רבתי ' ה תרזעב - Parshasheets...3 Bamidbar / [email protected] + 229929 tthhth of ooff of IyarIIyyaarrIyar ~ Begins Friday Night (May 22nd) Rav Shmuel Heide, mechaber

1 � Bamidbar

LIGHTS OF OUR RIGHTEOUS TZADDIKIM

A Tzaddik, or righteous person

before

_ CHASSIDUS ON THE PARSHA

Why was the Torah given in a Desert Wasteland? To teach us that the Torah uplifts every Jew

The Holy Ropshitzer points out in “Bamidbar Sinai BeOhel Moed, - teaches us the holiness of the Torah, how it can travel from the greatest of heights and descend into the lowest places. From this wcan become a servant of the King through fulfilling the commandments of the Torah.

This verse teaches us, that wastelands, a place devoid of life. The desertearth; a place where the husks and shells of impurity known as the is described as - (Devarim 8:15) “a place of venomous serpents, snakes and scorpions and an unquenchable thirst; for there is no water!” and also as (planting seeds, there are no figs or grapevines.”Nonetheless, in this desolate, far flung location, Hashem chose that His Holy Spoken Word be known, and in that place the presence dwelt in the tent of meeting, the

This is demonstrative of the manner of people and places. Even the lowliest and darkest reaches can all be uplifted and illuminated.

Thus even the most despairing person can be uplifted through the holy

Bamidbar / [email protected]

LIGHTS OF OUR RIGHTEOUS TZADDIKIM

יתבר' בעזרת ה

A Tzaddik, or righteous person, makes everyone else appear righteous

before Hashem by advocating for them and finding their merits.

Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)

RAMIDBAB

CHASSIDUS ON THE PARSHA +

Why was the Torah given in a Desert Wasteland? To teach us that the Torah uplifts every Jew.

he Holy Ropshitzer points out in Zera Kodesh, Parshas Bamidbar in the Sinai desert in the tent of meeting,” that this verse

teaches us the holiness of the Torah, how it can travel from the greatest of heights and descend into the lowest places. From this we see that even the lowest, most humble person can become a servant of the King through fulfilling the commandments of the Torah.

This verse teaches us, that Hashem’s spoken word was present even in the desert wastelands, a place devoid of life. The desert is empty space, among the lowest points on earth; a place where the husks and shells of impurity known as the klippos abound. The desert

8:15) “a place of venomous serpents, snakes and scorpions and an here is no water!” and also as (Bamidbar 20:5) “not a place for

planting seeds, there are no figs or grapevines.”Nonetheless, in this desolate, far flung chose that His Holy Spoken Word be known, and in that place the

welt in the tent of meeting, the Ohel Moed.

This is demonstrative of the Torah’s perfection; that the holy Torah can spread out to all Even the lowliest and darkest reaches can all be uplifted and

ost despairing person can be uplifted through the holy

makes everyone else appear righteous

by advocating for them and finding their merits.

Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)Kedushas Levi, Parshas Noach (Bereishis 7:1)

Parshas Bamidbar, on the passuk in the Sinai desert in the tent of meeting,” that this verse

teaches us the holiness of the Torah, how it can travel from the greatest of heights and e see that even the lowest, most humble person

can become a servant of the King through fulfilling the commandments of the Torah.

spoken word was present even in the desert is empty space, among the lowest points on

abound. The desert 8:15) “a place of venomous serpents, snakes and scorpions and an

20:5) “not a place for planting seeds, there are no figs or grapevines.”Nonetheless, in this desolate, far flung

chose that His Holy Spoken Word be known, and in that place the Shechina’s

can spread out to all Even the lowliest and darkest reaches can all be uplifted and

ost despairing person can be uplifted through the holy Torah!

2 � Bamidbar

The anniversary of the petira of a

One of the tools that KabbolaThe method to connect to a Tzad

1) Learn the anniversary of his Erev Rosh Chodesh, Rosh Chodeshfor a connection.

2) Light a twenty-five-hour candle in his or her honor. There is no specific Some say the following: This candle is being lit in the merit of ______________.

Others say that it is the custom within that a relative or a Tzaddik has passed away. The lighting has no accompanying blessing, and people would like to express themselves in a true on a yahrzeit but on every Yom Tov

The author of the Pele Yo’etztefilla. Rav Papo was the Rav of the city of Selestria in Bulgaria. Bulgaria was a part of the Ottoman Empire at the time. The as a public service.

Hebrew Tefilla for Lighting a Yahrzeit or Hilula Candle

]ד"ד כמו א ע צ י ת ו ר ל � � ע ____________ יק ד צ ה / י ת ר

!רחמי% #ק!ל, אבותינ� יוא�ק ל ( ה ה י ה י ה ו !מע) !י', !די!�ר

�/ י מ א / י ב ל *ה מ נ � ח ר� .י%י ח ר ה רו צ ת ! רו ר

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 Gin 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 _____. May it be Your will that their souls be bou

3) Learn about the person including history, culture, writings and teachings.

4) Study some of his teaching or writings.

Y GEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSERYAHRZEITS

http://www.chinuch.org/gedolim_yahrtzeit/Sivan

Biographical information and yahrzeits


הילולא

of a Tzaddik is known as a Hilula, which means “A Day of Joy”.

Kabbola teaches is to connect to a Tzaddik (righteous person). Tzaddik is to adopt the following ritual:

1) Learn the anniversary of his petira or, if this information is not available, the days of Rosh Chodesh and the fifteenth day of the Hebrew month can be utilized

hour candle in his or her honor. There is no specific 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 yahrzeithas 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 Yom Tov as well.

Pele Yo’etz, Rav Eliezer Papo (1785–1828), did in fact compose such a 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,

Hebrew Tefilla for Lighting a Yahrzeit or Hilula Candle

� ע ע א יו ל � ל ה ע ! ' מ ג מ / ה ל ר א פ ס ת ! ,צ מ ר י מו מ א / י ב ת *מ נ י יל�ע ל ת �ח נ�מ ה ל ר ז

וא�ק א�קינ� 'ה י2נ פ ל ' מ צו י ר ה י ,____________!די!�ר !י', !מחבה !י', עו)ה ,ני הטוב פ נ ט ל ר פ ! �, לא ר ) י 2מ ת ע מו נ י ל יל�ע ל

ר�% צ יה ת ו פ ה נ נ י ה # ' צו י ר ה י . ____________

Behold I am lighting this lamp for the resting and uplifting of the soul of my father/my _______ the son/daughter of ______________. May it be Your will

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 _____. May it be Your will that their souls be bound in the bond of life.

Learn about the person including history, culture, writings and teachings.

Study some of his teaching or writings. See more at: www.yeshshem.com/hilulah.htm

GEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSERGEDOLIM BE'MISASAM YOSER Z

YAHRZEITS BEGINNING SHABBOS BAMIDBAR http://www.chinuch.org/gedolim_yahrtzeit/Sivan

Biographical information and yahrzeits compiled by Reb Manny Saltiel and www.anshe.org

, which means “A Day of Joy”.

(righteous person).

or, if this information is not available, the days of and the fifteenth day of the Hebrew month can be utilized

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 ______________.

yahrzeit candle on the day has passed away. The lighting has no accompanying blessing, and

when lighting the candle. This is not only

1828), did in fact compose such a of the city of Selestria in Bulgaria. Bulgaria was a part of the

and translated below,

מ נ ה ה יל פ # [ר ז יק נ ל ד י מ ינ ר ה

____________ת ! /'! מע)ה (ל �ברצו'

ל ת �ח נ�מ ל ת �כ�ז ל ____________יק ד צ

Behold I am lighting this lamp for the resting and uplifting of the soul of my father/my _______ the son/daughter of ______________. May it be Your will

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

Learn about the person including history, culture, writings and teachings.

www.yeshshem.com/hilulah.htm

Z

www.anshe.org

3 � Bamidbar / [email protected]

+ 29292929thththth of of of of IyarIyarIyarIyar ~ Begins Friday Night (May 22

nd)

� Rav Shmuel Heide, mechaber of Zikukin D’Nura on Tonna D’vei Eliyohu, (5445/1685);

� Rav Meir of Premishlan, a talmid of the Ba’al Shem Tov (1850). He lived in abject but

patient poverty, yet exerted himself tirelessly for the needy and the suffering. His Ruach

HaKodesh and his ready wit have become legendary. He wrote no works, but some of his

teachings were collected and published by his Chassidim after his petira, (5533/1773).

+ 1111stststst of of of of SivanSivanSivanSivan ~ Begins Motzai Shabbos (May 23

rd)

� Rav Meir HaLevi Horowitz, the Maharam Tiktin. Tiktin was founded in 1437. In 1522, ten

Jews from Grodno, Lithuania, became the first Jews to settle there. At that time, Lithuania

was three times the size of Poland, stretching from the Baltic almost to the Black Sea,

including areas known today as White Russia and Ukraine. Tiktin’s first Rav was Rav

Mordechai, (1538), (5503/1743);

� Rav Avrohom Menachem Mendel HaLevi Steinberg, Rav of Brody, the Machazeh

Avrohom, (5688/1928);

� Rav Eliezer Dovid Greenwald of Satmar, mechaber of Keren LeDovid (1867–1928). Born

in Tcharna, Hungary, to Rav Amram Greenwald, the son of Rav Yosef, Rav of Tchechowitz,

the family traced its roots to the Ponim Meiros, the Chacham Tzvi, and the Maharal. As a

youth, Eliezer Dovid was a talmid of his brother, Rav Moshe, the Rav of Chust and

mechaber of Arugas HaBosem. He founded a large Yeshiva in Satmar, Romania, in 1921,

(5688/1928);

� Rav Mordechai Shapiro of Kaminka-Koritz, (5707/1947);

� Rav Alexander Sender Linchner, son-in-law of Rav Shraga Feivel Mendlowitz and

founder of Kiryat Noar (Boystown), Bayit Vegan, in 1953 for for children who had escaped

the Holocaust and other destitute Jewish immigrant children. Previously, he had started a

trade school for fourteen boys from Yemen in 1949. He was succeeded by his son, Rav

Moshe Linchner, (5756/1996);

� Rav Aharon Yechiel Leifer, the Nadvorna Rebbe of Tzefas, (5760/2000);

� Rav Mordechai Don Waldman of Yeshiva Bais Dovid Monsey, (5760/2000).

+ 2222ndndndnd of of of of SivanSivanSivanSivan ~ Begins Sunday Night (May 24

th)

� Rav Yisrael Hager of Vizhnitz, the Ahavas Yisrael (1860–1936). The grandson of Rav

Menachem Mendel of Vizhnitz (the Tzemach Tzaddik), he succeeded his father, Rav Boruch

(the Imrei Boruch), as Admor of Vizhnitz after the latter’s petira in 1893. He was Admor for

over forty years, during which time Vizhnitz grew to several tens of thousands of

Chassidim. Rav Yisrael had four sons, Rav Menachem Mendel of Vishav, Rav Chaim Meir

(the Imrei Chaim), Rav Eliezer and Rav Boruch. Rav Yisrael’s remains were moved to Bnei

Brak in 1950, (5696/1936);

� Rav Chaim Elozor Shapira of Munkacz, the Minchas Elozor (1871–1937), a fifth-generation descendant of the founder of the Dinov dynasty, Rav Tzvi Elimelech (the Bnei Yissos’chor). He learned under his father, Rav Tzvi Hirsch, mechaber of Darchei Teshuva on Yoreh De’a. He succeeded his father as Rav of Munkacz in 1914. Munkacz, for centuries the capital of Carpathian Russia, belonged to Hungary before World War I and to Czechoslovakia when that country was created after World War I. He had no children with

4 � Bamidbar

his first wife, and they decided to divorce. His second wife bore him one daughter, Frimet. From his youth and on, he completed the entire years. He was a prolific author. In addition to Chaim, Os VeSholom on the laws of fulfilled a lifelong desire and visited years after his daughter’s wedding. SooMunkacz Jews perished in the Holocaust. The sonBoruch Yehoshua Yerachmiel Rabinowitz, was the son of the Partzever immigrated to Eretz Yisrael with his first wife, who fell ill and passed away there. In 1947, he remarried, moved to the United States, and then established a Brazil, remaining for fifteen years. He then returned to Rav of Cholon. The Munkacz dynasty was reestablished in Brooklyn and is presently led by two grandsons of the Minchas Elozorof Boro Park, and his brother, the Dinover Flatbush, (5697/1937);

+ 3333rdrdrdrd of of of of SivanSivanSivanSivan ~ Begins Mo

� Rav Ovadia Bartenura, (1440

century and eventually moved to Yerushalayim. He was well known for his role as a

Bartenura, Italy, and for his illuminating

a supercommentary on Rashi

in all of Italy, he settled in Yerushalayim in 1488, (5276/1516);

� Rav Yosef Irgas, Italian Mekubol

born in 1684, and wound up becoming the preeminent

learned from Rav Moshe Zacut, who learned from Rav Binyomin

of the Ari and then Rav Chaim Vital. As the Jewish wo

that was Shabbesai Tzvi, Kabbola

considerable rabbinic attack. Rav Irgas not only

encouraged the study of

definitive defense, which is his

book is written as a dialogue between two individuals:

She’altiel, who constantly questions the validity of

Kabbola and raises numerous, seemingly valid,

objections to its teachings, and Yehoyoda, who in turn

answers those objections and expounds upon how

Kabbola does not deviate so much as a hairbreadth

from the foundations of the Jewish faith, (5490/1730);

� Rav Yaakov Shimshon of Shepetovka. He was a

close friend of Rav Boruch of Mezhibuzh. He succeeded his father as

but in 1799 settled in Teverya, where he met Rav Nachman of Breslov. He passed away in

Teverya, (5561/1801);

� Rav Yisrael Tzvi of Koson, the

� Rav Eliyohu Munk of Paris,

The Seven Days of the Beginning

explains Creation as taking longer than six literal days. He also wrote

Faith, a collection of essays written to explain difficult concepts in

daughters, Amelie, married Rav Immanuel Jakobovits in 1949. Another married Rav Chaim


his first wife, and they decided to divorce. His second wife bore him one daughter, Frimet. From his youth and on, he completed the entire Talmud Bavli and Yerushalmiyears. He was a prolific author. In addition to Minchas Elozor, he wrote

on the laws of tefillin and mila, and many other seforimfulfilled a lifelong desire and visited Eretz Yisrael. Sadly, the Munkaczer died only three years after his daughter’s wedding. Soon after his petira, most of the fifteen thousand Munkacz Jews perished in the Holocaust. The son-in-law of the Minchas ElozorBoruch Yehoshua Yerachmiel Rabinowitz, was the son of the Partzever

Yisrael with his first wife, who fell ill and passed away there. In 1947, he remarried, moved to the United States, and then established a kehillaBrazil, remaining for fifteen years. He then returned to Eretz Yisrael, where he became the

of Cholon. The Munkacz dynasty was reestablished in Brooklyn and is presently led by Minchas Elozor, the Munkaczer Rebbe, Rav Moshe Leib Rabinowitz

of Boro Park, and his brother, the Dinover Rebbe, Rav Yitzchok Yaakov Rabinowitz of

~ Begins Monday Night (May 25th

)

, (1440–1516). He lived in Italy in the second half of the fifteenth

century and eventually moved to Yerushalayim. He was well known for his role as a

Bartenura, Italy, and for his illuminating peirush on the Mishna. He also wrote

Rashi’s peirush on Chumash. Considered one of the wealthiest men

in all of Italy, he settled in Yerushalayim in 1488, (5276/1516);

Mekubol, mechaber of Divrei Yosef and Shomer Emunim

born in 1684, and wound up becoming the preeminent talmid of Rav Benyomin Marjiv, who

learned from Rav Moshe Zacut, who learned from Rav Binyomin HaLevi

and then Rav Chaim Vital. As the Jewish world was still reeling from the disaster

Kabbola was coming under

considerable rabbinic attack. Rav Irgas not only

encouraged the study of Kabbola, but wrote its

definitive defense, which is his Shomer Emunim. The

a dialogue between two individuals:

She’altiel, who constantly questions the validity of

and raises numerous, seemingly valid,

objections to its teachings, and Yehoyoda, who in turn

answers those objections and expounds upon how

eviate so much as a hairbreadth

from the foundations of the Jewish faith, (5490/1730);

of Shepetovka. He was a talmid of the Maggid

close friend of Rav Boruch of Mezhibuzh. He succeeded his father as Rav


of Koson, the Ohr Moleh, (5704/1944);

of Paris, mechaber of The Call of the Torah, The World of Prayer

Seven Days of the Beginning. In the latter book, he cites Rav Dovid Zvi Hoffmann, and

explains Creation as taking longer than six literal days. He also wrote The Just Lives By His

, a collection of essays written to explain difficult concepts in Yiddi


his first wife, and they decided to divorce. His second wife bore him one daughter, Frimet. Yerushalmi every two

, he wrote Nimukei Orach seforim. In 1930, he

Yisrael. Sadly, the Munkaczer died only three , most of the fifteen thousand

Minchas Elozor, Rav Boruch Yehoshua Yerachmiel Rabinowitz, was the son of the Partzever Rebbe. He

Yisrael with his first wife, who fell ill and passed away there. In 1947, kehilla in Sao Paulo,

Yisrael, where he became the of Cholon. The Munkacz dynasty was reestablished in Brooklyn and is presently led by

, Rav Moshe Leib Rabinowitz , Rav Yitzchok Yaakov Rabinowitz of

1516). He lived in Italy in the second half of the fifteenth

century and eventually moved to Yerushalayim. He was well known for his role as a Rav in

. He also wrote Omer Nekeh,

. Considered one of the wealthiest men

Shomer Emunim. He was

of Rav Benyomin Marjiv, who

HaLevi, who was a talmid

rld was still reeling from the disaster

Maggid of Mezritch and a

Rav in Shepetovka,


The World of Prayer and

. In the latter book, he cites Rav Dovid Zvi Hoffmann, and

The Just Lives By His

Yiddishkeit. One of his



Fasman, Rosh Kollel in Los Angeles, (5709/1949);

� Rav Chaim Yitzchok Korb (1870–1957). Born in the small Latvian town of Piltin,

Courland, he entered the Telshe Yeshiva at the young age of sixteen. He married Lea

Miriam, daughter of Rav Moshe Yitzchok Rabin (mechaber of Miluim l’Moshe on Shulchon

Aruch Yoreh Dea and Rosh Yeshiva and Dayan in Ponovezh). After his chasuna, he

remained in Ponovezh near his father-in-law. In 1909, Rav Chaim Yitzchok assumed his

father-in-law’s position as Dayan in the community. Eventually he left Ponovezh and

became Rav in the city of Palangin, Lithuania. From there he became Rav and Rosh Yeshiva

in Pavlograd, Ukraine, and then in Zager. In 1926, Rav Chaim Yitzchok immigrated to the

United States, assuming the position of Rav at the Bais Medrash HaGodol of Harlem. His

sefer, Nesivos Chaim, was published at this period in his life. Two years later, he accepted

the position of Rosh Yeshiva of Bais Medrash L’Torah of Chicago. For over twenty years,

Rav Korb delivered intensive shiurim in Talmud and Halocha. Every day he would arrive at

3:00 a.m. to learn. He would remain in the Yeshiva the entire day until 10:00 p.m., when he

would return home. In 1947, Rav Chaim Yitzchok sustained a difficult blow with the

passing of his wife of fifty-one years, Rebbetzin Lea Miriam. Two years later, Rav Chaim

Yitzchok moved to Eretz Yisrael, where he lived until his petira, (5717/1957).

+ 4444thththth of of of of SivanSivanSivanSivan ~ Begins Tuesday Night (May 26

th)

� Rav Yeshaya Naftoli Hertz of Dinov, mechaber of HaNosen Imrei Shefer, born in

approximately 1838 to Rav Dovid Dinov (the Tzemach Dovid), who was the son of Rav

Tzvi Elimelech, the Bnei Yissos’chor. After his father’s petira in 1874, he succeeded him as

Rav of Dinov and Rebbe of the Chassidim, (5648/1888);

� Rav Avrohom Wolf of Wolf’s Seminary in Bnei Brak, (5739/1979). + 5555

thththth of of of of SivanSivanSivanSivan ~ Begins Wednesday Night (May 27

th)

� Rav Ze’ev Wolf of Zhitomir, the Ohr HaMeir, (5557/1797);

� Rav Chaim Yaakov Safran, Admor of Komarna, (5729/1969);

� Rav Eliyohu of Ziditchov, (5635/1875);

� Rav Uri Shraga Kellerman, Ram in Knesses Chizkiyohu, Kfar Chassidim, (5753/1993).

+ 6666thththth of of of of SivanSivanSivanSivan ~ Begins Thursday Night (May 28

th) – 1

st day of Shavu’os

� Dovid HaMelech, 837 BCE, (Shabbos 30a, Yerushalmi, Chagiga 2:3). Dovid HaMelech

was born in 907 BCE in Eretz Yisrael, and was niftar in 837 BCE on Shavuos. His seventy

years of life were transferred to him from Odom’s original thousand years. In his lifetime,

Dovid, shepherd, musician, warrior and king, earned his place as one of the seven Merkovos

(Chariots). He is our Merkova for the Sefira of Malchus (kingship). When Shmuel HaNovi

realized that Shaul and his descendants would not continue to rule over Eretz Yisrael, he

went looking for another candidate, and found red-headed Dovid, a shepherd, the youngest

son of Yishai. Shmuel then took a flask of oil and poured it onto Dovid’s head. This is called

“anointing” – in Hebrew moshach, which is where the word Moshiach or Messiah comes

from. Shaul HaMelech was still in power, but the moment that Dovid was anointed, “the

spirit of Hashem left Shaul” and he fell into a black depression. To help relieve his pain,

Shaul’s advisors decided to bring in a harpist, reasoning that listening to music would make

6 � Bamidbar

the king feel better. Dovid t

played the harp beautifully and his playing relieved Shaul

that this youth would soon replace him. During this time,

war with the Pelishtim, who brought forward their massive champion, Golias, a seasoned

and powerful warrior who taunted

against him, but Dovid the shepherd, through unwavering faith, killed Golias with a stone

from his catapult. When Dovid was praised, however, Shaul became jealous, especially after

a song was composed about Dovid and became very popular: “Shaul has slain his

thousands, and David his tens of thousands.”

One day, Dovid was playing the harp when Shaul, in a rage, threw a spear at him.

Dovid eluded him twice, but Shaul hunted him all over the country, and Dovid had to go

into hiding. Shaul and his sons were killed in battle against the Pelishtim, however, an

Dovid became king, ruling for forty years. The hereditary bloodline of Dovid

will become the only legitimate royal bloodline in Jewish history. From Dovid will come all

the future kings of Yehuda and ultimately, at the end of history, the

HaMelech was the father of several sons. During his reign, he erred in his relationship with

Bas-sheva, the wife of one of his generals, and sending her husband (or divorced husband)

to die in battle (although Rashi

“that those who say Dovid sinned are mistaken”).

He did teshuva but was punished nonetheless for

these actions when one of his sons died in infancy,

and some of his other sons revolted and tried to kill

him. His marriage with Bas

Shlomo HaMelech, however, who became the next

king of Eretz Yisrael (thus proving that his

relationship was not sinful). Dovid’s first and

foremost drive was to have a relationship with

Hashem. We get a glimpse of the beauty of his soul

when we read Tehillim, most of which he

Dovid HaMelech is exemplified by his total faith

in Hashem, and his book, Tehillim

� Rav Chaim ben Betzalel, an older brother of the

Cracow, (5348/1588);

� Rav Yisrael ben Eliezer, Ba’al Shem Tov

(1698–1760), mystical Rebbe

the 6th of Sivan 5520 (1698) in West Ukraine or Poland, and also passed away on the 6

Sivan (May 22, 1760). It appears that his parents were poor, upright and pious. He was born

miraculously when his parents were very old and childless. His mother passed away during

childbirth. At the age of three, the

on: “Fear absolutely no one or no thing but

who he/she is and no matter what he/she is doing.”

After Rav Yisrael became an orphan, the Jewish community of Tluste (near

Zalischyky) adopted him, prov

his studies at the local cheder

and forests that surrounded the village to meditate and recognize the wonders of


the king feel better. Dovid the shepherd was the one chosen. He had a sweet voice and

played the harp beautifully and his playing relieved Shaul HaMelech, who did not know

that this youth would soon replace him. During this time, Eretz Yisrael was constantly at

who brought forward their massive champion, Golias, a seasoned

and powerful warrior who taunted Bnei Yisrael. Shaul had no such champion to send forth


ult. When Dovid was praised, however, Shaul became jealous, especially after


thousands, and David his tens of thousands.”



into hiding. Shaul and his sons were killed in battle against the Pelishtim, however, an

Dovid became king, ruling for forty years. The hereditary bloodline of Dovid


the future kings of Yehuda and ultimately, at the end of history, the

was the father of several sons. During his reign, he erred in his relationship with

sheva, the wife of one of his generals, and sending her husband (or divorced husband)

Rashi states emphatically

e who say Dovid sinned are mistaken”).

but was punished nonetheless for

these actions when one of his sons died in infancy,

and some of his other sons revolted and tried to kill

him. His marriage with Bas-sheva produced

ver, who became the next

Yisrael (thus proving that his

relationship was not sinful). Dovid’s first and

foremost drive was to have a relationship with

. We get a glimpse of the beauty of his soul

, most of which he wrote.

is exemplified by his total faith

Tehillim (Psalms), is a testimony to his awesome wisdom;

Betzalel, an older brother of the Maharal and a talmid

Ba’al Shem Tov (Master of the Good Name) or

Rebbe, considered to be the founder of Chassidus

5520 (1698) in West Ukraine or Poland, and also passed away on the 6

(May 22, 1760). It appears that his parents were poor, upright and pious. He was born


childbirth. At the age of three, the Besht’s father gave his son his last words b

on: “Fear absolutely no one or no thing but Hashem, and love every single Jew no matter

who he/she is and no matter what he/she is doing.”


Zalischyky) adopted him, providing him with his basic needs. Often, after the conclusion of

cheder (Jewish elementary school), he would wander into the fields

and forests that surrounded the village to meditate and recognize the wonders of

he shepherd was the one chosen. He had a sweet voice and

, who did not know

Yisrael was constantly at

who brought forward their massive champion, Golias, a seasoned

Yisrael. Shaul had no such champion to send forth


ult. When Dovid was praised, however, Shaul became jealous, especially after




into hiding. Shaul and his sons were killed in battle against the Pelishtim, however, and

Dovid became king, ruling for forty years. The hereditary bloodline of Dovid HaMelech


the future kings of Yehuda and ultimately, at the end of history, the Moshiach. Dovid

was the father of several sons. During his reign, he erred in his relationship with

sheva, the wife of one of his generals, and sending her husband (or divorced husband)

(Psalms), is a testimony to his awesome wisdom;

talmid of the Rema in

(Master of the Good Name) or Besh’t in short

Chassidus. He was born on

5520 (1698) in West Ukraine or Poland, and also passed away on the 6th of

(May 22, 1760). It appears that his parents were poor, upright and pious. He was born


’s father gave his son his last words before passing

, and love every single Jew no matter


iding him with his basic needs. Often, after the conclusion of

(Jewish elementary school), he would wander into the fields

and forests that surrounded the village to meditate and recognize the wonders of Hashem’s


creation. In 1710, he finished cheder and became an assistant to a melamed (instructor in

cheder). According to Chassidic legend, Eliyohu HaNovi appeared to him on his sixteenth

birthday, and described to him the great effects the tefillos of simple folk had in Heaven.

Sometime in 1712, Rav Yisrael became the shamash (sexton) of the local shul. The Besh’t

was introduced to the secrets of Kabbola by Rav Odom Ba’al Shem of Ropczyce, who was

a talmid of Rav Yoel Ba’al Shem of Zamość, the successor of Rav Eliyohu Ba’al Shem of

Worms. The Besh’t became a leader at the age of eighteen, caring for the Jewish poor, and

encouraging Jews to move to agrarian lifestyles as alternatives to the chronic poverty that

was the lot of city Jews. When he was thirty-six years old in 1734, Rav Yisrael revealed

himself to the world. Due to his recognized honesty and his knowledge of human nature, he

was chosen to act as arbitrator and mediator for people conducting suits against each other;

and his services were brought into frequent requisition because the Jews had their own civil

courts in Poland at that time. Many of his talmidim believed that he came from the Davidic

line, tracing his lineage to the royal house of Dovid HaMelech, and by extension to the

institution of the Moshiach. He wrote no books, although many claim to contain his

teachings. One available in English is the annotated translation of Tzavo’as HoRivash,

published by Kehos. Some say his Yahrzeit is on the 7th of Sivan. Others say that his Yahrzeit

is on the same day as Dovid HaMelech, to indicate he is his spark and reincarnation,

(5520/1760);

� Rav Avrohom Sholom Halberstam of Stropkov (1856–1940). The son of Rav Yechezkel

Shraga Halberstam, he became Rav and Av Bais Din of Stropkov in 1897. He was called the

“miracle Rav of Stropkov”. His sefer, Divrei Sholom, contains Torah wisdom, and relates

the miracles that he wrought, (5700/1940);

� Rav Avrohom Mordechai Alter, the Imrei Emes of Ger (1866–1948). The son of Rav

Yehuda Leib (Sefas Emes) and a great-grandson of the Chiddushei HaRim, he was the third

Rebbe in the Gur dynasty, the leader of over 250,000 Chassidim in pre-World War II

Poland. In 1940, he managed to escape with three of his sons to Eretz Yisrael. He began to

rebuild the Gerrer community in Eretz Yisrael, but he was niftar during the siege of

Yerushalayim on Shavuos, 1948, (5708/1948);

� Rav Yehuda Rosner, the Imrei Yehuda (1879–1944). Rav Rosner opened a Yeshiva in

Szekelheid, which he headed throughout his years there. Although he was offered rabbinical

positions in larger towns, he refused them on account of his Yeshiva. Szekelheid had only

120 Jewish families, and that allowed the Rav to dedicate most of his time and attention to

the Yeshiva, which ultimately grew until, in the 1930s, it housed over three hundred

bochurim, (5704/1944);

� Rebbetzin Devora Margulies, wife of of Rav Lipa Margulies, Rosh Yeshiva of Yeshiva

Torah Temima in Brooklyn (1924–2005). Born in the town of Marashvarshehl, Hungary,

Rebbetzin Margulies was the daughter of Rav Binyomin Alter and Chaya Rochel Ruttner.

Her mother was a direct descendant of the Mareh Yechezkel, (5765/2005).

Y HILLULA DE’THILLULA DE’THILLULA DE’THILLULA DE’TZADDIKAZADDIKAZADDIKAZADDIKA 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 ת שית� עליו רחמי� בזכות “א יבקש מהשי, א אל ישי� מגמתו נגד המתי�, ותרש� י

.וית� צדקה קוד� שיאמר התחינות, ויקי� הקברות, הצדיקי� שוכני עפר 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 GEDOLIM BE’MASAYHEMGEDOLIM BE’MASAYHEMGEDOLIM BE’MASAYHEMGEDOLIM BE’MASAYHEM Z

STORIES & ANECDOTES

Rav Meir Ben Aharon Leib of PremishlanRav Meir Ben Aharon Leib of PremishlanRav Meir Ben Aharon Leib of PremishlanRav Meir Ben Aharon Leib of Premishlan, , , , 22229999thththth of Iyarof Iyarof Iyarof Iyar

We Both Serve the Same G-d

Not everyone was happy with Rav Meir Premishlan’s open Ruach HaKodesh. Some of the other Rebbes and Tzaddikim believed that things like that needed to be kept secret and Kevod Elokim Hester Dovor – some things were better left unsaid and unrevealed, for the sake of Hashem’s honor and glory.

Among the Premishlaner’s detractors was Rav Uri Strelisker and his talmid, Rav Yehuda Tzvi of Stretin. Both Rav Meir and Rav Yehuda Tzvi were once in Levov and there was a grocer there who tried to make peace between them. He had a baby and invited them both to the bris. How did he do so? He invited the Stretiner as the mohel and the Premishlaner as sandak. He just didn’t tell the mohel who the sandak was and he didn’t mention to the sandak who would be the mohel. As neither of them asked, this worked out

great, until the day of the bris. The father of the baby picked up the mohel, the Sretiner, from his lodgings in a fine carriage and explained that they would make a stop on the way to pick up the sandak. When the carriage stopped at the Premishlaner’s lodgings and the Stretiner saw who the sandak was going to be, he was surprised, to say the least! When Rav Meir Premishlaner saw the Stretiner sitting in the carriage, he said: “Meir has a minhag to tell stories. Now Meir will also tell a story, and whoever wishes to listen will listen.” And this is the story Rav Meir of Premishlan told:

During the times of the Spanish Inquisition there were many wealthy Jews who, rather than flee at the threat of conversion, disguised themselves and hid their Jewish observance. This act of being a Christian in public and a Jew in secret was against the Halocha, yet they mistakenly

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believed that the whole thing would soon blow over and be forgotten. They underestimated the Church and the Inquisition. Secret Jews would clandestinely observe mitzvos, such as lighting candles in basements, assembling disguised for tefillos and doing their best to appear as good Christians toward their neighbors and friends, while trying to keep and remember whatever Jewish customs and traditions they could.

Once, a wealthy converso became deathly ill and they summoned the priest for his last rites and confessions, as good Christians did. No one guessed that the high-ranking government figure was really a secret Jew! When the priest arrived, everyone left out of respect for the high-ranking bishop, who came out of respect for the high-ranking government minister. Now the dying man turned his head away. The bishop called in the doctor, and the physician confirmed that the dying man was not so sick and could still speak. When the doctor left, the bishop realized why the minister had turned away. Slowly he removed the cross he had been wearing and with an expression of compassion he whispered into the ears of the dying

minister the shocking words of revelation revealing that he too was a secret Jew, a converso. “Shema Yisrael! Hashem Elokeinu Hashem Echod – Our G-d is One!” The minister’s eyes opened in shock and astonishment. He turned his head and found compassion and love, with no cross around the bishop’s neck! He fell on the false bishop and wept, and together they recited the Jewish Vidui!

“Please, we are brothers! We serve the same G-d!” he begged. “See that I receive a proper Jewish burial!”

Concluding the story, Rav Meir Premishlaner turned to the Stretiner and repeated the line, “We are brothers. We serve the same G-d. My ways that I received from my ancestors may differ somewhat, but why should we have machlokes? Why should there be anger and strife between us? We can serve Hashem out in the open and not in secret!”

Rav Yehuda Tzvi Stretiner agreed, as Rav Meir held out his hand and together they said Sholom Aleichem and sat side by side in the carriage on the way to the simcha. (Ponim Meirim, page 330–331)

Rav Yisrael Ben Boruch Rav Yisrael Ben Boruch Rav Yisrael Ben Boruch Rav Yisrael Ben Boruch Hager of VizhnitzHager of VizhnitzHager of VizhnitzHager of Vizhnitz,,,, 2222ndndndnd of of of of SivanSivanSivanSivan

Mechaber of Ahavas Yisrael

The Rebbe Ascends the Throne of Leadership

There was great friendship and love between the two brothers, Rav Yisrael of Vizhnitz and Rav Pinchas of Borsha. When the Imrei Boruch passed away, the Ahavas Yisrael declined all offers of taking over the Chassidus. Initially, the pressure from the Chassidim had no effect, until Rav Pinchas revealed what he had dreamed: Rav Pinchas was undecided where to live. One night, his father the Imrei Boruch appeared to him in a dream and said, “What are you so worried about? Go and ask the Rebbe!”

To Rav Pinchas’s question as to which Rebbe his father meant, the Imrei Boruch replied, “Rebbe stands for the roshei teivos Rosh Bnei Yisrael! My son, Yisrael, will be the leader and Rebbe.”

Upon hearing his brother’s words, the Ahavas Yisrael finally relented and agreed to take upon himself the mantle of leadership. (Kedosh Yisrael Vol. I and Noam Megodim Vizhnitz Pekudei 5763 p. 3)

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The Rebbe’s Advice

When Rav Leibush Ber Halpert, Rav of Vasloi, was a yungerman, he tried his hand at business, buying and selling grain, but was unsuccessful. Toward the end of Chodesh Iyar, his uncle went to Grossvardein and took a kvittel to ask the Ahavas Yisrael’s advice. The Rebbe was lying sick in bed, toward the last days of his life, and the gabbo’im would not let his uncle see the Rebbe. They did, however, give the Ahavas Yisrael the kvittel and the Rebbe answered, “Let him try something else.”

After the Ahavas Yisrael was niftar, Rav Halpert tried his hand at other business ventures but met again and again with failure. One night he had a dream; in his dream he saw the Ahavas Yisrael and told him about his difficulty with parnossa. The Rebbe replied, “I think you should go

back to study Torah. I will have you appointed to serve as the Rav of one of the towns.”

This idea was not one of the possibilities that Rav Halpert had even entertained and so when he awoke he was surprised. And he was totally unprepared for what happened next. A few days passed and before Shabbos, a telegram arrived from one of the towns in Romania, inviting him to apply for the open post of Rav! As the trip would take more than twenty-four hours and Shabbos was approaching, he let the mysterious matter rest. After a few days, however, another telegram from the former Rav arrived, asking why he hadn’t come. He packed his bags, made the trip and was appointed the Rav despite the competition! Eventually, he served in the Rabbonus the rest of his life! (Kedosh Yisrael Vol. II p. 386)

Rav Chaim Elozor Shapira Ben Tzvi Hirsch of Munkacz,Rav Chaim Elozor Shapira Ben Tzvi Hirsch of Munkacz,Rav Chaim Elozor Shapira Ben Tzvi Hirsch of Munkacz,Rav Chaim Elozor Shapira Ben Tzvi Hirsch of Munkacz, 2222ndndndnd of Sivanof Sivanof Sivanof Sivan

Mechaber of Shu”t Minchas Elozor

The Kvittel for the Kosel

During his well-known travels in Eretz Yisrael in the year 5690, Rav Chaim Elozor of Munkacz, the Minchas Elozor, made a trip one day to Har HaZeisim in Yerushalayim. There he went to daven at the kever of the Ohr HaChaim HaKodosh and after davening told his Chassidim the following story:

When the Ohr HaChaim lived in Yerushalayim, he was once visited by one of his talmidim, who cried bitterly at his lowly, pitiful state and lack of means, and how his level of poverty and destitution had reached the point of starvation!

“I can’t even feed my own family!” he cried bitterly. “Please, Rebbe, help me! Daven for me and beseech on my behalf!”

The Ohr HaChaim was filled with compassion and so he took a slip of paper and wrote a few words, a short note. He

handed the folded note of paper to his talmid and told him to approach the Kosel HaMaaravi – the Western Wall, the last standing remnant from the Bais HaMikdosh, and to place it into one of the cracks of the large stones.

The talmid left, taking the folded paper note, and headed toward the Kosel. Just then, a strong gust of wind blew off his head covering and as he struggled to keep his head covered, the note too slipped and flew out of his hand far away! The sad talmid headed back and told the Ohr HaChaim what had happened. He sighed and remarked, “What can I do? It didn’t work out!”

Afterward, someone in Yerushalayim found the note signed by the Ohr HaChaim. It was a petition and request directed to the Shechina in the language of Shir HaShirim: “Achosi raayosi yonosi samosi (my sister, my

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friend, my dove, my perfect one) – I ask and request of You in mercy and compassion to send bountiful blessings of

shefa to Ploni ben Ploni.” (Masa’os Yerushalayim by Rav Moshe Goldstein – Munkacz)

Rav Yosef Ben Immanuel IrgasRav Yosef Ben Immanuel IrgasRav Yosef Ben Immanuel IrgasRav Yosef Ben Immanuel Irgas,,,, 3333rdrdrdrd of of of of SivanSivanSivanSivan

Mechaber of Shomer Emunim HaKadmon, Mavo Pesochim and Shu”t Divrei Yosef

One of the greatest Italian Mekubolim, Rav Yosef Irgas, is perhaps most well known for his sefer Shomer Emunim HaKadmon, which, written in the form of an argument, explains Kabbola’s ideas and defends them against their detractors.

He was a talmid of Rav Binyomin Kohen of Regio, who in turn received the tradition from Rav Moshe Zechut, who in turn studied under Rav Yisrael Saruk, a talmid of the Arizal. He was noted for his scholarly greatness in the revealed Torah as demonstrated in his responsa Shu”t Divrei Yosef, although his erudition and scholarliness were eclipsed by his saintliness and piety, through which he grew and gained in the esoteric secrets of Kabbola under his Rebbes, himself becoming an authority back in his hometown of Livorno (Leghorn).

He is also well known for his war against the Sabbateans, especially the false kabbalist, the despicable Nechemia Chiya Chayun, who paraded himself as an elder kabbalist and master of Rabbonim from the Holy Land. Chayun, may his name be blotted out, was a sly serpent who dressed in white, sported a long, white beard and distributed amulets and his sefer Mehemenusa DeKola, a disguise for his true intentions to spread the false messiah Shabbesai Tzvi’s nefarious teachings under a new name.

Though young in years (Rav Yosef Irgas was half Chayun’s age), he recognized the trickery and deceit of Chayun and

exposed his shame; Rav Irgas’ reputation was solid enough that Chayun was run out of town in dishonor. Afterward, Chayun traveled from town to town tricking whomever he could until finally he even fooled the Semichas Chachomim Rav Naftoli HaKohen Katz of Prague. When the Chacham Tzvi discovered this ruse, he wrote letters to Rav Naftoli, who realized he had been taken in, and revoked all his previous support for Chayun, who by then had gone on, eventually reaching Amsterdam, where he invoked machlokes against the Chacham Tzvi himself. Chayun fought his detractors and wrote many vile letters and treatises against them. Rav Irgas again went to defend the honor of Torah and the true Kabbola and denounced Chayun in a series of seforim such as Tochachas Megula (“An Open Rebuke”) and Tzad Nochosh (“Hunting the Serpent”), where he exposed all his false treachery and lies. Eventually, Chayun was kicked out of Amsterdam as well, and was exposed as a liar and rosha. Chayun threatened the Jewish communities that if they withdrew financial support he would publicly convert to Christianity and denounce them. His end has been lost and forgotten, but we do know that his son did indeed convert and became an informer and denouncer against Jews and Torah, may their names be blotted out. Rav Irgas’ talmid, Rav Malachi, collected his writings, edited them and helped produce the great works we have today.


Rav Ze’ev Wolf of ZhitomirRav Ze’ev Wolf of ZhitomirRav Ze’ev Wolf of ZhitomirRav Ze’ev Wolf of Zhitomir, , , , 5555thththth of of of of SivanSivanSivanSivan

Rav Ze’ev Wolf HaLevi, Maggid in Zhitomir, was one of the closest talmidim of the Maggid of Mezritch.

Like many other Gedolim of his era, early biographical details are sketchy. He was drawn to the ways of Chassidus in his younger years and traveled to the court of the Maggid in Mezritch. From then on, he was totally devoted to the ways and Avodas Hashem he learned from his Rebbe. Among the Chassidim of the Maggid who were close with Rav Ze’ev Wolf were Rav Menachem Mendel of Vitebsk and Rav Aharon of Karlin.

Initially, Rav Ze’ev Wolf did not wish to support himself through Torah, so he opened a wine business.

The Mezritcher Maggid, seeing the greatness of his talmid, Rav Ze’ev Wolf, and noting how he spoke to the other Chassidim, instilling in them middos tovos, Avodas Hashem and Chassidus, appointed Rav Ze’ev Wolf as a Maggid in his hometown of Zhitomir to expound on Torah and teach the public.

Besides serving as Maggid, Rav Ze’ev Wolf was noted for his exalted ways, and many talmidim and Chassidim gathered to hear his pearls of wisdom. He founded a Bais Medrash in Zhitomir.

Rav Ze’ev Wolf was close to Rav Yaakov Yosef of Polnoy, the Toldos Yaakov Yosef, from the time they were both in the court of the Maggid of Mezritch; and to the Rebbe Reb Zusha of Anipoli, who became his mechutan when his son, Rav Yosef, married the Rebbe Reb Zusha’s granddaughter.

The many Divrei Torah and derashos of Rav Ze’ev Wolf were written down by his talmid, Rav Eliezer, the shochet of Zhitomir.

Rav Zev Wolf’s sefer, Ohr HaMeir, has been accepted as one of the fundamental Chassidic works, and it was one of the earliest to be printed. Many of the Divrei Torah are from the Mezritcher

Maggid. Rav Ze’ev Wolf was niftar on the 5th

of Sivan, Erev Shavuos, 5557/1797. His sons from his first zivug were

Rav Yisrael Dov Ber, the son-in-law of Rav Chaim of Krasna, who succeeded his father in Zhitomir; Rav Menachem Mendel; Rav Tzvi Hirsh; and Rav Yosef.

From his second zivug, Rav Ze’ev Wolf had three young children at his petira: Rav Dovid, Rav Yechiel Michel and Rav Pinchas.

Zechuso yogen aleinu. www.hamodia.com/features/day-history-5-

Master of the House There was once a Chassid who

visited the great Maggid of Mezritch, the second-generation successor to the holy Ba’al Shem Tov and at that time the leader of all Chassidus. This Chassid had a complaint; he was constantly being plagued by bad thoughts:

“Rebbe, no matter what I do, I cannot make them stop! Constantly, again and again, I have all sorts of foreign thoughts that plague me! When I try to daven they interfere with my devotions, and when I try to study Torah they disrupt my learning. Rebbe, please help me overcome these negative thoughts – what should I do?”

“Please travel to my talmid, Rav Ze’ev Wolf of Zhitomir,” was the holy Maggid’s advice.

And so the Chassid traveled to Zhitomir. When he finally arrived night had already fallen and the streets were dark, empty and deserted. Without too much trouble, the Chassid located Rav Ze’ev Wolf’s home, approached the locked door and knocked…After waiting a while in the cold night he knocked again, this time a bit louder. When this too had no effect, he began knocking louder…and louder. His frozen breath swirled like eddies in the


bitterly cold night as his chest heaved up and down from the exertion of knocking so many times. When that did not work, he began to yell:

“He-e-e-llo!! He-e-e-ll o o o! Anyone home?” When there was no answer and no one approached to open the door, the half-frozen Chassid started pleading and begging:

“Please, please open up and let me in! It’s so cold outside – I’m freezing!” Still no one answered.

Enraged by the cold and being ignored the Chassid began to shout, berating the Rav and his family. Still, no one answered, and the door remained shut.

Finally, morning came, and with it, someone to open the door and let the weary Chassid in. The Chassid spent several days as the guest of Rav Ze’ev Wolf in Zhitomir. Day after day went by, and the curious Chassid searched in vain for a clue as to why the great Maggid had sent him here. He watched Rav Ze’ev Wolf daven and learn and although he observed that he was clearly a holy man, he remained puzzled as to why the holy Maggid had sent him to Zhitomir as an answer to his plea to stop the foreign negative thoughts that were constantly on his mind.

Eventually, having had enough, the Chassid got ready to go home. When he approached to take his leave of his host, he thanked Rav Ze’ev for having him as his guest and, turning to leave, he asked one parting query:

“Please, Rav, can I ask you one question?”

“Yes, of course,” responded Rav Ze’ev Wolf.

“Our master and teacher, the holy Maggid, sent me here to visit you, Rebbe, and the truth is, I don’t exactly know why…”

“Ahh…” responded Rav Ze’ev Wolf, with a glint of mischief and a knowing look in his eyes. “Let me tell you exactly why the

Maggid sent you here to me. The Maggid sent you to me so that I should teach you a lesson. A man’s mind and a man’s body are like his home. Every man is master of his home.”

So saying he pierced the wary Chassid with a penetrating glare and finished, “and whomever he does not want to let in…he does not!”

How Rav Levi Yitzchok Broke the Wicked

When Rav Levi Yitzchok first arrived in Berditchev to take on the mantle of Rav, some opposed him and fought against him. There was one, a Boruch Weinshenker, who caused him a great deal of trouble. This Boruch was well connected with the local poritz, the wealthy gentile landowner in the area.

Once, on Erev Shabbos, when Rav Levi Yitzchok was out of town, Boruch Weinshenker went too far. He had the Rebbetzin and the Rav’s children loaded onto a wagon used for transporting garbage and ran them out of town in disgrace!

The Chassidim were livid. On Motzo’ei Shabbos they ordered a coach and traveled to see Rav Ze’ev Wolf of Zhitomir. When they entered the Rebbe’s inner sanctum the next morning, they related the entire episode.

“Come see me after davening, and we’ll see what we can do,” was the response.

The Chassidim were delighted. Now they would get him! “Surely,” they said, “the Tzaddik Rav Ze’ev will curse and punish Boruch Weinshenker and give him just what he deserves!”

But the Chassidim were in for a shock.

“What could I do?” said Rav Ze’ev, “I wanted to punish the miscreant, but before I even took my own siddur in hand, the Berditchever was already standing up with his Tehillim pleading with Hashem not to harm him!”


Ohr Shivas HaYomim Meshiach Hashem, Rav Yisrael Ben Rav EliezerOhr Shivas HaYomim Meshiach Hashem, Rav Yisrael Ben Rav EliezerOhr Shivas HaYomim Meshiach Hashem, Rav Yisrael Ben Rav EliezerOhr Shivas HaYomim Meshiach Hashem, Rav Yisrael Ben Rav Eliezer, , , , 6666thththth of of of of SivanSivanSivanSivan

The Holy Ba’al Shem Tov of Mezhibuzh I Was Relying On You

The talmidim knew that their Rebbe always davened for a very long time. They were part of his minyan, true, but while he was davening the silent Amida, the shtile Shemone Esrei, what need was there for them just to sit around? Each one of them had errands and things to take care of. They timed their return to coincide with the time that the holy Ba’al Shem ended his devotions and figured that they had at least a good hour or so before he would be ready to hear the Chazzan’s repetition of Chazoras HaShatz. And so each one went his separate way and they left the Rebbe alone to daven.

How surprised they were, when they returned well within the time that they had assumed to find the Tzaddik still deeply immersed in his prayers that their Rebbe the Ba’al Shem stood sadly waiting for them all to come back. “Why did you all leave me? Don’t you understand that I was relying on each of you? Let me explain,” and the Ba’al Shem Tov told them this story as a moshol:

In the winter, the birds fly away to warmer climates. One season, as a great many birds came from afar, the king noticed one beautiful bird whose plumage was so special that he decided he simply must capture that bird for the royal collection.

The bird, however, had settled herself atop one of the tallest trees, whose branches rose high above the reach of the king’s men. Not even the ladders they had were of any use. The king had an idea. He had his men stacked atop one another. Each one was to stand on his fellow’s shoulders and together they formed a tall human ladder whose peak was the royal guards, and at the top the king’s most trusted advisor, whose mission was to

capture the bird for the king! Well, each subject began the climb; this one climbed up onto that one’s shoulders and so on, until indeed the trusted advisor stood high in the clouds, his arms among the branches, about to snatch the bird, when…something went dreadfully wrong!!!

Instead of securely grabbing the bird, the advisors, the guards and all the king’s men came tumbling down, bruised and beaten, in a jumbled heap of broken limbs, torn clothes and pain! What had gone wrong?!

“FOOLS!” thundered the king, who had been watching as he approached! The king was yelling at the few stragglers who were coming back. They had been the original column, the foundation of this human ladder. “Why did you leave? Where did you go? Didn’t you realize that everything depended on you?”

It turned out that the foolish people on the bottom got tired, bored and sore and so some of them left, not realizing that they were the very foundation that everyone else depended on; they had been holding everyone else up!

“So too, my precious talmidim,” explained the Ba’al Shem Tov, “when I ascend on high, I am relying on all of you. It is only when we are all connected that I can climb up so high, only when there is a hiskashrus tying and binding us all as one rope, linking us as one chain, a ladder whose rungs I can ascend. When you left me, I came tumbling down!”

Get Your Wings

The Ba’al Shem Tov once came to a Bais Medrash together with the townspeople, as well as his followers and Chassidim. “This Bais Medrash is full of Torah and tefilla!” he declared. The


townsfolk were glad and proud. They thought that the holy Ba’al Shem was praising their Bais Medrash, that it was so full of Torah study and sincere, devout davening!

However, their pleased expressions did not seem to match the sorrowful and pensive look of the Tzaddik. The Ba’al Shem stood on the threshold and did not enter the Bais Medrash. Instead, he turned to the kehal assembled and explained, “I cannot enter, for there is no room! I cannot go in because this Bais Medrash is simply too full of all the Torah studied and tefillos recited here! The Zohar explains that any Torah and tefilla that lacks dechilu urechimu (fear, awe and love), any study and prayers that are insincere, or lacking in fire, emotion and devotion simply sink and rest. For love and awe, ahava and yira, are like two wings. Our Torah and tefilla use these wings to soar heavenward! The Torah and tefilla here,” explained the Ba’al Shem to the shamed and disgraced congregants, “lack warmth, fire and devotion. They have no wings to fly and so remain grounded. The Bais Medrash is so full of Torah and tefilla that I cannot go in!”

Cold As Ice

The Ba’al Shem once asked his talmidim to join him on a journey. They all entered the carriage and soon they left for some unknown destination. These journeys were commonplace; the Tzaddik knew where they had to go and why, and they set off often without batting an eyelid or asking why and where they were headed.

This time, however, when they arrived, some of the talmidim suspected that their Rebbe had taken a wrong turn. Even though they knew it wasn’t possible, what other reason could there be for them to have arrived here at a frozen pond? It was the height of the gentile holiday season and the common practice was that the goyim went ice skating on the surface of

the frozen lake and as they skated they carved the pattern of what Chassidim called the shesi ve’erev, the tzelem (cross) of the Christian faith.

“Rebbe, please let us go away from here,” the talmidim begged, but the Ba’al Shem mysteriously bade them come. Mystified, they stood in wonder as he had them watch for a few moments and then just as strangely asked them to leave.

What profound lesson did they just witness? the talmidim wondered. They did not have to wonder for too long. The Ba’al Shem answered them, “The Torah is compared to water. Water is vitality, water gives life, without water we all die and without water there is no life! Mayim Chaim! However, when water freezes, when the water turns into ice, then even on those life-giving waters of Mayim Chaim, someone can come and carve a graven image of idolatry!!! The Torah is life and Avodas Hashem must be filled with fire, with devotion, with a bren, because if that Torah freezes, if it turns to ice, chas vesholom…”

A Story Connecting the Ba’al Shem Tov to Dovid HaMelech’s Tehillim

Saying Tehillim, selected from letters by the late Lubavitcher Rebbe, Rav Yosef Yitzchok Schneerson, on the subject of reciting Tehillim. Translation by Zalman Posner.

It is clear that the simple people who excel in their pure faith, in their sincerity in reciting Tehillim, in their participation in attending Torah study, in their attending brotherly gatherings, and fulfilling the mitzva of Ahavas Yisrael with affection and joy – they are the delights of Gan Eden and the pride of the Rebbes.

The Ba’al Shem Tov displayed a remarkable affection for simple, pious folk. This approach was widely known and was a major reason for the tremendous number of simple Jews who became his devotees in


a short while, as many accounts attest.

However, his greatest talmidim, Tzaddikim-Geonim, could not accept this approach. True, the Ba’al Shem Tov frequently sent them to learn traits like sincerity, trust, simple faith, faith in sages, faith in Tzaddikim, love of Yisrael and the like from simple Jews – but still they could not appreciate the Ba’al Shem Tov’s regard for ordinary people, and certainly could not emulate him in this.

It was the practice that guests ate two of the Shabbos meals at the Ba’al Shem Tov’s table, but one meal was reserved for the talmidim, the Sacred Fellowship, while guests were not admitted, even to observe from a distance.

One summer Shabbos, between 1753 and 1755 when the circle of talmidim included brilliant and renowned men like the Mezritcher Maggid and the Rav of Polnoy, an incident occurred that thoroughly perplexed and confused the talmidim.

A large number of guests came for that Shabbos, including many undistinguished people like farmers, artisans, cobblers, tailors, vintners, gardeners, stockmen, poultry men and small merchants. At the Friday evening meal the Ba’al Shem Tov showed extraordinary affection for these people. He poured the remains of his Kiddush into the cup of one, to another he gave his own Kiddush cup to recite Kiddush, he gave pieces of the loaves of his HaMotzi to several and to others he gave of the meat and fish of his portion. He showed other gestures of friendship and regard for these guests, leaving his talmidim no little perplexed.

The guests knew that they could not attend the second Shabbos meal that was reserved for the inner group of talmidim, so after their repast they assembled in the Ba’al Shem Tov’s shul, and being totally uneducated, barely able to go beyond simply reading Chumash and Tehillim,

they all started chanting Tehillim.

When the Ba’al Shem Tov sat at the table for the second meal, he arranged the talmidim in a deliberate order, characteristic of the meticulous system governing everything he did. In a short while he started to hold forth, “saying Torah”, and all the talmidim felt a tremendous G-dly delight in their Rebbe’s teaching.

It was customary that they sang at the table, and when they saw the obvious cheery mood of the Ba’al Shem Tov, they were even more pleased, filled with a sense of gratitude and happiness for Hashem’s favor to them, granting them the privilege of being among the talmidim of the saintly Ba’al Shem Tov.

It occurred to several of them that now it was so delightful, without the crowd of simple people who had no idea what the Rebbe was saying. Why, they thought, does he display such affection for these people, pouring from his cup into theirs, even giving his cup to one of them?

These thoughts still flitted through their minds and the Ba’al Shem Tov’s expression changed. He became serious, immersed in his thoughts, dveikus, and without a shift in this mood he began: “Peace, peace, to the far and the near.” Our Sages observe that “where the penitent stand the perfect Tzaddikim cannot,” stressing perfect Tzaddikim. He explained that there are two paths in Hashem’s service: the Tzaddik’s and the penitent’s. The service of simple people is similar to the penitent’s, the simple person’s humility of an order with the penitent’s remorse and resolve.

When the Ba’al Shem Tov concluded, they resumed singing. Those talmidim who had been questioning the Rebbe’s open affection for simple people, realized that he was aware of their thoughts. His exposition of the qualities of the simple, equating them with the superiority of the penitent over the saint,


was obviously addressed to them.

During the songs he was still in his deep dveikus, and when they finished singing he opened his eyes, intently examining each talmid. Then he told them to place their right hands on the shoulders of their neighbors, so that the talmidim sitting around the table would be joined.

The Ba’al Shem Tov, naturally, sat at the head. He told them to sing certain melodies while in this position of union, and after the songs he told them to shut their eyes and not open them until he told them to. Then he placed his right hand on the shoulder of the talmid to his right, and his left on the talmid sitting there. The circle was closed.

Suddenly the talmidim heard songs, melodies, interlaced with moving pleas, touching the very soul. One voice sang, “Oh, Ribbono Shel Olam,” and launched into a pasuk of Tehillim, ‘The sayings of Hashem are pure sayings…”

Another sang, “Ai, Ribbono Shel Olam,” and another pasuk, “Test me, Hashem, prove me, purify my heart.” A third introduced his pasuk with a spontaneous cry in Yiddish, “Tatte hartziger, be gracious to me; I trust in You and I shelter in the shadow of Your wings.” A fourth voice: “Ai gevald, zisser Foter in Himmel, let Hashem arise; His foes will scatter; His enemies will flee.” Another voice was anguished: “Teie’re Tatte, a bird has a home; a swallow a nest.” Still another pleaded, “Lieber Foter, derbarmdiger Tatte, bring us back, Hashem who helps, erase your anger against us.” The talmidim hearing these songs of Tehillim trembled.

Their eyes were still shut but tears coursed down their cheeks. Their hearts were shattered by the songs. Each of the talmidim fervently wished that Hashem help him to serve Him in this manner.

The Ba’al Shem Tov removed his hands from the shoulders of the two talmidim, and the group no longer heard the songs and Tehillim. Then he told them

to open their eyes and to sing a number of designated songs.

“When I heard the song of Tehillim,” the Maggid later told the Alter Rebbe, “my soul just spilled forth. I felt such a longing, such ahava b’taanugim that I had never before been privileged to feel. My boots were soaked with the perspiration and tears of teshuva from the inwardness and depths of the heart.”

When the Ba’al Shem Tov stopped singing, an instantaneous hush fell over the group. He sat in deep dveikus for a prolonged time, then looked up and said, “The songs you heard were the songs of the simple Jews saying Tehillim with sincerity, from the recesses of the heart and with simple faith.

“Now, my talmidim, think carefully on this. We are only the ‘edge of truth’, for the body is not truth and only the soul is truth, and it is only part of the essence, and so is called the ‘edge of truth’. Still we do recognize truth, and feel truth and are affected by truth, affected deeply. Consider then how Hashem, Who is perfect Truth, regards the Tehillim of these simple people.”

In honor of Shavuos please enjoy stories and parables from the holy Ba’al Shem Tov from our upcoming sefer on Simcha:

The Simcha that Canceled the Decree

It was on Rosh HaShana before the blowing of the shofar and the holy Ba’al Shem Tov was made aware of a terrible judgment on high. No matter what the holy Tzaddik tried, still, the Ba’al Shem Tov was unable to cancel the decree or sweeten the harsh judgment. All his efforts were in vain; the prosecution’s case was too strong and the decree remained.

While the Ba’al Shem was closed in his room battling the verdict, the Ba’al Shem Tov’s holy brethren of Chassidim, known as the Chevraya Kadisha, waited


outside, wondering as to the delay for blowing the shofar. They could sense that something was wrong and felt some kind of fear in the air.

One of the assembled congregants was a little off. His lack of sense and judgment caused him to wonder at the somber, tense air surrounding the Chassidim. He decided to act and to do something to dispel the air of fear. He went and dressed up in an animal costume and began to prance about. His silly antics caused great mirth and soon the Chassidim were laughing at his jokes and the air of fear was replaced with laughter and joy. No sooner had this happened when the Tzaddik’s door opened and the holy Ba’al Shem Tov entered for tekios, and he motioned to begin blowing the shofar.

Later, the Ba’al Shem Tov explained that it was possible to cancel the decree only through simcha. However, his own fear and the air of suspense and foreboding of the Chassidim together prevented the Ba’al Shem Tov from the needed simcha. Finally, that act of silliness and mirth did what he had been unable to do and it caused them all to forget the fear and suspense; the simcha canceled the decree and sweetened the judgment. “This,” explained the Tzaddik, “is the meaning of the pasuk in Koheles 2:2: “For what kind of simcha is this?” The words ma zo, which usually translate as “what kind” and “what is this”, can also mean insignificant or trivial. Even a simcha which is trivial or insignificant, with no true inner depth can make an impression on high.” (Nesivos Sholom I Maamar 15:5 page 288)

How Simcha Sweetens Harsh Judgments

The holy Ba’al Shem Tov taught the following parable: There were once many ministers and servants who all assembled together before the king to praise and sing the royal anthem before him. Each one had

his own appointed time to personally sing and praise the king, each according to his station of importance. This was all set to take place so long as the king was pleased and in a good mood. However, if the king were to become angry, heaven forbid, and his face would fill with fury, then they would fear to praise him at all as it says in the Kinnos (9 Av #7): “How can you praise the king at a time of anger?” Due to this fear, the servants and ministers each approached and quickly said their praise and quickly departed, before the king should get angry or his fury be kindled by some matter.

Now, when the king’s beloved son, the prince, entered to praise his father the king, then the king was filled with joy and his heart was filled with love and delight; his anger abated and there was no doubt at all that he would not be angered again, so long as his son the prince was in his presence. The prince therefore had nothing to worry about, so he could stay and praise as long as he liked, because he knew his presence only augmented his father’s joy.

The Ba’al Shem Tov then asked, “Where did the anger go?” If previously the king was angered and his son’s presence caused the anger to depart, where did it go to? Even if you answer that it is only natural that if the father delights in his son, his anger departs, nonetheless the question remains: where did it depart to? The answer is that when love and joy overcome anger, then this causes the anger and fury to rise until it reaches its root source and is sweetened above, as it is known that all judgments are sweetened at their root source.

Now returning to our parable, when we say that the prince can praise his father the king for as long as he likes, we can say he is so obligated for two reasons: First, he is obliged to praise him for he is both his father and his king; second, he must praise him for being allowed to stand there and praise uninterrupted for as long as he likes with no imposed limits, since this unique


opportunity is solely his, unlike the other ministers and servants who have not been granted such an opportunity. (Tzavo’as HaRivash 132; same also in Ohr Torah #202 in the name of the Maggid)

The Simcha That Saved the New Year

There was once a Chassid who came to the Chortkover Rebbe seeking his blessing and a salvation. He had an upcoming trial with a life and death outcome and the verdict looked grim. The Chassid was greatly strained and his somber mood radiated defeat and sadness.

It was Motzo’ei Sukkos and the Yom Tov had just ended. The Chassidim in the Chortkover’s court were celebrating the spiritual heights and the great lights that the festival had left them with; they were on a great spiritual high and were dancing joyfully.

The Rebbe advised the hapless Chassid, “Join them, join the Chassidim and dance with them and you shall see your salvation.”

“Rebbe, how can I dance at a time like this?” asked the despondent Chassid.

“Let me tell you a story,” said the Chortkover, and this is the tale he told:

From on high it was made known to the holy Ba’al Shem Tov that if they were unable to sanctify and bless the new moon on Motzo’ei Yom Kippur it was to be taken as a sign that the coming year would be a difficult one, with harsh sentences and decrees against the Jews. Now it was Motzo’ei Yom Kippur and the new moon was nowhere to be seen. As torrential rains poured down, a thick layer of clouds covered the skys and even darker clouds clouded the Ba’al Shem Tov’s mind, as he wondered how it would be possible to sanctify and bless the new moon in such weather. What chance was there that the new moon would appear?”

Whatever spiritual methods the

Ba’al Shem Tov tried, whatever yichudim and kabbalistic unifications and meditations the Tzaddik did were to no avail. Nothing helped. The skies continued their dark, cloudy raining and the tears flowed from the Ba’al Shem Tov’s eyes as he tried and failed to gain favor and reveal the reluctant moon.

Meanwhile the talmidim and Chassidim were oblivious to their master’s sorrow. As was their custom on Motzo’ei Yom Kippur, the Chassidim danced and danced, singing, praising, whirling, twirling in joy, celebrating the holy day and the atonement and forgiveness it granted.

Their joy broke all bounds! Their dancing was infectious and as it began in the outer courtyard despite the heavy rain, it continued to sweep up all the Chassidim indoors, in the house of study and tefillos, until every room was full of Chassidim dancing with boundless joy! Then the Chassidim burst into song and danced into the Rebbe’s inner sanctum. The doors flew open as the Chassidim in their excitement asked their Rebbe and master to join in their dance. The Ba’al Shem Tov acquiesced and soon he too was swept up in the rhythm of the dance and the song of the happy souls of the joyous Chassidim. As soon as the Tzaddik danced with them, his clouds parted – and then the message began to be relayed from outdoors inward that an amazing thing had happened. The rain had ceased, the clouds had parted and the moon was shining in all its resplendent glory. Said the holy Tzaddik, the Ba’al Shem Tov, to his talmidim, “What I was unable to succeed with my yichudim, you, my talmidim, have succeded in doing with your simcha, dancing and joy!”

The Chortkover concluded his tale, the Chassid understood the lesson, joined the dance and saw his salvation. (Nesivos Sholom I 15:5 p288)

ובני ישראל יוצאי ביד רמה ~ תרגו "בריש גלי"


The Degel Machane Efraim explains that the word בריש is an acronym for the four pillars of the world who will hasten the Geula and have establish a new path in Avodas Hashem. Rav Shimon bar Yochai; Rav Shlomo ben Yitzchok (Rashi); Rav Yitzchok ben Shlomo (Arizal); Rav Yisrael Ba’al Shem Tov.

תהילי ע‘‘ח: � וית� לשבי עזו ותפארתו ביד צר

Similarly, Tzaddikim have related a wondrous anecdote on this pasuk in Tehillim. The word שבי translates to “captives”. Tzaddikim have asked which captives we are talking about. That section of the chapter deals with the aftermath of our escape from Egypt and Matan Torah.

The Medrash states that when Hashem gave us the Torah, all the Malochim brought gifts to Moshe Rabbeinu.

The Soton also felt compelled to give Moshe a gift. So he approached Moshe Rabbeinu and gave him four souls that Hashem had given to the Soton for safekeeping when He created the world, because the Soton had complained that if these four souls were to come down to earth there would be no more free will – only goodness would reign. However, at that time he gave over possession of those souls to Moshe Rabbeinu. Again, those four souls’ names are in the acronym of the word שבי.

Rav Chaim Ben BetzalelRav Chaim Ben BetzalelRav Chaim Ben BetzalelRav Chaim Ben Betzalel, , , , 6666thththth of of of of SivanSivanSivanSivan

Av Bais Din Freidberg, Elder Brother of Maharal of Prague, and Mechaber of Sefer HaChaim and Igeres HaTiyul

Rav Chaim’s Yichus

Rav Chaim was born into a family of Tzaddikim and Rabbonim, who traced their illustrious lineage back to Rashi, who traced back to Rav Yochonon HaSandlar, fourth generation descendants of Rabbon Gamliel HaZokein, descendants of Dovid HaMelech.

It was through the berocha of his grandfather, Rav Chaim, Av Bais Din of Worms. Rav Chaim of Worms sent his two sons, Rav Yaakov and Rav Hilman, to study under the Maharshal while their brother Betzalel remained at home serving their father. When the two brothers came home glowing from their experience and sharing their spiritual growth and words of Torah, Betzalel grew jealous and complained to his father why he too had not been sent to study in the Yeshiva of the Maharshal. Then Rav Chaim of Worms blessed his son Rav Betzalel that in the zechus of the shimush and Mitzvas Kibbud Av he had performed by remaining behind, he would merit four illustrious sons, whose light would illuminate the entire world. Rav Chaim was the eldest and the bechor, the

other brothers were: Rav Sinai, Rosh Yeshiva in Prague, later Av Bais Din of Nikolsberg and Meheren, Rav Shimshon of Kremenitz, an ancestor of the famous Rav Shimshon Ostropoler and the youngest brother, Rav Yehuda, known as the Maharal of Prague.

Rav Chaim and the Rema

Rav Chaim studied under the Maharshal and Rav Sholom Shachna of Lublin, together with the Rema.

In Adas Tzaddikim there is a legend told how when the Rema became Av Bais Din of Cracow he took Rav Chaim as his segan (assistant) Rav and how when the Rema traveled, Rav Chaim acted as chief Rav in the Rema’s place. One day, Rav Chaim’s wife passed away. The Rema was so dependent on Rav Chaim and the communal responsibilities were so great that all shidduch suggestions were discounted and everyone waited for the Rema to approve a match. Rav Chaim, seeing how things went, took matters into his own hands. Legend has it that he made


a secret match with a local baker through a shadchan. The simple but pious baker supplied his illustrious son-in-law to-be with all the seforim he would need and a hidden room to study undisturbed. The Rema returned and found Rav Chaim melancholy. He surmised that it was for lack of a suitable match and proposed that he would indeed find Rav Chaim a new wife. Rav Chaim staged that he wished to visit his family and left with fanfare, pomp and ceremony. He was escorted by the Rema and the townspeople out of the city limits, where he secretly dressed up in simple clothes, gathered a minyan and married the baker’s daughter in a clandestine chuppa. After the seuda he sat himself down to study, happily undisturbed in his new father-in-law’s home for some two years until he was discovered.

There was a plague in Cracow and someone assumed that the secretive son-in-law of the baker, whom no one knew, was the culprit behind some crime that made Cracow guilty. Rav Chaim was summoned before the Rema, and was discovered to have been hiding all this time! Of course he was released and cleared

of all charges.

“Why are you laughing? What is your sin and why did you hide?” asked the Rema when he saw Rav Chaim laugh.

“I hid because the communal responsibilities were too much for me and disturbed my Torah study. I laughed because these simple people were so quick to judge me and I can see they were just all too happy to whip me as soon as you gave them the word, and my sin was that my Torah study was so good I almost grew arrogant, but then Hashem shamed me and belittled me.”

When the Rema went to visit him to see what he meant he heard him studying with someone. When he came in though, Rav Chaim was alone. “I command you to reveal who was here!” said the Rema, and Rav Chaim admitted he had been studying with Eliyohu HaNovi, and he was still there in the room. Eliyohu then told the Rema that he studied with Rav Chaim not because he was greater than the Rema but that the Rema’s greatness and rabbinical strength was too much for him!

Rav Avrohom Mordechai AlterRav Avrohom Mordechai AlterRav Avrohom Mordechai AlterRav Avrohom Mordechai Alter,,,, 6666thththth of of of of SivanSivanSivanSivan

The Imrei Emes of Ger

Pitum HaKetores: Imrei Emes of Ger – Some Things Smell Better Than a Good Smell

When the Imrei Emes was crowned the new Rebbe of Ger he took a stand against the tendency for the Chassidim to daven very late – even past zeman tefilla. He made a takona (ruling) that davening must only be done during zeman tefilla in all the Gerrer Shteiblach.

One of the sincere Chassidim cried to the Rebbe that he could not perform his extensive, pre-davening preparations with this new takona and his davening was now lacking its true flavor.

The Rebbe answered that in Pitum HaKetores it says that as they added even a tiny amount of honey to the mixture of Ketores the smell would be too great for a human. If so, asks the beraisa, then why don’t we mix it in? It answers because the Torah forbids honey to be offered to Hashem.

The lesson is that it is not in our jurisdiction to figure out the best way to serve Hashem outside the boundaries of the Torah. Hashem runs the world and He knows what He wants and what is best for us. Elevating our service against the dictates of the Torah always smells foul, no matter how fragrant it appears to be.


www.revach.net/tefilah/story/Pitum-HaKitores-Imrei-Emes-of-Ger-

Some-Things-Smell-Better-Than-A-Good-Smell/5089

The Imrei Emes - Kibbud Av Wins Over the Ma Nishtana

In days gone by the Ma Nishtana was a much more innocent affair. Children were not taught the Ma Nishtana in school, but rather it was up to the child to notice strange things going on at the Seder and ask of his own volition.

On Seder night when the Imrei Emes was a little boy, his father, the Sefas Emes of Gur, started his Seder and waited expectantly for his young son to start inquiring about odd happenings. The Imrei Emes sat quietly without the slightest hint of a puzzled look on his face. The Sefas Emes started to do more strange things in

order to get the boy to ask, but to no avail. He even started to move things on and off the table, turn the table over, and other wild antics just to break the boy’s calm demeanor, but nothing would make the Imrei Emes flinch.

Finally, the Sefas Emes asked his son if he had noticed anything different about that night’s meal. The Imrei Emes said that of course he had. Then why, asked the Sefas Emes, did you not seem alarmed and ask any questions?

The little boy answered with pure innocence, “Because I know my father is a smart man, and whatever he does, he has a very good reason for doing. That is why I am not the slightest bit disturbed.”

www.revach.net/article.php?id=5038

Rav Avrohom Sholom HalberstamRav Avrohom Sholom HalberstamRav Avrohom Sholom HalberstamRav Avrohom Sholom Halberstam,,,, 6666thththth of Sivanof Sivanof Sivanof Sivan

Stropkover Rav and Av Bais Din, Mechaber of Divrei Sholom ~ the “Miracle Rav”

[Editor’s note: The following is a story that was witnessed personally by my mother and her other family members].

In 1935, my grandfather, Rav Meir Zev Katz, hy”d, had a young non-Jewish tenant who was upset at Rav Meir Zev and wanted to do him harm. So she went to the Hungarian government and told them that Rav Meir Zev and his family spoke against the Hungarian government – a deed which, at that time, was punishable by death. Rav Meir Zev and his wife were arrested, released on bail and a court date was set.

At that time, the Stropkover Rebbe was visiting Rav Meir Zev’s brother and stayed there as a guest for a few days. Rav Meir Zev went to visit the Stropkover Rebbe and asked for a yeshua. The Rebbe told Rav Meir Zev to go home and find out the exact name of the tenant and the name of the tenant’s mother.

With information in hand, Rav Meir Zev came back to the Stropkover Rebbe on Motzo’ei Shabbos. Rav Avrohom Sholom asked

my young cousin to bring the candles that were lit L’Koved Motzo’ei Shabbos. He then burned the paper that had her name on it. The following day the news spread that the tenant had died in her sleep, and since there was no witness anymore – the case was promptly dropped.

Letter handwritten and signed by Rav Sholom Halberstam, with his stamp, Michalovce, 1929. In the letter Rav Halberstam informs that he will remain in Michalovce for Shabbos, blesses that “Hashem should fulfill his wishes” and concludes: “Signed with blessings of life and peace and all good, Sholom Halberstam”. A beloved son of Rav Yechezkel Shraga Halberstam of Shinova-Sanz, mechaber of Divrei Yechezkel, who used to say about his son, “His soul is very holy and very lofty”. It is rare to find a letter written entirely in his handwriting.

The Medrash (Bamidbar Rabba 2:2)

Torah on Har Sinai, the Jewish people were able to see in

which had opened. They saw how the angles were set up in groups, each

group with its own flag

merit being set up in such a formation with each tribe assigned to its own

flag.” When Hashem hea

desire and Hashem immediately commanded Moshe Rabbeinu to make flags

for the Jewish people.

The Zera Shimshon

what it was that the Jewish people so desired when they saw the

with flags.

The Degalim represent the fact that each person has his own designated

place and purpose. The Jewish people wanted these

that if they

would be no strife and they would remain in a constant state of Achdus. This

is because the flags would serve as a steady reminder that each person has his

own role and each group also has their

and his tribe reali

another tribe there can only be peace.

The Jews understood that

angles, because of the flags

of the angel’s

should also have this enabler that could help live in peace with each other

recognizing that each tribe/person has their

encroach on the others role and vice versa

As well, t

boundaries

the sin the Egel where the Gemara (Shabbos 89a) says

‘mixed up’ the world

did not have a clear indication of their

Satan able to make them sin.

This

Bilam was informed that the Jewish people where

of the flags he said, “

understood the

Achdus and stay away from the Satan. When the Jews are in such a state,

indeed, no one can overpower them.

ZeraZeraZeraZera

ShimshonShimshonShimshonShimshon

Bamidbar

The Zera Shimshon, Rav Shimshon Chaim ben Rav Nachmon Michoel Nachmani, was born in 5467 (1706/1707) into an illustrious family with great Rabbinical lineage. He studied the revealed and concealed parts of the Torah by the Torah greats of his day.

He served as Rav of Modena, Pisa, Sayna and Reggio, Italy, and was recognized as a holy and pious individual, as well as a tremendous Torah scholar in all areas of Torah. He passed away on the 6th of Elul 5539 (1779).

His Seforim were named, Toldos Shimshon (The ‘Offspring’ of Shimshon) on Pirkei Avos and Zera Shimshon (The ‘Seed’ of Shimshon) on the Parshi’os of the Torah. In his introduction, he explains that since his only son had died during his lifetime, he wrote his Seforim to perpetuate his own memory after his passing.

The following is his passionate request to learn his works.

“I implore of you with ten terms of supplication to choose from my Chiddushim (novella) the piece that finds favor in your eyes, for your learning will sooth my soul etc…

“This righteousness will stand by you forever – to ‘eat’ in this world, and be satiated in the next. In this merit, Hashem will repay you with children, health and sustenance.

“…and now my brothers and friends etc. do a true kindness, and with your eyes you will see children and grandchildren surrounding your table, houses filled with all that is good, wealth and honor will not cease from your children…”

לזכר נשמתל"צז מיכאל ב רב נחמ שמשו� חיי� רבינו

א"יעז הזרע שמשו�בעל ר שיתקיימו בנו ברכותיו של אותו צדיק"ויה

כל ות כזלראליש

)'ב' במדבר ב(איש על דגלו

Each man by his banner (2:2)

The Medrash (Bamidbar Rabba 2:2), teaches that at the giving of the

Torah on Har Sinai, the Jewish people were able to see in


group with its own flag. Upon seeing this they said, “If only we could also


flag.” When Hashem heard this He said, “I promise that I will fulfill


for the Jewish people.

Zera Shimshon explains what the greatness

what it was that the Jewish people so desired when they saw the


place and purpose. The Jewish people wanted these flags

they would have them and internalize the lesson they stood for,



role and each group also has their indented mission

and his tribe realize that their role is not paled or diminished by the role of

another tribe there can only be peace.

The Jews understood that this is why there is no strife between the

because of the flags. The (Heavenly) flags served as

the angel’s unique role. Seeing this, the Jews wanted flags so that they

should also have this enabler that could help live in peace with each other

recognizing that each tribe/person has their/his own ro

encroach on the others role and vice versa.

As well, the Satan only has power when there is

boundaries – the exact opposite situation created by the flags

the sin the Egel where the Gemara (Shabbos 89a) says

‘mixed up’ the world – only then did the Jewish people sin. Only when they

did not have a clear indication of their proper standing and their role, was the

able to make them sin.

This is also seen when Bilam tried to make the Jew

was informed that the Jewish people where encamped

of the flags he said, “No one can overpower them”. This is because Bilam

understood the greatness of the flags and the fact that in helps the Jews reach


no one can overpower them.

שבת שלו� signup & dedications – [email protected]

teaches that at the giving of the

Torah on Har Sinai, the Jewish people were able to see into the Heavens


they said, “If only we could also


rd this He said, “I promise that I will fulfill their


greatness of the flags was and

what it was that the Jewish people so desired when they saw the angels set up


flags because they knew

them and internalize the lesson they stood for, there



mission. When each person

role is not paled or diminished by the role of

his is why there is no strife between the

served as reminders of each

unique role. Seeing this, the Jews wanted flags so that they

should also have this enabler that could help live in peace with each other by

own role which doesn’t

there is confusion and no clear

the exact opposite situation created by the flags. This is seen at

the sin the Egel where the Gemara (Shabbos 89a) says that the Satan came and

only then did the Jewish people sin. Only when they

proper standing and their role, was the

seen when Bilam tried to make the Jewish people sin. When

encamped with the system

can overpower them”. This is because Bilam

greatness of the flags and the fact that in helps the Jews reach


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s"xc Weekly Bulletin on the Parshah

Published by Mosdot “Orot Chaim U’Moshe” in IsraelUnder the auspices of Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pinto, shlitaSon of the tzaddik Rabbi Moshe Ahron Pinto, zt”l, and grandson of the holy tzaddik and miracle-worker Rabbi Chaim Pinto, zy”a

Pachad DavidWeekly talk on the Parshah given by Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya Pinto, shlita

"The Children of Israel shall encamp, each man by his banner according to the insignias of their fathers' household, at a distance surrounding the Tent of Meeting shall they encamp"

(Bamidbar 2:2)Only one year had passed from when Bnei Yisrael

were enslaved and tormented under Pharaoh's command in Mitzrayim, and in this short period of time they grew into a structured and orderly nation, organized into formations of three tribes each, known as 'banners', with each 'banner' led by a designated tribe.

Chazal tell us (Midrash Rabba 2:3), "When Yisrael saw the angels arranged according to banners, they too desired banners. They said, if only we too could be arranged according to banners like them. Hashem said to them, 'You desired banners, by your lives, I will fulfill your request'. Immediately Hashem announced the banners to Yisrael by tell-ing Moshe, go and arrange them according to banners as they desired."

The Midrash continues, "Moshe became dis-tressed. He said, now dissension might erupt between the tribes. If I tell the tribe of Yehuda to dwell in the East and they say, we can only dwell in the South, and similarly with Reuven and Ephraim and all the other tribes, what should I do? Hashem said to him, Moshe, it is of no concern to you, they do not need you, they are familiar with their dwelling places by themselves since they possess a tradition and testament of how to encamp from their father Ya'akov. I am not introducing anything new for them, they already have an established order from Ya'akov Avinu, in the same way that they carried him and surrounded his coffin when he passed away, in that order will they surround the Mishkan."

How, though, did this answer placate Moshe Rabbeinu? At that time of Ya'akov's passing, his children numbered a total of twelve tribes (sons), but now after multiplying greatly in Mitzrayim, we are talking about myriads of thousands of Jewish people. When they left Mitzrayim they numbered 600,000 men besides the women and children. So if now they approach Moshe with claims and arguments, how in fact will Moshe Rabbeinu handle them?

I remember once an argument erupted during the Shacharit prayer in the Beit Knesset, concern-

ing the tune of the 'Az Yashir Moshe' prayer. Some of the congregants wanted a certain tune, while others demanded a different tune. The commotion grew until it was impossible to restore the peace. If this is the way of disputes, how could Moshe Rabbeinu prevail over the arguments that the delegation of banners and encampments might engender, G-d forbid?

Furthermore, the holy Arizal zya"a says that there are twelve gates in Heaven for receiving prayers, corresponding to the twelve tribes. Each tribe has his fixed version of text which he may not depart from, due to the dictum "Do not forsake the teaching of your mother". Here too, it is difficult to understand this concept for if peace and unity are so important, why should there not be one universal text for all?

The verse "The Children of Israel shall encamp, each man by his banner according to the insig-nias of their fathers' household, at a distance sur-rounding the Tent of Meeting shall they encamp", answers these questions. Although Am Yisrael are indeed divided into different camps, but when they all encamp around the Ohel Mo'ed (Tent of Meet-ing), when they all dwell around the holy Torah, the concern of separation and dispute disappears. If all share one goal – fulfilling the will of their Father in Heaven - disagreement will never erupt between them.

Rabbeinu Nissim Ravivo zya"a, the Av Beit Din of Paris, France, was of Moroccan descent yet all his teachers were Ashkenazic Sages. Similarly, the Rif and the Rambam zya"a were Spanish Sages yet all the Ashkenazic Sages follow their rulings.

My father zt"l too, as was his holy custom, would tell us stories about the Ba'al Shem Tov a"h (a Chas-sidic Master), to impart the lesson that when one encamps "surrounding the Ohel Moe'd", meaning around the holy Torah, then there are no rifts and no controversies, for a wonderful sense of unity reigns among all. This unity does not differenti-ate between land of origin or different cultural groups, for all of us are sons of one nation. We are all descendants of Avraham, Yitzchak and Ya'akov and our joint goal is to fulfill the will of our Father in Heaven. On the contrary, each one assists the other with his Avodat Hashem, as in the concept "Each man would help his fellow and to his brother, he would say 'Be strong!'"

BamidbarMay 23rd 2020

29th of Iyar 5780

853

Hilula29 – Rabbi Meir of Parmishlan

1 – Rabbi Meir HaLevi Horowitz

2 – Rabbi Yisrael of Vizhnitz

3 – Rabbeinu Ovadiah of Bartenura

4 – Rabbi Mantzur Marzok

5 – Rabbi Yosef Ezra Zalicha

6 – David Hamelech a"h, the sweet singer of Israel

The Banners Were a Sign of Unity

Torah Saps a Person's StrengthOne day a wealthy Jew approached me for a blessing for several

concerns. As a merit for the blessing to come to fruition, I asked him to do-

nate from his abundant assets in support of Yeshiva students who study and toil in Torah, and in this way, he will be using his wealth to support Torah.

The rich man refused my request with the following justification, "Honorable Rav, I am a hard-working fellow. My wealth is a result of the considerable time and effort that I invest in my business, so I will not donate even one cent for Yeshiva bachurim who do not work for their living and squander their time on nothing but Torah study. From my point of view, they are lazy time-wasters and I am not in the habit of distributing my hard-earned cash to such people!"

These scornful words that he allowed himself to utter, out of com-plete ignorance and misunderstanding of the elevated status that Torah learning holds for Am Yisrael, were directed towards the most treasured sector of Am Yisrael, those who invest their entire beings in the holy Torah. On hearing his position, I suggested that he try and study Torah for one day only, and if he succeeds I will bless him with whatever he desires.

The wealthy individual laughed at my suggestion and replied: "No problem, I am even prepared to sit and study Torah for an entire week!"

Just as I thought, he sat on his place for quite some time and tried to concentrate on what was being studied, just like the Yeshiva students. But when his attempts were unsuccessful, he quickly gave up and came to the clear conclusion that Torah study is something essentially difficult which demands toil and great effort, and there is no place to belittle those who tirelessly toil in study Torah. After all, it is in their merit that the entire world exists.

From then on, he held Yeshiva students in great esteem and mer-ited donating considerable sums to our distinguished Yeshiva and other Torah institutions. He merited becoming a 'Zevulun', one who supports those who study the holy Torah and thereby merits a share in their learning.

Tidbits of faith and trust penned by Moreinu v’RabbeinuHagaon Hatzaddik Rabbi David Chananya Pinto, shlita

The Haftarah"Yonatan said to him, "Tomorrow is the New Moon"

(Shmuel I, 20)The connection to the Parsha: The day following this Shabbat (Sun-

day) will be Rosh Chodesh Iyar. This is the connection to the Haftarah in which the verse says, "Tomorrow is the New Moon".

Walking in their Ways

Forgetting About the Sandwich and the CoffeeOn the verse in this Parsha, "Hashem spoke to Moshe in the

Wilderness of Sinai", the Midrash expounds: "From here our Sages learnt, the Torah was given through three things, with fire, with water and in the desert. Why was it given with these three things? To teach us that just as these are free for all human beings, so too the words of Torah are free." The Midrash continues to explain the implication of desert: "One who does not make himself ownerless like a desert, cannot acquire spiritual wisdom and the Torah".

Rabbi Yitzchak David Grossman shlita, in astonishment, points out that this concept seems to oppose rational thinking. In every profession that someone wishes to train and qualify in, he is first assessed for suitability, meaning one verifies that he is mentally stable and is capable of handling the project, for if not, one would be concerned about allowing him to specialize in this area. If an unkempt individual shows up for a job interview, it is likely that to-morrow he will find himself at yet another interview. No employer seeks to hire a disorderly disheveled worker.

However, concerning the Torah we are told, "For you can have no freer man than one who engages in the study of the Torah". When a person makes himself ownerless and unattached then he is able to acquire Torah and wisdom. A desert is a place that is neither owned nor cultivated. Only if a person makes himself ownerless and has no preconceived 'cultivated' ideas or demands, is he able to acquire Torah and wisdom. For the Torah is a G-dly wisdom, and if man would approach it with his own superficial opinions, he will not be able to grasp the Torah.

The great Gaon Rabbi Isser Zalman Meltzer's zt"l was sitting and delving into the holy words of the Torah, together with a young bachur who had come to study with him. At midday, the righteous Rabbanit, Baila Hinda a"h, returned from the Machaneh Yehuda market loaded with baskets of provisions in honor of the approach-ing festival of Pesach. She had bought horseradish for the Maror and radishes for Karpas. As she entered her home, she noticed the coffee, bread and vegetables that she had prepared for her husband, lying abandoned on the dining room table. She approached her husband and enquired, "Why did you not yet eat?"

The Rosh Yeshiva as if shook himself out of a trance and answered innocently, "Do you not see, Rabbanit, the distinguished guest that is sitting here with me? He is a young Torah scholar who wished to

discuss Torah matters. How could I interrupt our learning for something so mundane?"

But the Rabbanit persisted: "My dear husband, what would have happened if you would have told the young bachur to wait a few moments while you tasted something?" Rabbi Isser Zalman did not understand and explained with the utmost modesty: "Am I some kind of professor that can keep people waiting?"

This is a wonderful demonstration of Chazal's explanation of "One who does not make himself

ownerless, in the sense of unattached, like a desert cannot acquire spiritual wisdom and the Torah"…

In Our Father's Path

Guard Your TonguePraising One's Friend

There are various forms of speech that are forbidden because they are consid-ered as 'avak lashon hara' (suggestion of lashon hara), for example saying, "Who would have believed that so and so would turn out in this way". Or: "Let's not talk about so and so, I don’t want to go into details about what happened and what will be", and other similar references where although nothing derogatory has been said, they have a negative connotation.

Praising someone in front of his enemy is also considered as 'avak lashon hara' because this will cause the enemy to begin speaking negatively about him.

Pearls of the Parsha

The Creator Waits for Man to Repent

"And as for the redemptions of the two hundred and seventy-three of the firstborn of the Children of Israel who are in excess of the Levites" (Bamidbar 3:46)

Why did Hashem did not make the total number of Leviim correspond to the exact number of firstborns? What lies behind the excess ‘firstborns’ who then needed to be redeemed?

It seems that the Torah wishes to teach us a fundamental principle. Even if a per-son sins and does not act in accordance with Hashem's will, he should not despair by saying, I have fallen to such a low level that I can no longer rectify my ways. For just like the excess ‘firstborns’ had no corresponding Leviim since they were greater in number, nevertheless, Hashem found a remedy for them through the redemption procedure. So too the sinner should know that for him too there is a way to rectify, for the Creator, blessed be His Name forever, does not take His creations to account severely and knows that "the imagery of man's heart is evil from his youth", and if he repents fully he can rectify his wrongdoings and return to his previous virtuous state.

Someone approached me, most dis-traught. For the last ten years, he had been laying tefillin every day and he just found out that there were no parshiot in them... He was utterly distressed and wished to know how he could rectify all these years of not fulfilling the mitzvah.

I explained to him that nothing stands in the way of repentance. The Creator is forbearing and forgiving and if he accepts upon himself from now on to lay a quality pair of tefillin, and when wearing them undertakes not to talk about any worldly matters which will add to their holiness, I guarantee that the mitzvah will be con-sidered for him as if he laid quality tefillin all those years. For the Creator waits for man's repentance which removes and atones for the sin.

To Avert Embarrassment"Moshe and Aharon took these men who

had been designated by [their] names" (Bamidbar 1:17)

Moshe Rabbeinu could have chosen the men himself since their greatness was clearly recognizable, these were the leaders of the tribes who were the ones summoned when important matters were discussed by the assembly. However, so as not to offend those who were not chosen, Moshe Rab-beinu asked Hashem to name them.

Furthermore, Harav Tzvi Polias shlita points out, when taking these men, first it says "Moshe and Aharon took these men", and only after that, "They gathered together the entire assembly" so that no one should be embarrassed when his friend was called upon, while he himself was not chosen.

There is a fascinating story told on this topic. After Rabbi Akiva Eiger's engage-ment, his father-in-law invited him to his home town, eager to introduce his gifted son-in-law to the townsfolk. The Talmidei Chachamim gathered in the Beit Midrash and the father-in-law looked forward to his son-in-law the Gaon addressing the audi-ence with words of wisdom.

To his dismay, the son-in-law stood there in silence. The astounded father-in-law wished to break off the engagement. His son-in-law asked for a reprieve of two days and then agreed to enlighten the partici-pants with his Torah thoughts.

When he was asked why he had endan-gered his engagement, he answered that there was another chatan present in the Beit Midrash, whose father-in-law was also very proud of him, and had he agreed to speak, this would have diminished the other chatan's value in his father-in-law's eyes. This is why he kept quiet.

Counting the People Without Reason

"As Hashem commanded Moshe, he counted them in the Wilderness of Sinai" (Bamidbar 1:19)

Why did the Torah see fit to point out that the counting of Yisrael was "as Hashem commanded Moshe"? Is this not obvious?

Rabbi Moshe Feinstein zt"l explains: Normally, there is benefit in a country knowing the exact number of its citizens.

This knowledge can be used to estimate

the different needs of the citizens, for example the amount of food required and so forth. However, when Bnei Yisrael were in the desert, they ate and drank as much as they desired. They ate Manna that fell from the heavens, they drank water from the Well and they were surrounded by Clouds of Glory which washed and ironed their clothes. Even the young, growing children did not require new clothing since their clothing grew with them. Therefore, they did not need food, drink or clothing, nor protection from enemies. This being the case, there was no practical benefit of knowing the exact number of Bnei Yisrael while they were in the desert.

This is the implication of the verse: "As Hashem commanded Moshe, he counted them in the Wilderness of Sinai". Had this not been a G-dly command, it would not have seemed necessary to count them. But once Hashem gave over this commanded, it must be obeyed completely without doubting it, even if one does not see the reason for it.

Why Did Gad Merit Moshe being Buried in His Lot?

"And the leader of the children of Gad is Eliasaph son of Reuel" (Bamidbar 2:14)

Rabbeinu the Chida zt"l, in his sefer 'Cho-mat Anoch', quotes the 'Imrei Noam' who writes that Gad merited Moshe Rabbeinu being buried in his lot because when Moshe appointed Dan as the leader of the banner, Gad could have claimed: I am the firstborn of Zilpah and Dan is the firstborn of Bilhah, why was I not chosen?

Since he remained quiet and did not speak up, the leader of Gad's tribe is re-ferred to here as "Eliasaph son of Reuel", even though his name was in fact "son of Deuel". This alludes to the fact that since he elevated himself, he merited 'Reu-el', liter-ally "friend of Hashem" referring to Moshe Rabbeinu, being buried in his lot!

He adds how appropriate it is that particu-larly now when talking about the banners, he is referred to as ‘son of Reuel', written with the letter 'reish', while at the beginning of the Parsha, when talking about the lead-ers and their offerings, he is called ‘son of Deuel', the first letter being a 'daled'. This implies that in the merit of his sacrifice concerning the banners he was awarded this honor!

TreasuresBased on the teachings of

Moreinu v’Rabbeinu Hagaon Hatzaddik Rabbi David Chananya

Pinto, shlita

S efer Bamidbar begins by saying that Hashem spoke to Moshe in the Wilderness. The telling ques-tion is, why was the Torah given specifically in a desert?

Desert is an ownerless and uncultivated place, lacking all basic living conditions. No water, no electricity, no air conditioning. How can one survive in the desert? There is only one way: By lifting one's eyes to Hashem and trusting that He will provide man with all his needs and protect him from the dangers of the desert.

So it was with the generation who lived in the Wilderness. They merited the Pillar of Cloud that straightened the path for them, the Manna, Heavenly food, and a Well of water that travelled with them wherever they went.

The reason why the Torah was given in the desert is to teach us how to live a life of Torah. A person who studies Torah needs to ignore all that is happening around him and not pay attention to the surrounding conditions. He must place his trust in Hashem and cast his burden on Him.

Concerning this David Hamelech writes (Te-hillim 55:23) "Cast upon Hashem your burden and He will sustain you; He will never allow the faltering of the righteous". If you trust in Hashem, you will not lack anything!

"One who trusts in Hashem, kindness sur-rounds him"

Morning arrives, the father wakes his son for another day of Torah study in his Talmud Torah. Today too, as always, his mother pre-pared a fresh, nutritious sandwich for him and placed it in his lunch bag. The hour is getting late, the child leaves the house in a rush and makes his way to the Talmud Torah. On arrival, he enters his classroom, sits down in his place and then suddenly remembers that he forgot to take the bag with his sandwich…

"What will be?" he worries, "for so many hours I will go hungry until I get home?"

For a moment he is filled with concern, but this feeling immediately makes way for a genuine feeling of tranquility and trust. "I know my parents, they will do anything to make sure I won't remain hungry."

Sure enough, at the very moment when the child is sunk in thought, the father finds the lunch bag lying on the kitchen table. He thinks

A NOVEL LOOK AT THE PARSHAto himself, "Oh no! What will be? There's no way that my dear son can go without food an entire morning, how will he have the strength to learn?"

What will be? It is clear what will be. Despite being pressed for time, the father grabs the bag, stops a taxi and hurries to the Talmud To-rah to bring his child the nutritious sandwich so that he should have a productive morning of Torah learning.

What is the conclusion? The child was right! He had nothing to worry about! He was cer-tain that his father would do anything for him and this is indeed what happened.

Returning home from the Talmud Torah, the father reasons: "It is true that the trip took away my precious time and even involved a considerable expense. But what doesn't a father do for his child! And what doesn't a father do that his son should be able to study diligently without any hindrance!"

We all understand that this story is nothing out of the ordinary. This is how every devoted father will react and this is the feeling of every son who relies on his father and trusts in him.

All this is only an illustration to demonstrate clearly the relationship of our merciful Father in Heaven to His beloved children, who studi-ously devote themselves to Torah and service of Him. The Creator of the World will not leave us to survive on our own. He will worry for us and fill every lack. How? Don’t worry! Hashem has many ways. All that is required of us is faith and trust in Him. "One who trusts in Hashem, kindness surrounds him."

Not always were parents able to send their child to the Talmud Torah with a fresh, appe-tizing sandwich. What happens when poverty is the norm and there isn’t even a plain piece of bread for the child?

About this, the Torah says: "Hashem spoke to Moshe in the Wilderness of Sinai". Those who travel through the desert do not present any preconceived conditions. They know that in order to arrive at their destination they must cross the desert, come what may. They have no stipulations and no expectations.

So too with the holy Torah! Torah study is not dependent on any external factor. Our Torah is a Torah of life, it is the elixir of life. Whatever the conditions – one studies Torah, without setting up conditions and without expecting anything.

Activating the Inner VoiceThe sefer 'Pri Amalenu' offers a different

reason for why the Torah was given in the desert.

One year, at the end of the semester in the Lomzha yeshiva, twenty-six students went to

take leave of their master and teacher, the Gaon Rabbi Yechiel Michel Gordon zt"l. Each student would now set off on his own path, wherever life would lead him.

The Rosh Yeshiva wished to provide them with 'provisions' for their journey, something that would be suitable for each and every one of them. And indeed he inspired them with the following insight.

My sons, he turned to his beloved students, many of you will no doubt merit receiving Rabbinical positions, while others may not. Let me tell you a story that will serve as a guide to you for life.

The Russian Czar, Nikolai the first, once went on a tour of all the countries under his reign. When he arrived at the first country, he was warmly welcomed by the local governor. The Czar turned to him and asked: "How do you administer the country's affairs?"

"Exactly according to the law!" was his reply.The Czar treated him to a menacing look

and declared: "You are dismissed from your position as governor!"

The thousands of citizens were in shock. They could not understand what had hap-pened. Where did the governor go wrong?! But not one person dared protest the Czar's decision, especially since this was Nikolai the first ym"sh, known as a cruel tyrant and nicknamed "The Iron Czar".

That evening at the festive dinner, after the Czar had downed several cups of vodka and was in a good mood, one of the royal entou-rage plucked up the courage and asked the Czar the meaning of the strange riddle. Why was the governor fired from his position only because he was particular to keep to the laws?

This was the Czar's answer: To govern a country according to the letter of the law, exactly as is recorded in the books, there is no need for a ruler. For this a police sergeant is good enough"…

The message of this story is clear: To live as a Jew, the Torah must become the 'Living Torah'. The 'fifth section' of Shulchan Aruch was never printed but nevertheless must be applied. (There are only four sections in the Shulchan Aruch, that which is referred to as the fifth section is the volume of 'common sense'.) To understand the correct conduct for every step of the way, it is impossible to behave like a small-minded police sergeant and just go by the book, excusing oneself with the fact that one is behaving 'according to the rules'. Rather, in addition to keeping to the laws, a person must also activate his inner, personal voice to guide him as to the correct way to behave in each situation.

MEOROS RAMCHAL BAMIDBAR

PREPARING THE PLACE SETTING TO CONQUER THE

LAND OF ISRAEL AND DEFEAT THE FORCES OF

DARKNESS

“From age twenty,” (Bamidbar 1:3-4)

The Ramchal teaches us that the secret of the minimum age

requirement for military service was a preparation for war to conquer Eretz

Yisroel.

Each individual soldier that was counted among the eligible warriors

was granted the power to defeat his enemies and conquer the land of Israel.

The place of preparation was in the dessert wasteland – the midbar a

symbolic place where the forces of darkness rule – the klippos – the husks

and empty shells of impurity. The preparation for battle had to be done in

that place where darkness rules to subjugate and defeat them on their own

turf and that is the proper defeat.

This is the secret why our chumash begins Bamdibar Sinai – in the

Sinai desert the specifically designated place setting where this must take

place.

The secret why the minimum age requirement for the army was

twenty is based on the pasuk that Hashem is called Man of War = Hashem

Ish Milchamah.

For Hashem Himself does battle with the other side – the sitra

achra. When is this power and strength at its peak? At age twenty when a

person comes of age as a man and all his maturity and manhood expresses

itself and is finished and complete. Just as the Heavenly symbol of

maturity is age twenty so too down here below the soldiers only went to

war from age twenty and up when their spiritual lights were matured and

they were the same as their Heavenly spiritual counterparts on High.

This was all done through the agency of Moshe and Aharon, whose

souls were the greatest among Klal Yisroel and the greatest repairs and

rectifications were done by them. Here the twelve chieftains of the twelve

tribes of Israel joined them as leaders alongside because the twelve

nassi’im allude to the twelve ways that the four-letter Divine name of

Hashem YUD-HAY and VAV-HAY can be spelled and rearranged.

It is known that Hashem’s Name is like a sword (see Sefer Charedim

that the Yud is like the pommel the two Hays like the guards and the Vav

like the blade) this is the sword that can be wielded to kill the forces of

darkness known as the other side – the sitra achra. And as we said that

Hashem is called Man of War = Hashem Ish Milchamah.

Therefore, to harness the power latent in the four letter Divine name

of Hashem YUD-HAY and VAV-HAY and its twelve spellings we needed all

twelve nassi’im chieftains of the tribes. When you add Moshe and Aharon

and count them among the twelve chieftains you get 14 the gematria of

Yad or hand in Hebrew. This is also the secret why when we battle the

forces of darkness known as the other side – the sitra achra we wield our

sword in the left hand – Yad.

These were all the preparations for war done in the the dessert

wasteland – the midbar in order to take vengeance against our enemies

and afterwards conquer the land of Eretz Yisroel.

חרב שם הוי''ה

ו

הה

י

ehsm whvh okug rfzk - ,nab hukhgk

`qec oa `pipg iax `pzd

r''if d''dllwevf awri 'x w''dxd oa miig dyn iax w''dxd

xihqrxrwn xrpiihy dyn 'x w''dxd oa diryi iax w''dxdr''if d''dllwevf

yhiee`n`xa` dyn 'x w''dxd oa lieep`f miig iax w''dxd r''if d''dllwevf uipaixn

on` l`xyi lk lre epilr obi lecbd ezekf

kwwz ouka vwwun ic ohhj ovrct jwwvrvkwwz ivfv ctz rhtn rwwvun ,c kxhz ,rnkwwz ohhj ovrct jwwvrv ic ouka rwwvun

kwwz ohhj ovrct jwwvrv ic ctz rhtn ejmh rwwvunkwwz chhk whrt rwwvun ,c tkhhc vra ,rn

vrvnc ihnhv .ek ukrudk ouehu vrehv u,jpan sgc cuy .hknh

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עין אבמדברבת

ר דב מ ת ב רש ים לפ רוש ד

ז"ל דרשו )במ"ר א( הבנות יקרות בפסוק וגו' רבותינו זה לשונו באור החיים שם: במדבר סיני .א זה, ונשאר להעיר למה לא השוה ה' מדותיו יתברך בשיעור הדברים, כי כשהזכיר הודעת המקום מועד', 'באהל ואמר המקום פרט הזכיר כך ואחר סיני', 'מדבר שהוא הכללות מחברת הקדים הזכיר כך ואחר השני', לחודש 'באחד ואמר הזמן, פרט זכרון הקדים הזמן הודעת וכשהזכיר מחברת כללות הזמן, ואמר 'בשנה השנית'. ונראה כי הכתוב אדרבא השכיל לדבר בשיעור שוה, והוא על דרך אומרו )שמות לג, כא( 'הנה מקום אתי', שמקומו של הקדוש ברוך הוא, הוא טפל לו )ב"ר סח, ט(, ולערך זה יהיה טפל כל המקום לגבי המקום אשר חונה שם האלהים. ומעתה מחברת הכללות הוא אהל מועד, והמדבר הוא פרט טפל לו, ולהעירך הכתוב בכוונה זו סדר סמוך לזה מאמר 'באחד לחודש וגו' בשנה השנית', אם כן מאמר באהל מועד הוא מחברת הכללות, ולזה

נסדר באחרונה כסדר שנה השנית שנסדר אחר מאמר באחד לחדש.

באהל סיני במדבר משה אל ה' וידבר וגו'. השני לחודש באחד מועד הפסוק, בסדר החיים אור בספר והקשה

ואחר תחלה כלל כתב המקום שבהודעת כך הפרט, ובהודעת הזמן כתב הפרט תחלה שםא. יעויין שם ותירץ הכלל, כך ואחר

ני וגו'. אחד לחודש הש אהל מועד ב ר סיני ב מדב ה ב ר ה' אל מש וידב

"And Hashem said to Moshe in the Desert of Sinai from the tent of meeting on the first of the second month, etc." (Bamidbar 1:1)

סוק, הפ סדר ב ים החי אור ספר ב ה והקש ך כ ואחר ה חל ת לל כ תב כ קום המ הודעת ב שה ואחר חל רט ת תב הפ מן כ רט, ובהודעת הז הפ

ם. ין ש ם יעוי לל, ותירץ ש ך הכ כ

The Ohr HaChaim HaKadosh asks the following question on this posuk: When the posuk states the

place, it lists the general place (the Sinai Desert) first and then the specific place (the tent of meeting) second. However, when the posuk describes the time of this event, it lists the specific time (the specific day) followed by the more general

ספר

בת עין

עין במדברבת ב

שנראה מה ה' בעזרת חלקי אענה אני וגם המוסר. דרך על הפסוק בסדר דעתי לעניות

העבודה ושורש יסוד שעיקר ידוע הנה ד( ב, )חבקוק הכתוב כמאמר האמונה, היא כמאמר וגם בטחון, יחיה', 'וצדיק באמונתו טוב ועשה בה' 'בטח ג( לז, )תהלים הכתוב העיקר שזהו הרי אמונה', ורעה ארץ שכן אמנם ובטחון. האמונה למדת תחלה לבא

.א עיין תענית ח, ב: ניבעי רחמי אכפנא, דכי יהיב רחמנא שובעא לחיי הוא דיהיב, דכתיב )תהלים קמה, טז( 'פותח את ידך ומשביע לכל חי רצון'.

בקשת הוא חי כל על פרוסה מצודה המצודה זהו וכו', לאכול לחם הפרנסה ניצוד האדם, ומבקש לחמו בתחבולות שבו וערמומיות, וסובר שכוחו ועוצם ידו תעשה יזמין שבוודאי בה' ומאמין בוטח ואינו לו, חיי דיהיב מאן כי נפשו, וחיי פרנסתו לו טוב שם הבעל שאמר וכמו מזוניב, יהיב מט"ז( פ"ג )אבות חז"ל שאמרו שמה זללה"ה

unit of time (the month). Why does the posuk list the more general place first and become more specific, yet list the more specific time first and then the more general? The Ohr HaChaim offers a solution which you can see in his commentary.

ראה נ ש מה ה' עזרת ב חלקי אענה אני וגם רך המוסר. סוק על ד סדר הפ י ב עת לעניות ד

With Hashem's help, I will also humbly offer a solution regarding this inconsistent order, which shares an important mussar lesson (lesson in spiritual and character development).

היא העבודה ושורש יסוד ר עיק ש ידוע ה הנ יק וצד תוב )חבקוק ב, ד( הכ מאמר כ האמונה, תוב הכ מאמר כ חון, ט ב וגם יחיה, אמונתו בארץ כן ש טוב ה ועש ה' ב טח ב ג( לז, )תהלים

ורעה אמונה.

It is known that the primary foundation of serving Hashem is to first develop emunah (faith), as it is stated (Chabakuk 2:4) "the tzaddik lives by his faith."

Bitachon (trust) in Hashem is another primary element, as it says in Tehillim (37:3) "trust in Hashem and do good, dwell in the land and consume faith."

ת האמונה למד ה חל ת לבא ר העיק הו ז ש הרי חון. ובט

It is essential to first acquire emunah and bitachon.

ת ש ק ב הוא חי ל כ על רוסה פ מצודה אמנם רנסה לחם לאכול וכו', הפ

Yet, there is a "trap that is set" for all, which is the desire for one's livelihood - the "bread that one eats."

ש לחמו בו ניצוד האדם, ומבק צודה ש זהו המכוחו ועוצם ידו תחבולות וערמומיות וסובר ש באי ווד ב ש ה' ב ומאמין בוטח ואינו לו, ה עש ת

י נפשו, רנסתו וחי יזמין לו פ

The desire for a person to focus on earning his livelihood through all sorts of clever schemes can cause a person to believe that it is his own strength and ingenuity which

עין גבמדברבת

היא פרוסה החיים, כל על פרוסה ומצודה פרוסה פירוש פרסג, לקבל מנת על לשון היא לשון פרס בלשון הגמרא, כמאמר חז"ל לשון פירוש פרסד, אכילת בכדי ד.( )עירובין

.א בדפוס זיטומיר הגירסא הוא: פירוש פרס מלשון פרנסה.

.א וראה רש"י שם ד"ה פרס: פרס, ארבע ביצים הן מזון סעודה בינונית, פרס לשון פרוסה, ששיערוהו חציה ד"ה ב פב, שם רש"י עוד ועיין כו'. סעודות שתי מזון דבעינן בעירוב, האמור ככר בחצי ובעינן שישהה בכדי אכילת חצי ככר זו, והוא פרס דכוליה התלמוד, על שם ששיעורה בפרוסה,

כלומר בחצי ככר.

יא: הגם שכעת לפי העתים, שנלכדין כל בני יוסף פרשת אמור אות ראה עוד בתולדות יעקב .א אדם בסבת פרנסת לחמו כמ"ש הקנה שהוא מצודה פרוסה על כל הנבראים שבעולם, כי העופות נלכדין במצודתן על ידי שמפזרין להם גרעיני דגן ורוצה להתפרנס בזה, עד שנלכד בו. וכן הזאב עושין לו מצודה בענין שיראה פרנסתו שם בבור, ולוכדין אותו שם. וגם בני אדם ובני איש יחד

'פרנסה' של 'מצודה' וזהו ופרנסה, לחם ונטרד פרנסתו שמבקש חי', כל 'על הוא כאן עד ה', לעבודת פנוי לבו ואין מאוד בחסד תמיד מסתכל כשהוא אבל דבריוה.

are the cause of his success rather than maintaining his trust and faith that it is Hashem who provides his livelihood and sustenance.

י יהיב מזוני )עי' תענית ח:(, יהיב חי י מאן ד כ

For "the One who gives us life gives us our livelihood." (See Ta'anis 8b)

ה מ ש זללה"ה טוב ם ש על הב אמר ש וכמו רוסה פ ומצודה טז( ג, )אבות חז"ל אמרו של רוסה היא לשון על מנת לקב ים, פ ל החי על כלשון ב רס פ לשון היא רוסה פ ירוש פ רס, פמאמר חז"ל מרא )עיין רש"י עירובין פב:(, כ הגלשון ירוש פ רס, פ אכילת כדי ב לז:( )ברכות

לחם ופרנסה,

This is similar to what the Ba'al Shem Tov, may his memory be blessed for eternal life in the world to come, said regarding the statement of our sages (Avos 3:16)

"a trap is spread out over all life." The word "p'rusa" (the Hebrew word for "spread out") is related to the word for reward and to the word used to describe a piece of bread, as it says in the Gemara (Eruvin 82b with comments of Rashi and Berachos 37b) – one must eat enough bread that is equivalent to the volume of an olive in the amount of time it takes to eat a half of a loaf (p'rusa) of bread in order to be required to recite Birchas HaMazon.

חי, ל כ על הוא רנסה פ ל ש מצודה וזהו נוי פ לבו ואין מאוד ונטרד רנסתו פ ש בק מ ש

בריו. אן ד לעבודת ה', עד כ

Furthermore, the trap of the yetzer hara related to one's livelihood is not only that one may think that he is responsible for his own success,

עין במדברבת ד

לכל ומשביע ידו את פותח שהוא איך ה' שלמה באמונה בה' ומאמין רצון, חי יזמין הגדול חסדו שבעבור בו ובוטח התחכמות בלתי צרכיו וכל פרנסתו לו לבו יפנה ממילא אזי וערמימיותו, שלו ובטוח נכון לבו ויהיה תחבולותיו, מכל ובתורתו, יתברך בעבודתו רק לעסוק בה' אור עליו ה' יאיר התורה בלימוד ואזי

כולם בסבת טרדתן, כי להוטים אחר פרנסתן יום ולילה לא ישקוט, הם נלכדין במצודה הפרוסה על כל החיים. כי העבודה והתורה מונחת בקרן זוית, אין דורש ואין מבקש.

.א עיין לעיל פרשת ויקהל פקודי ד"ה ויקהל משה. פרשת שמיני ד"ה בפירש"י, ועוד.

וילך כג(, ו, )משלי אור תורה כי הקדוש, בבחינת להיות שיזכה למדרגה עד ממדרגה כמו יתברך, שכינתו בתוכו שישכון משכן,

פעמיםו. כמה לעיל שנתבאר )ויסע( )מכילתא בשלח ז"ל רבותינו שאמרו וזהו מן, לאוכלי אלא תורה נתנה לא ב( אמונה בחינת להם היה מן אוכלי פירוש 'זכרתי ב( ב, )ירמי' הכתוב כמאמר ובטחון,

but also that preoccupation with earning one's livelihood causes one's time to become so consumed that he is not available to focus on his service of Hashem.

איך ה' חסד ב מיד ת ל כ מסת הוא ש כ אבל רצון, חי לכל יע ב ומש ידו את פותח הוא שעבור ב למה ובוטח בו ש אמונה ש ה' ב ומאמין בי לת ב וכל צרכיו רנסתו פ יזמין לו דול הג חסדו ה יפנ ילא ממ אזי וערמימיותו, לו ש מות התחכה' חבולותיו, ויהיה לבו נכון ובטוח ב ל ת לבו מכ

רך ובתורתו, עבודתו יתב לעסוק רק ב

However, when one constantly contemplates the kindness of Hashem and recalls that Hashem "opens His hand and satisfies every living thing with desire," as well as strengthens his complete belief and trust that it is solely Hashem who provides his sustenance, then he will no longer be distracted from all of his activities and be able to focus his attention on serving Hashem and learning Torah.

דוש, לימוד התורה יאיר ה' עליו אור הק ואזי בדרגה ממ וילך כג( ו, )משלי אור תורה י כן, כ מש בחינת ב להיות ה זכ י ש עד למדרגה אר תב נ ש מו כ רך, יתב כינתו ש תוכו ב כון ש י ש

עמים. ה פ מ לעיל כ

When one achieves this, Hashem will shine a holy light upon him as he learns Torah, for Torah is compared to light (see Mishlei 6:23). He will ascend from level to level until he merits to achieve the attribute of a "dwelling," in that Hashem's presence will dwell within him as we have explained many times previously.

בשלח )מכילתא ז"ל רבותינו אמרו ש וזהו א לאוכלי מן, נה תורה אל )ויסע( ב( לא נת

This idea is reflected in the statement of our sages that "the Torah was only given to the generation that ate the manna." (Mechilta Parshas Beshalach 2)

אמונה חינת ב להם היה מן אוכלי ירוש פ י לך זכרת תוב )ירמי' ב, ב( מאמר הכ כ חון, ובט

עין הבמדברבת

במדבר' אחרי לכתך וגו' נעוריך חסד לך לט( יב, )שמות להם' עשו לא צדה 'וגם וגו', ניתן כן על בו, ובטחו בה' האמינו כי מעליהםז, בלתה לא ושמלתם המן, להם פנוי לבם והיה בפרנסה, טרודים היו ולא להם ניתן כן ועל יתברך, השם לעבודת רק לבחינת כשמגיעים כך אחר אבל התורה.

.א ע"פ דברים ח, ד: 'שמלתך לא בלתה מעליך ורגלך לא בצקה זה ארבעים שנה'.

.א ועיין שיהש"ר ז, ג: מה יפו פעמיך בנעלים בת נדיב, א"ר יודן אפילו הדיוט מקלס בלשון זה גנאי הוא לו, ואת אומר מה יפו פעמיך, אלא אינו מדבר אלא פעמי רגלים, והלא פעמים הללו פעמים מגולין פעמים מכוסין, אלא מה יאיין עקיביך במסאנא ברתיה דרחמי. א"ר ברכיה כך דרשו שני הרי עולם ר' אליעזר ור' יהושע אמרו מה יפו פעמיך בנעלים, מה היה יפיין לפעמיך שהיו נועלין

תוספת בם מאיר אור והתורה התורה, של זו לבחינה צריכים אין אזי קדושה, הקדוש שאמר וזהו קטנה, שהיא בטחון דיבורו קודם ע"ה רבינו למשה הוא ברוך שבחינת וגו', נעליך' 'של ה( ג, )שמות בסנה )שיר הכתוב כמאמר מנעלים, נקרא בטחון מפני בנעליםח, פעמיך יפו מה ב( ז, השירים

וגם וגו', ר דב מ ב אחרי ך לכת וגו' נעוריך חסד י האמינו כ צדה לא עשו להם )שמות יב, לט(, מלתם וש ן, ן להם המ נית ן כ בו, על ובטחו ה' בפרנסה, ב לא בלתה מעליהם, ולא היו טרודים

רך, ם יתב נוי רק לעבודת הש ם פ והיה לב

This means that since the generation that ate the manna had emunah and bitachon, as is described in Yirmiyahu 2:2 and Shemos 12:39, they were given the manna, their clothing never wore out, they were not preoccupied with earning a livelihood, and they were available to focus on serving Hashem.

ן להם התורה. ן נית ועל כ

It was, therefore, those individuals who had such emunah and bitachon to whom the Torah was given.

התורה, לבחינת יעים ג מ ש כ ך כ אחר אבל ה, אזי אין ם תוספת קדוש והתורה אור מאיר ב

ה. היא קטנ חון ש ט ל ב צריכים לבחינה זו ש

However, afterward, when they achieved the exalted attribute of Torah and the light of Torah shone upon them in a way that added to their holiness, then they no longer needed the lower level attribute of bitachon.

ינו רב ה למש הוא רוך ב דוש הק אמר ש וזהו ל נעליך נה )שמות ג, ה( ש ס יבורו ב ע"ה קודם ד

וגו',

This is the deeper meaning of that which Hashem instructed Moshe Rabbeinu, peace be upon him, before speaking to him at the burning bush – "remove your shoes, etc."

תוב מאמר הכ חון נקרא מנעלים, כ ט חינת ב ב ש)עי' עלים נ ב פעמיך יפו מה ב( ז, )שה"ש חתונה הוא מדריגה ת ני ש שהש"ר פר' ז, ג(, מפ

ר לבא למדריגה עליונה קודם לה. ואי אפש

For the attribute of bitachon is referred to as shoes, as it says in

עין במדברבת ו

לבא אפשר ואי תחתונה מדריגה שהוא משה אבל לה. קודם עליונה למדריגה לבחינת גדולה, למדריגה שעלה רבינו אמר המדריגה, זאת עבר וכבר אור, תורה רצה נעליך', 'של הוא ברוך הקדוש לו נעליך. בחינת קטנה המדריגה אותו לומר

להבין ה' בחסד האדם יתבונן תמיד כן על ה' ברצון רק בא אינו שהכל איך

בעד כל הצרות, מעשה באחד ששכח לנעול דלתי ביתו ועלה לפעמי רגלים, וכשבא מצא הנחש קשור בטבעות דלתותיו, שוב מעשה באחד ששכח ולא הכניס תרנגולתיו לתוך ביתו, ועלה לפעמי

רגלים ובא ומצא החתולות מקורעות לפניהם.

.א עיין תיקו"ז עד, ב: ומסטרא דימינא אתקריאת עננא.

וכמאמר אדם, של מכוחו ולא ובחסדו הארץ מן יעלה 'ואד ו( ב, )בראשית הכתוב בודאי אינו כח אנושי, וגו', שהענן והשקה' בחינת שהוא ובענן ה', חסד רק אם כי וזהו האדמה. פני כל את משקה הוא חסדט ע"ה רבינו למשה הוא ברוך הקדוש שאמר אנכי 'הנה ט( יט, )שמות התורה קבלת קודם העם ישמע בעבור הענן בעב אליך בא אליך' בא אנכי 'הנה פירוש עמך', בדברי

Shir HaShirim (7:2) "how beautiful were your footsteps when in shoes."

דולה, ג למדריגה עלה ש ינו רב ה מש אבל דריגה, המ זאת עבר וכבר אור, תורה לבחינת ל נעליך, רצה לומר רוך הוא ש דוש ב אמר לו הק

חינת נעליך. ה ב דריגה קטנ אותו המ

Moshe Rabbeinu, who ascended to the level of "Torah Ohr" (The Torah's light) and even surpassed it, was told by Hashem to "remove his shoes," which symbolically referred to Moshe's transcending the need for bitachon.

חסד ה' להבין איך מיד יתבונן האדם ב ן ת על כרצון ה' ובחסדו ולא מכוחו א רק ב הכל אינו ב ש

ל אדם, ש

Therefore, one should regularly contemplate the kindness of Hashem and understand that everything occurs only because it is Hashem's will. Every success

and good matter occurs because of Hashem's kindness and not due to our efforts.

יעלה ואד ו( ב, )בראשית תוב הכ וכמאמר כח אינו אי וד ב הענן ש וגו', קה והש הארץ מן חינת הוא ב י אם רק חסד ה', ובענן ש י, כ אנושהסוכות חג דרושי הכוונות שער )עיין חסד דרוש ד' "כל ענן הוא בחינת חסד" ע"ש( הוא

ני האדמה. ל פ קה את כ מש

This is like the posuk says (Beraishis 2:6) "and a mist arose from the ground and watered…" Since a cloud is certainly not the strength of man, but rather due to the kindness of Hashem and is symbolic of Hashem's kindness it was specifically used to water the earth.

ינו רב ה למש הוא רוך ב דוש הק אמר ש וזהו ה הנ ט( יט, )שמות התורה לת קב קודם ע"ה העם מע יש עבור ב הדענן עב ב אליך א ב אנכי

ך, רי עמ דב ב

עין זבמדברבת

מרמז הענן', 'עב בחינת על אותך ומזהיר מרמז וענן ע"בי, גימטריא חסד בחינת על לומר רצונו כנ"ל, חסד לבחינת כן גם שהכל היינו החסד, במדת תמיד שתסתכל של מכוחו ולא יתברך בחסדו רק הוא האמונה למדת תגיע זה ידי ועל אדם, כבר ע"ה רבינו שמשה אלא והבטחון.

.א ראה תיקו"ז מזוה"ח קטו, א: כמראה הקשת אשר יהיה בענן. מאן עננא, דא חסד דסליק ע"ב, ובה אתא קודשא בריך הוא בעב הענן, בעבור ישמע עמא למללא עם משה.

מנעלים נקרא שהוא זו בחינה מעליו הסיר הוצרך ולא זו ומדריגה בחינה ועבר כנ"ל, 'של הוא ברוך הקדוש לו כשאמר עוד לה 'בעבור ואמר הכתוב תירץ כן על נעליך', לומר רצונו וגו', עמך' בדברי העם ישמע בעבור רק הוא אותך מזהיר שאני שמה כדי זה על העם את שתלמוד העם, ישמע

This explains what Hashem said to Moshe before the receiving of the Torah (Shemos 19:9) "behold, I am coming to you in a thick cloud so that the nation shall hear when I speak with them."

אותך ומזהיר אליך א ב אנכי ה הנ ירוש פ חסד חינת ב על ז מרמ הענן, עב חינת ב על ם ז ג א ע"ב )רע"מ זח"ב רכג:(, וענן מרמ ימטרי ג

"ל, נ ן לבחינת חסד כ כ

The explanation of this statement is that "I am coming to you and warn you about the attribute of a thick cloud," which hints to the attribute of kindness since the numerical value of the word thick (ayin beis) is the same as the word chessed (kindness).

החסד, ת מד ב מיד ת ל כ סת ת ש לומר רצונו רך ולא מכוחו חסדו יתב הכל הוא רק ב היינו שהאמונה ת למד יע ג ת זה ידי ועל אדם, ל ש

חון. ט והב

All of this means to say that one should constantly contemplate the Divine attribute of kindness and know that everything he has

is not due to any human strength, but rather simply due to Hashem's kindness. As a result, one will acquire emunah and bitachon.

חינה בר הסיר מעליו ב ינו ע"ה כ ה רב מש א ש אלחינה ב ועבר "ל, נ כ מנעלים נקרא הוא ש זו לו אמר ש כ עוד לה הוצרך ולא זו ומדריגה תוב ירץ הכ ן ת ל נעליך, על כ רוך הוא ש דוש ב הק

ך וגו', רי עמ דב מע העם ב עבור יש ואמר ב

Moshe Rabbeinu already divested himself of this attribute of required bitachon, referred to as "shoes," and ascended to the next level in which the prerequisite bitachon was no longer needed. At that point Hashem told him to "remove his shoes," which symbolized his transcendence of this level, and this is why the posuk concludes by telling us that Moshe should remove his shoes in order that the nation should listen to Hashem rather than Moshe.

רק מזהיר אותך הוא אני ש ה מ ש רצונו לומר זה על העם את למוד ת ש העם, מע יש עבור בלבחינת יע להג "ל נ כ התורה ל לקב יוכלו ש די כ

"ל. נ תורה אור כ

עין במדברבת ח

לבחינת להגיע כנ"ל התורה לקבל שיוכלו כנ"ל. אור תורה

עצמם את והתחזקו ישראל, עשו וכן וההתחלה והבטחון, האמונה במדת מצרים מיציאת היינו המצות, מחג היתה וטעמו מצות, עוגות ואכלו באמונה שיצאו כך ואחר לח.(יא, )קידושין מן טעם בהם שהיה עד הבטחון, במדת עוד התחזקו

והלא וכי ארבעים שנה אכלו 'ובני ישראל אכלו את המן ארבעים שנה', בגמ' שם: תניא אידך ..א ארבעים שנה חסר שלשים יום אכלו, אלא לומר לך עוגות שהוציאו ממצרים טעמו בהם טעם מן.

..א באלשיך שם: בשום לב אל אומרו 'ושכנתי בתוכם' ולא אמר 'בתוכו', והוא כי הנה שמעתי לומדים

השם לעבודת רק וכל, מכל פנוי לבם סיני, הר על אור התורה את וקבלו יתברך, סיג מכל שנזדככו זוהמתן שפסקה עד משכן בחינת ונעשו קמו.(, )שבת כידוע ופגם השרה הוא ברוך והקדוש מועד, ואוהל מישראל, ואחד אחד כל בתוך שכינתו פסוק על עה"פ( אלשיך )עי' חז"ל כמאמר ועיקר וגו'יב, בתוכם ושכנתי ח( כה, )שמות

The intent was to tell Moshe that removing his shoes was only necessary so that the people would listen and so that Moshe should be able to teach the nation in order for them to be able to receive the Torah and achieve the attribute of "Torah Ohr."

ת מד ב עצמם את קו והתחז ראל, יש עשו וכן חון, ט האמונה והב

The Jewish nation did so and strengthened themselves in the qualities of emunah and bitachon.

ציאת מי היינו צות, המ מחג היתה וההתחלה מצות, עוגות ואכלו אמונה ב צאו י ש מצרים

הם טעם מן )קידושין לח.(, וטעמו ב

The beginning of this process was on Pesach when they left Egypt with emunah as they ate the matzah, which tasted like the mannah. (Kiddushin 38a)

עד חון, ט הב ת מד ב עוד קו התחז ך כ ואחר ם הש לעבודת רק וכל, ל מכ נוי פ ם לב היה ש

רך, יתב

Afterward, they further strengthened their bitachon until their hearts were free and they were able to completely focus on serving Hashem.

סקה פ לו את התורה אור על הר סיני, עד ש וקב)שבת דוע י כ ופגם סיג ל מכ כו כ זד נ ש זוהמתן

קמו.(,

According to the Gemara they then accepted the "Torah ohr" at Mount Sinai and the spiritual filth that was previously upon them departed, causing them to become cleansed of all spiritual defects. (Shabbos 146a)

דוש והק מועד, ואוהל ן כ מש חינת ב ונעשו ל אחד ואחד תוך כ כינתו ב רה ש רוך הוא הש בעל עה"פ( )אלשיך חז"ל מאמר כ ראל, ש מי

תוכם וגו', י ב כנת סוק )שמות כה, ח( וש פ

At that point the people became like the mishkan and ohel moed in the sense that Hashem caused His presence to dwell within each and every Jewish person, as our sages

עין טבמדברבת

אמונה בבחינת תחלה להיות צריכה ההכנה ומרומז קדושה, בחינת גנוז ובו ובטחון, בי"ת כזה במילואו שהוא בטח במלת י"ת הוא אות כל של מילואו חי"ת, טי"ת כל בשאר כן שאין מה קדוש, בגימטריא בחינת נקרא זה ועל מהא"ביג, האותיות ונרתק כסוי שהוא מפני כיסוי , בטחון

מכאן כי עיקר השראת שכינה באדם הוא, ולא בבית, מאומרו 'בתוכם'.

..א ר"ל שאין עוד אות המסתיימת באותיות י"ת ]שבגימטריא קדוש[, רק אותיות ב'ט'ח, להורות שאי אפשר לבוא לבחינת קדושה לפני שבא לבחינת בטחון.

לבחינת לבא אפשר ואי ה, הקדוש לבחינת שלה להכסוי תחילה שמגיע עד ה הקדוש

בטחון. בחינת היא קהת, בני לעבודת הכתוב שהזהיר וזהו 'ונתנו הקדשים, קודש מועד באוהל וגו', בדיו ושמו וגו' תחש עור כסוי עליו ד, פרשתן )סוף וגו' כבלע' לראות יבואו ולא

explained regarding the words "and I will dwell in them." (Shemos 25:8)

בחינת ב ה חל ת להיות צריכה ההכנה ר ועיק ז ה, ומרומ חינת קדוש נוז ב חון, ובו ג אמונה ובטטי"ת י"ת ב זה כ מילואו ב הוא ש ט"ח ב ת מל בא גימטרי ל אות הוא י"ת, ב ל כ חי"ת, מילואו ש

קדו"ש,

The acquisition of emunah and bitachon is an essential prerequisite within which holiness is hidden. This is alluded to in the word b'tach (the root letters of bitachon) since the inner letters that spell each individual letter are the numerical value of the word for holiness – kadosh. The first step to achieving holiness is to acquire emunah and bitachon.

ל האותיות מהא"ב, ועל אר כ ש ן ב כ אין מה שנא, תהלים )עי' יסוי כ חון ט ב חינת ב נקרא זה ק לבחינת סוי ונרת הוא כ ני ש ח. איוב יב, ו(, מפ

ה, דוש הק

This is not the case with all of

the other letters of the aleph beis. Therefore, the element of bitachon is referred to as a covering (see Tehillim 51:8 and Iyov 12:6) since it is a covering and container for holiness. This all alludes to the idea that holiness is found within the attributes of emunah and bitachon.

יע ג מ ש ה עד דוש הק לבחינת ר לבא אפש ואי חון. ט חינת ב ה היא ב ל סוי ש ה להכ חיל ת

It is impossible to achieve holiness without first acquiring its outer covering, which is bitachon.

אוהל ני קהת, ב תוב לעבודת ב הזהיר הכ וזהו שעור סוי כ עליו ונתנו ים, דש הק קודש מועד לראות יבואו ולא וגו' יו ד ב מו וש וגו' חש ת

ע וגו' )במדבר ד, ו–כ(, בל כ

This idea is behind the service of the sons of Kehos in the ohel moed, who were instructed to place a covering of tachash skin over the aron kodesh in preparation for it to be transported when the Jewish nation traveled. (Bamidbar 4:6-20)

עין במדברבת י

להעוסקים הכתוב שהזהיר פירוש ו–כ(,

בעבודת אוהל מועד קודש הקדשים, פירוש בהעוסקים ומשתדלים להיות בעצמם בחינת אוהל מועד, שילכו ממדרגה למדרגה, היינו היינו העור', 'כסוי לבחינת תחילה שיגיעו בדיו', 'ושמו כך ואחר הבטחון, לבחינת נקראים שהמדרגות מדרגות, לומר רצונו לד( ל, )שמות הכתוב כמאמר בדים , בשם ממדרגה שילך לומר רצונו יהיה', בבד 'בד

ואחר הבטחון, לבחינת תחלה למדרגה, אור עליו תאיר והתורה תורה, ללמוד כך ואחר הזיכוך, בתכלית ויזדכך ה, הקדושאבל כנ"ל, מועד אוהל בבחינת יהיה כך לא יתפוס את המרובה תחילה לדלג לבחינה גדולה בלי הכנה מקודם. וזהו שאמר הכתוב 'ולא יבואו לראות כבלע את הקודש' ופירש לילך רק 'ומתו', והנרתק הכיסוי בלא רש"י

כנ"ל. בבד בד למדרגה ממדרגה

עבודת ב להעוסקים תוב הכ הזהיר ש ירוש פ העוסקים ירוש ב ים, פ דש אוהל מועד קודש הקחינת אוהל מועד, עצמם ב לים להיות ב ד ת ומשה חיל יעו ת ג י דרגה למדרגה, היינו ש לכו ממ י שחון, ט הב לבחינת היינו העור, סוי כ לבחינת מדרגות, לומר רצונו יו, ד ב מו וש ך כ ואחר

ים, ד ם ב ש דרגות נקראים ב המ ש

This means that the Torah warned those who were involved in the holiest aspects of service in the ohel moed, who themselves had to be a manifestation of "ohel moed" (by meriting that Hashem's presence rest within them), to ascend from one level to the next. This was first accomplished by acquiring the prerequisite bitachon, symbolized by the initial task of covering the aron kodesh. The next task, which was adjusting the carrying poles, represented the notion of continuing to ascend to the next level of achieving holiness.

יהיה, בד ב ד ב לד( ל, )שמות תוב הכ מאמר כ ה חל ת למדרגה, דרגה ממ לך י ש לומר רצונו תורה, ללמוד ך כ ואחר חון, ט הב לבחינת ך כ ויזד ה, דוש הק אור עליו איר ת והתורה בחינת אוהל ב יהיה ך כ ואחר יכוך, הז תכלית ב

"ל, נ מועד כ

This is like the posuk (Shemos 30:34) says about the spices of the ketores offering– "they shall be equal weight," in which the word used to described "weight" contains the same root letters as the word for carrying pole.

ג לדל ה חיל ת ה רוב המ את יתפוס לא אבל לי הכנה מקודם. דולה ב לבחינה ג

This teaches us an important lesson about achieving holiness, which is that one should not try to accomplish too much first by skipping the crucial preliminary preparation.

ע בל כ לראות יבואו ולא תוב הכ אמר ש וזהו ק רת יסוי והנ לא הכ "י ב את הקודש, ופירש רש"ל. נ בד כ ד ב דרגה למדרגה ב ומתו, רק לילך ממ

The posuk that describes the requirement of the sons of Kehos to cover the aron kodesh states that they shall not come to see the aron kodesh as it is inserted into its covering. Rashi explains that they shall not see the aron kodesh without its cover and, as a result, die. Metaphorically, this means that

עין יאבמדברבת

'וידבר הכתוב, סדר לביאור נבוא ועתה וגו', סיני' במדבר משה אל ה' סיני, מדבר בבחינת ישראל שהיו פירוש הכתוב כמאמר ובטחון, אמונה בחינת ועל וגו'יד, במדבר' אחרי 'לכתך ב( ב, )ירמי'

פירוש מועד, אוהל לבחינת באו זה ידי

האמונה היא כדי ישראל, עשו גדול דבר אומרים אחרים פ"ג: בשלח פרשת מכילתא ועיין ..א שהאמינו בי שאקרע להם את הים, שלא אמרו למשה היאך אנו יוצאים במדבר שאין בידינו מחיה לדרך, אלא האמינו והלכו אחרי משה. עליהם מפורש בקבלה )ירמיה ב, ב( 'הלוך וקראת באזני ירושלם לאמר זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה', מה שכר נטלו על כך )שם פסוק ג( 'קדש ישראל לה' ראשית תבואתו כל אוכליו יאשמו רעה תבא

עליהם נאם ה''.

..א ר"ל בחינת השראת השכינה בתוך כל אחד ואחד מישראל.

מועד אוהל בחינת בעצמן ישראל שנעשו ואמר יותר, עוד הפסוק ומפרש כנ"לטו. היה מאין פירוש השני', לחודש 'באחד מועד, אוהל לבחינת לבא זה כח להם פירוש השני', לחודש 'באחד הכתוב ואמר )שמות השני בחודש להם שניתן המן מן

one should not skip levels without giving equal attention to each one including the prerequisite preparation of attaining emunah and bitachon.

ר ה' אל תוב, וידב ה נבוא לביאור סדר הכ ועתראל יש היו ש ירוש פ וגו', סיני ר מדב ב ה משחון, ובט אמונה חינת ב סיני, ר מדב בחינת באחרי ך לכת ב( ב, )ירמי' תוב הכ מאמר כ

ר וגו', דב מ ב

Now we will explain the order of the posuk with which we began. First it states "And Hashem spoke to Moshe in the desert of Sinai." This means that the Jewish people first acquired the attributes symbolized by the desert, which are emunah and bitachon, as is alluded to in the posuk "you traveled after me into the desert." (Yirmiyahu 2:2)

ירוש פ מועד, אוהל לבחינת או ב זה ידי ועל מועד אוהל חינת ב עצמן ב ראל יש עשו נ ש

"ל. נ כ

Through acquiring the prerequisite emunah and bitachon, one can then achieve the attribute of "ohel moed," which is the level at which the Jewish people themselves become an ohel moed (dwelling for the Divine presence).

אחד לחודש סוק עוד יותר, ואמר ב ומפרש הפלבא זה כח להם היה מאין ירוש פ ני, הש

לבחינת אוהל מועד,

We can further explain the posuk as follows: The expression "On the first day of the second month" explains from where they got the strength to reach the level of ohel moed.

ירוש פ ני, הש לחודש אחד ב תוב הכ ואמר טז, )שמות ני הש חודש ב להם ן ית נ ש ן המ מן אמונה חינת ב הם ב ק נתחז זה ידי ועל א–ד(,

ה' אחד ובטחו בו, האמינו ב חון ש ובט

The posuk, therefore, says that this event was on the first day of the

עין במדברבת יב

בחינת בהם נתחזק זה ידי ועל א–ד(, טז,

ובטחו אחד בה' שהאמינו ובטחון אמונה הנ"ל החיזוק השני בחודש היה וזה בו, הוקם זה ידי ועל אחדותטז, בבחינת מארץ לצאתם השנית 'בשנה המשכן מארץ 'לצאתם באמרו ומרומז מצרים', להם באו זו בחינה שכל לפי מצרים',

..א וזהו 'באחד לחדש השני' היינו האמונה והבטחון בה' אחד, שבאה על ידי החודש השני, היינו המן שניתן להם בחודש השני.

כנ"ל, באמונה שיצאו מצרים מארץ בהכנה עד למדרגה, ממדרגה בבד בד והלכו ונעשו התורה, וקיבלו סיני להר שהגיעו הקדוש שהשרה מועד, אוהל בחינת אז ואחד אחד כל בתוך שכינתו הוא ברוך יהי כן אמן לזה, שנזכה רצון יהי מישראל.

רצון.

second month. This alludes to us that it was from the manna, which began to fall in the second month, that they strengthened themselves in emunah and bitachon, for when then manna fell they believed in the One G-d and trusted in Him. The expression "on the first day" or "on day one" alludes to the emunah and bitachon that the people had in the One G-d and the expression "of the second month" refers to the manna, which strengthened their trust in Hashem since they depended on Hashem to provide them with the manna for their daily sustenance.

בחינת ב "ל, הנ החיזוק ני הש חודש ב היה וזה נית נה הש ש ן ב כ ש אחדות, ועל ידי זה הוקם המאמרו לצאתם ז ב לצאתם מארץ מצרים, ומרומלהם או ב זו חינה ב ל כ ש לפי מצרים, מארץ

"ל, נ אמונה כ צאו ב י הכנה מארץ מצרים ש ב

This strengthening of emunah and bitachon took place in the second month, which symbolized

unity. As a result, the mishkan was erected in the second year after they left Egypt. This is alluded to in the words "for they left from the Land of Egypt" since every subsequent spiritual achievement was due to the preparation that they did by acquiring emunah and bitachon when they left Egypt.

יעו הג דרגה למדרגה, עד ש בד ממ ד ב והלכו בחינת אוהל לו התורה, ונעשו אז ב להר סיני וקיבכינתו ש הוא רוך ב דוש הק רה הש ש מועד, ה זכ נ ראל. יהי רצון ש ש ל אחד ואחד מי תוך כ ב

ן יהי רצון. לזה, אמן כ

They went from level to level with equal significance until they arrived at Har Sinai and received the Torah. Then they merited to achieve the attribute of ohel moed when Hashem rested His presence among each individual of the Jewish nation. May it be Hashem's will that we merit this, Amen.

עין יגבמדברבת

Summary: Through analysis of way the Torah describes the day on which Hashem spoke to Moshe, we can learn an important lesson in avodas Hashem. That is that one must first acquire true emunah and bitachon before anything else. Next, he must strive to make himself a "dwelling for Hashem" after he has internalized that all of his success is completely from Hashem. Finally, after mastering the earlier levels, one is able to receive the light of the Torah.

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.א "ע ועכי"אלקי מרן מרדכי מנדבורנא זי' מאת הרב הצדיק הק–ח "תפילה לאמרה בכל ערב רבכוון לבי ואברי פנימי והחיצון ואשתחווה לפניך באימה ,עת רצון ' ואני תפילתי לך ד

ואפיל תחנתי לפניך ,וביראה ברתת וזיעה וחלחלה בשברון לב ובמתנים בפרישת כפיםוחנני במתנת חנם ולפנים משורת ,תפילתי ותעשה שאלתי שתקבל ברחמים וברצון את

ופתח לבי בתורתך ויטהר ,ויגולו רחמיך על מידותיך ,הדין אף על פי שאיני כדאי לזה ותן בלבי בינה להבין ולהשכיל לשמוע ללמוד וללמד לשמור ולעשות ולקיים ,ושמרה בפי

שע שלא אחטא עוד נגדך ותשמרנו מכל חטא ועון ופ,את כל דברי תלמוד תורתך באהבה על הקלות והחמורות על הנגלות ,וכפר ותמחל ותסלח לי על כל פשעי ועונותיי וחטאי ,

ועל כל מה שעשיתי בין בשוגג בין במזיד באונס וברצון במרד ובמכווין בין ,והנודעות וכל מה שמעלתי נגדיך הכול תעבור ,ובין בשמיעה ' במחשבה ובין במעשה בין בראי

ותן בלבי ,חק ברחמיך הרבים ולא על ידי ייסורים וחולאים רעים חלילה ותמחל ותמובני –וזקוף מזלי ותגביה קרני וכוכבי לעושר וכבוד ולבנים ,לעשות רצונך בלבב שלם

ויפרנסנו ויכלכלנו ברווח ,ושלח ברכה והצלחה בכל מעשי ידי ועסקי ועניני,בנים טובים ואל תצריכנו לידי ,בהשקט ולא ברעש ,לא בצער בנחת ו,בהיתר ולא באיסור ,ולא בצמצום

,אחרים ולא אצפה לשלחן ,וזכני לישב בשולחני עם כל בני ביתי בכבוד ,מתנת בשר ודםולעשות ,ואזכה להכניס אורחים ,והצילנו מעניות ודלות ושפלות ,ולא אשתעבד לשום אדם

–ואגדל בני ,ניםולא אכשל בבני אדם שאינם מהוג ,חסד וצדקה עם בני אדם מהוגניםבמצוות ,ושיהיו הם וכל יוצאי חלציהם עוסקים בתורה ,לחופה ולמעשים טובים,בנותיי

ימלאו ימיהם בשיבה טובה ומזל ו ,ושיהיו בעלי עושר וכבוד ושם טוב ,ובמעשים טובים–והשקט ובבטח לאורך ימים ושנים טובות ,בשלום ובשלו,ונגדלם באהבה ובחיבה ,טוב

ומכל צרות המתרגשות לבוא ,ני פורעניות ומכל גזירות קשות ורעות והצילנו מכל מימלסטין ,מדין קשה ומבעל דין קשה ,מאדם רע ומפגע רע ומשטן המשחית ,לעולם ביום ובלילה –בין בדרך בכל מקום שאני הולך –בין בעיר ,מכל אויב ושונא ,ורוצחין

מדבר וממגיפה משבי ומגלות , וממאורעות רעות,ומשדין ולילין ,והצילנו מרוחות רעות ,ח "ב ויוצ"ותיתן לי לב,בין בגופי ובין בממוני ובכל אשר לי ,ומכל היזק והפסד שבעולם ,

ותרפאינו ,חיים שאין בהם בושה וכלימה ,חיים ארוכים וברוכים בטוב ובנעימים והסר ממני כל דאגה והרהורים רעים ,ומכל מיני מדווה ומחלה ,ותשמרינו מחולאים רעים

וחנני לכל ,וקרבינו לכל מה שאתה אוהב ,והרחיקנו מכל מה שאתה שונא ,ומחשבות רעות ותזכנו לראות ,ולא נכלם לא בעולם הזה ולא בעולם הבא –מה שצריך רחמים וחנינה

ולא אפטר מן העולם עד שאקיים כל אשר עלי ותביאנו אל ארץ הקדושה,בביאת משיחך עוד ואזכה לישב בכבוד בעולם הבא עם הצדיקים באופן שלא אצטרך להתגלגל ,לעשות

ושם תמצא מנוחה בלי פחד והצילנו מדינים ,להסתכל באספקלריא המאירה ,היושבים שם שאלתי ובקשתי –ותמלא משאלות לבי לטובה ,זכנו ליום הדין וצדקנו ליום המשפט ,

.וכן יהי רצון ,אמן,ברחמים תמלא לטובה

תפילת הרמב"ן לאומרה בכל ראש חודש

ך כל מעשי ידי עד יהי רצון מלפניך ד' אלקי ואלקי אבותי, שתברבלי די, מידך המלאה תשביעני, ומאוצרך הטוב תמלא ביתי ותשביעני, ותצליח דרכי ואורחותי, ושמור רגלי ונתיבותי, כי בידך מסורים כל חי, ויהיו מזונותי בידך מסורים ומתוקים ולא יהיו ביד בני אדם, כי הם מרים וקשים כלענה בבשת פנים מכלימים,

ם תחתום לי מזונות מידך הטובה המלאה, ויהיו לכן ברחמיך הרבישלמים ותדריכני בדרך ישרה לפניך, ותנני לחן ולחסד ולרחמים בעיניך ובעיני כל רואי, כי קל רחום וחנון אתה, ברוך אתה ד'

שומע תפילה:

א גוטן פריילאכן חודש טוב מבורך.

שדוח ראש בערב לאומרה הינתחז יך ת רו בו ג את נו רא ה , ומטיב טוב אל מו , נו ר וע ה כ נו ת ח בט ש

הלנו רצך לא לנ ה א דוש ק ה, ה ת רך אמת וא ם אמת ודב י כן, וק ל

נו יםל ח מ ניך א ים פ ש ק ך ומב חום לא , ממ חיש , ר ת תנו ש אל ג

ה מהר .ינו מ י ב ב

בינו אנו , נו כ ל מ א ט ח ש ניך כ רב לפ ל, מדב ל עדנו התפ ה ב מש

ב יו, נו ר ל לום ע ש ך , ה יר וכ תו העת תפל ך רפ כ : "ב מ אל לע ר יש

ר םאת ט ח טאו אש י, ח ה כ ת רת התפ א הם א את ב נ ' םוקר כורי יב ב

אל ר ת'". יש ע ת , אני[ ע ד יו לאיש:] יוד ד מ לא' ך ש חמים מ כן', ר ל

עש תי מ פל ם, ת ש עת כ מ ש יקים אבותינו לתפלות ש ד צ עת ה ב

ניך םנ נ ח ת ה זנך הט ה .לפ יום א אזין ה תי לה י, לתפל ה כ ת בוחן א

יות ל כן. כ ש ל ק ך אב ל: ממ ליכנו א ש הז לעת ת בדך קנ ע מל

ב לב לם ב אתי הומ , ש ט ח ניך ש חטא נימר וש , לי חולמ , לפ מל

ל. עוד מחו וא ונא יש ב מו כ , ילאד יואויב יש נ ש ק ש פ ך ימל

ך בד ו ע יו, דד ל לום ע ש י םתו ס : ה ונא פ ל יש , לי עו ר י לב

לא חמים כיומ ביאו ר תי י פל ניך ת .לפ

ה ת חום לא א חם, ר י ר ל ניך נידק וצ ע הג, לפ יע ותתנ חסדב מ

חמים לי, ובר ל ב לום סח , רגז כ חום אל. וש ניך , ר כל לפ ה

לוי י, ג ה כ ת בות יודע א חש כן, מ ניך להח א ל א הא ר : פ ניי נ ע , ב

י יק נקראת ןכ כ ד ר צ ש י, וי ת כ ע י אני יוד פש נ גור , ב ה םימ ש

י טאת חש הן לח ימ תי ית ס רנ פ אודות בות ל לכ כן, וכ א םח ר ל נ

.נינ וח יל ע

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A beautiful vkhpT that was composed by the k�mz 'Jht iuzj to be said by ,urb ,eksv and other opportunities.

ubh,uct hektu ubhekt v lhbpkn iumr hvh h �b �C k �g o �j �r �T �J

)In �t o �J �u «un �J(sIe �J�k �u W �n �J v �t �r�h�kU v�c �v �t�k Ic�c�k , �t QIp �v �, �u , �sh �e �J �n I,It ,Ig�bIn �v ,ICh �x �v k�F uh�b �p�k �n rh �x �, �u v �JIs �e �v W �, �rI, �C/v �JIs �e �v W �, �rI,�k ,Ith �c �n �v ,ICh �x �v k�F , �t ih �f �, �u 'v �JIs �e �v W �, �rI,

(aht iuzj ,urdt)

Hashem, have mercy on my child and direct his heart to love and fearYour Name and to be diligent in the study of Your holy Torah.

Remove from before him all the circumstances that prevent him fromdiligently studying Your holy Torah and establish all the conditions

that will lead him to Your holy Torah.

5rs2^3^^S3: >/Ay;

D'»\y jinim mim D»aan nnVsn^

Vyj vy»N pmnmtiv mmvu nôm mmx1?

vnivy hjin o no1? n»Vip vnvy xrnan

0?3) by Dtn^jf .UTtoN ^V-si033?) nN 1'isqrii »j|

(vjs?b) Torn ,n#rTj?3 >?>"£riB^ntj rvQ'sn ?3 an^DTpjrrfffi nypa^D arris (Win)rfiyorj ?3 nx r?rn "'w'nipn

.nu?"n;pn -ni'in'T rtiK*ypg(TJ>p»B x prn r'x ntn timtt)

^n Dnn \onndin ^d"? -inii |Oi«J anadp VD3 ii n>on V>onn>

,irri«N ^Vsi wgV'N,»9£ rn'inn tfi&» *6tf

VlDS aV?tfl Oil Kg$»$tV ?3 rcrtf) ,*jriT3,nfiN3 'i H3'iy »^qD'p^] rn'im vr»fr wj^/j

jftito n'n?: ^3i

Owe Chasam Sofer Vxx, struggled with one of hissons who didn't develop in mnnn as a child fromsuch an esteemed father should have. After a while

the Dayan of Pressburg approached him and gavehim regards that his son greatly improved and hadactually blossomed into a real gem! The ChasamSofer replied: "And what do you think is the explanation for theseamazing results? The many rivers of tears that I shed in heartfeltprayer on his behalf!"

Owe Mishna Berura writes (n p"o a-ap m'o) that itis important for every person to daven every dayspecifically that the Torah not depart from himself,his children and his grandchildren, and that allhis descendants be true and faithful servants of

Hashem and not Chas Vshalom go off the Oerech butshould all remain Ehrliche Yidden.

CoS the BriskerRavVxi, was taking a constitutionalwalk with his son R' Raphael, a man accosted themand declared: "Brisker Rav, I am jealous of you! Afterthe horrors of the holocaust, almost every familyhas at least one member who left Yiddishkeit "?"-\,but all of the Rav's children grew up C-d fearing andTalmidci Chachomim." The Brisker Rav said nothing, but at the end oftheir walk, he remarked to his son, "Yes, but do they know how manyrivers of tears I poured out while rocking them in their cradles?"

xtV Compliments of: M.O.R. • nilin IKa • P.O. Box 768, Monsey, NY10952

3^.

HllTONf tew »Vra»wnv) jim»i mim D'lan rintenV

6fo«<**^*9STEIPUER ZV'lfa QHp&tM

u*vio .nVnn n"?» nWorin DNniy nm D'"?7avap'?J' .1.inN i"?' "7DI3 mum mm ,inp

\z/ii[dhcjv who are raised in a home in which themother Davens each and every word slowly and withconcentration, understand Gemara and Mishnayos

better than other children.

.nimi on"? asm"?d rnniN D^nvy n»aa D'Vuiyp'?J' .2.noxin ninoi ,noiu -»ni»nmo nn1? ©>

\zIti(dhaivi\\Q are raised in a home in which the mothersays each Brocha slowly and in a pleasant voice, have

better Middos and less Chutzpah.

D'lVn .wnv}1? ivry jinujiji di> "?d jiVVojiduj pjc -3.D'inK DnV'D dtvVxb im» n"?»»

c f' mother who Davens every day and raises her eyes toour Father in Heaven, her children are more successful

than others.

Vaiua" iiD-Q n"?'yi» .oViyiuy ~\\vn jiibitt Vdjd ")Jl)' Ajvaa m Vipn niniK dnhuj "jrma ''m

(j/nQJic effective than any educational lecture in theworld is the sound of a mother who says the brocha"She'ha'kol Ni'hi'yeh Bi'dvaro" (that everything happens

by His command) out loud in her home.

,îp2 iimn jvyrx rmnn DNniu ji»aa D'ViAvy p'9cl' .5an"? eiu ,d»dit nniKnni JiiVnnD srvncj Dn"? vy

.D»»vy» n"!?iyD rrvniy

Kz/ufd'iovviho are raisedina home inwhich the motherrecites Birchas HaMazon out loud, have protection fromillnesses and traffic accidents, and merit great Heavenly

protection.

",D\yn jraya ,ovyn im" ,T»J1 Q'Dvy dw nioroupfc .6.Dn'ao Vy jran qoi' "?vy jn «i« n"?vy dt>^ ,Di»n"?d

C{> mother who mentions the Name of Hashem, praisesHim, by saying "Boruch Hashem," and constantly says"B'Ezras Hashem" (with the help of Hashem we will go,we will do, etc.), every day, will merit children who have

on their faces the "chein" ofYosef HaTzaddik.

onz ziy`xa dltzd xg` meie mei lka xnel ,l"f i"x`d epax `ltend xe`dn daevg ìde,eznype egex eytp owzl mc`l d`ltp dlebqyecwd xdefd ipewzn g"n oewz

.eznype egex eytp owzn(` .heywc `nlrl `teqika lerip `le ,o"xp owzl epkfi myde .e"g ixw d`xy meia hxtd on hxtae ,zixad mbt oeer oewzl lbeqn ède

.ltepd ileg icil à epi`(f .eikxc lka gilvn(e .miny z`xil edkfi 'd(d .eipa zzin dèx epi`(c .dxdna ixw icil à epi`(b .epnn milca ezriqe n"q(a

.àd mlerl dkfie(ai .mini zekix`l dkfi(ì .eizgz miltep eiaie` lk(i .zeixal jxhvi `le ,zeipre qik oexqg icil èai `l(h .hhenzn epiè elfn mexi(g.oevx idi ok on`

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zenyp ielrl

oerny oa uxid ilztp 'x - oxd` oa ozp 'xcec oa ilztp - uxid ilztp oa ozp - uxid ilztp oa ongp

.d.a.v.p.z

סגולת הרמב"ן לשמירה והצלחהזיע"א הפליג מאוד בתועלת אמירת הפסוקים )וגם לכותבם כקמיע(, וכתב הרמב"ן

)שומר ישראל סימן ה( מירתם מדי יום מועילה לשמירה ולנשיאת חן ולהצלחהאש

ה יומם ו אדני יצו ילה חסד בל ירה ו י ש מ ה ע ל פ י לאל ת )תהלים חי

מב,ט(

י י ואנ ת ל ים רצון עת אדני לך תפ רב אלה ך ב י חסד ת עננ אמ ב

ך ע ש )תהלים סט,יד( י

י ת רש ת ד י אדני א ל ועננ כ מ רותי ו י מגו ילנ צ )תהלים לד,ה( ה

ה י מהרה אזנך אלי הט ילנ י היה הצ ר ל דות לבית מעוז לצו מצו

י יענ )תהלים לא,ג( להוש

ים י אלה ילנ י אדני להצ זרת ה לע ש )תהלים ע,ב( חו

ה ים ואת ה אדני אלה י עש ת ך למען א מ י ש ך טוב כ י חסד ילנ הצ )תהלים קט,כא(

ה ה האל את א עש ל ים הודעת פ ך בעמ )תהלים עז,טו( עז

יעם וש מו למען וי יע ש ת להוד רתו א בו )תהלים קו,ח( ג

ה נ י אל ה עת ו בטח יש פחד ולא א י א י כ מרת עז י אדני יה וז ויה

י עה ל ו יש )ישעיה יב,ב( ל

ים רחק אל אלה י ת נ מ י אלהי מ זרת ה לע ש )תהלים עא,יב( חו

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b"2fi ]KO'ax nan tkb ann p nan iwk ain ryb

UAH CAR

Prior to taking any medication (swallowed, applied or injected) orundergoing any medical procedure, however minor, one should recite

the following prayer each time (even several times a day):

May it be Your will, Hashem,that this endeavor cure me,

for You are a free HealerAfter the procedure, or after taking the medication, recite:

Blessed is He who heals the sick(Shulcban Aruch Orach Chaim 230:4; Mishnah Berurah 230:6)

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RABBI ASHER H. ABITTAN zt"l

תא: שו קדמות מלין ושריות א בתחילת המילים וראשית שיחתי Before I begin to speak, desiring to utter [words of praise], תא: אולא שקילנא הרמן ורשו תחילה אבקש הסכמה ורשות מהשי"ת I first request permission and authorization.

תא: בבי תרי ותלת דאפתח בנקשו ב בשנים ושלשה מאמרים שאפתח ברעדה Tremblingly I begin with two or three stanzas, תא: בברי דברי וטרי עדי לקשישו ברשות בורא העולם וסובלו עד זקנה With permission of Him who creates and sustains the world Forever, תא: בורן עלמין לה ולא ספק פרישו ג גבורת עולמים לו ואין להפסיק ואפשרות לפרשה His might is eternal and it could not be described adequately תא: גויל אלו רקיעי קני כל חרש היו קלף ועצי החורשות עטיםאילו הרקיעים Even if the heavens were parchment, all the trees were quills,

תא: אלו ימי וכל מי כנישו יו ד אילו כל הימים ומקוי המים היו עשוים מדיו The oceans and all the waters were ink, תא: רשו דירי ארעא ספרי ורשמי אילו כל דרי הארץ היו סופרים ורושמי רשימות All the inhabitants of the earth were scribes and writers,

תא: דר מרי שמיא ושליט ביבש ה לא היה ביכולתם לכתוב הדרת כבודו של אדון השמים והשליט ביבשה The glorious Master of the heavens and sovereign of the earth תא: הקם עלמא יחידאי וכבשה בכבשו שהקים את העולם לבדו והעלים מן הברואים מהיכן נבראו Alone established the world, and wrapped it in mystery. תא: בלא לאו שכלליה, ובלא תששו ו ובלי עמל ועייפות ובלי תשישות ייסד את העולם Without exertion, without fatigue, He perfected it, תא: ובאתא קלילא, דלית בה מששו ובאות ה' שהיא קלה בביטויה ואין בה ממשות With the most easily articulated letter, which has no substance. תא: מי ש מין כל עבידתיה, בה� יו ז הכין כל מלאכתו בששת ימים אלו In those six days He prepared all His work, תא: ר יקרה עלי, עלי כרסיה דאש זהו וביום השביעי עלה אור כבודו על כסא אש Then in His glorious splendor ascended upon a throne of fire.

תא: א, לשמשויל אלף אלפין ורבו ח אלף אלפי רבבות חיילים שישמשוהו Myriads of angelic hosts serve Him: תא: ט לצפרין, סגיאה טרשוחדתין נבו מלאכים חדשים צומחים כל בוקר ורבה אמונתם New ones arise each morning; great is His faithfulness.

תא: פי יקידין שרפין, כלול גפי ש ט ויותר שרפים בעלי שש כנפים Even more numerous are the fiery seraphim having six wings; תא: ן, שתיקין באדש טעם עד יתיהב להו ם מקבלים רשות לומר קדושה שותקים בדממהעד שה They are silent and hushed until permission is given then. תא: קבלון דין מן דין שוי, דלא בשש י מקבלים רשות זה מזה שוה בשוה לומר קדושה יחד בלא לאחר Then they call to one another in unison without delay: תא: תי קדש יקר מלי כל ארעא, לתלו לשבח כבודו אשר מלא כל הארץ כבודו בשלש קדושות של "קדש" Thrice holy, His glory fills the whole earth!

תא: קל מן קדם שדי, כקל מי נפישו כ של כינוסי מים רבים חזק כקול –קולם הוא כקול אשר לפני ה' Like a mighty sound, like the roar of surging waters, תא: כרובין קבל גלגלין מרוממין באוש הכרובים מול האופנים משבחים את ה' בקול גדול The kruvim facing the ophanim ascend in a thundering noise

תא: אנפא, עין כות גירי קש מחזי ב ל כמהירות ראית העין, ומהירות החץ שעף מן הקשת To catch a fleeting glimpse. Swift as an arrow shot from a bow,

תא: לכל אתר דמשתלחין, זריזין באשו לכל מקום שנשלחים מזדרזים בחרדה To every place they are sent, they hasten with zeal.

תא: ברכין ברי� יקרה, בכל לשן לחישו מ מברכים כבוד ה' בכל לשון שמלחשים In every tongue they utter, Blessed be His glory

תא: מאתר בית שכינתה, דלא צרי� בחישו ום בית שכינתו שלא צריך לחפשוממק From the place of His abode – which is everywhere!

תא: מא, מקלסין בחשש הים כל חיל מרו נ נוהמים כל צבא מרום ומשבחים אותו באימה All the heavenly hosts thunder praise in awe: תא: ודר לאפרש נהירא מלכותה, לדר הדר מלכותו בכל דור ודור מתגלה ומתפרש The renown of His kingship is declared from generation to generation.

תא: ן קדושתא. וכד חלפא שע דירא בהו ס כשסיימו המלאכים לומר קדושה וכאשר עוברת שעתם They offer their sanctification, and when the hour has passed תא: ף לא לשבוע סיומא דלעלם, ואו הם סיימו לעולם ואף לא לאחר שבע שני שמיטה They vanish forever, even to the seventh millennium.

תא: דב יקר אחסנתה, חביבין דבקבע ע חביבים בקביעות –בני ישראל –לתו אבל יקר נח (Israel) His precious share and possession, ever beloved, תא: עבידין ליה חטיבא, בדנח ושקע עושים לו שבח בזריחת השמש ובשקיעתו Proclaims His unity morning and night,

תא: יה רעורישן למנתה, למעבד ל פ מופרשים הם לחלקו לעשות לו רצונו He has singled them out as His portion to do His will, תא: פרישותה, שבחה יחוון בשעו נפלאות שבחיו מספרים בכל שעה His wondrous praise they declare at the proper time.

תא: ורגיג, דילאון בלעו בי וחמיד צ ה' רוצה, חומד ומתאווה שיעמלו ישראל בעמל התורה He very greatly desires that they toil in the Torah, תא: ן בכן מקבל, והניא בלעותהוצלו תפלתם מתקבלת ומועילה בקשתם their prayers be accepted and their supplications be effective.

תא: טירא לחי עלמא, בתגא בשבוע ק תפילתם קשורה לחי העולמים בכתרו על ידי שבועה Bound to the Crown of the Eternal through the Covenant, תא: טפתא, יתיבא בקביעוקבל יקר טו של ה', שם יושבת תפילתם בקביעות כנגד כבוד התפילין Permanently set near His glorious frontlet

תא: שימא היא גופא, בחכמתא ובדע ר רשומה היא עצמה בחכמה ובדעת Wherein is inscribed with wisdom and knowledge תא: ן דישראל, קראי בשמע רבותהו גדולתן של ישראל שקוראים שמע ישראל The greatness of Israel who proclaims His Oneness.

תא: ן עלמא, אמירא דכו בח רבוש משבחים את רבון העולם באמרות טהורות The praise of the Master of the world, in pure homage – תא: באפי מלכו שפר עליה לחוויה, טוב ויפה להגיד שבח ה' בפני מלכים It is fitting for me to proclaim before kings.

תא: אין ומתכנשין, כחיזו אדו ת אומות העולם באות ומתאספות כגלי הים (The nations) come and gather like the waves of the sea, תא: מהין ושיילין ליה, בעסק אתו ת מתפלאים ושואלים את ישראל על עסקם באותיות התורה They wonder and question concerning the signs (of the Jew):

תא: נן ומאן הוא רחימ�, שפירא בריו מ ומאירותמאין ומי הוא אוהבכם שהראה לכם פנים יפות Who is your Beloved, O fair one,

תא: רום בגיניה, ספית מדור אריו א אומות העולם –שבשבילו לקיתם ממעון אריות For whom you are cast in the lion’s den? תא: קרא ויאה את, אין תערבי למרו י : יקרים ויפים אתם, בואו התערבו בינינואומות העולם פונים אליהם but be assimilated into Our fold, Worthy and precious be if you

תא: עות� נעביד לי�, בכל אתרו ר את רצונכם נעשה לכם בכל מקום We will do your wishes, wherever you may be.

תא: דעון, קצת להוחכמתא מתיבתא להו ב בחכמה משיבים להם ישראל ומודיעים מקצת שבחו של ה' With wisdom (Israel) retorts, making known of his greatness תא: דעודעתון חכמין ליה, באשתמו י אם הייתם חכמים להכיר גדולת ה' לא הייתם מציעים לנו הצעתכם If you would know Him, you would reflect deeply to recognize Him.

תא: ן מה חשיבא, קבל ההיא שבח בותכו ר גדולתכם שאתם מבטיחים מה היא חשובה לעומת שבח ה' What is your greatness worth in comparison with the glory,

תא: ד מטיא שע בותא דיעבד לי, כ ר הגדולה שיעשה לנו ה' כשתגיע השעה, With the greatness that He will bestow on me when the hour of deliverance comes, תא: ן בה רא ותחפי לכומיתי לי נהו ב

יביא לנו אורה, ותכסה אתכם בושה When light will shine on me and you will be covered with shame, תא: קריה כד אתגלי, בתוקפא ובגבור י כשכבוד ה' יתגלה בתוקף ובגבורה When His glory will be revealed in its might and power? תא: שלם גמליא, לסנאי ונגו י לכל איי הגוייםישלם גמול לשונאיו ו He will requite his enemies, (even) the inhabitants of the isles,

תא: דקתא לעם חביב, וסגיא זכו צ צדקות יעשה לעם החביב שהרבה זכויות לו Bestow righteousness upon the beloved people abounding in virtue.

תא: יתי, ומנא דכו דו שלמא במ ח 0שמחה שלימה יביא לנו ואת כלי המקדש הטהורים Perfect joy pure delight will reign when He comes

תא: ריתא דירושלם, כד יכנש גלו ק לעיר ירושלים כשיקבץ את כל היהודים מהגלות To the city of Jerusalem, when He gathers in the exiles, תא: מי וליל קריה מטיל עליה, ביו י כבודו ישרה עליה יומם וליל His splendor will rest upon it day and night: תא: נוניה למעבד בה, בתושבחן כליל ג יעשה בה לשבח ועטרה –בית המקדש –חופתו He will build His canopy in it as a crowning glory:

תא: ר ענניא, למשפר כיל זיהו ד והוא יאיר העננים ליפות חופה His resplendent clouds will adorn the canopy.

תא: פומיה דעבידתא, עבידן מטלל ל שבילו חופהלפי מעשיו של כל אחד כך ה' יעשה ב Commensurate with one’s deeds will his tent be made.

תא: תכתקי דהב פיזא, ושבע מעל ב בכסאות זהב פז ולכסא שבע מדרגות On thrones of pure gold with seven steps

תא: חימין צדיקי, קדם רב פעל ת ם לפני רב פעליםגבולם של הצדיקי Will the righteous be arrayed before the great Creator. תא: ן דמי, לשבעא חדו ריויהו ו ומראיהם דומה כשבעים משמחה Their countenance will be akin to one satiated with joy.

תא: כבי זיו ריה, וכוקיעא בזיהו ר ירו כזוהר הרקיע וככוכבים המאיריםויא To the sky in its brightness, to the stars in their glow;

תא: דרא, דלא אפשר למפרט בשפו ה היופי וההדר שיהיה שם אי אפשר לפרט בשפתים A splendor that no lips can describe, תא: בואן חזו לא אשתמע וחמי, נ ו ולא שמע ולא ראה את היופי הזה לא נביא ולא חוזה That no prophet heard or envisioned.

תא: עדן גנ לא שלטא ביה עין, בגו ב עוד לא שלטה עין בן אדם בשכר המוכן לצדיקים בגן עדן No eye has penetrated Paradise,

תא: ה חנגא, לבהדי דשכינטילי ב מ יטיילו שם הצדיקים במחול יחד עם השכינה Where they will dance with the Shechinah,

תא: ליה רמזי, דין הוא, ברם באמתנו ע על ה' יורו באצבע "זה אלקינו" אבל יעשו זאת באימה In awe they will point to Him, saying: It is He

תא: ף המנוברנא ליה בשבין, תקוש זה אלוקינו שקוינו לו בגלות בחוזק אמונה For whom we hoped with great faith in exile. תא: דבר לן עלמין, עלמין מדמו י ול נדמההוא ינהיגנו לעולמים כעלמות היוצאות במח He will eternally lead us in happiness like a joyous maiden,

תא: נת דילן דמלקדמין, פרש בארמו מ המתנה שלנו מקדם הוא כבר הפרישה כתרומה Granting us the portion which He set apart for us in days yore.

תא: ר טור, רמותולולא דלויתן, ו ט שחוק ומלחמתם של לויתן ושור הבר על ההרים הגבוהים There will be sport with the Leviatan and the wild-ox of the high mountains, תא: חד בחד כי סבי�, ועביד קרבו ו זה בזה הם נאחזים ועושים מלחמה One interlocked with the other in combat;

תא: ת, ברברבוהי מנגח בהמוקרנו ב השור בקרניו בהמות בגאוה The mighty beast goring with its horns, תא: י בגבור קרטע נון לקבליה, בציצו י לעומתו עם סנפיריו בגבורה –הלויתן –ידלג הדג The monstrous fish charging fiercely with its fins.

תא: קרב ליה בריה, בחרביה רברבו מ מקרב אותו בוראו בחרבו הגדולה Its Creator will approach it with His mighty sword,

תא: ן לצדיקי יתקן, ושרורסטו א סעודה יתקין ה' לצדיקים And prepare a repast for the righteous,

תא: ר, וגומר סחרין עלי תכי דכדכו מ מסובים ישבו הצדיקים מסביב לשולחנות של אבנים יקרות Who sit around tables of gems and precious stones, תא: ן נהר ן, אפרסמוגידין קמיהו נ פניהם נהרות של שמן אפרסמוןנמשכים ל And before whom there flow streams of balsa, תא: מתפנקין ורוי, בכסי רוי ו ומתעדנים הצדיקים ושותים לרויה בכוסות שמרוים Delighted and satiating themselves with full cups

תא: ר, בי נעו מר מרת דמבראשית, נטי ח יין ישן המשומר מששת ימי בראשית Of old wine preserved in vats from the time of Creation. תא: כאין כד שמעתון, שבח דא שיר ז כמו שזכיתם לשמוע את שבח השירה הזאת As you have been privileged to hear this hymn of praise,

תא: ביעין כן תהוון, בהנהו חבור ק כן תזכו להיות קבועים באותה חבורה של צדיקים So shall you always be in that holy company, תא: תזכון די תיתבון, בעלא דר ו ותזכו לשבת בשורה העליונה אצל השכינה And you will merit to sit in the uppermost row (of the righteous)

תא: רי תציתון למלוי, דנפקין בהדר א אם תקבלו ותצייתו למילים שלי שיוצאים בהדר For you have listened to my words expressing G-d’s glory,

תא: מם הוא אלהין בקדמא ובתרי רו מ מם הוא אלוקינו בראשית ובאחריתמרו Exalted is G-d from beginning to end,

תא: רי בי ואתרעי בן ומסר לן או צ חפץ ורצה בנו ומסר לנו את התורה Who desired and loved us and gave us the Torah.

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רבתי ' ה תרזעב - Parshasheets...3 Bamidbar / [email protected] + 229929 tthhth of ooff of IyarIIyyaarrIyar ~ Begins Friday Night (May 22nd) Rav Shmuel Heide, mechaber