for Mincha, we decided to daven week in , less than two months after then and there. Together, we began reciting my visit to Amuka. Ashrei, and then rose simultaneously; and (Published in Hamodia, just as we took three steps forward, the 06/18/2009) clouds broke open for the first time and sharp rays of sunlight set the wooded hills  Rav Yehoshua Bucksbaum Hy”dHy”d,, 26, 26ththth of Sivanof Sivan The Galanta Rav I have spoken to many talmidim of children asked him, “Why do we cover our the Galanta Rav, and all of them without eyes during the Shema prayer?” fail would have misty eyes and cry openly Replied the Tzaddik, “Because while discussing their Rebbe, his words of sometimes when it’s dark and we don’t see Torah and unbelievable derech. Rav anything, and we think all is lost – we cover Yehoshua was offered a passport to our eyes and blindly go into the darkness freedom by numerous people (among them and are mekabel that Hashem is One and Baron Herzog from Kedem wines), but he He is doing everything for the best. “ refused to leave his talmidim (who Once, a person came to the Galanta considered him their father and who in Rav while he was finishing a meal with his turn, he children, in order to request a yeshua, considered his since his wife was expecting a child, but the children), labor was very hazardous. instead opting to go together The children heard this man’s bitter with his request and washed their hands again in talmidim into order to be able to bensch again and say the the fires of prayer of Rachem No with heartfelt Auschwitz. conviction. Soon after, news arrived that a Following are healthy child was born – and the mother some vignettes was out of danger, too. of this Said the Galanta Rav, “it was the Tzaddik. sincere prayers of the children that saved The the mother and child.” Pesach before  his petira, his

14  Shelach / [email protected]

Baron Herzog from Kedem wines family without anyone taking credit for it. was a talmid of the Rav. His entire family Baron Herzog, for the rest of his life, always (twenty-six people) was enslaved by the reiterated that his Rav had saved his entire Nazis in a small concentration camp that family. was actually a transit stop for Auschwitz.  Every day, thousands of people were sent from the transit camp onto the trains to Once, before Tisha B’Av, the Galanta their eventual deaths. Since he wasn’t Rav was sitting with his talmidim on the interned in the camp, he used all available porch waiting to daven Ma’ariv. After a connections, including massive bribes, to while, a young talmid approached the extract his family from that camp. Rebbe to say that three stars were already However, nothing seemed to work and all visible, so they could start davening. his efforts proved futile. The Rebbe replied in all solemness, Finally, he heard that on Motzo’ei “Let’s wait a few more moments. Maybe Yom Kippur, his family was on the list to be Moshiach will arrive and we won’t have to shipped out on the transport. Before Yom say the kinos this year.” Zy”a!!! Kippur, he sent his chavrusa, Rav Refoel (Heard from my grandfather, a Cohen, to Galant to make sure that before talmid muvhok, who was present that every tefilla he would mention his plight to Tisha B’Av.) the Galanta Rav. The Galanta Rav told Rav Refoel after every tefilla that the gezeira The above photo was actually was too great and he did not know if he hanging prominently over my grandfather’s could accomplish anything. desk. When asked why he kept it there, he replied that he acquired Yiras Shomayim After Ne’ila, he told Rav Refoel that from looking at the face of his Rebbe, and he felt he broke through and good news that always gave him the strength to strive would be heard soon. The next day, the to be a better person. Nazis unexpectedly released the entire  Rav Meir Ben Yitzchok EisenstadtEisenstadt,, 22272777ththth of SivanSivanSivan Av Bais Din Eisenstadt, Mechaber of Ponim Meiros The Shach’s Berocha one of the rooms. He approached and Rav Meir was born to the Shach’s found a young girl sobbing hysterically. sister’s daughter; here is the legendary tale When he asked her what was wrong, she of how it happened: cried and explained that she had once had a In the year 5415, a war broke out beloved brother, a Talmid Chochom, who and the Shach, his brother Yona and their she remembered was a great Torah scholar younger sister fled Vilna, running for their and had learned with that very same lives. As they fled, they were separated and niggun. could no longer find one another. The “During the war, as we fled, our Shach finally settled at the home of Rav father Rav Meir’s home in Vilna, we were Yitzchok Ashkenazi, one of the community separated and I never found him again. leaders, and, as was the Shach’s custom, he Hearing that niggun again left me stayed up late into the night studying heartbroken.” Torah. As he studied he learned with a Before she could continue, the niggun, until he heard crying coming from Shach burst forth, “My long-lost sister!” 15  Shelach / [email protected]

And their happy reunion was even more this episode that forced him into the joyous when her upcoming marriage to the rabbinate, where he served in Shidlowitz, recently widowed Rav Yitzchok, the moving eventually to Worms and finally to parnas, was announced and the Shach Eisenstadt, where he served as Rav until blessed them with the berocha that their his final days. (Luach HaHillula) offspring should light up the world. It is  generally accepted that the Ponim Meiros was the outcome of this berocha. (Luach His Miraculous Escape HaHillula) In his sefer Kosnos Ohr, on Parshas  Shemini, he describes an incident that occurred to him on Yom Kippur before Kol His Shver’s Great Mitzva that Forced Nidrei, when somehow it was revealed to Him into Rabbonus him that he must run for his life – and so When Rav Meir married, he lived for he fled then and there – and none too soon, ten years with his father-in-law supporting as the authorities came searching for him – him completely with room and board. but what a mazal – he was gone! Perhaps the Ponim Meiros’s greatness in Apparently, some unscrupulous Torah would have remained hidden had individuals had rebelled against the not the following incident taken place: government and because some of their As was unfortunately all too business dealings and disputes required the common, a blood libel landed a group of Bais Din to resolve these activities, they Jews in jail. They were imprisoned and falsely implicated the Rav, and the Ponim threatened by execution by fire and would Meiros stood accused of illegal activities. have died, if not for Rav Moshe The libel against him was strong enough for Sokotchover, the Ponim Meiros’s father-in- them to seek his arrest and Boruch law. He found favor with the nobility and Hashem he was warned from Shomayim so bribed them to save the Jews. He that he fled on Yom Kippur. He ran back to succeeded in redeeming all twenty-four Shidlowitz where he had served previously captives from certain death. The price, and remained in exile for some three years however, was heavy indeed. He had to sell before he was finally cleared to come back all his worldly possessions and all his home to Eisenstadt with honor. (Luach assets. Rav Moshe was left penniless and HaHillula) unable to support the Ponim Meiros. It was 

RavRav Meshulam Feish Ben Mordechai Segal, 22282888ththth of SivanSivanSivan First Tosher Rebbe The Poverty that Forced Him into the by saying, “Let them laugh – the nights are Rebbistava all mine!” by which statement he hinted at The Tosher Rebbe told how his the fact that although he was a brandy ancestor and namesake was so poor that he salesman by day, barely scraping it would go door-to-door and sell brandy together and not getting by, the nights he from a bottle to earn his keep. When he devoted to secret and hidden Avodas appeared at a simcha such as a chasuna Hashem, studying Torah and rising to and people laughed at his feeble attempts unimaginable spiritual heights. to earn a living, he challenged their attitude Eventually, he got a job as a

16  Shelach / [email protected] melamed in Teglash and there he lived in clothes and no coat! When the other dire poverty, barely surviving on the mispallelim saw that he had missed shul, meager salary he made. He was so poor they came to check and see if he was sick. that he could not afford more than challa As soon as they heard the terrible situation, and beans for Shabbos. He owned nothing they donated some clothes and household save one suit of clothes for the week and items so that he could go to shul. one bekeshe for Shabbos. In fact, one This incident forced him to Shabbos, a stranger showed up in Teglash reconsider his position. Finally, some whom no one wished to invite and have as citizens from Tosh came and observed him their Shabbos guest. This vagabond studying Torah in the Bais Medrash. They traveler had a mean, filthy, dangerous look eventually convinced him to come for a and when Rav Meshulam Feish finished trial Shabbos to Tosh, where he could serve davening he saw that no one had invited as Rav. However, seeking to remain hidden the guest to his home for Shabbos. after Shabbos, he refused the position and Apologizing profusely that he had no meat returned to Teglash, where he discovered or fish to offer, he invited the vagabond to that a fire had burned his home to the his home, fed him the only food he had and ground and had finally left him utterly laid out a bed of straw for him in the corner penniless and so destitute that he saw it as of his shack-like, destitute home. In the a sign from Shomayim to accept the morning the family was horrified to Rabbonus in Tosh. There, he eventually discover that the stranger had gone and founded the Rebbistava as he received this had made off with all their worldly derech from his (like Rav Dovid of possessions! Even though it wasn’t much, it Dynow, son of the Bnei Yissoschor). meant that Rav Meshulem could not go to (Avodas Avoda Sichos Kodesh Vol. II p. shul, because all he had was pajamas and 330–331) he could not leave the house with no  RaRavRavv Shlomo Ben Yehuda Aharon Kluger of Brodie,Brodie,,, 303030ththth of SivanSivanSivan Mechaber of Chochmas Shlomo and Over 120 Other Seforim Expensive Shrouds in unannounced and began to sharply An epidemic once broke out and the rebuke the irate wealthy man about his death toll in Brodie and the environs dereliction of duty. “How can it be that the climbed so high that the demand for burial poor should be shamed in death?!” shrouds rose and rose, their price Rav Kluger demanded that the becoming so exorbitant that an emergency wealthy man help defray the expenses for meeting was held between the parnesei the tachrichin. The wealthy man was so hakehilla and the town’s lay leaders, where angry with Rav Shlomo for arriving it was decided that there was no choice but unannounced and breaking his self- to bury the poor in their clothes! imposed quarantine that he argued, yelled When Rav Shlomo Kluger heard and summarily threw the Rav out! He this, he was incensed! He was so angry that housed a Talmid Chochom, who likewise he went himself to one of the town leaders, defended his master, davening for his a wealthy man who had barred himself in health and claiming that his generosity was and allowed no one entry so as to create a what supported his Torah study. Rav sterile self-quarantine and save him from Shlomo stood his ground and was shown any worry of infection. Rav Shlomo barged the door.

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That night the wealthy man fell ill. The Wine and the Wallet Seeing that the Rav’s rebuke and anger “Be cautious in judgement” (Avos must be a heavenly message, he quickly 1:1) sent the Talmid Chochom he supported to Rav Ovadia Yosef used to illustrate appease Rav Shlomo, and agreed to pay the this Mishna with the following story: expense for all the poor people’s tachrichin and burial expenses and sent along There was once a Jew who owned a eighteen silver rubles as a down payment wine store. In the cellar were stored many and kofer nefesh to redeem himself. Rav barrels of wine worth a hefty sum of Shlomo accepted the wealthy man’s gift money. The wine merchant had a helper and blessed him with a refua sheleima. The who worked in his store. One day the next day he was already feeling better. He helper decided to hide his money pouch immediately sent over two thousand silver among the barrels in the cellar. The pouch rubles and was healed. (Luach HaHillula) contained all his savings, some two hundred gold rubles that he had scrimped  and saved and when Shabbos approached, Shlach Monos he decided that the perfect place to hide the Unusual money would be in the locked cellar among Rav Shlomo always received a gift of the barrels. one golden ducat as shlach monos from On Motzo’ei Shabbos, he was one of the town’s wealthy merchants. That distressed to discover that his money was year , however, the shlach monos gone. When he approached the wine contained five golden ducats! Rav Shlomo merchant, his employer denied any kept the one customary coin and sent back knowledge of the pouch or its contents. He the other four. When his family members came before Rav Shlomo Kluger, and cried asked him why he had returned the and begged the Rav to help him recover the princely gift, he explained his reasoning lost money. thus: “Unfortunately, I suspect my “Every year, this man sends me the employer, for the cellar was locked and no same gift of one golden ducat. He has kept one else has the keys,” cried the helper. up this minhag for many years. Now suddenly he sent me five? There must be a Rav Shlomo Kluger summoned the reason. He must have some upcoming din wine merchant and asked him about the Torah he wants me to sit in judgment on or missing money, but the wine merchant some other matter to decide. I refuse to be denied any knowledge of the money or its bribed!” whereabouts. As the saying of Chazal goes: “You know I also trust you and I Chochom adif minovi – “a scholar is know that no Jew would have done such a preferred to a prophet”. Rav Kluger was dastardly, nefarious deed to steal this poor indeed correct; just a few days later the man’s money.” merchant arrived with a sample bottle of The wine merchant smiled and English rum that he had purchased. He nodded his head, agreeing with the Rav. hoped that Rav Shlomo Kluger would “I must therefore conclude that a permit it for Pesach and came to ask the goy broke into your cellar and stole the Rav to issue it kosher certification. Instead, money, and I am sure you understand the Rav Shlomo forbade the rum and in his ramifications of this.” glosses to Shulchon Aruch Chochmas At this point the wine merchant’s Shlomo, we find his stance forbidding its smile vanished and was replaced by a look consumption on Pesach. (Toldos Shlomo) 18  Shelach / [email protected] of growing concern and unease. lose out a fortune of money many times “Yes, the only resolution now is for what the money in the pouch had been me to rule that all your wine is forbidden worth. for consumption. I will summon the “Well, actually, now that the Rav shamash of the Bais Din and issue a decree mentions it,” he hemmed and hawed, “I do and proclamation to publicize that your seem to remember finding a pouch with wine has been exposed and is no longer some money.” kosher, since you surely know that the The Rav refused to accept this Halocha forbids wine that has come in testimony until he ran home and came contact with goyim!” back with the money, returning it to his When the wine merchant heard this helper and everything was settled. (Anaf he grew pale, realizing that he was liable to Etz Avos page 4)  RavRav Kalonymus Kalman BeBenn Aharon HaLevi Epstein, 111ststst of TTammuzammuzTammuz The Maor VoShemesh This is One of Mine!  When Rav Kalonymus Kalman Epstein of Cracow, mechaber of Maor Three Stories From My Sefer, MiPeninei VoShemesh, was but a young child, Rav Noam Elimelech: Levi Yitzchok of Berditchev visited his Almost With the Rebbe town. The young boy hid beneath the Rav Aharon of Cracow, the son of Berditchever’s tallis as children do, to see the mechaber of Maor VoShemesh, related what the Rebbe was doing as he prayed. the following story about a visit he made The manner and conduct of the Tzaddik with his father to the Rebbe’s tziun: left such an impression on Rav Epstein, that from that point on a holy fire burned “Once, my father and I traveled to within him! When Rav Epstein grew up, he the tziun in Lizhensk. Rav Kalonymus, the became a well-known talmid of the Rebbe Maor VoShemesh, asked his family and Reb Elimelech of Lizhensk. Reb Elimelech followers to allow him to enter the building once met the Berditchever in Rav Epstein’s that housed the Rebbe Reb Elimelech’s company. Reb Elimelech prided himself on grave alone; no one was allowed to enter having such an illustrious and holy person while he was in there. Of course they as one of his own students. The consented, and he entered alone, while his Berditchever took a good look at the followers and family, including Rav Aharon mechaber of Maor VoShemesh. He then of Cracow, remained outside. recognized on his face, that the Rav “Once he entered, he closed the door standing before him was that same boy behind him from the inside. He stayed from years ago. “No, no,” said the inside for a very long time. His family grew Berditchever to Rav Elimelech, “this is one worried because they knew that his custom of mine! When he was but a five-year-old was not to tarry so long. They feared that and he hid under my tallis, the holiness something had happened to him. They and sanctity already left its mark until he broke down the door and entered and reached his current level and stature.” found Rav Kalonymus lying prostrate on (Avodas Levi, p. 98). the grave of Reb Elimelech. They attempted to revive him and after several strong attempts finally succeeded in doing so. 19  Shelach / [email protected]

When he regained consciousness, the spilled the tea. “Oy vey iz das kind,” said Rebbe was agitated. ‘What have you done the Rebbe, “vus ken nisht kiken dem tatten to me?!’ he exclaimed. ‘If you had allowed in punim arein.” (Woe to the child who me to lie here just a few minutes longer I cannot look his own father in the face!) would have gone straight into Gan Eden “That old man you saw was none other together with the Rebbe [Reb Elimelech]!‘“ than Avrohom Avinu!” (Eser Tzachtzochos 24; Ohel Elimelech 245)   A Guest for Tea The following story was related in Enough Time to Sleep in the Grave the name of the Shinover Rav: The It says in the sefer Maor VoShemesh mechaber of the Chassidic work Maor (Ki Seitzei 22:12): “Every Jewish man VoShemesh was a talmid of Reb Elimelech. whose fear of Heaven touches his heart, One time he asked Reb Elimelech to be and who wishes to serve Hashem, should allowed to serve him so that he could be as fierce as a lion upon awakening in the thereby learn directly from his Rebbe. Reb morning. His deposit has now been Elimelech consented and asked him for a returned to him – that is, his soul – and cup of tea. The talmid prepared the tea and thus he should not overindulge in sleep. brought it in to give it to the Rebbe. When Rather, he should stand up and serve he entered the room, he saw the awesome Hashem in holiness, whether through figure of an old man sitting beside Reb learning Torah or singing songs of praise, Elimelech. He was overcome with such fear pouring out his words like water from his and tremors that he dropped the cup, heart before Hashem. So it could be spilling the tea on the floor, and ran out. observed of our master, teacher, and Rav, Later, Reb Elimelech saw his talmid and the holy Rebbe Reb Elimelech: as soon as asked him why he hadn’t given him the tea he would awaken from his sleep, he would he had requested. He had brought it, he immediately cry out, ‘Woe to you! You have answered, but when he saw the figure of wasted time with your sleeping!’” (Ohel the old man, he was so frightened he Elimelech 48; Eser Tzachtzochos 38).   לזכר נשמת אמנו החשובה , נפש יקרה ועדינה אשה יראת ה' ובעלת מדות טובות מרת זיסל ל''ז ל''ז מו"בת הרה "ה ה מאיר זאב הכה כ " הי"ע ד"ה מעיר נירעדהאז יע א" א" "ונכדת הרה ק רבי אהר צבי טערקלטויב זי מבריד" ע ע מבריד" מו"אשת הרה "ח ה אברה חיי ה"ע גאלדענבערג She was a Holocaust survivor who never let that period of time define her life. Although she lost most of her family - she claimed that Hashem gave her an amazing life. She had a unique knack of making everyone who encountered her feel like they were the most important loved person. Her inimitable smile never left her face. She transmitted a strong value system stressing Emunas Hashem and Tzaddikim. Her love for stories of tzaddikim gave her chiyus and she conveyed that chizuk to anyone who met her. In her eighty-nine years of life, there wasn’t one person who had an untoward word or adverse feelings about her. She loved her family deeply and immensely. May 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 חנוכה( ערב ) שנת ח"תשע ק"לפ ותקי לתחיה לק# הימי במהר תמלי# טוב בעד משפחתה היקרה ת 'ה'ב'צ'נ'

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וינסו אותי זה עשר פעמי. א יראו את האר די( 'כב' )'כג, 'כב' די( ZeraZeraZera They tested Me ten times. If they will see the land etc. (14:22, 23) The passuk seems to imply that because the Jewish people tested Hashem ten shimshon ko0 ShimshonShimshonShimshon times, their generation would not merit entering Eretz Yisroel. Had they sinned and  tested Hashem only nine times, it sounds as though they still would have been allowed into Eretz Yisroel. Why is this? There is an argument regarding the status of the Jewish people before the Shelach giving of the Torah. Some are of the opinion that they did not have the status of

The Zera Shimshon, Rav Shimshon Jews, only Bnay Noach. This has many ramifications. One of them is that if one is not Chaim ben Rav Nachmon Michoel obligated to give up his life, it is a sin to do so. Thus, the final test of Avraham Nachmani, was born in 5467 (1706/1707) into an illustrious Avinu, to offer Yitzchak as a sacrifice was a great dilemma for him. In fact, the family with great Rabbinical lineage. He studied the revealed and Medrash says (Yalkut Shimoni 96), that Avraham Avinu would have been justified concealed parts of the Torah by the had he questioned the commandment. Nevertheless, he did as Hashem said. Torah greats of his day. He served as Rav of Modena, Pisa, For this he merited that the Jewish people were elevated above the mazal. Sienna and Reggio, Italy, and was recognized as a holy and pious This merit is measure for measure. Avraham Avinu acted as only a Yisroel should, individual, as well as a tremendous he therefore was elevated above the mazal as the Gemara teaches (Shabbos 156a), Torah scholar in all areas of Torah. He passed away on the 6th of Elul there is no mazal for Yisroel. 5539 (1779). His Seforim were named, Toldos (Although this promise of raising the Jewish people above the mazal was Shimshon (The ‘Offspring’ of given to Avraham Avinu before the test to sacrifice Yitzchok Avinu, Bereishis 16:5, Shimshon) on Pirkei Avos and Zera Shimshon (The ‘Seed’ of the Maharsha says that Hashem removed Avraham Avinu from the concept of mazal Shimshon) on the Parshi’os of the Torah. In his introduction, he twice. This is why Hashem promised Avraham Avinu again in Bereishis 22:17 that explains that since his only son had he would have children even though he had already made this promise. Avraham died during his lifetime, he wrote his Seforim to perpetuate his own Avinu was only fully removed as a result of withstanding the tenth and final test.) memory after his passing. The following is his passionate These ten tests that Avraham Avinu withstood, served to protect the Jewish request to learn his works. people even when sinned. However, when they sinned and tested Hashem the tenth “I implore of you with ten terms of supplication to choose from my time, they lost this merit of being above the mazal. They reverted (for the time being, Chiddushim (novella) the piece that finds favor in your eyes, for your until they entered Eretz Yisroel) to being under the jurisdiction of the mazal. They learning will sooth my soul etc… did not yet possess their own merit to lift themselves above this fate. They had to “This righteousness will stand by you forever – to ‘eat’ in this world, rely of the merit of the ten tests that Avraham Avinu withstood, including the last and be satiated in the next. In this merit, Hashem will repay you with one which raised him above the mazal. When they sinned by testing Hashem ten children, health and sustenance. times, they lost their merits, the last one with being put back under the fate of mazal. “…and now my brothers and friends etc. do a true kindness, and The Gemara says (Rosh Hashana 16b), that the merit of living in Eretz Yisroel with your eyes you will see children tears up bad decrees that where decreed against a person. In other words, living in and grandchildren surrounding your table, houses filled with all Eretz Yisroel raises a person over his fate - over his mazal. Being that the sins of the that is good, wealth and honor will not cease from your children…” Jewish people placed them under the mazal, Hashem did not want to bring them into Eretz Yisroel since that would elevate them to the level they just lost as a לזכר נשמת רבינו שמשו חיי ב רב נחמ מיכאל ל"צז מיכאל ב רב נחמ punishment for their actions. Only the next generation would be worthy of being בעל הזרע שמשו א"יעז

.brought back to this level "ויה ר שיתקיימו בנו ברכותיו של אותו צדיק This is the reason why the passuk implies that only after the Jews tested לזכות רחמי ב יוכבד שיזכה Hashem ten times, did Hashem say that they now would not merit to see Eretz לשוב בתשובה שלימה בקרוב Yisroel. Since they had now lost the merit of all ten tests of Avraham Avinu - the last לזכות רפואה שלימה משה one being above the mazal. With this new reality, it would not make sense to reward שניאור זלמ ב רחל them with entering Eretz Yisroel which would remove the punishment they ולזכות רפואה שלימה משה ב .warranted for testing Hashem לאה זכות רבינו ימלי טוב בעד רבקה רחל בת שיינדיל בלומא לזרע של קיימא במהרה זכות רבינו יעמוד לר' חיי דוד ב טויבא חוה וכל משפחתו להצלחה ברכה שפע רב וסייעתא דשמיא מרובה לזכות כל ע ישראל לזכות כל ע בכל מעשה ידיו ובכל העניני בכל מקו שה

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Parshas Shelach

Rashi here comments send them according to your will and understanding.

Really, we should ask ourselves why is it that Hashem agreed to allow the spies to be sent when obviously Hashem knew that no good would come out of their mission, and we know that from on High no evil comes forth? Rav Mordechai suggests that perhaps we can answer based on the Midrash, that if Bnei Yisroel had immediately entered Eretz Yisroel, then the Bais HaMikdash would have been eternal and never would have been destroyed. Then if they would have sinned, Heaven forbid, Hashem would not have taken out His wrath on sticks and stones and destroyed the Bais HaMikdash. It would instead mean the destruction of the Jewish people, heaven forbid. Therefore, indirectly the sin of the spies caused that afterwards when Bnei Yisroel did in fact sin, Hashem took out His wrath and anger on the sticks and stones of the Bais HaMikdash instead of the nation, and therefore the act of allowing the spies was in hindsight and retrospect an act of kindness and chessed. Perhaps this is what Dovid haMelech meant when he said in Tehillim (95:10-11) that “Forty years I quarreled with a generation, and I said, they are an errant hearted people and they did not know My ways. I swore in My wrath, they shall never come to My resting place!" This pasuk is speaking about the sin of the spies - (see Rashi and Targum ad loc) and later in the next kapitel the pasuk (96:1) says "Sing to Hashem a new song, sing to Hashem, all the earth." This is praise to Hashem over the fact that He took out His wrath and anger over the spies on the sticks and stones structure of the Bais HaMikdash and therefore no decree of destruction was leveled against the Jewish people themselves, heaven forbid. Then in the next pasuk (ibid 2) it says "proclaim His salvation day by day." They were told that for each day that they spent complaining, they would now have to wander for a full year in the desert - one year for each day. This proclamation that they will be unable to immediately enter Eretz Yisroel, was their proclamation of salvation because by being unable to enter, the Bais HaMikdash was not built to last eternally, and they were therefore able to be saved by its destruction in the future to atone for their future sins and misdeeds. This allows us to sing Hashem’s praises forevermore because we were all saved, and we remained alive! Another possible explanation of the pasuk in Tehillim (96:2) that says "proclaim His salvation day by day." We can explain this based on what the seforim teach us on the pasuk Devarim (11:21) "so that you and your children may endure lengthening of days, in the land that Hashem swore to your fathers to assign to them, as long as there is a Heaven over the earth."

Yet, now we are close to 200 years before the end of the seventh millennium, and if so won't olam haba last for less time and have less years? Therefore, the holy seforim explain that each day of olam haba is as long as five hundred of our own years, that is why the pasuk Devarim (11:21) says literally “in order that your days be lengthened on earth, like the days of Heaven over earth,” meaning that just as the amount of time it takes to go from Heaven to earth, as Chazal say (Chagiga 15), so too shall it be that those days will be lengthened. That is what the Psalmist meant when he said that during the time of redemption, we shall sing Hashem's praises and proclaim from day to day His salvation, how He lengthened the days from day to day. May Hashem help us to draw the salvation and redemption closer with mercy and the with the honor and glory of Heaven openly revealed, Amen.

Tanna Dvei Eliyahu says that it is known and revealed before Hashem that the only reason why the nesiim died is because they walked beneath the wings of the Shechinah.

Asks Rav Mordechai Steiner that at first glance, this makes no sense, since obviously we would think that if they walked beneath the wings of the Shechinah that should protect them rather than be a reason for death?! Rav Mordechai attempts to explain this based on a teaching from the Chasam Sofer, who explains the reason why the generation of the desert - dor hamidbar did not die immediately for their sin, but instead their deaths were drawn out over a period of sixty years - as opposed to the leaders and the spies - the nesi’im and meraglim who all died immediately. The reason is that dor hamidbar needed refinement until they were ready and worthy of death. Hashem had them wait it out for sixty years until they were refined enough and prepared enough so that by their deaths they would atone and be uplifted having reached their pinnacle of attainment of fulfillment and sheleimus. Before then, they were unworthy of dying since they lacked fulfillment and therefore their deaths were delayed, as it says in Bamidbar (14:35) "I, Hashem, have spoken if I will not do this to the entire evil congregation who have assembled banding together against Me; in this desert yitamu – they will attain refinement and perfection (temimus this is usually rendered as they will end or expire), and there they will die – down to the last man.” Based on this idea, what the pasuk is saying is that only after reaching sheleimus and temimus - only after refinement and perfection will they finally merit to die in the desert. However, the nesi’im were on a very lofty and high level and therefore they were worthy of dying immediately. This is what the Zohar indicates as well, that such a generation with such lofty souls as was the generation of dor hamidbar, there never was - not before and not afterwards, ever again. The Zohar goes on and tells us how their souls shone and were lofty and high so that their bodies were also exceedingly refined before they died, and their only blemish was this incident, and therefore they did need to actually die to be totally and completely refined. However, now in the upper supernal worlds they are on very high levels and they are the heads of the nesi’im in the supernal heavenly academy where they study Torah together with Moshe Rabbeinu and their faces shine with a radiance like the sun, that is what the holy Zohar teaches us. Either way, it is clear that the generation of dor hamidbar were holy and lofty individuals and that is why the nesi'im died immediately, because they were already greatly refined and now it makes sense what we cited from Tanna Dvei Eliyahu - it means that the reason why the nesi’im died immediately is because they walked beneath the wings of the Shechinah, they had already reached the highly refined level of dveykus to the Creator and therefore they were worthy of death.

Their actual sin is cited by Rav Menachem Mendel of Riminov as wanting to remain in the desert, which was a heavenly existence, similar to Gan Eden for them. The Bnei Yissaschar teaches us in his sefer Agra DeKallah, that they believed they had attained a level higher than that of Eretz Yisroel, and were therefore afraid to enter the land since they worried that it would lower and lessen their spiritual levels of achievement and bring them down. The truth is however, that when it comes to mitzvos Hashem, it is forbidden for us to make calculations. Still, what we said is true - they were holy lofty people and their whole entire generation were greatly refined.

Donate a Terumah, tithe to Hashem for all generation from your first doughs.

The holy seforim erudite a great hint alluded to in our pasuk regarding the avodah of waking up in the morning, since the Hebrew word for dough is a synonym for bed - arisa or arisosaychem - your beds. What we learn is that immediately upon awakening, as soon as we get up from our beds we must rise to the occasion and combat the evil yetzer hara and get up early, and this battle requires daily effort and daily Heavenly help in the form of special siyata diShmaya, day by day. As the seforim explained, based on Sanhedrin 80, that whoever comes to attack and kill you, you are obligated to strike the first blow and pre-empt his strike as a form of self-defense. That is what is hinted at here as well, the yetzer hara, who wishes to kill us spiritually and murder our soul, by attempting to seduce him into sin and testing and trying him with various trials to transgress. Therefore, the best piece of advice to help overcome and defeat him, is to wake up early enough to preemptively strike against him and deal the first deadly blow, and by neutralizing the threat by waking at dawn with the sun's first red rays and attacking him full force, this ensures our daily victory and triumph. Besides, it is well known that the early morning hours before dawn have a special power - they are an auspicious time known as an eis ratzon. Therefore, we need to seize the opportunity and wake up and get up early and not to squander away the opportunity, Heaven forbid. We have a general principle that the following rule applies to whoever defeats his yezter hara in the morning and wakes up and arises early, the yetzer hara cannot harm him at all - at least until after davening. Rav Mordechai suggests that this may be the reason why some tzaddikim davened so late - so that by the time they finished davening, the entire day was almost over. Because the tzaddikim always worry that they are full of sins and misdeeds and therefore they davened late, so that at least until after their tefillah they would have some respite from the yezter hara and the evil one would be unable or incapable of harming them until after their prayers. This concept and idea are also hinted at here in our pasuk, from the reishis arisosaychem - from the first earliest risers from bed, tithe your terumah to Hashem - when you wake up early in the morning and right away get up out of bed, you are giving yourself as a terumah, and donating yourself as a gift to Hashem by fulfilling His Divine will, and overcoming the evil inclination by getting up early in the morning. May we merit by so doing, that afterwards we shall also fulfill Hashem's Will properly, Amen.

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