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

before Hashem by advocating for them and finding their merits. -

Kedushas Levi, Parshas Noach (Bereishis 7:1)

Parshas Vayishlach & Chanukah

CHASSIDUS ON THE PARSHA

‫לזכר נשמת‬
‫ר' זכרי' שמעון הכהן בן יצחק‬

“And Yaakov Sent Angels As Messengers To Esav His

Brother, To The Land Of Seir, To The Field Of Edom.”
(Bereishis 32:4)

Rav Alter Elyokim Shraga Feivish Shapiro

The Torei Zahav asks (Vayishlach, pasuk 12): How can it be that a person like
Yaakov Avinu, who used real angels as his messengers, was frightened of a rasha
like Esav? He answers, based on the Zohar, that Esav was surely circumcised, like
all the members of Avrohom Avinu’s household. When Yaakov said, “I fear him”
(ki yarei anochi oso), he was referring to Esav’s circumcision. [The word oso

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(“him”) is related to the word os, referring to a bris, the sign of the covenant].
Yaakov was frightened that the wicked Esav possessed such a powerful sign of
kedusha. Nevertheless, although Esav did have a bris, the Torei Zahav explains
that he had blemished and ruined it through his many transgressions, so Yaakov
had nothing to fear.

The Beis Yisroel gives a different answer to the same question. He cites the
Alshich (Ki Seitzei 25:17), who asks why the Jews didn’t completely destroy
Amalek in the same way that the Egyptians were all destroyed. The Alshich
explains that, before we can be victorious in battle against another nation, we
must first overcome that nation’s ministering angel. Only once the ministering
angel is defeated can the nation be defeated, as well.

The verse regarding the Egyptians (Beshalach 14:3o) says, “They saw Mitzrayim
dead on the seashore.” The Zohar explains that the word “Mitzrayim” refers to
Egypt’s defeated ministering angel. However, the ministering angel of Amalek
and Esav is the Angel of Death himself – a force so powerful that he can only be
defeated in the future redemption.

Based on the Alshich’s explanation, we can now understand Yaakov’s fear when
approaching Esav. Yaakov was afraid not of Esav himself, but rather of Esav’s
ministering angel – the Angel of Death. (Beis Yisroel, Parshas Vayishlach, pp.
38-39)

Hachona Shel Mitzva - Preparing For Mitzvas

Hadlakas Neiros Chanukah

Rav Yisroel Shapira of Grodzhisk

Whenever a person performs any mitzva, no matter which, even if he does not
fully understand the meaning behind the mitzva or even if he fails to comprehend
its essence – so long as he understands that this is a divine commandment and
that Hashem ordered him to do it, he fills the entire world with holiness, which
spreads throughout the world.

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When a person purchases oil to light the Chanuka candles and receives this oil in
hand, this act has the power to bring holiness into the entire world and to cause
them all to return and do teshuva. This requires dveikus and attachment to
Hashem, to cleave and bind oneself to the Creator of Genesis and to perform the
mitzva for the sake of His blessed Name. Regarding this awesome act and
moment, it is said yesh koneh olomo beshaa achas – “there are those who acquire
their [share or portion] in the [coming] world in one moment”. In this one moment
we can acquire the entire world and bring about teshuva!

(Binas Yisrael Chanuka page 67b)

Rav Melech Biderman related a story that I believe illustrates the above teaching
well:

Many decades ago, when Australia was still a barren spiritual wasteland and
before many holy kehillos were established there, a Chassid visited the land down
under for business. It was Thursday and by now our Chassid was worried where
he would spend Shabbos. He decided to enter a fish store, trusting that surely
here a Jew would come to buy fish lichvod Shabbos Kodesh. And so it was, that
the proprietor handed a customer a large fine fish, whereupon the Chassid turned
to the customer and asked if by any chance he was Jewish. Answering in the
affirmative, the customer warmly invited the Chassid to his home for Shabbos.
Our Chassid was overjoyed and amazed at the mansion where his host brought
him. Gate after gate of the grounds opened up before them, as they drove toward
their destination, a palatial home where he would spend Shabbos in grandeur in
honor of the holy day. As our Chassid delighted his hosts with divrei Torah and
was plied with good food and drink, he noticed something odd; in the display case
where the family’s beautiful silver was proudly on display, among the expensive
silver articles was a broken flask of oil. Puzzled by this strange phenomenon but
ashamed to embarrass his host with awkward questions, the Chassid held his
tongue all Shabbos long, until Motzoei Shabbos. As he took his leave and thanked
his host, he conspiratorially whispered the burning question, “Pray tell me why
you have a broken old flask of oil among your most expensive silver.” The host
answered his query with a story:

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“When I was but twelve years old, my father passed away and I had no choice but
to go out and seek employment to help feed and clothe my mother and siblings
and support them. I was very successful and eventually grew wealthy and forgot
all about my upbringing and my Jewish roots. I decided to live my life as I pleased
with no second thought to Yiddishkeit. Eventually, I forgot all our traditions.

“One day, as I was going on my way, I chanced upon a young boy who stood
crying bitterly. On the pavement beside him lay a broken flask of oil. ‘What is
wrong, young man, and why are you crying?’ I asked in sympathy.

“As the boy told me his sad tale, he burst into fresh sobs. ‘Tonight is the first
night of Chanuka and we need to light candles. My father and I are very poor and
we have little money. He borrowed a few coins from our neighbor and asked me
to go out and buy oil for lighting candles. He warned me sternly to make sure that
I would not drop the flask or it would break and I did my best…but…but,’ his lip
trembled, ‘a c-c-cat jumped out just now and fr-fr-frightened me and I dr-dr-
dropped the flask and now it broke!’ And he wept in misery, crying, ‘How can I
face my father without the flask of oil in hand?’”

Explained the wealthy host to the Chassid, “This simple sentence uttered by the
pure child echoed in my ears with a personal retort toward me: ‘How can I face
my Heavenly Father, Hashem, without the flask of oil in my hands?!’ My heart
went out to the boy and I pressed a few coins into his hands. As he dried his tears
I asked him to please go and purchase two new bottles of oil and to guard them
well – one for himself and his father – and one for me. That night, I was a changed
person, and I resolved to mend my ways. I lit the Chanuka candles as I had not
done for many years. From that moment I returned to my heritage and mitzva
observance, from details to stringencies. I kept the broken flask of oil as a
memento to remind myself of my own personal Chanuka miracle. (Be’er HaChaim
Chanuka p. 43–45)

Stories on the Parsha & Chanukah

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Hashem Alone Shall Redeem Us

The Rav of Zavanshtick related that once he was serving Rav Yaakov Shimon the
son of Rav Pinchas Koretzer, when they were visited by the holy Apta Rav,
mechaber of Ohev Yisrael, who stayed with them.

During the visit they sat together and the Apta Rav’s face shone like a fiery flame.
He asked, “My good friend and beloved of Hashem, Rav Yaakov Shimon, do you
know the reason why in times past there were many Tzaddikim in each
generation, whereas now Hashem has removed them from our midst and has left
us with but a few specks and grains?”

Rav Yaakov Shimon did not utter a sound. After repeating his question several
times, with Rav Yaakov Shimon sitting silently without responding, the Apta Rav
said, as his face shone with an otherworldly flame, “If Your Honor, Master of
Torah, refuses to answer, I will. It says (Yeshaya 3:1), ‘The L-rd Hashem, Master
of Legions, is removing from Yerushalayim and from Yehuda support of men and
support of women.’ Loshon HaKodesh has ten expressions to explain the meaning
of the word mishon – “support” – as those expert in languages understand.”

And then the spirit rested upon him and he spoke and explained the ten ways to
translate mishon. Afterward, he continued his remarks by saying (Yeshaya 2:11),
“‘And Hashem alone will be exalted on that day.’ Rav Shimon bar Yochai’s
generation should have been redeemed in his merit, but all his generation relied
on him – and so they were not redeemed. The holy Arizal’s generation should have
been redeemed in his merit, but all his generation relied on him, thinking he
would redeem them – and so they were not redeemed. Similarly, the holy Ba’al
Shem Tov’s generation should have been redeemed in his merit, but all his
generation relied on him and so they were not redeemed. In each generation
there were single great individuals who stood out and whose souls were so
elevated that Klal Yisrael trusted they would be the redeemers, relying upon them
to be their saviors. Thus, the redemption failed to come and they were not
redeemed. Before Moshiach’s coming Hashem will remove from Yehuda and
Yerushalayim all support – both male and female; all those lofty souls that Klal

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Yisrael relied upon for support will be taken away, leaving Klal Yisrael with no
one to rely on except Hashem – and then the Geula will come!”

He concluded by saying, “This is why the pasuk tells us that on that day Hashem
alone shall be exalted: Klal Yisrael will have no one else left to lean on or rely
upon for support except Hashem – then the redemption will come.” The
Zavanshticker Rav concluded the story by saying that when the Apta said the
pasuk ''Venisgov Hashem levado bayom hahu'' – he roared the words so loudly
that the walls shook!

What Does The Graf Know About Oneg?

In the courts of the Rizhiner dynasty on Chanuka, when lighting the Menora, they
used to tell the following story about the Tzaddik Rav Levi Yitzchok of Berditchev:

Once, the holy Berditchever Rav entered his Bais Medrash on Chanuka and
observed a group of Chassidim assembled, speaking in undertones. When they
noticed the Berditchever approaching, their hushed whispers ended and they
stood silently, embarrassed.

“What were you discussing?” asked the Berditchever. Abashed, the Chassidim’s
cheeks burned red with shame, as they stood silent, unanswering. However, the
Berditchever was not so easily dissuaded, and he pursued the matter once again.
“Nu, what were you discussing, eh?”

Finally, one of the Chassidim confessed, “Rebbe, we were discussing the Graf
Potatzski, the local squire, and how much wealth and material comfort he has. He
has it all – why, even in the heat of summer if the fancy strikes him to ski, and of
course there is no snow to be found, he gathers sacks and sacks of sugar and skis
on the sugary mountains of artificial snow!”

The Berditchever looked back at them and countered, “Does the Graf light
Chanuka candles?”

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“Of course not, Rebbe!” answered the astonished Chassid. “The Graf is a gentile!”

“Well then,” answered the Berditchever, declaring with finality, “then surely he
has never tasted any true simcha in his life at all!” (Yalkut Bnei Bina)

Gedolim Be'misasm Yoser

YAHRZEITS FOR THE 19TH OF KISLEV ~ BEGINS FRIDAY NIGHT

( 12-02-2023 )

Rav Dov Ber of Mezritch - Maggid of Mezritch, Maggid Devorov l'Yaakov, Der
Groisse Maggid (5533 / 1772 - 251st Yahrzeit)
Rav Dov Ber, the Maggid of Mezritch, was born in Lukatch to Rav Avrohom. He
was descended from Rav Hai Gaon and Rav Yochonon HaSandlar, a descendant
of Dovid HaMelech.

Rav Yeshayahu Bennet - Av Beis Din of Kaliv (5625 / 1864 - 159th Yahrzeit)

Rav Elozor Rokeach (5642 / 1881 - 142nd Yahrzeit)

Rav Menachem Nuchem Twerski - Tolner Rebbe (5676 / 1915 - 108th

Yahrzeit)
Son of Rav Mordechai of Tolna, and the grandson of Rav Dovid of Tolna, scions of
the Czernobyl dynasty. He later became the son-in-law of Rav Moshe of
Tshitshlenik of the Savraner dynasty. He was his grandfather’s primary
successor, since his father passed away during his grandfather’s lifetime and he
was crowned Rebbe at his Bar Mitzvah.

Rav Chaim Halberstam of Satmar (5702 / 1941 - 82nd Yahrzeit)

Rav Shaul Mekiketz Shelai (5730 / 1969 - 54th Yahrzeit)

Rav Shaul Mekiketz Shelai, born in Djerba, one of the two main cities in Tunisia,
was the son of Rav Matuk Shelai, and grandson of Emmanuel Shelai. At an early
age, he leaned under Rav Dovid HaKohen, and at the age of twenty, he began to
teach in the Yeshiva of Rav Yosef Bereibi, the Ben Porat Yosef. With the latter’s
passing, Rav Shaul became the Rosh Yeshiva.

Rav Moshe Tzvi Neriya (5756 / 1995 - 28th Yahrzeit)

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YAHRZEITS FOR THE 20TH OF KISLEV ~ BEGINS SATURDAY NIGHT
( 12-03-2023 )

Rav Meir Zack of Lvov (5414 / 1653 - 370th Yahrzeit)

Rav Meir was niftar on 20 Kislev and was succeeded by Rav Dovid HaLevi Segal,
mechaber of the Taz on Shulchon Aruch as Rav of Lvov.

Rav Meshulem Feivish HaLevi Horowitz of Kremenitz - Mishnas Chachomim

(5535 / 1774 - 249th Yahrzeit)

Rav Meshulem Feivish Heller - Yosher Divrei Emes (5555 / 1794 - 229th
Yahrzeit)
Rav Meshulem Feivish was the son of Rav Aharon Moshe Heller of Sniyatin, a
direct male-line descendant of the Tosfos YomTov, and a son-in-law of Rav
Mordechai Halperin of Brezhan. Rav Meshulem Feivish was one of the earliest
and greatest Chassidic writers.

Rav Binyomin Zev Wolf of Balta (5586 / 1825 - 198th Yahrzeit)

Rav Dov Berish of Oshpitzin - Divrei Tzaddikim (5598 / 1837 - 186th

Yahrzeit)
Rav Dov Ber was the son of Rav Moshe Fromer and Hendel of Kishanov and a
talmid muvhok of Rav Shlomo of Kishanov. He also studied Chassidus under the
Chozeh, testifying that “the light of Torah lishmah shines forth from him.”

Rav Boruch Hager of Vizhnitz - Imrei Boruch (5653 / 1892 - 131st Yahrzeit)
Rav Boruch Hager of Seret-Vizhnitz, the Imrei Boruch, was the son of Rav
Menachem Mendel Hager, the Tzemach Tzaddik. Rav Boruch was Rebbe for only
eight years, and was niftar at a young age. His son, Rav Yisrael Hager (the
Ahavas Yisrael), was born when Rav Boruch was only fifteen years old.

Rav Zussman HaKohen Katz Stern - Tosfos Yom Tov, Imrei Noam (5678 /
1917 - 106th Yahrzeit)

Rav Yitzchok Hutner - Rosh Yeshiva of Chaim Berlin, Pachad Yitzchok (5741
/ 1980 - 43rd Yahrzeit)
Rav Yitzchok Hutner was Rosh Yeshiva of Rabbeinu Chaim Berlin, and mechaber
of Pachad Yitzchok.

Rav Yochonon Twersky - Rachmastrivka Rebbe (5742 / 1981 - 42nd Yahrzeit)

Rav Yochonon was born on 17 Av 5663/1903 in Rachmastrivka, to Rav Dovid of
Rachmastrivka. After his father’s petira in 5710 he was crowned his father’s
successor and he built up the Chassidus into one of the most important dynasties
and courts in Yerushalayim. He founded Yeshivas Meor Einayim named after the
founder of the Czernobyler’s sefer.

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 Rav Tzvi Zev Paley - Hirsch (5756 / 1995 - 28th Yahrzeit)
Rav Hirsch Paley was born in Shklov, Lithuania, to Rav Avrohom Noach Paley, a
close talmid of Rav Boruch Ber Leibovitz. Rav Hirsch studied in Kollel Heichal
HaTalmud, founded by his father. He later became Mashgiach at Chevron
Yeshiva.

YAHRZEITS FOR THE 21ST OF KISLEV ~ BEGINS SUNDAY NIGHT

( 12-04-2023 )

Rav Binyomin HaKohen Rapaport - Gevulos Binyomin, Av Beis Din of Kalish

(5531 / 1770 - 253rd Yahrzeit)

Rav Yaakov Meir Padwa (5615 / 1854 - 169th Yahrzeit)

Rav Naftali Halberstam - Ayala Shelucha (5624 / 1863 - 160th Yahrzeit)

Rav Naftoli was the firstborn son of Rav Yechezkel Shraga of Shinova. Rav
Naftoli passed away suddenly and unexpectedly during Nefilas Apayim, at
Tachanun of Mincha at age twenty-six.

Rav Yosef Pressburger - Rav Av Beis Din of Mattersdorf (5684 / 1923 - 100th
Yahrzeit)

Rav Yochonon Perlow - Karlin-Stoliner Rebbe (5716 / 1955 - 68th Yahrzeit)

Rav Yochonon was born in the month of Av 5660/1900 to Rav Yisrael Perlow, the
Yanuka of Stolin. He was named after his grandfather, Rav Yochonon of
Rachmastrivka. After his father was niftar, he was crowned Rebbe in Lutsk
although just a newly married yungerman. In 5714 he moved back to Eretz
Yisrael and began building Yeshivas Karlin in Yerushalayim.

Rav Tzvi Pesach Frank - Chief Rav of Yerushalayim, Har Tzvi (5722 / 1961 -
62nd Yahrzeit)
Rav Tzvi Pesach Frank, Rav of Yerushalayim, was born in Lithuania, and became
a student of Rav Eliezer Gordon and Rav Shmuel Salant.

YAHRZEITS FOR THE 22ND OF KISLEV ~ BEGINS MONDAY NIGHT

( 12-05-2023 )

Rav Eliezer Ashkenazi - Maaseh Hashem, Yosif Lekach (5346 / 1585 - 438th
Yahrzeit)
Rav Eliezer Ashkenazi, mechaber of Ma’asei Hashem, was born in Turkey, he
studied with Rav Yosef Taitatzak (1465–1546) in Salonica. He served as a Rav in
Egypt from 1538 to 1561. For unknown reasons, he was compelled to leave,
served in Famagusta, Cyprus, then in Venice, Italy. In 1578, he moved to Posen,
Poland, and took his final post. He retired to Cracow, where he lived out his last
few years.

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 Rav Meshullem Zalman Mirels Neumark (5467 / 1706 - 317th Yahrzeit)

Rav Moshe Roke'ach (5514 / 1753 - 270th Yahrzeit)

His first marriage was to the daughter of Rav Naftoli Katz, Av Bais Din of Posen.
His second marriage was to the daughter of the Chacham Tzvi. On 12 Tammuz
5504/1744, he was appointed Rav of Brody.

Rav Pinchas Ostrog of Ostrog (5566 / 1805 - 218th Yahrzeit)

(Some say the Yahrzeit is on the 25th of Kislev)
His sons were Rav Yaakov Yosef II of Ostrog and Rav Moshe, founder of the
Orzhitshev dynasty. His son-in-law was Rav Pinchas, grandfather of Rav Pinchas
of Ostila.

Rav Mordechai - Maamar Mordechai (5628 / 1867 - 156th Yahrzeit)

Rav Yoel Ashkenazi (5643 / 1882 - 141st Yahrzeit)

Rav Yoel of Tolchva - Mahari Ashkenazi (5646 / 1885 - 138th Yahrzeit)

Rav Yechezkel Panet of Desh - Kenesses Yechezkel (5690 / 1929 - 94th

Yahrzeit)
Rav Yechezkel was the son of Rav Moshe Paneth of Desh and the son-in-law of
Rav Shmuel Yehuda Pollack of Ober Vishiva. In 5655/1895 he was elected Rav of
Ahirshar and in 5658/1898 he moved to Morush-Oyvahr. In 5663/1903, he was
elected Rav and Rebbe of Deish, the third generation of Paneths. He was the
Rosh Kollel of Zibenburgen

Rav Shabsai Yudelevitz - Yerushalmi Maggid (5757 / 1996 - 27th Yahrzeit)

Rav Chaim Kasar - Chaim Algemaran (5758 / 1997 - 26th Yahrzeit)

Rav Sholom Mordechai Schwadron - Maggid of Yerushalayim (5758 / 1997 -

26th Yahrzeit)
Rav Sholom Mordechai Schwadron, Yerushalmi Maggid, was the brother-in-law
of Rav Shlomo Zalman Auerbach. After his bar mitzva he studied in the Lomza
Yeshiva in Petach Tikva, and later in the Chevron Yeshiva in Yerushalayim under
Rav Yehuda Leib Chasman. After his marriage, he continued his studies in Kollel
Ohel Torah.

Rav Yosef Chaim Klein (5765 / 2004 - 19th Yahrzeit)

Rav Yosef Chaim Klein was born in New York and learned at Torah VoDa’as. His
Rebbe Muvhok was Rav Shlomo Heiman. He subsequently learned under Rav
Reuven Grozovsky at Bais Medrash Elyon in Monsey. His last forty years were
spent as menahel of the Mesivta of the Mirrer Yeshiva in Brooklyn.

- 10 of 74 -
YAHRZEITS FOR THE 23RD OF KISLEV ~ BEGINS TUESDAY NIGHT
( 12-06-2023 )

Rav Dovid Tevele HaKohen Schiff - Av Beis Din of London, Lashon Zahav
(5552 / 1791 - 232nd Yahrzeit)
Rav Dovid was born in Frankfurt, the son of Rav Shlomo Zalman HaKohen. Rav
Schiff was a talmid of Rav Yaakov Popresh and Rav Yaakov Yehoshua Falk,
mechaber of the Pnei Yehoshua. He later served as the chief Rav of Great
Britain and the Rav of the Great Synagogue of London from 5525/1765 until his
petira.

Rav Dovid of Novardok - Galya Maseches (5597 / 1836 - 187th Yahrzeit)

Rav Efraim Fishel Feldman - Yedos Efraim (5665 / 1904 - 119th Yahrzeit)

Rav Elimelech Lowy - Tosher Rebbe (5703 / 1942 - 81st Yahrzeit)

Rav Elimelech was the son of Rav Meshulem Feish Levi of Tosh and the son-in-
law of Rav Yitzchok Isaac Weiss. When his brother-in-law Rav Yehosef
Rottenberg moved from Tosh to Kosoni, he was appointed Rav and Rebbe of
Tosh.

YAHRZEITS FOR THE 24TH OF KISLEV ~ BEGINS WEDNESDAY NIGHT

( 12-07-2023 )

Rav Zecharia Mendel of Podheitz (5552 / 1791 - 232nd Yahrzeit)

Rav Zecharia was born in Podheitz, the son of Rav Arye Leib of Buczacz, and a
descendant of the Maharshal and the Rema. He studied under Rav Yaakov
Yehoshua, mechaber of Pnei Yehoshua. He served as the Rav and Dayan of
Frankfurt der Oder for decades.

Rav Yisroel Heller - Nachlas Yisroel, R'Yisroel Charif (5624 / 1863 - 160th
Yahrzeit)

Rav Tzvi Yehuda Rabinowitz-Teomim - Keses Yehuda (5648 / 1887 - 136th

Yahrzeit)

Rav Moshe Panet of Deish (5663 / 1902 - 121st Yahrzeit)

(Some say the Yahrzeit is in the year 5664 / 1903 - 120th Yahrzeit)
A scion of the Karlsberg dynasty. A Godol BaTorah, he served as Rav of Orishar-
Nimuza, and in 5645, he was appointed as his father’s successor as Rav and
Rebbe in Deish, where thousands flocked to hear his Divrei Torah.

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 Rav Chaim Chizkiyohu Medini - Sdei Chemed, Av Beis Din of Chevron (5665 /
1904 - 119th Yahrzeit)
Rav Chaim Chizkiyohu Medini, the Sdei Chemed, was born in Yerushalayim and
was married at eighteen. After thirteen years in Turkey, he took the position of
Rav in the small city of Karasubazar in Crimea. He served there for thirty-three
years, fighting the forces of the Karaites, before moving back to Yerushalayim.
He lived there for two years, then moved to Chevron, where he was appointed
Rav of the city in 1880.

Rav Dovid Tzvi Chein - Radatz, Rabbi of Chernigov (5687 / 1926 - 97th
Yahrzeit)
Rabbi Dovid-Tzvi Chein, the chief rabbi of Chernigov, known as
the Radatz [1846-24 Kislev (Erev Chanuka) 1926], a major Lubavitcher chasid,
renowned for his scholarship and piety. He is one of the only three people to
receive rabbinical ordination directly from the Rebbe Maharash. In early 1926 he
left Russia and settled in Jerusalem, together with his son-in-law, Rabbi Shalom-
Shlomo Schneersohn, Rabbi of Nikolaev and brother of Rabbi Levi-Yitzchak
Schneersohn, father of the 7th Lubavitcher Rebbe.

Rav Aharon Yehuda Leib Steinman - Ayeles Hashachar (5778 / 2017 - 6th
Yahrzeit)
Harav Aharon Yehuda Leib Steinman was born in Cheshvan 5674/1913. Rav
Steinman – on the advice of the Chazon Ish – was appointed Rosh Yeshivah in
Yeshivas Chofetz Chaim in Kfar Saba. Eventually they relocated to Bnei Brak,
where he was appointed Rosh Kollel of the Ponevez Kollel. Later, the Ponevezer
Rav opened the yeshivah ketanah of Ponevez, called Ponevez L’Tze’irim, and
asked Rav Steinman to serve as Rosh Yeshivah together with Hagaon Harav
Michel Yehuda Lefkowitz, zt”l. He was a leading member of the Moetzes Gedolei
HaTorah of Degel HaTorah.

YAHRZEITS FOR THE 25TH OF KISLEV ~ BEGINS THURSDAY NIGHT

( 12-08-2023 )

Rav Yaakov Yisroel HaLevi of Kremnitz - Maggid of Kremnitz, Shevet

MiYisroel (5560 / 1799 - 224th Yahrzeit)

Rav Pinchas Ostrog of Ostrog (5566 / 1805 - 218th Yahrzeit)

(Some say the Yahrzeit is on the 22nd of Kislev)
His sons were Rav Yaakov Yosef II of Ostrog and Rav Moshe, founder of the
Orzhitshev dynasty. His son-in-law was Rav Pinchas, grandfather of Rav Pinchas
of Ostila.

Rav Avrohom of Vilna - Rav Avrohom Vilner (5569 / 1808 - 215th Yahrzeit)

Rav Refoel Avrohom Sholom Mizrachi Didye Sharabi - Divrei Sholom, Rosh
(5587 / 1826 - 197th Yahrzeit)

- 12 of 74 -
 Rav Yaakov Yukel Ettlinger - Oruch LaNer (5632 / 1871 - 152nd Yahrzeit)
Rav Yaakov Ettlinger was the son of Rav Aharon, Rosh Yeshiva of the local
mesivta in Karlsruhe, Germany, and grandson of the Shaagas Aryeh. In 1823, he
was appointed Rosh Yeshiva of the Bais Medrash in Mannheim, and twelve years
later became Rav and Rosh Yeshiva of Altona.

Rav Chaim Hager of Antinia - Tal Chaim, Nemukei Chaim (5692 / 1931 -
92nd Yahrzeit)
Rav Chaim was born on 23 Iyar 5623/1863, the son of Rav Boruch of Vizhnitz. In
the year 5653 he was appointed Rebbe of Atinia near Stanislov. In 5655 he was
appointed Nosi of the Bukowina Kollel in Eretz Yisrael. Among his activities he
refounded Yeshivas Ohr Torah in 5684. He was also a key figure in Vaad
HoRabbonim.

Rav Avrohom Mordechai Nissim Harari-Raful (5752 / 1991 - 32nd Yahrzeit)

Rav Yochonon Twersky - Tolna Rebbe (5759 / 1998 - 25th Yahrzeit)

Rav Yochonon Twersky, the Tolna Rebbe, was the son of Rav Dovid Mordechai of
Tultchin, where his grandfather, Rav Menachem Nachum, was Rav.

Biographies of the Tzaddikim

Rav Dov Ber Maggid of Mezritch, Maggid Devorov l'Yaakov, Der Groisse Maggid
(Kislev 19, 5533 / 1772 - 251st Yahrzeit)

Rav Dov Ber, the Maggid of Mezritch, was born in Lukatch to Rav Avrohom. He was
descended from Rav Hai Gaon and Rav Yochonon HaSandlar, a descendant of Dovid
HaMelech. Rav Dov Ber learned with the Pnei Yehoshua in Lemberg early in his life. In
1752, he became the Ba’al Shem Tov’s closest talmid. Among his students were the Rebbe
Reb Shmuel Shmelke HaLevi Horowitz and his brother, Rav Pinchas HaLevi Horowitz, the
Baal Haflo’a, the Rebbe Reb Zusha and his brother, Reb Elimelech of Lizhensk, Rav Levi
Yitzchok of Berditchev, Rav Nachum of Chernobyl, Rav Shneur Zalman of Liadi. His son
was Rav Avrohom HaMalach (1740–1776). The classic anthologies of his teachings are

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Likutei Amarim, Torah Ohr, and Ohr Ho’Emes.

Rav Mottel of Slonim told in the name of the Chortkover: “When my Zeide, the Maggid,
was at the end of his life, he placed his hand in front of a candle and we all saw, his hand
was so translucent and clear that we could see the flame through his hand! His body was
so pure and refined that it was as if it were clear.” The Chortkover explained, “The
Tzaddikim drew their physical bodies after their souls and only when they could push
them no further, they relented.” (Maamar Mordechai 17)

When the two holy brothers, Rav Shmelka of Nikolsberg and Rav Pinchas, mechaber of
the Haflo’a, visited the holy Mezritcher Maggid for the first time, the Maggid gave them a
description of the entire avoda of a Jew during his entire lifetime and what it should
consist of.

He told them that even after serving Hashem in such a lofty manner, still, if afterward one
felt that he had actually accomplished something, this arrogant pride causes the entire
avoda to be cast aside! (Nesivos Sholom, Vayera)

Rav Menachem Nuchem Twerski Tolner Rebbe (Kislev 19, 5676 / 1915 - 108th Yahrzeit)

Son of Rav Mordechai of Tolna, and the grandson of Rav Dovid of Tolna, scions of the
Czernobyl dynasty. He later became the son-in-law of Rav Moshe of Tshitshlenik of the
Savraner dynasty.

He was his grandfather’s primary successor, since his father passed away during his

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grandfather’s lifetime and he was crowned Rebbe at his Bar Mitzvah.

He moved from Tolna to Tultshin. He was beloved by the Jewish world, including the
Misnagdim.

His Divrei Torah and toldos were printed in Matmonei Menachem Nuchem.

His sons were: Rav Dovid Mordechai of Tolna-New York, Rav Yochonon of Sabin, Rav
Yitzchok, Rav Moshe Tzvi of Tolna-Philadelphia, Rav Meshulem Zisha of Tolna-Boston, Rav
Avrohom and Rav Aharon.

Rav Shaul Mekiketz Shelai (Kislev 19, 5730 / 1969 - 54th Yahrzeit)

Rav Shaul Mekiketz Shelai, born in Djerba, one of the two main cities in Tunisia, was the
son of Rav Matuk Shelai, and grandson of Emmanuel Shelai. At an early age, he leaned
under Rav Dovid HaKohen, and at the age of twenty, he began to teach in the Yeshiva of
Rav Yosef Bereibi, the Ben Porat Yosef. With the latter’s passing, Rav Shaul became the
Rosh Yeshiva. Rav Shaul edited and annotated many seforim by previous Gedolim of
Djerba, including Kisei Rachamim by Rav Rachamim Mazuz and Ben Porat Yosef by Rav
Yosef Bereibi. Later in life, he and his wife moved to Eretz Yisrael and settled in Shlomi,
near Nahariya. In Eretz Yisrael, he wrote Midrasho Shel Shlomo in 1948 and Karmi Sheli
(on Kiddushin) and Medrash Avos (on Avos) in 1963, as well as other writings. His final
work, Bayit Va’Shem, was published posthumously in 1975. Appended to it is Va’Yatek
Mi’Shom, offering guidelines and insights on raising children.

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 Rav Meir Zack (Kislev 20, 5414 / 1653 - 370th Yahrzeit)

Rav Meir was niftar on 20 Kislev and was succeeded by Rav Dovid HaLevi Segal,
mechaber of the Taz on Shulchon Aruch as Rav of Lvov.

Rav Meshulem Feivish Heller Yosher Divrei Emes (Kislev 20, 5555 / 1794 - 229th
Yahrzeit)

Rav Meshulem Feivish was the son of Rav Aharon Moshe Heller of Sniyatin, a direct male-
line descendant of the Tosfos YomTov, and a son-in-law of Rav Mordechai Halperin of
Brezhan (his second marriage; details regarding his first marriage remain unknown).

Rav Meshulem Feivish received the Chassidic tradition as a talmid of the great Mezritcher
Maggid, the Ba’al Shem Tov’s successor, as well as from Rav Menachem Mendel of
Premishlan and Rav Yechiel Michel of Zlotchov.

He was a close colleague of Rav Chaim of Czernowitz, who mentions him often in his
magnum opus, Be’er Mayim Chaim on the Torah.

Rav Meshulem Feivish was one of the earliest and greatest Chassidic writers, and
authored the seforim Yosher Divrei Emes, Derech Emes, and Darchei Tzedek.

His sons were Rav Shimon of Ozhiran, Rav Boruch Yitzchok of Zavnitz, and Rav Moshe

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Aharon.

Among his talmidim were Rav Dovid Shlomo of Soroka, mechaber of Levushei Serod and
Arvei Nachal; Rav Chaim of Czernowitz, mechaber of Be’er Mayim Chaim; and Rav
Menachem Mendel of Kosov, mechaber of Ahavas Sholom and founder of the Kosov
Vizhnitz dynasty.

Rav Dov Berish Divrei Tzaddikim (Kislev 20, 5598 / 1837 - 186th Yahrzeit)

Rav Dov Ber was the son of Rav Moshe Fromer and Hendel of Kishanov and a talmid
muvhok of Rav Shlomo of Kishanov.

He also studied Chassidus under the Chozeh, testifying that “the light of Torah lishmah
shines forth from him.”

In Oshpitzin there lived a wealthy gvir named Rav Nota Tyberg, who hired Rav Dov
Beirish as a personal melamed for his bright and gifted son, Rav Yudele Tyberg (great-
grandfather of Rav Moshe Danziger of Alexander, the brother of the Yismach Yisrael).
(MeOran Shel Yisrael Likkutim 356)

Eventually, Rav Shlomo of Kishanov discovered him and sent his talmidim to draw near
the light hidden in Oshpitzin. It was those talmidim the Kishanover sent who brought him
to his Rebbe and mentor in Chassidus.

Rav Dov Ber authored the sefer Divrei Tzaddikim.

Rav Boruch Hager Imrei Boruch (Kislev 20, 5653 / 1892 - 131st Yahrzeit)

Rav Boruch Hager of Seret-Vizhnitz, the Imrei Boruch, was the son of Rav Menachem
Mendel Hager, the Tzemach Tzaddik. Rav Boruch was Rebbe for only eight years, and was
niftar at a young age. His son, Rav Yisrael Hager (the Ahavas Yisrael), was born when Rav
Boruch was only fifteen years old.

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 Rav Yitzchok Hutner Rosh Yeshiva of Chaim Berlin, Pachad Yitzchok (Kislev 20, 5741 /
1980 - 43rd Yahrzeit)

Rav Yitzchok Hutner was Rosh Yeshiva of Rabbeinu Chaim Berlin, and mechaber of
Pachad Yitzchok. His uncle, Rav Benzion Ostrover, had been a talmid of Rav Mendel of
Kotzk, and was instrumental in providing his young nephew with a direct link to the world
of Chassidus. At the age of fifteen, he went to Slobodka and was directed by the Alter, Rav
Nosson Tzvi Finkel. In 1925, he entered the new Slabodka branch in Chevron, where he
also met and learned from Rav Avrohom Yitzchok Kook. He remained until 1929, after
which he returned to his parents in Warsaw. He became a personal tutor for Rav Moshe
Solevetchik’s son, Aharon. In 1932, he published his Toras HaNozir, a commentary on the
Rambam’s Hilchos Nozir. In 1933, he married Masha Lipshitz and moved to Eretz Yisrael.
Despite his great attachment to the Land, they left for America one year later, not to
return for thirty years. He built Yeshiva Chaim Berlin to his specifications with his famous
blend of Torah philosophies. One of his talmidim was Rav Yitzchok Shurin, grandson of
Rav Yaakov Kamenetsky. Among his colleagues at Slobodka were Rav Yitzchok HaLevi
Ruderman, Rav Reuven Grozovsky, Rav Yaakov Kamenetsky, and Rav Aharon Kotler. In
1949 he began publishing his discourses on morals and ethics which he subtitled Divrei
Torah B’inyonei Hilchos Dei’os V’Chovos HaLevovos. As a young man he wrote Toras
HaNozir on the Rambam’s Hilchos Nezirus. He wrote a profound commentary (Kovetz
He’oros) on Rabbeinu Hillel on the Safra. His discourses on Yomim Tovim and Shabbos
(Pachad Yitzchok) are collected in seven volumes.

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 Rav Yochonon Twersky Rachmastrivka Rebbe (Kislev 20, 5742 / 1981 - 42nd Yahrzeit)

Rav Yochonon was born on 17 Av 5663/1903 in Rachmastrivka, to Rav Dovid of

Rachmastrivka.

A scion of the Czernobyl dynasty, he later became the son-in-law of Rav Nachman Yosef
Willhelm of Yerushalayim. Raised and educated in his father’s home, he continued his
Torah studies even under the Communist regime. A band of murderers once captured him
and was going to hang him – but he was saved in the nick of time by a miracle. In 5686,
the family moved to Eretz Yisrael and reestablished the dynasty in the Holy Land. Rav
Yochonon was among the first talmidim to attend Yeshivas Sefas Emes back in those days.

After his father’s petira in 5710 he was crowned his father’s successor and he built up the
Chassidus into one of the most important dynasties and courts in Yerushalayim. He
founded Yeshivas Meor Einayim named after the founder of the Czernobyler’s sefer. He
himself cared for the Yeshiva’s students and knew each one by name, personally seeing to
their needs and taking care of their problems.

He had the custom to daven for lengthy amounts of time at the Kosel. His customs were
exemplified by humility and simplicity and warm, strong bonds of friendship and love.

At his levaya thousands were in attendance and he was laid to rest on Har HaZeisim.

His son Rav Yisrael Mordechai was appointed to succeed him as Rachmastrivka Rebbe in

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Yerushalayim, and his son Rav Chai Yitzchok as Rachmastrivka Rebbe in New York.

Rav Tzvi Zev Paley Hirsch (Kislev 20, 5756 / 1995 - 28th Yahrzeit)

Rav Hirsch Paley was born in Shklov, Lithuania, to Rav Avrohom Noach Paley, a close
talmid of Rav Boruch Ber Leibovitz. The family immigrated to Eretz Yisrael when Rav
Hirsch was fourteen. His father became the Mashgiach in Yeshiva Chevron. Rav Hirsch
would travel with his lifelong friend, Rav Sholom Schwadron, to hear Rav Elya Lopian in
Yerushalayim, whom he considered his Rebbe Muvhok and and Moreh Derech. Rav Hirsch
was the last surviving member of the Chevron community following the 1929 riots. In
1965, he married Menucha, the daughter of Rav Shlomo Zalman Pines. She had been one
of the first talmidos of Sara Schenirer and served as a mechaneches in Bais Yaakov
schools for over six decades, both in Tel Aviv and in Yerushalayim. They moved to Tel
Aviv, where Rav Hirsch studied in Kollel Heichal HaTalmud, founded by his father. He
later became Mashgiach at Chevron Yeshiva.

Rav Naftali Halberstam Ayala Shelucha (Kislev 21, 5624 / 1863 - 160th Yahrzeit)

Rav Naftoli was the firstborn son of Rav Yechezkel Shraga of Shinova.

After his marriage, he moved to Tsherkas, where his maternal grandfather, Rav Yaakov
Yisrael, the Tsherkaser Rav, lived. There he became a chavrusa of Rav Mordechai Dov
Horensteipler. Rav Naftoli passed away suddenly and unexpectedly during Nefilas
Apayim, at Tachanun of Mincha at age twenty-six.

His father testified that he was a Godol and a Kodosh, and that he had studied the entire
body of Torah for twenty years, like one who had done so for a century.

His Chiddushim were published as Ayala Shelucha, along with some Divrei Torah of his
grandfather, Rav Arye Leib of Vishnitza.

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 Rav Yochonon Perlow Karlin-Stoliner Rebbe (Kislev 21, 5716 / 1955 - 68th Yahrzeit)

Rav Yochonon Perlow, the seventh Rebbe (sixth, according to Yated 2006) of the Stolin-
Karlin dynasty, was born in Stolin, a suburb of Pinsk, White Russia, to Rav Yisrael, the
“Yanuka” of Stolin. After his father was niftar in 1921, his six sons split the succession:
Rav Moshe became Rebbe in Stolin; Rav Avrohom Elimelech took over in Karlin; Rav
Yaakov moved to the U.S. in 1923 to lead the Karlin community that already had four
shuls in New York and one shtiebel in Detroit. He became known as the Detroiter Rebbe.
Rav Yochonon moved to Poland where he became a Rebbe in Lutsk, capital of the Volhynia
district. Among the 41,000 people in Lutsk were eighteen thousand Jews. After the Nazis
entered Lutsk on June 25, 1941, they herded the Jews into a ghetto in December, and the
following August, they dragged 17,500 of them outside the town and murderously gunned
them down. The last survivors, Jewish workers in the local labor camp, mounted a heroic
but hopeless revolt on December 11, after learning that they, too, were about to be
liquidated. Only about 150 Lutsk Jews survived the war. Rav Yochonon, his wife, and two
daughters fled into the surrounding forests and made their way deep into Russia with
groups of partisans. After being deported to Siberia and personally burying his wife and
elder daughter there on the same day, Rav Yochonon somehow survived the war. He lost
almost his entire family; only one daughter, Faige, survived. He moved to Haifa in 1946,
then to America two years later. While in New York, he founded the Karlin-Stolin Torah
Institutions and published the new Siddur Bais Aharon v’Yisrael, comprising Karlin-Stolin
minhogim. Rav Yochonon’s grandson, Rav Boruch Yaakov Meir Shochet, became the next
Stolin-Karlin Rebbe. He composed the poem “Kah Echsof Noam Shabbos” that is printed
in most editions of Shabbos Zemiros.

********

Rav Yochonon was born in the month of Av 5660/1900 to Rav Yisrael Perlow, the Yanuka
of Stolin. He was named after his grandfather, Rav Yochonon of Rachmastrivka.

After his father was niftar, he was crowned Rebbe in Lutsk although just a newly married
yungerman. He gathered around himself many Karlin Stoliner Chassidim from Volhyn.

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When the Germans invaded Lutsk during WWII he fled to the woods together with his wife
and two daughters. There he fled deep into Russia with the partisans. He lost his wife and
daughter in Russia on the same bitter day and he himself had to bury them. Along with his
hardships and travails he remained weak and sickly for the rest of his life.

When the war ended, he arrived in Germany through Serbia and did not reveal his identity
to anyone, living a life of want, privation and hunger. Somehow someone recognized him
and the Chassidim did their utmost to make efforts to bring him to Eretz Yisrael to
become Rebbe for all the Karlin-Stoliner Chassidim whose numbers in Yerushalayim were
significant. In Iyar of 5706 he arrived in Eretz Yisrael and established himself in Chaifa.

Under his guidance and leadership, Karlin-Stolin was reinvigorated; new botei medrash
opened and mosdos – institutions – opened and grew.

In 5708 he left for the USA and lived with his brother Rav Yaakov. While in New York he
published the Bais Aharon VeYisrael Siddur with the customs of davening in the nusach of
Karlin-Stolin, along with important correspondence and letters from the Rebbes of the
dynasty.

In 5714 he moved back to Eretz Yisrael and began building Yeshivas Karlin in
Yerushalayim. He returned to the USA to help fund the project and complete the building,
hoping to return, but he was niftar shortly after he arrived in the US.

He was brought back to Eretz Yisrael and laid to rest in Teverya on 18 Adar 5717.

His petira created a split in Karlin. Some of the Chassidim crowned the Pinsker as the
next leader. However, most of the Chassidim crowned Rav Boruch Yaakov HaLevi
Shochet, the son of Rav Yochonon’s daughter, as the next Karlin-Stoliner Rebbe.

After Rav Yochonon’s petira, the Chassidim reprinted the Bais Aharon, by the second Rav
Aharon of Karlin, in his name and memory.

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 Rav Tzvi Pesach Frank Chief Rav of Yerushalayim, Har Tzvi (Kislev 21, 5722 / 1961 -
62nd Yahrzeit)

Rav Tzvi Pesach Frank, Rav of Yerushalayim, was born in Lithuania, and became a student
of Rav Eliezer Gordon and Rav Shmuel Salant. His main work is a set of responsa known
as Har Tzvi. He also authored Mikro’ei Kodesh. He was the father-in-law of Rav
Menachem Ben-Tzion Sacks, the Menachem Tzion.

Rav Eliezer Ashkenazi Maaseh Hashem, Yosif Lekach (Kislev 22, 5346 / 1585 - 438th
Yahrzeit)

Rav Eliezer Ashkenazi, mechaber of Ma’asei Hashem, was born in Turkey, he studied with
Rav Yosef Taitatzak (1465–1546) in Salonica. He served as a Rav in Egypt from 1538 to
1561. For unknown reasons, he was compelled to leave, served in Famagusta, Cyprus,

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then in Venice, Italy. Due to a disagreement with Rav Shmuel Yehuda Katzenellenbogen,
he moved to Prague, where he helped develop the chevra kadisha, on which others are
based. After a year, he moved back to Italy and lived in Cremona. In 1578, he moved to
Posen, Poland, and took his final post. He retired to Cracow, where he lived out his last
few years.

Rav Moshe Roke'ach (Kislev 22, 5514 / 1753 - 270th Yahrzeit)

The Apta Rav said that Rav Elozor Roke’ach of Brody and Amsterdam did hisbodedus for
seven years, davening and beseeching Hashem in meditative seclusion while studying the
entire corpus of the Chochmas HaEmes and Kabbola while standing on his feet and
enduring terrific pains and suffering, just to merit a son. He performed mystical
unifications of the Divine Names known as yichudim and then Eliyohu HaNovi appeared
and revealed to him, “You have drawn down a lofty soul to this world that none can
compare to; cease your seclusion – the world needs you.” Afterward, his son Rav Moshe
was born.

His first marriage was to the daughter of Rav Naftoli Katz, Av Bais Din of Posen. His
second marriage was to the daughter of the Chacham Tzvi.

On 12 Tammuz 5504/1744, he was appointed Rav of Brody.

He had two sons from his first wife, one of whom was Rav Shmuel Shmelka Roke’ach, Rav
of the Tailors of Brody (grandfather of the Sar Sholom of Belz).

Rav Pinchas Ostrog (Kislev 22, 5566 / 1805 - 218th Yahrzeit)

(Some say the Yahrzeit is on the 25th of Kislev)

He was well known for his Chassidus and perishus – piety and sanctity. He would hide in
the loft of the Great Synagogue, doing hisbodedus – attaching himself to Hashem in
meditative seclusion. The townsfolk of Ostrog told many miraculous tales about him and
said that even in his youth he was regularly visited by Eliyahu HaNovi.

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His sons were Rav Yaakov Yosef II of Ostrog and Rav Moshe, founder of the Orzhitshev
dynasty.

His son-in-law was Rav Pinchas, grandfather of Rav Pinchas of Ostila.

Rav Yechezkel Panet Kenesses Yechezkel (Kislev 22, 5690 / 1929 - 94th Yahrzeit)

Rav Yechezkel was the son of Rav Moshe Paneth of Desh and the son-in-law of Rav
Shmuel Yehuda Pollack of Ober Vishiva. Born on Zos Chanuka 5630/1870, he was
recognized as a gifted youth and a child prodigy. At a young age he was already writing
chiddushim in Torah and his grandfather ordered him to even begin wearing tefillin!

He continued his studies in Munkascz with Rav Chaim Elozor, later famed as the Minchas
Elozor, as his chavrusa. He also acquired a deep and intimately familiar knowledge of
Kabbola and the hidden wisdom of Torah.

In 5655/1895 he was elected Rav of Ahirshar and in 5658/1898 he moved to Morush-

Oyvahr.

In 5646/1886, at age sixteen, he was already a participant in the Asifas HoRabbonim in

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Budapest and was the youngest Rav in attendance. In 5663/1903, he was elected Rav and
Rebbe of Deish, the third generation of Paneths. In his days, the Yeshiva there flourished.
He was the Rosh Kollel of Zibenburgen and worked to see its advance and growth.

After his petira, his writings in Chassidus were discovered on Shas and Teshuvos, halachic
responsa. They were printed and published under the title Knesses Yechezkel on the
Torah. A kuntres named Kol Bochim was published, mourning him and detailing his
biography.

His sons were: Rav Yaakov Elimelech of Deish, Rav Yosef of Deish, Rav Moshe Paneth of
Deish-Shatz.

His daughters were: Masha, the wife of Rav Yehoshua Greenwald and Chava Tila, wife of
Rav Dovid Yehuda Freund of Sasregen.

Rav Sholom Mordechai Schwadron Maggid of Yerushalayim (Kislev 22, 5758 / 1997 -
26th Yahrzeit)

Rav Sholom Mordechai Schwadron, Yerushalmi Maggid, was the brother-in-law of Rav
Shlomo Zalman Auerbach. He was named for his grandfather, the Maharsham, the leading
posek in Galicia before World War I. He lost his father at the age of seven, and for a time
lived in an orphanage. After his bar mitzva he studied in the Lomza Yeshiva in Petach
Tikva, and later in the Chevron Yeshiva in Yerushalayim under Rav Yehuda Leib Chasman.
After his marriage, he continued his studies in Kollel Ohel Torah. The kollel’s members
included Rav Yosef Sholom Elyashiv and Rav Shmuel Wosner. In addition to his renown as

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a Maggid, he published approximately twenty-five of his grandfather’s works, as well as
Lev Eliyohu (of Rav Elya Lopian), and the writings of Rav Chasman, Ohr Yahal.

Rav Yosef Chaim Klein (Kislev 22, 5765 / 2004 - 19th Yahrzeit)

Rav Yosef Chaim Klein was born in New York and learned at Torah VoDa’as. His Rebbe
Muvhok was Rav Shlomo Heiman. He subsequently learned under Rav Reuven Grozovsky
at Bais Medrash Elyon in Monsey. His last forty years were spent as menahel of the
Mesivta of the Mirrer Yeshiva in Brooklyn.

Rav Dovid Tevele Schiff Av Beis Din of London, Lashon Zahav (Kislev 23, 5552 / 1791 -
232nd Yahrzeit)

Rav Dovid was born in Frankfurt, the son of Rav Shlomo Zalman HaKohen. Rav Schiff was
a talmid of Rav Yaakov Popresh and Rav Yaakov Yehoshua Falk, mechaber of the Pnei
Yehoshua. He later served as the chief Rav of Great Britain and the Rav of the Great
Synagogue of London from 5525/1765 until his petira.

One of his most famous talmidim was Rav Nosson Adler Katz of Frankfurt Am Mein (the
Rebbe of the Chasam Sofer).

He authored the sefer Loshon Hazohov, chiddushim on Shas, Shu”t, Halochos and
Deroshos in 2 volumes. Many of Rav Nosson Adler’s glosses to the Mishna in his sefer
Mishnas Rav Nosson were heard from his Rebbe Rav Dovid Teveli Schiff.

Rav Elimelech Lowy Tosher Rebbe (Kislev 23, 5703 / 1942 - 81st Yahrzeit)

Rav Elimelech was the son of Rav Meshulem Feish Levi of Tosh and the son-in-law of Rav
Yitzchok Isaac Weiss, Av Bais Din of Solyeve and Rosh Av Bais Din of Munkacsz. He was
born toward the end of his father’s life and named after Rav Elimelech of Lizhensk
because his father often traveled especially to Lizhensk to the tziun and davened there to

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merit a son. His father nicknamed him the Rebbe Reb Melech even during his childhood
years.

When his brother-in-law Rav Yehosef Rottenberg moved from Tosh to Kosoni, he was
appointed Rav and Rebbe of Tosh. He traveled to his own mentor and Rebbe, Rav Tzvi
Elimelech Shapira of Bluzhov, even during his own tenure as Rebbe.

Just like his father before him, stories of his many supernatural powers, blessings and
miracles abounded among the Chassidim.

His practices included continuous immersion in the mikveh, and drawn-out dancing with
the Chassidim. His avodas hakodesh during Purim was especially renowned and
Chassidim would relate how many wonders and miracles he performed.

In the sefer Purim Hameshulosh BeTosh by Rav Yosef Friedlander of Yerushalayim, he

tells of three such days of Purim miracles.

His son Rav Chaim Shlomo served as Chuster Rebbe in America, his grandson Rav
Meshulem Feish, son of Rav Mordechai hy”d, who perished in the Holocaust, served as
Tosher Rebbe in Canada.

He was niftar in Tosh.

Rav Zecharia Mendel (Kislev 24, 5552 / 1791 - 232nd Yahrzeit)

Rav Zecharia was born in Podheitz, the son of Rav Arye Leib of Buczacz, and a descendant
of the Maharshal and the Rema.

He studied under Rav Yaakov Yehoshua, mechaber of Pnei Yehoshua.

He served as the Rav and Dayan of Frankfurt der Oder for decades.

His seforim include: Menoras Zecharia, chiddushim on Shabbos and deroshos for Shabbos
and Moadim; Zecharia Meshulam, chiddushim on Shas; and Zecharia HaMeivin, on

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philosophy and Kabbola.

He was niftar in Frankfurt der Oder.

Rav Moshe Panet (Kislev 24, 5663 / 1902 - 121st Yahrzeit)

(Some say the Yahrzeit is in the year 5664 / 1903 - 120th Yahrzeit)

A scion of the Karlsberg dynasty. A Godol BaTorah, he served as Rav of Orishar-Nimuza,

and in 5645, he was appointed as his father’s successor as Rav and Rebbe in Deish, where
thousands flocked to hear his Divrei Torah.

His sons were: Rav Yitzchok Yechiel Michel of Deish, Rav Yechezkel of Deish and Rav
Chaim Menachem of Deish.

His sons-in-law were: Rav Yehuda Freidlander, Av Bais Din of Burga-Froint; Rav Boruch
Avrohom Bindiger; and Rav Naftoli Tzvi Horowitz.

Rav Chaim Chizkiyohu Medini Sdei Chemed, Av Beis Din of Chevron (Kislev 24, 5665 /
1904 - 119th Yahrzeit)

Rav Chaim Chizkiyohu Medini, the Sdei Chemed, was born in Yerushalayim and was
married at eighteen. After his father was niftar two years later, Rav Chaim’s cousins in
Constantinople offered to support his learning if he moved there. After thirteen years in

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Turkey, he took the position of Rav in the small city of Karasubazar in Crimea. He served
there for thirty-three years, fighting the forces of the Karaites, before moving back to
Yerushalayim. He lived there for two years, then moved to Chevron, where he was
appointed Rav of the city in 1880. His Sdei Chemed is a monumental, universally
acclaimed, eighteen-volume Talmudic and halachic encyclopedia.

Rav Dovid Tzvi Chein Radatz, Rabbi of Chernigov (Kislev 24, 5687 / 1926 - 97th
Yahrzeit)

Rabbi Dovid-Tzvi Chein, the chief rabbi of Chernigov, known as the Radatz [1846-24
Kislev (Erev Chanuka) 1926], a major Lubavitcher chasid, renowned for his scholarship
and piety. He is one of the only three people to receive rabbinical ordination directly from
the Rebbe Maharash. In early 1926 he left Russia and settled in Jerusalem, together with
his son-in-law, Rabbi Shalom-Shlomo Schneersohn, Rabbi of Nikolaev and brother of
Rabbi Levi-Yitzchak Schneersohn, father of the 7th Lubavitcher Rebbe. Until this day,
many of his descendants are important Lubavitcher-Chabad chasidim.

http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios

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 Rav Aharon Yehuda Leib Steinman Ayeles Hashachar (Kislev 24, 5778 / 2017 - 6th
Yahrzeit)

Harav Aharon Yehuda Leib Steinman was born in Cheshvan 5674/1913, the third child of
Harav Noach Tzvi and Gittel Feiga Steiman. The family name was later changed to
“Steinman.” He was named after two ancestors, Reb Aharon and Reb Yehudah Leib.

The family lived in Brisk, then part of the Russian Empire, where Rav Noach Tzvi served
as a melamed in the local Talmud Torah, and was also in charge of the eiruv in the city.

At the time of Rav Aharon Leib’s birth, the family was living in Kamenitz, due to the winds
of war that prevailed at the time. They stayed throughout the years of World War I at the
home of his paternal grandtfather, Reb Moshe Eliyahu Gibornowski.

In Brisk, they lived next door to the Brisker Rav, Hagaon Harav Yitchak Ze’ev
Soloveitchik, zt”l. His daughter, Rebbetzin Lifsha Feinstein, a”h, said that Reb Noach Tzvi
was devoted to her father, and thus was zocheh to a son like this. Reb Noach Tzvi would
bring his son to the Rav for a monthly faher.

From his youth he was recognized for his greatness. At the age of just 12, it was said in
the Torah world that in Brisk there is a “new Chofetz Chaim in the making…”

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He learned in Yeshivas Toras Chessed, headed by Hagaon Harav Moshe Sokolovsky, the
author of Imrei Moshe, in Brisk.

He also learned for a while in Kletzk under Hagaon Harav Aharon Kotler, zt”l.

From bar mitzvah age, he learned on a daily basis with the son of the Brisker Rav, Harav
Yoshe Ber – who was a few years his junior. Rav Steinman would reminisce about these
years, adding that Reb Yoshe Ber had the notes of his grandfather, Hagaon Harav Chaim
Soloveitchik, and “it was mamash a delight” to learn with these notes. He also founded a
close relationship with Reb Moishe Soloveitchik, a grandson of Reb Chaim, a relationship
that lasted a lifetime.

Upon reaching draft age in 1937, he was subject to the Polish draft, as Brisk had come
under the control of the newly established Polish state in the aftermath of World War I.
He and his close friend, Reb Moishe Soloveitchik, fled with other bachurim from Brisk to
Switzerland. In Switzerland, the two were categorized as war refugees and were
incarcerated in the Schonenberg labor camp near Basel, where all who weren’t Swiss
citizens were put to work laying roads.

After a few months, they were both given positions as maggidei shiur in Yeshivas Etz
Chaim, in Montreux, which relieved them of any army duty.

Harav Steinman was the only member of his family to survive the war. While still in
Switzerland, in 5704/1944 he married Rebbetzin Tamar Kornfeld, a”h, the daughter of
Rabbi Shammai Kornfeld of Antwerp.

A short while later, they moved to Eretz Yisrael, where Rav Steinman – on the advice of
the Chazon Ish – was appointed Rosh Yeshivah in Yeshivas Chofetz Chaim in Kfar Saba.
He lived near the yeshivah.

Eventually they relocated to Bnei Brak, where he was appointed Rosh Kollel of the
Ponevez Kollel by the Ponevezer Rav, Harav Yosef Shlomo Kahaneman, zt”l.

Later, the Ponevezer Rav opened the yeshivah ketanah of Ponevez, called Ponevez
L’Tze’irim, and asked Rav Steinman to serve as Rosh Yeshivah together with Hagaon

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Harav Michel Yehuda Lefkowitz, zt”l.

Over the years, Rav Steinman was seen as a leader of Torah Jewry. He was a leading
member of the Moetzes Gedolei HaTorah of Degel HaTorah.

Many would seek his counsel and brachos, at his humble home in Bnei Brak. Rav
Steinman was noted for his hanhagos and leadership in the chareidi world.

His petirah is a loss to all of Klal Yisrael, one of the last connections and links to the
previous generations.

Zecher tzaddik livrachah.

hamodia.com

Rav Pinchas Ostrog (Kislev 25, 5566 / 1805 - 218th Yahrzeit)

(Some say the Yahrzeit is on the 22nd of Kislev)

He was well known for his Chassidus and perishus – piety and sanctity. He would hide in
the loft of the Great Synagogue, doing hisbodedus – attaching himself to Hashem in
meditative seclusion. The townsfolk of Ostrog told many miraculous tales about him and
said that even in his youth he was regularly visited by Eliyahu HaNovi.

His sons were Rav Yaakov Yosef II of Ostrog and Rav Moshe, founder of the Orzhitshev
dynasty.

His son-in-law was Rav Pinchas, grandfather of Rav Pinchas of Ostila.

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 Rav Yaakov Yukel Ettlinger Oruch LaNer (Kislev 25, 5632 / 1871 - 152nd Yahrzeit)

Rav Yaakov Ettlinger was the son of Rav Aharon, Rosh Yeshiva of the local mesivta in
Karlsruhe, Germany, and grandson of the Shaagas Aryeh. In 1823, he was appointed Rosh
Yeshiva of the Bais Medrash in Mannheim, and twelve years later became Rav and Rosh
Yeshiva of Altona. He authored many seforim, including Aruch LeNer, Binyan Tzion and
Bikurei Yaakov. He gave semicha to Rav Shimshon Refoel Hirsch after the latter learned
with him for barely a year.

Rav Chaim Hager Tal Chaim, Nemukei Chaim (Kislev 25, 5692 / 1931 - 92nd Yahrzeit)

Rav Chaim was born on 23 Iyar 5623/1863, the son of Rav Boruch of Vizhnitz. He was
named after his grandfather, Rav Chaim of Kosuv. He later became the son-in-law of Rav
Yitzchok Friedman of Bohush; his second marriage was to the daughter of Rav Shraga
Yair of Bialobruzhig, a descendant of the Yid HaKodosh. His third marriage was to the
daughter of Rav Tzvi Hirsch Horowitz of Rozhvaduv.

He was famed in his youth for his genius, whose talents by age thirteen earned him
semicha from Gedolei Hador, such as Rav Shlomo Drimer, mechaber of Bais Shlomo; Rav
Yitzchok Aharon Etinga of Lwow; Rav Yaakov Weidenfeld; and Rav Yitzchok Shmelkas.

In the year 5653 he was appointed Rebbe of Atinia near Stanislov, although many
Chassidim accepted his older brother Rav Yisrael’s authority, since he had succeeded
their father as Vizhnizter Rebbe. Still, thousands flocked to him, especially the Vizhnitzer
Chassidim of Galicia. Among the sharp-minded lamdonim of Vizhnitz from Rumania, many

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became his followers and Chassidim as well. The Chassidim built him a magnificent Bais
Medrash that had room for a thousand worshippers.

Despite his role as Rebbe, he remained deeply engrossed in Torah study day and night.
His conversations with his followers and Chassidim were full of chiddushei Torah.

In 5655 he was appointed Nosi of the Bukowina Kollel in Eretz Yisrael, and they
purchased a home for the poor avreichim in Yerushalayim. In 5664, he fell gravely ill and
and underwent surgery, later recovering.

During the First World War, Rav Chaim fled to Vienna for four years. When he returned,
he moved to Stanislov and from there back to Atinia, which was in ruins. When Petlura’s
army entered Stanislov, he fled to Czernowitz and remained there for half a year,
returning later to Stanislov and remaining a central figure in active public policy.

Among his activities he refounded Yeshivas Ohr Torah in 5684. He was also a key figure in
Vaad HoRabbonim and their conference in Lwow in 1928.

His own handwritten manuscripts for the complete seforim Os Chaim on Piskei Rishonim
Ve’Achronim, Motza Chaim on Shulchon Aruch, Zecher Chaim on Shas and Tav Chaim on
Kabbola were all ready for publication but were lost during World War I. His Chassidus
discourses were never written down and said quietly, and therefore they were lost as well.

After the Second World War, Rav Chaim Weltzer published Nimukei Chaim on Halocha
from a hand-copied manuscript that he took with him before the war and that was saved.
The sefer contains a small number of Chassidic discourses named Tal Chaim, which Rav
Litman Weltzer managed to record and that were miraculously saved from the Holocaust
and later printed in Tel Aviv.

In 5692, he grew seriously ill and went to Vienna to seek medical care and then to Cracow
for surgery. The surgery, however, was unsuccessful and he was niftar on Shabbos night.

His children from his first marriage were: Rav Yisrael Sholom Yosef, who succeeded him
in Stanislov, Rav Menachem Mendel, who was niftar in his father’s lifetime, Henya, the
wife of Rav Aharon Friedman of Boyan-Czernowitz (in her second marriage she became

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the wife of Rav Yisrael of Husyatin) and Bluma Raizel, the wife of Rav Yechiel Michel of
Horodenka.

(Tiferes Shebemalchus p. 202–211)

Rav Yochonon Twersky Tolna Rebbe (Kislev 25, 5759 / 1998 - 25th Yahrzeit)

Rav Yochonon Twersky, the Tolna Rebbe, was the son of Rav Dovid Mordechai of Tultchin,
where his grandfather, Rav Menachem Nachum, was Rav. The latter had moved there
from Tolna a year earlier.

Gedolim Be'Masayhem

Stories & Anecdotes

Rav Dov Ber Maggid of Mezritch, Maggid Devorov l'Yaakov, Der Groisse Maggid
(Kislev 19)

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TRUTH AND WISDOM

Rav Levi Yitzchok of Berditchev is most famous for being one of the greatest of the early
Chassidic masters, an extraordinary Tzaddik aflame with love for Hashem and His people.
At the same time, he was an outstanding Gaon who served as the Rav and head of the
rabbinical court in the city with which he is associated. He did not, however, take the post
of Rav of Berditchev until 1785, when he was forty-five years old. Before that, he was Rav
in several other cities, the first of which was Ryczywohl. The illustrious Rav Schmelke of
Nikolsburg had been the Rav of Ryczywohl before being invited to serve as Rav of
Nikolsburg. When he left, he was succeeded by his brilliant talmid, Rav Levi Yitzchok, who
was only twenty-one years old.

Rav Levi Yitzchok came to be a talmid of Rav Schmelke because of a dream he had. After
his marriage to his wife Perel, Rav Levi Yitzchok lived in the home of his wealthy father-in-
law Rav Yisrael Peretz in the city of Levertov. Rav Levi Yitzchok did not feel that Levertov
was the place for him. He yearned to study in the Yeshiva of Rav Schmelke, but his father-
in-law insisted that he remain in Levertov. At that time, Levertov was a bright star in the
Torah galaxy. Among its illustrious Talmidei Chachomim were Rav Yosef Thumim, the
author of Pri Megodim, and Rav Yissochor Ber of Zlotchov, the author of Mevaser Tzedek
and Bas Eini. What better place could there be for a young Torah prodigy such as Rav
Levi Yitzchok than Levertov?

As time went on, Rav Levi Yitzchok’s discontent manifested itself in his physical
appearance.

“Why do you look so drawn?” his father-in-law asked him.

“Every night I dream,” he said, “that I must go study with Rav Schmelke.”

“Very well. If your heart is so set on it, then you must go.”

Rav Levi Yitzchok became one of the star talmidim that Rav Schmelke brought to the holy
Rebbe Rav Ber, the Maggid of Mezeritch and successor to the Ba’al Shem Tov as leader of
the Chassidic movement. The others were Rav Yisrael, who later became the Maggid of
Kozhnitz, and Rav Yaakov Yitzchok, who later became known as the Chozeh of Lublin.

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There was another young prodigy living in Ryczywohl at the time Rav Levi Yitzchok
became its Rav. His name was Rav Uziel Meisels, and he was the future author of Kerem
Shlomo, Tiferes Uziel and Eitz HaDaas Tov. Recently married, he was living in the home of
his wealthy father-in-law while he was learning Torah.

Rav Levi Yitzchok was a fiery Chassid of the Maggid of Mezeritch and emulated his ways.
When he prayed or made berochos, his body trembled uncontrollably, and he would cry
out at the top of his lungs in an ecstasy of devotion. Rav Uziel was not accustomed to this
kind of behavior. It offended his sensibilities, and he disapproved. Since he was wealthy
and learned, he felt no need to conceal his distaste for Rav Levi Yitzchok’s behavior, even
though Rav Levi Yitzchok was the Rav of the city.

The first time Rav Uziel attended one of Rav Levi Yitzchok’s deroshos, he sat quietly
among the people with his hands folded in his lap, listening to the Rav’s words with
intense concentration. Rav Levi Yitzchok began by posing a number of sharp and
perplexing questions regarding a difficult sugya. Then he rigorously proved one point
after another with numerous citations and seemingly impeccable logic, laying foundation
upon foundation until he had built a stunning intellectual edifice and resolved all the
questions and difficulties in one sweeping revelation of the true meaning of the sugya.

Those among the audience who were able to follow the intricacies of Rav Levi Yitzchok’s
reasoning were awed by his insight and genius. Rav Uziel, however, was not so impressed.
He pointed out an inconsistency in Rav Levi Yitzchok’s reasoning, whereby the entire
edifice collapsed. Rav Levi Yitzchok listened quietly. Then he nodded his head and walked
away. Rav Uziel felt it was his duty to expose the Rav’s flaws, and he was pleased that he
had done so. In the course of the next few months, this scenario repeated itself several
times. Rav Levi Yitzchok would deliver a dazzling derosha, and Rav Uziel would
dismember it with a few surgical arguments and questions.

One time, Rav Uziel had occasion to travel to a distant town, and his father-in-law placed
his carriage drawn by three fine horses and his coachman at his disposal. As he traveled
along the road in plush comfort, he noticed a Jewish man with a bundle slung over his
shoulder trudging along the roadside. Rav Uziel ordered his coachman to stop the
carriage.

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“Sholom Aleichem,” he called out to the traveler.

“Aleichem sholom,” the man replied.

“Where are you going?” asked Rav Uziel. “Perhaps I can give you a lift. Why should you
tire yourself out going on foot when you can ride in comfort with me?”

“I am going to Mezeritch,” said the man.

“Perfect. We will be passing that town, and it will be my pleasure to take you to your
destination.”

The man smiled. “Thank you so much. I will gladly take you up on your offer.”

Rav Uziel helped the man into the carriage. Then he gave the signal to his coachman, and
they continued on their way.

Rav Uziel extended his hand. “My name is Uziel Meisels. And what is yours?”

“I am Elimelech. You can call me Meilech.”

“You look like a Talmid Chochom, Rav Meilech. I would love to hear some words of Torah
from you.”

Rav Meilech shook his head. “It is true that I try to learn a little bit, but I can see that you
are the one who is the Talmid Chochom. And you are obviously wealthy. Torah and
greatness in one place! No, Rav Uziel, it is you who should be saying words of Torah.”

“Well, perhaps later. By the way, Rav Meilech, where are you from?”

“I’m from Lizhensk.”

“Lizhensk? You are certainly a long way from home. And you’re going to Mezeritch?”

“Yes.”

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“Very interesting. Why are you going to Mezeritch? What business do you have there?”

“That is where my Rebbe is. I am going to learn Torah from him.”

“And who is your Rebbe?”

Rav Meilech’s face lit up. “The Rebbe Rav Ber, the holy Maggid of Mezeritch.”

Rav Uziel stroked his beard and knitted his brows. “You are not a young boy any more,
Rav Meilech, and I can see just by looking at you that you’re a real Talmid Chochom in
your own right. Why then must you travel so far to learn Torah? Is he such a genius? Does
he have what no one else possesses?”

“My Rebbe’s greatness in Torah has no bounds. The entire world is open before him, and
when he speaks, I catch glimpses of the ultimate truth of the universe.”

Rav Uziel was intrigued. “If he is indeed so great, I would like to meet him and see his
greatness for myself. Do you think I could come with you to Mezeritch? Would he meet
me?”

“I’m sure he would,” said Rav Meilech.

When they reached Mezeritch, Rav Uziel alighted from the carriage together with Rav
Meilech. He instructed his coachmen to stable the horses and get him a room at the inn.
Then he walked together with Rav Meilech to the house of the Maggid of Mezeritch.

The attendant who opened the door solemnly shook their hands. He nodded familiarly to
Rav Meilech and asked both of them to wait. It would be a few minutes before the Maggid
could see them. Other than that, they did not speak. The attendant did not ask who Rav
Uziel was. As they waited, Rav Uziel saw that Rav Meilech grew more excited by the
minute, and he too felt his breath quicken with anticipation.

Finally, the door opened, and they were shown into the Maggid’s presence. Rav Uziel took
one look at the Maggid’s face, alight with a spiritual glow such he had never seen before,
and he shrank back.

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“Now, whom should I greet first?” said the Maggid. “Should it be you, Meilech, because
you are a Talmid Chochom? But our guest is also a Talmid Chochom, and a wealthy man
besides. Perhaps I should greet him first.” He closed his eyes and mulled over this
question for a moment. Then he looked up. “Sholom aleichem, Meilech! Sholom aleichem,
Rav Uziel!”

Rav Uziel was so flabbergasted that it took him a moment to gather his wits and respond.
How could the Maggid, who had never laid eyes on him, know his name?

“Aleichem sholom,” he finally managed to say.

“Where are you from, Rav Uziel?” said the Maggid.

“Ryczywohl.”

“Ah, Ryczywohl. So you know my talmid Rav Levi Yitzchok.”

“Yes, I do.”

“What do you say to his brilliance and vast knowledge? He is an amazing genius. Wouldn’t
you agree?”

Rav Uziel did not want to contradict the Maggid, but he felt compelled to answer honestly.
He cleared his throat and took a deep breath.

“Actually,” he said, “I am not very impressed with him.”

The Maggid lifted his eyebrows. “And why would you say that?”

“Because on a number of occasions I’ve pointed out errors and inconsistencies in his
derashos, and each time, he nodded his head and retracted.”

“Indeed?” said the Maggid. “I would like to hear more about this. Do you happen to recall
any of these derashos that you refuted?”

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“Yes, I do.”

“Good. Then tell me what he said and also the errors you pointed out.”

Rav Uziel had a phenomenal memory, and he was able to repeat several of Rav Levi
Yitzchok’s derashos almost word for word. Then he posed the arguments whereby he had
forced Rav Levi Yitzchok to retract his words.

“Very well,” said the Maggid when he was finished. “I want you to listen closely while I
explain to you what Rav Levi Yitzchok said and meant, and you will see that there was no
basis at all for the objections you raised.”

The Maggid patiently explained what Rav Levi Yitzchok had said, and as he spoke, and as
the structure of the argument was reconstructed with great clarity, all the objections were
shown to be baseless. Rav Uziel suddenly realized that this was exactly what Rav Levi
Yitzchok had intended – that it was he who had misunderstood. He found it deeply
disturbing that he should have missed the essential points of the derashos when the logic
was so clear. And at the same time, he was overcome with amazement at the genius of the
Maggid before whose eyes, it seemed, the entire Torah, the revealed and the hidden, lay
open like a book.

“Rebbe, you are the light of Yisrael!” he cried out. “I am so grateful that I now see the
truth in Rav Levi Yitzchok’s words. It is so clear now, that I cannot imagine how I did not
see it before. But I don’t understand why he retracted. Why didn’t he just answer my
questions?”

“He certainly could have done that,” said the Maggid. “But he does not care about his own
honor, and he didn’t want to humiliate you.”

As soon as he left the room, Rav Uziel sent the carriage and coachman back with a
message to his family that he would be staying in Mezeritch for an extended time. He had
found the wellspring of Torah from which he would drink for the rest of his life.

SACRIFICE TO SAVE THE CROWN PRINCE

The holy Mezritcher Maggid was very ill. As his talmidim prayed for his well-being, they

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sent a pidyon nefesh to Rav Pinchas Koretzer, along with a request for his help to daven
for the Maggid’s health.

Despite his best efforts, Rav Pinchas saw that it was to no avail; something was blocking
his requests. In order to get to discover the source of this interference, he decided to
come and visit the Maggid himself.

When he arrived, he met Rav Shneur Zalman of Liadi, the mechaber of the Sefer HaTanya
and founder of Chabad Chassidus, outside in the antechamber. “The Maggid is resting
now, he is asleep,” explained the Ba’al HaTanya to Rav Pinchas. After they spoke, Rav
Pinchas proceeded on to the Bais Medrash. There to his horror he discovered various
writings, teachings of Chassidus and the Maggid’s discourses lying haphazardly on the
ground like discarded debris. He lifted up the holy writings with reverence and kissed
them. In anger and haste, he made his way back to confront the Ba’al HaTanya, holding
the incriminating sheaf of papers aloft as evidence.

“Aha! Now the matter is clear to me! I have been doing my best, davening and pleading,
attempting to intercede on behalf of the Maggid. Something was holding me back and
blocking my tefillos. Now I understand the root of the matter and the cause of the
Maggid’s illness! There are harsh judgments because you have let the spread of the
deepest teachings of the inner Torah spread outward and this was holding back my
prayers!”

The Ba’al HaTanya understood Rav Pinchas’ angry accusations and so he responded to
him with the following famed moshol:

In a faraway land there lived an aged king. One day in his later years he finally had a son.
The child was beloved to him and he worried and fretted over his every need and want.
He worried over his health and began to suspect that perhaps one day he might need
some medicine that would need to be prepared with ingredients from a distant land that
were unavailable in his kingdom. He therefore ordered all the apothecaries and those
learned in herbal lore to gather together various potions, medicinal herbs and salves from
the world over and to safeguard them so that just in case one day there would be need of
them, they would be ready at hand. Among the various remedies there was one precious
potion that was extremely rare, used to cure fainting sickness.

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Then one day the crown prince fainted and despite the physicians’ best efforts they could
not care for him. All their attempts failed. The prince’s mouth was shut, clamped tight like
a vise and nothing would pass his lips.

The king commanded that they hurry and fetch the precious rare potion. But despite their
best efforts they could not pry his jaw open. They worried and fretted over the rare
potion; what would happen if it spilled?

The king yelled at them, “Why are you worried about the previous potion?! My only
concern and effort was for my son! Pour the whole draught into his mouth. Even if just a
small drop penetrates his lips – perhaps it will save his life!”

They heeded the king’s royal decree and proceeded to pour out the entire potion. Indeed,
most of the precious draught spilled onto the floor foaming and hissing, but a few small
drops did manage to penetrate the prince’s clenched lips. His spirit was revived and he
was healed!

The precious prince is the Jewish people, Hashem’s beloved child. For their sakes and the
sake of their souls, Hashem gave us His most holy precious Torah to revive their body and
soul. Despite the fact that it is so holy and precious and we do worry that perhaps it will
spill on the floor and end up in undesirable places, if just a drop will penetrate and do its
job, this will atone for the entire waste.

The Ba’al HaTanya concluded his parable and Rav Pinchas replied, “You have revived me
and given me life. All the harsh judgments have been sweetened and now surely the holy
Maggid will be healed and his strength will return!” And so it was. (As found in a
handwritten manuscript by Rav Yisrael Chortkover, published in Kerem Bais Yisrael p. 7
and cited by Likkutei Imrei Pinchas Shaar Sippurim 73)

Another version of this tradition:

Rav Pinchas Koretzer was once in Mezritch and during his visit he discovered holy
writings blowing in the wind among the debris and garbage, and this matter greatly
pained him.

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The Alter Rebbe, Rav Shneur Zalman of Liadi (mechaber of the Tanya and founder of
Chabad Chassidus) was present, and knowing Rav Pinchas’ angry disposition and his
opposition to the spread of Toras HaChassidus in a revealed manner, he tried his best to
calm and assuage his holy spirit and told him the following moshol:

There was once a mighty king who had an only son. He desired that his son rise in all
manner of wisdom and train himself to gain strength and might. He sent his son off to the
farthest reaches of the kingdom and beyond. He sent the prince to foreign lands over
mountains and seas, to tropical islands and exotic distant lands. There, the prince would
study and gather various species of plants and herbs and learn to hunt animals, birds and
all manner of rare things. He would travel and visit the most distant and dangerous
locales.

One day word reached the king that his one and only precious son was in mortal danger;
he had become ill and was at death’s door on some far-off island. The doctors had given
up hope and declared his illness terminal. Despite their best efforts they could find no
cure for his strange malady.

The king spared no time and effort. He ordered his men to send out runners and to
announce far and wide that whoever was learned in the art of healing and could find a
cure for the crown prince should come before the king immediately.

All the greatest doctors and famed physicians, all the wisest healers and apothecaries
gathered in the royal court, but despite their efforts none of them could come up with a
cure to save the life of the dying prince.

Then one day a man arrived who told the king that he knew of a special cure that could
surely heal the crown prince and deliver him from death’s door. However, he warned, this
cure could only work by using the correct ingredient, to be found in a very rare and
precious gemstone.

If that gemstone could be procured and pulverized into a fine powdered dust, and that
mixed with good fine wine, and if the prince would drink this potion – he would be healed!

The king immediately issued an executive order that the greatest gemologists and

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geological experts be found to begin searching for this precious stone among the king’s
treasure hoards. Using the various descriptions and elements that this man gave, they
were to find and locate the gemstone to save the life of the dying crown prince.

The wise men gathered all the precious stones and jewels and examined them one by one,
and to their great joy they did indeed discover one gemstone with the correct properties
and characteristics as described to heal the prince. There was just one problem: the only
such jewel was the crown jewel itself, the very gem that graced the diadem upon the
king’s own crown!

At first they were overjoyed at the discovery, but once they realized that in order to create
this remedy they must remove the king’s crown, unseat the stone, crush and pulverize it
into powder and dust, they were greatly saddened and dismayed. They had no choice but
to tell the king what they had discovered.

When the king heard that they had indeed found the gemstone, he was overjoyed. Now he
could heal his one and only precious beloved son!

“Quickly remove the gemstone from the crown and pulverize it to create the potion to give
my son!”

At that moment an evil report reached the king – the prince’s condition had worsened and
his sickness and fever caused his mouth to be shut tight; his lips were so parched that
they had stuck together and could not be pried apart! Alas! How would he now drink the
precious healing potion?

The gemologists and apothecaries hesitated. They had removed the crown jewel from its
setting, but why should they now pulverize it in light of this dire development? Surely the
king would now not command them to destroy his own crown jewel.

When the king saw their hesitation he amazed them and bellowed, “Hurry and rest not,
crush the gem as fast as you can! Prepare the potion and pour it into my son’s mouth now!
It is worth destroying my precious crown jewels and pouring them down my son’s parched
lips, even if they spill and are lost! So long as just one drop might by some miracle
penetrate his lips and enter his mouth and save my one and only beloved son, maybe, just

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maybe, he will be healed!”

The ministers were amazed and said, “Your Majesty, when your son’s mouth was limp and
his lips were parted, his mouth was open and he could receive food and drink, then it was
worth it to lose your crown jewels to heal him, but now his lips are sealed – how was it
worth destroying your crown that graced you on the throne for this?!”

The king looked at his ministers with contempt and roared, “If my son should perish, what
good is my crown?! If he lives and survives, this will be my crowning achievement – that
my one and only son fulfilled his father’s command and endangered himself to go and
study to fulfill my royal will. He endangered his life to do my bidding until he reached this
state of sickness. Now he will be healed by me and my crown!”

When Rav Pinchas Koretzer heard this moshol he was relieved and his spirit revived. It is
a well-known tradition that the Mezritcher Maggid thanked the Alter Rebbe for this and
felt he owed him a favor. (Hatamim p.802 and cited by Likkutei Imrei Pinchas Shaar
Sippurim 74)

HOW THE MAGGID SAVED A BOY

There was once a Jewish mother who came to the great Maggid on Erev Shabbos, bitterly
crying over her son who had decided to forsake his people and his faith and to convert to
Christianity. “He was always such a good student, so smart and learned,” she sobbed. Too
smart for his own good it seems. At that point the priests, having decided to ensure their
young charge had no chance to have a change of heart, had already taken the necessary
precautions to keep the lad away from anyone such as meddling relatives who might try to
rescue him from their clutches. In order to further their nefarious goals, they simply
locked him up in one of their church complexes, and held him captive until his actual
conversion ceremony, which they were planning for the very next Sunday.

The Maggid gathered his talmidim and sent the grieving mother home to rest and await
the happy reunion with her son. When the talmidim arrived, the Maggid surprised them
by beginning to expound before them a derosha (discourse) explaining the pasuk, nefesh
ki sechta – “if a soul shall sin”. The talmidim wondered as to the reason for this sudden
derush, but no explanation was forthcoming from their Rebbe. In fact, the Tzaddik
reconvened their gathering four times that Erev Shabbos, each time offering new insights

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on the same pasuk. Finally, on Shabbos itself, the Maggid offered yet another derush on
this pasuk before his talmidim, again and again, a total of three more times. When the
Maggid concluded his seventh derosha, his Divrei Torah were followed by a strong gust of
wind. The wind grew to hurricane- and tornado-like proportions, strong enough to break
mountains and smash rocks and boulders. Following the aftermath of the wind came the
young lad, who, until just recently, had been a prisoner under lock and key awaiting
conversion.

The confused lad began his story to explain how he had escaped:

“For some reason, all of a sudden I was seized with doubts about my resolve to leave
Yiddishkeit. My conscience began to bother me until my doubts grew and my decision to
convert out of the Jewish faith was shaken to its very core! I came to my senses and
decided to remain a Jew, but how to escape? The priests had locked me up to ensure
against just such a possibility. I tried the door but it was locked. I tried to pick the lock
with no success. I attempted to break the door down but it was too solid, and so I simply
resigned myself to sit and wait until morning; when they opened my door I planned to run
away and escape. However, my thoughts constantly tortured me – what had I done? What
had I been thinking? How could I ever have wanted to convert and desert my faith? These
thoughts gave me no respite and I began to despise myself and my life. I tried desperately
to break down the door but it was simply impossible, and I wept and sobbed in misery at
my predicament and at my wretched life.

“I made up my mind to end it all and so I climbed up onto the window ledge and squeezed
myself out between the iron bars – and jumped. As I fell, a strong gust of wind blew and
miraculously saved me and brought me here.”

When the young boy concluded his tale, the talmidim understood just how far-seeing and
far-reaching their Rebbe was, and how, with his Torah, the Maggid had saved this boy.
(Eser Oros 1:9)

Rav Menachem Nuchem Twerski Tolner Rebbe (Kislev 19)

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PIDYON SHEVUYIM

Rav Menachem Nuchem of Chernobyl was a master at the mitzvah of Pidyon Shevuyim,
redeeming captives. He would journey from town to town to collect money to redeem Jews
who had by some misfortune, found their way into the deep and dank dungeons of the
Poritz, the local landowner.

Once, while he was in Zhitomir, the local gentiles found a way to slander the Rebbe and
have him thrown into jail. While incarcerated, he was visited by one of the local rabbis
who came to cheer him up and uplift his spirit by offering him words of chizuk and
inspiration.

“Rav Nuchem!” the Rabbi said. “We know that Avraham Avinu excelled at Hachnossas
Orchim, the mitzvah of receiving and welcoming guests. This is precisely why Hashem
told him, “Lech Lecha, exile yourself from your land,” in order for Avraham Avinu himself
to become a traveler. This way, he could learn and experience firsthand what a guest
requires from his host. By traveling, he would become familiar with the needs of a traveler
and would subsequently be able to fulfill the mitzvah of Hachnossas Orchim to the
fullest.”

“Rav Nuchem!” the Rabbi concluded. “Hashem knows that you excel in the mitzvah of
Pidyon Shevuyim. However, Hashem wanted you to succeed even more. Therefore, He
orchestrated for you to be jailed so you could learn, through personal experience, what a
prisoner feels like and how know great of a mitzvah you do!”

HIS TORAH

It is said that when one of the Rebbe’s talmidim collected his teachings and wrote them
down, he then showed them to the tzaddik. The volume was as large a tractate of Talmud,
and the Rebbe reviewed them all. He then only allowed to be printed those divrei Torah
which he had no recollection of having said, because those, he explained, were true
Torah, where the Shechina (Divine Presence) had spoken through his mouth. (Otzar
Yisrael 4)

HIS TZEDAKA

The Meor Einayim was very poor and there was often no money to pay his large debts –

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and no food to feed his hungry household. The gabbai was therefore pleased and relieved
to see that a visitor had handed the Rebbe a princely sum of three hundred rubles. After
another few visitors had asked for the tzaddik’s berachos, the gabbai took the opportunity
to request that the Rebbe give him money to pay off some outstanding debts and loans.
The Rebbe opened the drawer of his rickety old desk and handed the gabbai some small
copper and silver coins. The gabbai, who had been expecting three hundrend rubles,
couldn’t hold himself back.

“Rebbe!” he cried out, in consternation and despair. “Where are the three hundred
rubles?”

The Rebbe explained, “Just before, a poor Jew came in complaining he had no money to
pay a melamed to learn Torah with his children; he was behind on his rent to the poritz
and had no dowry to marry off his daughter who was languishing away at home. When I
asked him how much he needed, he said three hundred rubles, so I gave him the money.”

“But Rebbe,”asked the gabbai incredulously, “how can the Rebbe give such a large sum to
one Jew?”

“You know,” said the tzaddik, “for a fleeting moment the same thought crossed my mind
too. It said, ‘Why give the sum to one man, when you could divide and distribute it among
many families?’ I realized any such thoughts surely came from You Know Who – the Other
Side – The yetzer hara. Since that was my first thought I made sure to give him the entire
sum.” (Otzar Yisrael 9)

MAMME ROCHEL

It was Rosh HaShana and the holy Tzaddik, the Minchas Elozor of Munkacz, approached
the lectern to begin the derosha before Tekias Shofar. Among his holy words he retold the
tale:

The holy Tzaddik, the Meor Einayim, was libeled by the Misnagdim and the government
threw him into jail. He languished in prison for two weeks. Then, as he sat in his cell, our
Matriarch, Mamme Rochel, came to him and promised him that he would go free – and so
he did. Then the Munkasczer Rav turned heavenward and spread his arms out to
Shomayim, crying out with bitter tears of longing, “Mamme, Mamme – Mother!!! Rav

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Nachum Czernobyler sat just two weeks in prison and you freed him! Mother, what about
us?! For two thousand bitter years we are exiled and imprisoned – why don’t you free us?
Let us out!” he cried. The awakening was so great that the Chassidim said the very walls
of the Bais Medrash shed tears. (Siach Zekeinim VII p. 325)

TECHIYAS HAMEISIM

Rav Mordechai of Slonim once told how the holy Ba’al Shem Tov confronted his talmid,
Rav Nachum Czernobyler and asked him why he had split the very heavens that day
during Mincha. Defending his actions, the Meor Einayim recounted how he had traveled
by wagon in the freezing cold weather. Just as they neared the neighboring village, the old
gentile wagon driver passed out in the snow and died. When the wagon got to the village,
the goyim attacked Rav Nachum, screaming that he had murdered the wagon driver and
how they would retaliate by lynching him.

“I begged them to let me have my last rites, and as I davened Mincha to Hashem and
beseeched the heavens, the wagon driver’s body revived – he got up and, before the
frightened and astonished villagers, declared how he had died of frostbite and
hypothermia and not by my hand. After he told them this, he fell back down again dead,
and I was saved and reprieved. Perhaps that is what you heard from the Heavens?”
(Mizekeinim Esbonon II - page 57:3)

Rav Tal Zwecker heard this story from Rav Moshe Weinberger Mara DeAsra of Aish
Kodesh, Woodmere, NY, who heard it from the ba'al ha'maase himself (the protaganist of
the story). There was once a talmid chacham who was not a chassid. Unfortunately as he
grew older his eyesight deteriorated and he was slowly becoming blind, rachmana litzlan.
His family urged him to visit Rav Yoel of Satmar Zatzal, well known for his blessings and
their wondrous ability to miraculously aid and heal others. However he refused stating
that he was no chassid and would not go to a chassidishe rebbe for a b’racha. Eventually
as his eyesight grew worse and he could no longer study or learn Torah his family
convinced him to visit Rav Yoel'ish not because of his fame or stature as a wonderworking
rebbe but as his fame as a talmid chacham, for the Gemara tells us to request the
blessings and prayers of a talmid chacham for the sick. Rav Yoel, told him that he should
study the chassidishe sefer Meor Eynaim (which means the light of the eyes) and that that
would aid his failing eyesight, Tzaddik gozer, a righteous tzaddik decrees and Hashem
fulfills. The more and more he studied the more he regained his eyesight until Baruch

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Hashem he was able to see normally once again!

TIKKUN CHATZOS

Rav Chaim Meir Hagar author of Imrei Chaim of Vizhnitz once told his chassidim on the
occasion of the Czernobler's Yarzeit, that the sefer Meor Eynaim, SeMacht Lichtig Der
Oigen – It enlightens the eyes!

He once told the following story: During one of the Meor Eynaim's many travels he stayed
at a Jewish inn and spent the night. The innkeeper and his wife were simple Jews and
when the Czernobler began to recite Tikkun Chatzos and when the sounds of his loud
sighs, moans and crying reached the ears of his hosts they were startled.

“Surely our guest is not feeling well,” declared the innkeeper's wife. “Please go and see to
him.” The innkeeper went downstairs with a candle in hand, and as it cast its light in the
darkness he was startled to hear the moaning, groaning, sighing and crying continue to
come from the guestroom. He knocked and opened the door apologizing, “I am sorry to
disturb you, but I overheard your pain, are you not feeling well, how can we help you?”

The Rebbe turned to his host and explained, “Thank G-d I am Baruch Hashem feeling fine,
however I was just reciting Tikkun Chatzos.” “Hmmm. . .Tikkun Chatzos?” asked the
puzzled innkeeper scratching his head and pulling at his beard, “what's that?” “It is the
prayer recited over the destruction of our holy temple, the beis hamikdash,” explained the
Rebbe patiently. “What is the beis hamikdash?” asked the innkeeper. The Czernobler
proceeded to explain how all the Jews once dwelled in the holy land, and how Hashem had
commanded them to build a temple, and how they had worshipped there before it was
destroyed due to our many sins and we were dispersed in the exile. “And soon,” explained
the Rebbe with a note of yearning and longing, “Moshiach will come and gather us all in
from the exile, bring us back up to Eretz Yisroel, surely you anticipate his coming any day
as we all do?”

At this query the simple innkeeper grew even more perplexed, “Hmmm. . .I am not sure
let me go and ask my wife.” He went back upstairs, told his wife about their guests special
prayers of the temple, explained to her what he had said and asked her opinion on the
matter. “Go and tell our guest,” said the innkeeper's wife, “that we have Baruch Hashem
saved some money, here we own a flock of geese, some property and we have a way of

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life, why should we give all that up and move to Eretz Yisroel when Moshiach arrives?”
The innkeeper turned and relayed his wife's words to the Rebbe. “Go and tell your wife
that here in galus,” explained the Rebbe, “while we are in exile among the nations, the
goyim torture and hurt us making our lives difficult and miserable, in Eretz Yisroel that
will all end.”

Nodding his head in understanding the innkeeper went back to his wife and related to her
what the Rebbe said adding “Don’t you remember what happened last week when Ivan,
our neighbor got drunk and smashed all our windows? In Eretz Yisroel the Rebbe
promises we will not have these problems!” he stated. The innkeeper's wife thought a bit
and then her eyes filled with a light of understanding and her expression filled with
comprehension.

“Aha, I've got it! Go and tell the Rebbe, I have a solution. Here we are comfortable and
settled. We own property and the only problem are the goyim. Tell the Rebbe that when
Moshiach comes he will solve all our problems by taking the goyim with him to Eretz
Yisroel!”

When the holy Czernobler heard the innkeeper's answer, he said “Now I understand the
meaning of the verse in Parshas VaEra Shemos 6:6 Hashem says “I will take you out from
the sufferings of Mitrzayim,” I will cause you to no longer be able to suffer and endure the
exile and then you will want to go out. That is our sin,” exclaimed the Rebbe, “we have
become so settled to living in the exile in our complacency we are happy and believe there
can be nothing better - how wrong we are!”

Rav Yitzchok Hutner Rosh Yeshiva of Chaim Berlin, Pachad Yitzchok (Kislev 20)

RAV HUTNER'S VIEW OF BIOGRAPHIES

Rav Elimelech Biderman cites a letter written by Rav Yitzchok Hutner as an example of
true chizuk that inspires us when we are down, that uplifts and strengthens us:

Often, when we study the biographies of Gedolim and tales of Tzaddikim, we imagine that
they simply sprang up and appeared as accomplished Tzaddikim with no blemishes,
imperfections or struggles. We do not realize that the opposite is true – that we are

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adopting a false notion by skipping over the entire portion of their lives that contains the
tales of growth, stumbling, struggle and sheer failure. The difference between them and
us, teaches the Pachad Yitzchok (Vol.1 Igros 128) is not that we struggle and fail and they
did not. On the contrary, the difference is that they grew and achieved and got up and
continued – even after failures and struggles. They were strengthened by adversity – but
we give up.

In fact, it is not the struggles and failures that separate and contrast us – those very
struggles and failures are where we find the greatest common denominator. It is in the
struggles and failures where we are most similar to and most resemble the Gedolim and
Tzaddikim! We all praise and wonder at the Chofetz Chaim’s mastery of his tongue and
purity of his speech – but who knows the battles he waged, the failures and struggles that
that Tzaddik went through before he reached his lofty level and overcame his Yetzer
Hora? And this is just one example from among thousands!

The result of such mistaken assumptions is that when bright, healthy, strong-willed
individuals find themselves faced with failures, difficulties, obstacles and struggles, they
imagine that they –and only they – are the losers and failures, that only such lowly,
despicable people such as they struggle with the kinds of desires and passions that they
deal with. Truthfully, we can tell them, “We sympathize and empathize with your pain and
suffering, but you must know that that pain and suffering is what ultimately builds and
shapes you and engenders growth and greatness.”

This is the path leading to gadlus. Some people think that Shlomo HaMelech’s message, in
declaring that a Tzaddik falls seven times and gets up (Mishlei 24:16), is that he rises
again despite his failures. This is a mistake. What the wisest of men was saying was that
through his failures he rises again! The seven falls of the Tzaddik are themselves what
create his meteoric rise to great heights! So do not imagine the Godol and Tzaddik with a
pure Yetzer; rather remember that he too has a Yetzer Hora that he overcame. This is
what you have in common with the Gedolim and Tzaddikim – and this is what you can also
do to strive to reach greatness yourself.

20TH KISLEV 5761, HIS TWENTIETH YAHRTZEIT

By Avrohom Hacohen Ehrentreu

Introduction

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By Moshe Musman

Twenty years after his petiroh, HaRav Hutner's Torah is as eagerly sought as ever. The
volumes of his Pachad Yitzchok are treasured by those who possess and pore over them,
their message casting brilliant illumination onto the fundamental obligations of the Jewish
soul and the seasons of the Jewish year. HaRav Hutner was one of the handful of
individuals who were destined by Hashgochoh to rebuild, or more correctly, to bring new
life to, Torah and Yiddishkeit in the postwar world. He raised a generation of rabbonim
and mechanchim, whose work in Eretz Yisroel and the United States bears the distinctive
stamp of his thought and approach.

His uniqueness lay not in his role as a public leader but in the depth, the richness and the
brilliance of his personality. He defies classification. It is even hard to discuss him within
our usual terms of reference. Ideally, his own thought and expressions should be
employed for the task.

His chassidishe roots and background, and the formative years that he subsequently spent
in the great yeshivos of Slobodke and Chevron, would make any analysis of his greatness
a daunting and precarious task. The crucial factor to bear in mind when appraising him is
his originality. Whether he was delivering one of his famous ma'amorim, discoursing on
Jewish history, counselling talmidim, or formulating an approach to one of the issues
facing the klal, the depth of his penetration, the breadth of his scope and perspective and
the beautiful way in which he expressed himself, always resulted in new insights and new
content and brought a new light to bear upon the subject at hand.

A godol beYisroel he was, in every sense of the phrase - - a giant in Torah knowledge, in
character and in spirit, and a leader of his people -- yet he essentially remained a private
person. In his case we are more keenly aware than usual of what is probably true of all
men of his stature. Though they may live in the public eye, that part of them which
remains hidden far exceeds that which is revealed and is open to our observation. We
quickly realize that any picture that we may try to build up, using as our materials the
shafts of light that flashed from his soul in the form of his deeds, speech or writings, is
woefully inadequate and falls far short of the mark.

A related idea, which HaRav Hutner himself expressed at the end of a hesped he delivered

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for HaRav Aharon Kotler zt'l, is as follows: "There have been gedolim whose stature as
individuals was fully in proportion to the dimensions of their mission to their generation.
There have been gedolim of towering stature, whose mission to their generation
nevertheless did not reflect their personal greatness. On the other hand, there have been
gedolim whose mission to their generation was in excess of their personal stature."

HaRav Hutner placed HaRav Kotler in the first category and he himself belongs there too.
Yet Reb Aharon's work was more in the public eye and the gadlus which he showed was of
a type that the public could readily appreciate. While HaRav Hutner was likewise called
upon to utilize all of his great gifts and qualities in serving the tzibbur, the nature of what
he revealed was such that there was clearly much more that was concealed.

While the true dimension of his spiritual vision and the full iridescence of his soul must
remain hidden from us, we have to share what we can with those who have not yet
encountered his thought or experienced the emotions inspired by his ideas -- by his
exposition of the soul of Yiddishkeit in past, present and future, the throbbing pulse of
Knesses Yisroel and in its eternal yearning for its Creator. Our final message to the reader
echoes the sentiment of the declaration made by the Kohen Godol after krias haTorah on
Yom Kippur (Yoma perek 7): Much more than what is presented here still lies before you!

What is Machshovoh?

How do we classify machshovoh, Jewish thought? Is it aimed only at the intellect or also at
the heart? Does it merely aim to present a systematic classification of the ideas and
thoughts that have inspired servants of Hashem throughout the centuries?

If that is all, then it is almost certain to be a dry, lifeless discipline. It may provide
intellectual stimulation or even satisfaction, but by itself, it is highly unlikely to inspire its
devotees with the same emotions that moved the great men whose work it treats.
Ultimately, like all knowledge that is divorced from commitment, it may be more harmful
than constructive.

On the other hand, even the most sincere among us may today remain unmoved by the
raw emotion that used to characterize certain botei medrash. We are not untouched by
the cold rationalism that so pervades the intellectual climate of the modern world -- the

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manifestation of the evil power of Amolek which we struggle to fight and to overcome.
Our minds must be reached together with our hearts.

Within the world of the yeshivos, the past hundred and thirty years have seen the
adoption of various approaches towards bridging the gap. Most approaches sought ways
to arouse the emotions in order to make an impression on the intellect, while some sought
to discuss matters of the heart calmly and analytically, so as to impose order and control
on the unruly spirit.

HaRav Hutner's machshovoh is something utterly unique. He explains, clarifies, analyzes

and defines ideas and concepts, yet every single thought carries implications for the
heart. Every nuance and every shade of meaning plucks at different strings, arousing
emotions and the yearning to serve Hashem. Using the language and the tools of the
intellect, he kindles a fire of love and fear of Hashem in the heart.

As he himself writes (at the conclusion of the general introductory essay that is printed at
the beginning of each of the volumes of Pachad Yitzchok), "The stirring of the awareness
of the duties of the heart are concomitant with, they immediately result from and they are
connected to the intellectual toil of attaining the divrei Torah [that define them]."

When the Alter of Slobodke zt'l, passed away, HaRav Hutner was standing next to HaRav
Yechezkel Sarna zt'l, who commented to him, "Two kinds of builders participate in the
erection of every spiritual edifice. One kind are creators (yotzrim), the other kind are
storers (otzrim). The creators have now departed from us and we must assume the mantle
of storers."

In his role as a storer, HaRav Hutner rose ever higher, ultimately attaining the role of
creator, as the originator of his own spiritual edifice that will continue to quench the
thirst of many in the years to come.

A Godol in Torah, in Chinuch and in Hashkofoh

By Avrohom Hacohen Ehrentreu

One of the volumes of Pachad Yitzchok contains a selection of the letters which HaRav

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Hutner wrote to talmidim over the years from which there is much to be learned about his
approach to chinuch. The following article is based upon a selection of these letters.

Contact Through the Written Word

The America in which HaRav Hutner arrived some sixty years ago was not an inspiring
place from a spiritual point of view. The prevailing atmosphere among the generation that
was growing up was highly materialistic.

Rav Hutner knew how to find a way to the heart of each of his young American talmidim,
and with devotion and toil he brought them into the beis hamedrash and planted them
firmly within.

Even after his talmidim left Mesivta Rabbenu Chaim Berlin, some of them becoming
important Torah disseminators in their own right, HaRav Hutner retained his connection
with them, keeping up correspondence in which he asked them to inform him about their
progress in both spiritual and material spheres. He wanted them to consult him about any
doubts that they might experience and when they did so, he replied with the necessary
guidance, noting the recipients' comprehension of his thoughts with particular
satisfaction. He continued to accompany them as they set up homes and went out into life.

The letters are all clearly personal ones. He was familiar with each talmid's character and
the workings of his soul and his message to each one was regulated accordingly. Yet
HaRav Hutner's own personality shines through in each case. He always stressed the
feelings that were filling the heart of the writer.

In one letter he mentions that he feels, "the turbulent spirit of a Jewish soul, which looks
out of itself and views the twists and turns of the life of a yearning soul." He is quick to
respond to a predicament by stating, "In our times, it is utterly impossible to base one's
guidance and advice to a young man upon comparisons and similarities [with others] and
to adduce support from one [young person's situation] to another. The door [to further
discussion] nevertheless remains open and I give you permission to approach me without
hesitation at any time that you feel is suitable."

He knew how to pick the right topic to interest every personality and every age. Every

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conversation with him was at once a pleasure, as well as a golden opportunity to converse
with a great personality.

What a person chooses to say to his own disciples will not always be exactly the same as
what he commits to writing, especially in the case of a master of the written word such as
Rav Hutner. He once explained that in writing a letter to a talmid he injected vitality into
the personal channels that traversed the individual's soul. All those who were fortunate to
learn Torah from him knew the extent to which his relations with and his influence upon
each one of them were personalized and precisely tailored to fit the individual's needs. In
this way, Rav Hutner cultivated an array of different personalities among his talmidim,
each of whom grew upwards from his own distinct spiritual roots.

In the Beis Hamedrash

This basic rebbe-talmid interaction was one of the most striking and fundamental features
of the beis hamedrash. The bonds were not dependent upon any external factor. They
were genuine and were rooted deep in the souls of teacher and disciple. He taught that if
a talmid forges a bond with his rebbe for any particular reason, be it as sublime as can be,
for example because the rebbe possesses ruach hakodesh, it is a shortcoming in his
acceptance of his rebbe as his mentor.

What then, forges the bond? It is not through any intellectual attribute but because the
talmid finds spiritual pleasure in his rebbe's words, in his leadership and in his conduct.
This pleasure cannot be conveyed in words, for it supersedes intellect. (See a broad
treatment of this idea in Pachad Yitzchok, Shavuos, ma'amar 18, perek 2.) The deeper the
bond, the more the talmid can receive. Utilizing this bond, the talmidim grew ever higher
in stature, each becoming, "a personality, living his [own] life of grandeur."

His love and devotion to each talmid were well known. He once commented, "A rov's love
for his talmidim is self understood, for the very relationship between rebbe and talmid is
formed through Torah; the interaction with the talmid is Torah interaction. How can the
rebbe's heart therefore not be filled with love for his talmid? [For] this [love] is an offshoot
of his own general love for Torah. If one finds a rov who loves Torah but not his talmidim,
then his love of Torah is worth nothing."

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Interestingly, the love and closeness were also reflected in another way -- a way which is
of the essence of being a rebbe: rebuke. He once wrote to a talmid, "I want to let you
know that I do not forgive you." Inherent in this snub was also a great compliment to the
talmid to whom it was directed. His rebbe considered him worthy of being subjected to a
precise accounting over some individual matter.

Rav Hutner's practice was to conceal his love for his talmidim beneath a mantle of rebuke.
He once wrote in a letter, "Every piece of writing endures to some degree as a record --
`So that they should endure for a long time,' (Yirmiyohu 32:14) -- however, certain things
are harmed if they endure for a long time."

With regard to serving a rebbe too, which is part of the obligation to honor one's rebbe,
he stressed [the desirability of] a general mode of behavior that reflected awareness and
understanding of the nature of the obligation, rather than mere outward actions that were
empty of meaning. A talmid is obligated to serve his teacher, when it is done in the right
manner. The talmid must be a mentsch and must invest the full measure of his own
stature into his service to his rebbe.

Yet with all his love and devotion for them, he never actually referred to anyone as a
talmid. In none of the many letters which he wrote to his disciples does he accord this title
to his correspondent. He noted that while the gaon Rabbi Akiva Eiger also refrained from
ever calling anyone his talmid, the Chasam Sofer in his teshuvos uses the term a great
deal. He concluded that "both are words of the living G-d," and that both receive reward
in Olom Haboh for their approach.

A large part of the fashioning of his disciples' spiritual profiles was achieved in the course
of private conversations, during which he clarified ideas, revived depressed spirits and
offered different forms of encouragement, as well as through the practical guidance which
he gave, sometimes in immediate response to an incident.

He would relate that in his youth, he had a conversation with his teacher, HaRav Avrohom
Grodzensky Hy'd, in the course of which the latter made use of a parable about a lame
man. When it was time for Rav Hutner to go, after they had spent a long time together
pleasantly, HaRav Grodzensky asked his talmid to wait just a little longer and he hinted to
him that one of the lessons of mussar was to consider which moshol to select. (Rav

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Grodzensky had a defect in his leg.)

Appreciating the Past

Rav Hutner wrote a penetrating essay about the significance of Jewish history and the
injunction to "understand the years of each generation" (Devorim 32:7), in his letter of
approbation to the work Toldos Am Olom by Rav Shlomo Rottenberg zt'l. In his letter
HaRav Hutner wrote, "The main campaign that we wage is against this point. Viewed
through the Torah's prism, every one of the experiences and upheavals that Knesses
Yisroel has undergone is nothing less than Hashem's pathway and the way He leads His
treasured nation. Every added measure of understanding, every new attempt to delve
more deeply into historical events in general or into Jewish history in particular in the
context of a Torah perspective, is no more than the appreciation of Hashem's ways.

"It follows that there is no greater closeness to our Heavenly Father than [attaining] this
added depth. Whoever limits the work of loving Hashem and fearing Him to talking about
Gan Eden and Gehennom, has no place in our beis hamedrash."

He once delivered a lecture to a select group of teachers and educators in which he dealt
with teaching the Jewish history of the past generation. In this lecture, HaRav Hutner
took issue with the use of the term sho'ah, Holocaust [with its implication that the
essential nature of what occurred is unique in its horror and has no precedent in our
history], recommending instead the use of the term churban, destruction [which places
the events of sixty years ago in the general context of our bitter experiences in golus, in
the course of which there have been other such cycles of tranquility followed by terrible
suffering].

In his letters he also toiled to elucidate the words of the great teachers of our generation,
from whose Torah we have had the fortune to benefit. In one of his letters, he writes at
length in explanation of the Chazon Ish's ruling that milking on Shabbos is forbidden
under all circumstances, ". . . and this is the custom in every place where Shabbos is
valued highly and it is the Torah's way to maintain peaceful relations with everyone and to
be forgoing" (Chazon Ish, Shabbos siman 56:7). HaRav Hunter explains that this debate
took place during the campaign waged by the heads of the Zionist labor union, the
Histadrut, to have Jewish employers only engage other Jews for work (avodah Ivrit). They

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referred to Arab labor as avodah zarah. This was why the Chazon Ish added some extra
conciliatory words: against their envy and vengefulness. These words in favor of
employing gentiles in the economy were incorporated into the Chazon Ish's rulings on
Hilchos Shabbos.

In a letter to a talmid who was busy trying to establish a home but who was experiencing
tremendous difficulties in finding a partner, he wrote bitingly, "I am well aware of all the
trials and tribulations that you have been through . . . and when the day arrives to sing
the song over your splitting of the sea, you are busy with a parsha in Torah. I am certain
that with the help of Hashem yisborach, you will ascend ever higher and also be
successful."

To an author who sent him a copy of his work, he wrote thanking him heartily, and since
he was about to leave for Eretz Yisroel he added, "This trip is very troublesome and
distracting and requires much preparation. To my chagrin, I was unable to find the clarity
of mind necessary in order to taste properly from your gift and I was compelled to make
do with only the pleasure of its aroma."

His Bond With Eretz Yisroel

He experienced special spiritual elevation during the years that he spent in Eretz Yisroel
as a bochur when he learned in Yeshivas Chevron. In a letter from 5689 (1929), he wrote,
"More than three years have passed since I ascended to Eretz Yisroel . . . I have dwelt a
lot in the tent of Torah and many waves of Torah light have suffused me and illuminated
me during this time. Out of inner emotional constancy, I am bonded with a life of elevation
in Torah, in every area of this all- encompassing ideal."

At times, when he was preparing to leave Eretz Yisroel for chutz lo'oretz, he found the
parting very difficult: "Many, many of the fundamental ideas of Torah thought and of
understanding Judaism have become clear to me and have become well-grounded within
me thanks to its influence on me there. No approach, no teacher and no educator, could
have penetrated to as deeply within my soul as has Eretz Yisroel, the true place for a life
of Torah. A covenant has been established between the Land and the Torah."

Even after he returned to the United States in order to disseminate Torah and to set

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Torah upon a firm footing there, the bonds of love for Eretz Yisroel remained strong. He
once gave instructions that hakofos should be held in his yeshiva following the meal on
the night of Shemini Atzeres as a sign of identity with the inhabitants of Eretz Yisroel who
were celebrating Simchas Torah and holding their hakofos that night.

To a talmid who had settled in Bnei Brak he wrote concerning the use of electricity on
Shabbos, "Now, certainly, as long as you are in Bnei Brak, choliloh that you should avail
yourselves of this service on Shabbos. It is certainly unthinkable to go against the holy
wish of that elder, the author of Chazon Ish, zy'a."

One interesting letter that he wrote to a talmid recalls memories of a shared experience at
a simchas beis hasho'eivoh. The place was, "a spacious succah, full of people celebrating,
on a high rooftop, separate and set apart from the dwellings of lowliness below. Among
the members of the party, all of whom are of the same mind, divrei Torah are delivered
that uplift the soul and draw streams of nobility upon the gathering, preparing them for
expressing the joy that is inspired by [the fulfillment of] mitzvos. The space inside the
succah is filled with song and the music of inner melodies, which are principally directed
towards a G-dly point in the soul, that captivates the soul's pathways. One of the melodies
is a wonderful combination of a powerful tune with the words, Achas sho'alti."

Rav Hutner followed that talmid and noted, "I saw with clarity of vision that your tears
then, at the simchas beis hasho'eivoh, were drawn from the wellspring of your soul. And
lo, something wondrous: those tears transformed the skin of your face (skin, or with an
ayin), to the light of your face (light, or with an alef)."

While HaRav Hutner concentrated all his strength into training his talmidim, his influence
extended far beyond the walls of his beis hamedrash to all the other American yeshivos
and the Beis Yaakov institutions.

He exhorted them to be a bulwark against the spiritually hostile elements in the

surrounding society. He demanded that they aim beyond mere survival, making their
target the restoration of bnei hayeshivos and genuine talmidei chachomim to their rightful
status in the Jewish world. He stressed that this should be the aim of the Beis Yaakov
system as well, repeating the Chazon Ish's message of encouragement, "Just as the world
cannot exist with men unless there are women, there cannot be Torah in the yeshivos

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unless there is Beis Yaakov."

The efforts which HaRav Hutner invested in his talmidim yielded a bountiful harvest. In
5699 (1939), he wrote to himself, "Talmidei chachomim, seekers of Hashem, often feel
two ambitions in the course of their avodoh, which are opposed to one another in their
practical realization. One is the will to take shelter within Hashem's precinct, while the
other is the wish to live in the street and in the tradesmen's marketplace and to sanctify
Heaven's Name through worldly pursuits and dealings with other people over mundane
matters. Attaining the correct balance between these two desires is one of the more
difficult tasks in the holy service of Hashem."

Yet this was the path which he took. In so doing, he transmitted an entire heritage to his
talmidim -- a heritage that encompassed his outlook on chinuch, his exposition of Torah
and the path to follow in order to attain it, and his world outlook.

They Will Come Weeping, And I Will Bring Them In Supplication..." (Yirmiyohu 31:8)
The Jumbo hovered over Cairo airport in the night's darkness before it touched down
gently on the main airstrip. As it sped along the tarmac to be swallowed up into the
blackness, a fleet of ambulances and fire fighting vehicles followed it in silence. Suddenly,
a gigantic explosion rocked the airport and rounds of gunfire were heard. Only later did it
transpire that the passengers had been removed to safety before their airliner had been
destroyed.

The Torah world was in an uproar when it learned that HaRav Hutner and his family, who
had been returning to the United States after a visit to Eretz Yisroel, were among the
passengers being held hostage. Massive public prayer gatherings were held and
intercessors worked frantically to end the ordeal. The Steipler zt'l and ylct'a HaRav Shach
met with the Prime Minister and members of the government to inform them of HaRav
Hutner's standing in the Torah world. Frightening rumors emanated from the Zarka
Desert where the captives were being held and Torah Jewry was bewildered.

In the darkness of captivity, amid the explosions and the firing, HaRav Hutner was
engaged in some soul searching of his own. "My spirit throbs with Chazal's words,
`Rabbon Shimon ben Gamliel and Rabbi Yishmoel were on their way to their execution.
Rabbon Shimon said to Rabbi Yishmoel, "My teacher, my heart has left me because I do

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not know what I am being killed for."' "

Throughout days and nights, HaRav Hutner wrestled with the same question: was he
lacking any basic knowledge as to why his life seemed about to end? In the ma'amorim
which he delivered during the aseres yemei teshuvoh that followed, he elaborated on his
silent thoughts.

This experience clarified for him a subject that had occupied him greatly: the heritage of
Yishmoel's descendants as opposed to that of Eisov's. While the prisoners were being
held, Arab delegations would visit them daily to survey the spoils of their triumph. Most of
the visitors were uncouth Arabs.

However on one of the visits, one of the delegations' leaders, a man with a princely visage,
passed by HaRav Hutner. He noticed HaRav Hutner, bowed to him politely and engaged
him in conversation.

When he left, HaRav Hutner remarked, "His face . . . Yishmoel's nobility. You will find
none like it among Eisov's descendants. About Yishmoel the Torah makes no mention of
alufim."

In the ma'amorim which he delivered during Succos 5731 (1970), he discussed the
inheritances of Eisov and Yishmoel at length. When the ma'amar was over and he had
taken leave of those who had come to the succah he remarked, "All one could see on his
face was honor -- honor with which there was no mingling of power. He possesses honor
but he does not rule, whereas with Eisov, the honor comes accompanied by power."

Following negotiations, the hostages were released on the twenty-fifth of Elul and they
returned to the United States. On Rosh Hashonoh, before tekias shofar, HaRav Hutner
delivered a ma'amar so that the aftershock of suffering he had undergone should not
cause any loss of Torah study among his followers. He also acknowledged his debt of
gratitude to Klal Yisroel, who had prayed and interceded on his behalf and who had
participated with him in all that he had endured. It was only Klal Yisroel's merits and their
prayers that had brought about his release.

The hijacking episode had a sad aftermath. HaRav Hutner's manuscripts, among which

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had been the volume of Pachad Yitzchok on Shavuos, arranged and ready for printing,
remained behind in the hands of the hijackers. Every possible pressure was brought to
bear but all the efforts were in vain. HaRav Hutner's talmidim toiled and labored together
with those who had listened to his talks for many years and they arranged a new volume
on Shavuos.

Part of the new volume's introduction reads, "The posuk's words about those redeemed
from captivity who return home, `They will come weeping, and I will bring them in
supplication . . . ' have found their fulfillment in us. Only joy that comes after suffering can
evoke tears of happiness. Salvation from the midst of the trouble is what brings forth the
tears of joy. `I will bring them in supplication' -- although the supplications belong to the
call from the straits, the soul remains under the impression of those supplications and the
publication of the sefer will serve as a symbol for all types of suffering, which are the lot
of the righteous, whose `beginnings are fraught with suffering but whose ends are
tranquility.' " http://www.chareidi.org/archives5761/miketz/features.htm

Rav Yochonon Perlow Karlin-Stoliner Rebbe (Kislev 21)

SAGE ADVICE SAVES LIVES

In the year tov-shin-ches, Rav Yochonon of Karlin-Stolin was in Teverya for Yom Kippur. A
certain bochur, not a Stoliner Chassid, arrived from Kiryat Ata to spend the holy day with
the Rebbe. To his astonishment, after Shacharis, the Rebbe Rav Yochonon approached
him and ordered the bochur to go and make Kiddush and eat! Needless to say, the bochur
did not do so on Yom Kippur! However, a short while later, again the Stoliner Rebbe, Rav
Yochonon, came by and seeing as how his previous words had fallen on deaf ears, raised
his voice and said, “Didn’t I tell you to go make Kiddush and eat?!” The bochur was
frightened and taken quite aback at this outburst, and dared not disobey the Rebbe’s clear
command.

The next day the bochur took to bed ill. He was so sick that he was rushed for emergency
medical attention. When the doctors in the hospital concluded their examination, one of
them asked the sick bochur, “I know that yesterday was Yom Kippur. Tell me the truth –
did you fast yesterday?”

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When the bochur admitted that he had in fact eaten as per the Rebbe’s orders, the doctor
seemed surprised and relieved. “What good fortune! You are one lucky young man! It’s a
good thing you ate when you did. In fact, had you fasted you probably wouldn’t be alive
today!” (Me’orei Aish, chapter 8 - page 515)

THE SPELLING OF THE DECREE

Once, during a certain Rosh HaShana that the Rebbe, Rav Yochonon of Stolin, spent in
Yerushalayim, a yungerman fainted in his home and no one was able to revive him. His
family rushed to the Rebbe and begged him to rouse heavenly mercy on his behalf. The
Rebbe ordered them to drip several drops of wine into his mouth, and this they did. To the
amazement of all present, as soon as several drops of wine entered the unconscious man’s
mouth he immediately woke up. By the next day he had completely recovered and he
himself arrived in the Bais Medrash for davening.

Afterward, the Rebbe was overheard remarking, “I simply switched the letters of his
heavenly decree from spelling negef, which means “struck down”, to gefen which means
“fruit of the vine” – and I succeeded in saving his life through the wine. (Me’orei Aish,
chapter 8 - page 515)

Rav Tzvi Pesach Frank Chief Rav of Yerushalayim, Har Tzvi (Kislev 21)

A CALL FOR TESHUVA

Rav Tzvi Pesach Frank (born 5633/1873), chief Rav of Yerushalayim and mechaber of Har
Tzvi, used to tell a story from his childhood that made a deep impression on him all his
life:

“When I was a child in Kovna and it was the beginning of Chodesh Elul, I followed all the
adults into the Bais Medrash to hear the derosha of Rav Yisrael Salanter zt”l. The Bais
Medrash was packed and, finding nowhere else to sit, I sat myself down on the steps
leading to the Aron Kodesh. In the middle of Rav Yisrael Salanter’s derosha he called out,
‘Yidden! Mir gefinen zich itzter in Chodesh Elul – macht teshuva! – Fellows Jews! We find
ourselves in the midst of the month of Elul – do teshuva!’

As he said these words, he fainted and fell at the foot of the bima! I saw him lying there,

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pale as a ghost; he looked like he had died. The sight of such a thing has left its mark on
me all my life!” (Kodesh Elul Chapter 3, cited from Bais Va’ad II p. 33)

Rav Sholom Mordechai Schwadron Maggid of Yerushalayim (Kislev 22)

I GOT BACK MY BITOCHON

Rav Sholom Shwadron used to tell the following story: The Mashgiach, Rav Chatzkel
Levenstein, was known always to walk around with a serious expression on his face that
reflected his awe and reverence – Yiras HaRomemus – that permeated his very being and
all his 248 limbs and 365 sinews. Once, one of his talmidim was extremely surprised to
walk in and find the Mashgiach smiling broadly – a rare sight indeed. The talmid queried
the Mashgiach as to the source of his smile and Rav Chatzkel responded:

“When I used to be the Mashgiach in the Mir Yeshiva I almost never received my monthly
salary on time (because of the Yeshiva’s dire financial means or lack thereof). I trusted
instead in Hashem and had bitochon that He alone would see to my parnossa from other
sources. When I took up the position as Mashgiach in Ponovezh I began to receive my
monthly salary on time and unfortunately I lost this level of bitochon in Hashem that I had
regarding my parnossa. But now – Chasdei Hashem (thank G-d) – it is some eight months
that I haven’t been paid (due to the Yeshiva’s staggering debts) and I now have my
bitochon back in Hashem that He will send me my parnossa in another way, and this is
why I am so happy and overjoyed! (Otzros Rabbeinu Yechezkel, p. 54–55)

Rav Elimelech Lowy Tosher Rebbe (Kislev 23)

SHABBOS

Tzaddikim used to say about Rav Chaim of Czernowitz, mechaber of Be’er Mayim Chaim
and Siddur Shel Shabbos that on Shabbos “er iz gevein mit a kup hecher – he was a head
taller!” His appearance changed so drastically on Shabbos that he appeared to be a
different person completely. (Maamar Mordechai Slonim 2)

The Tosher Rebbe related the well-known story of how the Be’er Mayim Chaim once
collected tzedoka for hachnossas kalla to help marry off a poor orphan. As he approached

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one of the simpler, rougher elements among the Jews of Czernowitz, one of the known
troublemakers was seized by a feeling that moved him to donate the entire sum,
whereupon the Tzaddik blessed him that he should merit to feel the light and sanctity of
Shabbos.

When Shabbos came, the simple Jew was so overcome by the sanctity of Shabbos that he
simply could not handle it! He was so simple that he was unaccustomed to such kedusha!
It almost drove him out of his mind. He went back to the Be’er Mayim Chaim and asked
him to take back his berocha! The Tzaddik answered him that whatever gift had been
bestowed by Heaven could not be taken away or given back.

Instead he advised the Jew to stay with him and he would instruct him in Avodas Hashem.
And so he did. The Yid grew and grew in yiras shomayim and slowly he was able to
properly receive the light of Shabbos within himself. Day after day he rose to higher
spiritual levels until he himself became a great Tzaddik and received kvitlech (petitions)
and blessed many Jews, performing miracles and bringing about salvation for others!
(Avodas Avoda Pisgamei Kodesh p. 17)

IN WHAT MERIT

On another occasion, the Tosher Rebbe related the well-known story (also found in
Maamar Mordechai) how once the Be’er Mayim Chaim grew sick and weak, and he
fainted. His soul soared heavenward and reached the world of emes (truth). There he saw
the holy Ba’al Shem Tov. Rav Chaim of Czernowitz asked the Ba’al Shem to heal him and
save him.

“In what merit?” asked the Ba’al Shem.

“My Rebbe, the Zlotshover Maggid, was your direct talmid,” explained the Be’er Mayim
Chaim. “It was my Rebbe’s custom always to relate some story, parable or teaching from
the Ba’al Shem Tov during the Sholosh Seudos meal on Shabbos. One Shabbos, however,
they had already brought the mayim acharonim to wash and prepare to bentsch, signaling
the end of the meal. I stopped my Rebbe from reciting Birkas Hamozon and reminded him,
though the hour was late, that he had not yet related something from the Ba’al Shem Tov.
Then the Zlotshover Maggid recited a story from the Ba’al Shem and we bentsched.” The
Ba’al Shem Tov had great satisfaction from this and he healed the Be’er Mayim Chaim.

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The Tosher Rebbe concluded, “This story clearly demonstrates that when we tell stories
about Tzaddikim who are in the Olam Ho’elyon (World Above), the merit of doing them
this favor stands by us, safeguards and protects us, sending us salvation, healing and all
manner of blessings from above, to allow us to study Torah in purity and sanctity! (Avodas
Avoda Sichos Kodesh p. 211)

THE REBBE’S SEFORIM ARE FUNDAMENTAL IN JEWISH LITERATURE THEY ARE

TRANSFORMATIVE AND UPLIFT THE SOUL

The Tosher Rebbe used to say that “The sefer, Likkutei Amarim also known as Tanya is
among the most fundamental writings of Toras HaChassidus, it has the power to uplift the
human soul from the lowest pits to the loftiest heights The author took upon himself to
elucidate the concepts of chassidus using broad, expressive language. Deep and
sophisticated ideas became digestible and in this way, fundamental foundations of
chassidus became accessible to all. The Tanya is the key to understanding many other
chassidic works which were written cryptic manner. These esoteric works-- written in
shorthand, and filled with hints and allusions-- were largely abstruse, provided only slight
glimpses into ideas which remained more concealed than revealed. (Avodas Avoda, Sichos
on Shemos)

ALWAYS ON THE TABLE

The Tosher rebbe once related:

Rav Mottel Neshchizer used to keep a copy of the Rambam’s Yad haChazaka on his table
at all times. When his son, Rav Yitzchok of Neshchiz was questioned as to why his father
had this custom, he explained: My father had a vision in which the Rambam appeared
before him with a complaint: “Why do you not study my sefer?”

“I apologize,” answered my father, “but with people coming to me day and night with
their problems, I just don’t have the time; I am simply unable to help them and also find
time to study your sefer.”

The Rambam then returned, “At least keep a copy of my sefer on your table,” I promise
that if you keep a copy before you on your table at all times, whenever you need to help a
Jew and achieve some yeshua for someone, just open my sefer and take a look inside. I
assure you that you will find some cure and manner of healing.” That is the reason for this

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custom, he concluded. (L’Yesharim Tehilla, see also Avodas Avoda Sichos Shemos)

UNABLE TO WITHSTAND THE RAMBAM’S YIRAS SHOMAYIM

The Tosher rebbe and the Satmar Rebbe both used to relate the following story on
different occasions:

The Uhjler Rebbe, author of Yismach Moshe, once made a request that Heaven grant him
the yiras shomayim of a Tanna. This request was denied on the grounds that he would be
unable to withstand such yiras shomayim. He repeated his petition to at least receive the
yiras shomayim of an Amora or one of the Geonim; yet again, his request was denied on
the very same grounds: He would simply be unable to handle such yiras shomayim.
Finally, he made a third request, to be granted the level of yiras shomayim of the
Rambam. This final tefillah was answered. The Yismach Moshe saw however, that he was
simply incapable of withstanding such a yiras shomayim. He then davened that it be taken
away - and so it was. (Teshuos Tzadikim see also Avodas Avoda Sichos Shemos)

A PILLAR OF YIRAS SHOMAYIM

The Tosher Rebbe used to say that the Rambam was the pillar of yiras shomayim.

He mentions that a well-known and accepted segula for yiras shomayim is to study the
seforim of the Rambam. The rebbe said in the name of Rav Pinchas of Koretz that even
just having the Rambam’s seforim in the house is a segula for Yiras Shomayim. This is
because, as we said, the Rambam was the pillar of fear and awe of Heaven and he
authored his seforim with the intention of helping us achieve yiras shomayim.

The Tosher Rebbe told how when the Rambam passed away in Egypt, they brought him to
Eretz Yisrael to be buried in Tiveria. When they brought the aron (coffin), a band of
highwaymen attacked the levaya (funeral procession). There were some thirty armed
brigands and they wanted to steal the aron, which they probably thought contained
treasure. But when they tried to make off with it, they were unable to move it at all! When
this nes happened, they saw it was the hand of Hashem. They were so spooked that they
all ran away!

THE DERECH ERETZ OF A CLOCK

The Tosher Rebbe once told over that Rav Yechezkel of Shinova had the custom to relate

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the following story regarding the Ateres Tzvi of Zidatchov.:

When the Ateres Tzvi recited Torah on Shabbos during shalosh seudos (the third Shabbos
meal) and the clock would begin to chime, the Ateres Tzvi would silence the clock by
yelling at it, “Sha! Derech eretz! (Silence! Do you have no manners?)”; whereupon the
clock would freeze mid-chime and only resume working after the shalosh seudos Torah
ended. This occurred quite often. Once the Torah recitation was indeed concluded, the
clock resumed chiming and ticking where it left off, making up whatever it had missed
during the break!

The Shinover Rav then concluded the tale with the following remarks: “See how even an
inanimate object such as a clock demonstrated derech eretz (manners) with respect to the
words of the tzaddik!” (Avodas Avoda Sichos Kodesh I p. 290)

MESIRUS NEFESH: A LESSON IN AVODAS HASHEM

The Tosher Rebbe related how once after the the holy Ba’al Shem Tov had already passed
away, he had revealed himself in a vision to his son, Rav Tzvi, . Rav Tzvi asked his
departed father, the Ba’al Shem, “Please teach me how to serve Hashem properly.”

The holy Ba’al Shem Tov depicted for his son a tall mountain with a steep cliff; at the edge
of the cliff, peering down, one could see a raging, roaring, deep body of water. “My son,”
said the Ba’al Shem, “you should imagine that you are always standing at the top of this
mountain at the edge of the cliff and then cast yourself from the mountain and plunge
yourself deep into the river’s waters down below! That is how you must serve Hashem,
always be prepared to be moser nefesh – be ready to give yourself and to sacrifice for
Hashem in order to sanctify His Name!” (Avodas Avoda Sichos Kodesh I p. 87)

Segulos Yisroel
SEGULOS FOR PARSHAS VAYISHLACH & CHANUKAH

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 Segulas Against Fear

And Yaakov was very afraid (32:8).

The Segulos Yisrael cites the Chida in Avodas HaKodesh: Kaf Achas Siman Yud, that
whoever has fears should recite the pasuk Tehillim 20:10, Hashem Hoshiya HaMelech
Ya’aneinu VeYom Koreinu, three times and then recite Tehillim Chapter 53 nine times.
When he reaches the sixth pasuk where it says shom pochadu pachad he should strike the
verse twice in the Tehillim, say Tehillim 41:4, read the entire Vi’hi Noam backward and
forward and say Refo’einu Hashem venerofei, hoshi’einu venivoshei’a ki sehiloseinu Atah.

Yisrael LeSeguloso also has the following segulos against fear:

Likkutei Moharan says that tzedoka helps against fear. One should also be meticulous
regarding reciting berochos over food, drinks and fragrances and to study Torah during a
meal at the table. He also writes that the attribute of humility is a segula against fear, as
well as the memory of Avrohom Ovinu. Another segula is to depict and imagine the Divine
Name Elokim as well as candlelight. The Zer Zohov on Eitz Chaim writes that a segula
against fear is to carry bread and garlic in your left hand.

Chanukah Is A Segula For Having Children

On Zos Chanuka, the Porisover Rebbe declared that Chanuka is a segula for having
children. He explained that the reason is because peru urevu, the commandment to be
fruitful and multiply and have a family, is the first mitzva in the Torah, whereas Chanuka
is the final mitzva enacted by Chazal. Sefer Yetzira teaches us that we must connect the
beginning to the end and the end to the beginning. There are Keser Mitzvos in total. Keser
is 620 in gematria, which includes the 613 biblical commandments and the seven mitzvos
deRabbonon. A keser (“crown”) is a circle, where the end and beginning meet. Thus, the
first mitzva and the last mitzva meet each other, where the beginning and end of the
circle join. (VaYakhel Shlomo BeSofo)

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 ‫לעילוי נשמת‬
‫לזכר עולם יהי' צדיק‬

‫התנא רבי חנינא בן דוסא‬

‫הרה"ק רבי משה חיים בן הרה"ק ר' יעקב זצוקללה"ה זי"ע‬
‫הרה"ק רבי ישעיה בן הרה"ק ר' משה שטיינער מקערעסטיר זצוקללה"ה זי"ע‬
‫הרה"ק רבי חיים זאנוויל בן הרה"ק ר' משה אבראמאוויטש מריבניץ זצוקללה"ה זי"ע‬

‫זכותו הגדול יגן עלינו‬

‫ועל כל ישראל אמן‬
‫הרה"ח אברהם חיים בן מוה"ר שלום ז"ל‬
‫מרת זיסל בת מוה"ר מאיר זאב הכהן ז"ל‬
‫מוה"ר שלום בן הרה"ח אברהם חיים ז"ל‬
‫מוה"ר יצחק מאיר זאב בן הרה"ח אברהם חיים ז"ל‬
‫מוה"ר משה יחזקא‪-‬ל שרגא בן הרה"ח אברהם חיים ז"ל‬
‫מרת שרה ביילא בת מוה"ר ארי' לייב ז"ל‬

‫ר' יוסף בן שמואל הלוי ז"ל‬

‫ר' ברוך בענדיט חיים בן יצחק יעקב ז"ל‬

‫ימליץ טוב בעד משפחתו היקרה‬

‫ויקום לגורלו לקץ הימין במהרה‬

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