Week 30 (Book 4): Yehoshuah and Being Uplifted by the Torah

STORY OF CHANNAH: 2. There is none as holy as the Lord, For there is none besides You; And there is no rock like our God.     

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: The Torah uplifts him         

PROVERBS: Chapter 30

TZADIKIM: Divrei Chaim of Sanz (25th of Nissan) and Rabbi Moshe Pallier of Kobrin (29th of Nissan)

Week 30 is the last week of Nissan. It includes the yahrzeit of Yehoshuah and Yom HaShoah, Holocaust Remembrance Day. In the verse of the story of Channah for this week, she exclaims, “2. There is none as holy as the Lord, For there is none besides You; And there is no rock (Tzur) like our G-d.” Rashi cites the Talmud in Berachot, stating, “There is no artisan (Tzayar) like our G-d, Who makes a form within a form (Ber. 10a).” Through pregnancy, G-d shapes and gives life to each one of us. In a similar way, Yehoshua also was “formed” by Hashem through Moshe. Yehoshua is called the son of “Nun,” which is in fact a reference to Moshe. A person’s teacher is like the one who bore him.

Regarding Channah’s verse, the Talmud in Berachot further states as follows:

R. Judah b. Menasiah said: Read not, There is none bilteka, but, There is none lebalotheka [to consume Thee]. For the nature of flesh and blood is not like that of the Holy One, blessed be He. It is the nature of flesh and blood to be outlived by its works, but the Holy One, blessed be He, outlives His works.  

These words are very reminiscent of the Holocaust, when, unfortunately, so many of us were so brutally consumed.

This week’s Pirkei Avot quality is that the Torah “uplifts him.” Few have felt so uplifted as Channah with the birth of her child, and this feeling is very much reflected in the verses above. This quality of being uplifted by the Torah is certainly true of Yehoshuah as well. Yehoshua was not inherently smarter than everyone else, yet he worked on himself to the point that he was eventually chosen as Moshe’s successor because of his dedication to the Torah.[1] The Torah that uplifted so many of our communities after the immense loss and trauma of the Holocaust.

The very beginning of Chapter 28 of the Book of Proverbs addresses the characteristics of being like Joshua, completely dedicated to the Torah humbly accepting its transmission:

2. For I am more boorish than any man, neither do I have man's understanding.

3. Neither have I learned wisdom, nor do I know the knowledge of the holy ones.:

4. Who ascended to heaven and descended? Who gathered wind in his fists? Who wrapped the waters in a garment? Who established all the ends of the earth? What is his name and what is the name of his son, if you know?

5. Every word of God is refined; He is a shield for all who take refuge in Him.

6. Do not add to His words, lest He prove to you, and you be found a liar.

The second part of the chapter speaks of a generation gone awry, which seems very related to the events of the Holocaust:

    

8. Distance falsehood and the lying word from me; give me neither poverty nor wealth; provide me my allotted bread,          

9. lest I become sated and deny, and I say, "Who is the Lord?" And lest I become impoverished and steal, and take hold of the name of my God.         

10. Do not inform on a slave to his master, lest he curse you, and you be found guilty.    

11. A generation that curses its father and does not bless its mother.           

12. A generation that is pure in its eyes, but is not cleansed of its filth.        

13. A generation-how lofty are its eyes! And its eyelids are raised.               

14. A generation whose teeth are [like] swords, and its molars are [like] knives, to devour the poor of the land and the needy of men.      

15. The leech has two daughters, "Give" and "Give." There are three that are not sated, and four that do not say, "Enough!"       

16. The grave, the confined womb, and the earth, which is not sated with water, and fire, which does not say, "Enough!" 

17. The eye that mocks the father and despises the mother's wrinkles-may the ravens of the valley pick it out, and the young eagles devour it.

This week contains the yahrzeits of the founders of two important Chassidic dynasties: Rabbi Chaim Halberstam of Sanz and Rabbi Moshe Pallier of Kobrin. From Ascent.org:

Rabbi Chaim Halberstam of Sanz [1793 - 25 Nissan 1876] was the first Rebbe of the Sanz-Klausenberg dynasty. He is famous for his extraordinary dedication to the mitzvah of tzedaka and also as a renowned Torah scholar; his voluminous and wide-ranging writings were all published under the title Divrei Chaim. His eldest son founded the famous Sanzer synagogue in Tsfat in the middle 1800's. [The dynasties of Bobov and Klausenberg also descend from him]

Rabbi Moshe Pallier of Kobrin [1784 - 29 Nisan 1858] was a close follower of the Rebbe, R. Mordechai of Lechovitch and afterwards of his son, R. Noach. In 1833 he became the first Rebbe of the Kobrin dynasty, with thousands of chassidim, many of whom subsequently moved to Eretz Yisroel. His teachings are collected in Imros Taharos.[2]

Other yahrzeits this week include Rabbi Nachman of Tulchin (student of Rabbi Nosson of Breslov, 26^th of Nissan), Rabbi Moshe Teitelbaum (Satmar Rebbe, 26^th of Nissan), Rabbi Aharon HaKohen Rosenfeld (Pinsk-Karliner Rebbe, 28^th of Nissan), and Rabbi Mordechai Shalom Yosef Friedman (Sadigerer Rebbe, 29^th of Nissan).

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[1] http://www.shemayisrael.com/parsha/peninim/archives/pinchas70.htm

[2] http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=317-08

Week 31 (Book 4): Accepting Greatness with Humility

STORY OF CHANNAH: 3. Do not increasingly speak haughtily; Let not arrogance come out of your mouth, For the Lord is a God of thoughts, And to Him are deeds counted.

QUALITY OF THOSE THAT STUDY THE TORAH FOR ITS OWN SAKE: and raises him above all creations  

PROVERBS: Chapter 31

TZADDIKIM: Rebbe Menachem Mendel of Vitebsk and Rabbi Shmuel Shmelke of Nicholsburg  

On Week 31, the week of Rosh Chodesh Iyar, Yom HaZikaron and Yom Ha’Atzma’ut, the verse from the story of Hannah speaks of the importance of not being arrogant. These words are once again reminiscent of the horse in Book 1, who, despite his strength, looks to Hashem like a servant looks to its Master. As mentioned there, Israel’s victory in its War of Independence was due to Hashem’s great mercy and should not be a cause of haughtiness.

The Pirkei Avot adjective of this week is also connected to the idea of humility and greatness. It takes that the Torah “raises him above all creations.” Even though the verse states that person that studies Torah for its own sake is raised above everything, the use of the word “creations” (Ma’assim) instead of “things” or “people,” keeps everything in the proper perspective – after all, even the highest of beings is simply a minute creation vis-à-vis the Creator. This is the very last quality mentioned, a culmination of all the others mentioned until now.       

Chapter 31 of the Book of Proverbs contains many of the above themes. It’s first verses speak of a king, raised above everyone else, yet nevertheless is chastised by the one who gave him life and was a partner in his creation - his mother:

1. The words of Lemuel the king; a prophecy that his mother chastised him;          

2. What, my son, and what, the son of my womb, and what, the son of my vows?

This is the last chapter of the Book of Proverbs, and concludes with Eshet Chayil, and ode to the Torah itself.

This week includes many yahrzeits, including two prominent students of the Maggid of Mezritch: Rabbi Menachem Mendel of Vitebsk (1^st of Iyar) and Rabbi Shmuel Shmelke (2^nd of Iyar).

From Ascent:

Rabbi Menachem Mendel of Vitebsk/Horodok [1730 - 1 Iyar 1788] was an elder disciple of the Magid of Mizritch and one of the earliest Chasidic rebbes. He led the first modern aliyah to Israel, in 1777, where he and three hundred Chasidim and others settled in Tsefat (Safed). After a few years they moved to Tiberias, where he is buried in the "students of the Baal Shem Tov" section of the Old Cemetery. His works include Pri HaAretzand Likutei Amarim.

Rabbi Shmuel Shmelke HaLevi Horowitz of Nikolsburg (1726 - 2 Iyar 1778) was a major disciple of the Maggid of Mezritch along with his younger brother, Rabbi Pinchas, who became the Rabbi of Frankfort. Many of the leading rebbes in Poland and Galitzia were originally his disciples. Among the books he authored are Divrei Shmuel and Nazir HaShem.

Other yahrzeits this week include Rabbi Chaim Vital (principle student of the Arizal, 30^th of Nissan), Rabbi Yaakov Beirav (Chief Rabbi of Tzfat, 1^st of Iyar), Rabbi Avraham of Slonim-Baranovich (the Beis Avrohom, 1^st of Iyar),  Rabbi Shmuel Eliyahu son of Rabbi Shaul Yedidya Elazer Taub (Modzhitzer Rebbe, 4^th of Iyar), Rabbi Chaim Meir Yechiel Shapira of Mogelnitz (5^th of Iyar), Rabbi Yaakov Chaim Perlow (Stoliner Rebbe, 6^th of Iyar) and Rabbi Yosef Meir Weiss (6^th of Iyar).

Week 32 (Book 4): Ups and Downs

STORY OF CHANNAH: 4. The bows of the mighty are broken; And those who stumbled, are girded with strength.

PIRKEI AVOT ON THE GREATNESS OF TORAH: Great is Torah, for it gives life to its observers in this world, and in the World To Come. As is stated (Proverbs 4:22): "For they are life to he who finds them, and a healing to all his flesh."

ECCLESIASTES: Chapter 1

TZADDIKIM: Rav Naftali Tzvi of Ropshitz and Rabbi Yitzchak Isaac Yehuda Yechiel Safrin ben Alexander Sender of Komarno 

On Week 32, still related to Yom Ha’Atzma’ut, the verse from the story of Hannah speaks of how the bows of the mighty were broken, and those that had stumbled were given strength to succeed. This is a very accurate description of what took place in 1948.

We now switch from discussing the quality of those that study Torah for its own sake, to examine particular verses chosen in Pirkei Avot which illustrate the greatness of the Torah, which gives life in this world and in the World to Come. The first verse speaks of life and healing of the flesh. At the time of independence, the Jewish people were broken. Yet somehow they gathered strength and found life and healing. The same can be said for Channah.

We also now switch from the Book of Proverbs to the Book of Ecclesiastes. Chapter 1 contains many of the above themes, particularly how the world goes in circles, with many ups and downs. The wicked may at one point be on top, but they will ultimately fall. Life and endurance are given to those that remain humble:

1. The words of Koheleth son of David, king in Jerusalem.              

RASHI -  The words of Koheleth: … “The words of Koheleth… The sun rises… All the rivers run into the sea.” He refers to the wicked as the sun, the moon, and the sea, which have no reward. So it was taught in Sifrei (Deut. 1:1). I learned from there that the section deals with the wicked and compares them to the rising of the sun, which ultimately sets.

(…)

4. A generation goes and a generation comes, but the earth endures forever.

RASHI - A generation goes and a generation comes: As much as the wicked man toils and labors to oppress and to rob, he does not outlive his works, for the generation goes and another generation comes and takes all away from his sons, as it is stated (Job 20:10): “His sons will placate the poor.”

           

but the earth endures forever: But who are the ones who endure? The humble and low, who bring themselves down to the earth, as it is stated (Ps. 37:11): “But the humble shall inherit the earth.” And Midrash Tanhuma states: All the righteous of Israel are called earth [or land], as it is said (Mal. 3:12): “for you shall be a desirable land.”

(…)

6. It goes to the south and goes around to the north; the will goes around and around, and the will returns to its circuits.

RASHI - goes around and around: … Also the wicked, no matter how much their sun rises, they will ultimately set. No matter how much they gain power, they will ultimately return to the place of filth. From the place of filth they came, and to the place of filth they will go. And so…

This week includes many yahrzeits, including the founder of two prominent Chassidic lines: Rabbi Yitzchak Isaac Yehuda Yechiel of Komarno (10th of Iyar) and Rabbi Naftali of Ropshitz (11^th of Iyar).

From Ascent:

Rabbi Yitzchak Isaac Yehuda Yechiel Safrin ben Alexander Sender of Komarno (25 Shvat 1806-10 Iyar 1874), was one of the most prolific and respected expounders of the Kabbalah teachings of the Baal Shem Tov. He insisted that every Jew should study the Zohar and the Writings of the Arizal, and emphasized the importance of Kabbalistic meditation. A close disciple of Rebbe Tzvi Hersh from Zhiditchov (the Komarno dynasty is considered a branch of Zhiditchov), he was a hidden ascetic for many years, only later known for his genius, piety and ability to work wonders when he became the Rebbe of thousands of chasidim. He authored volumes of deep insights on Jewish mysticism, as well as on Mishnah and Jewish Law. His commentaries include Heichal HaBrachah on the Torah, Otzar HaChaim on the commandments, and Zohar Chaion the Zohar.

Rabbi Naftali of Ropshitz (6 Sivan 1760 [the same day as the Besht's passing!] -11 Iyar 1827) became the rebbe of many thousands of chassidim. He was noted for his sharp wit and humor and his elusive sparkling aphorisms. Some of his teachings are collected in his works, Zera Kodesh, Ayalah Sheluchah, and Imrei Shefer. Many stories about him appear in the book, Ohel Naftoli.

From RabbiShimon.com:

When R' Naftali decided to join the chassidic movement he chose Rabbi Elimelech of Lizensk as his mentor. He subsequently became a dedicated chasid of the "three patriarchs:" the Chozeh of Lublin, the Maggid of Koznitz, and Rabbi Menachem Mendel of Rymanov.

During the Napoleonic wars the Tzaddikim were divided in their attitude towards Napoleon. Rabbi Menachem Mendel of Rymanov strongly supported Napoleon and felt the wars represented Gog and Magog and were a prelude to the Messiah. His disciple Rabbi Naftali, as well as Rabbi Shneur Zalman, the Baal HaTanya, were strongly opposed, sensing that Napoleon's victory would introduce changes which would threaten the Jewish community's way of life.

After the passing of these three luminaries he settled in Ropshitz, which then became the focal point for thousands of chassidim. Ropshitz chassidut distinguished itself for the captivating niggunim it created, soul stirring melodies of ecstasy and of yearning for nearness to G-d.

Reb Naftali is a crucial figure in the development of Galician Chassidut and there are many "minhagei Ropshitz", which are followed in Galicia. He was known for his profound wisdom, sharp sense of humor and musical gifts.  He was a master of kabbalistic interpretation of the Torah, a fact reflected in his writings. His demeanor, his sermons, and his witticisms concealed a depth of thought that could be grasped only by his closest students, foremost among whom was Rabbi Chaim of Tzanz.

Other yahrzeits this week include Rabbi Yerachmiel Rabinowitz of Peshischa (son of the Yid HaKadosh, 8^th of Iyar), Rabbi Moshe Mordechai Twersky of Lublin-Trisk (8^th of Iyar), Rabbi David Twerski of Tolna (son of Rabbi Mordechai of Chernobyl, 10^th of Iyar), Rabbi Masoud Abuchatzeira (son of the Abir Yaakov and the father of Baba Sali, 12^th of Iyar)

Week 33 (Book 4): Health

STORY OF CHANNAH: 5 They that were full have hired out themselves for bread; and they that were hungry have ceased; while the barren hath borne seven, she that had many children hath languished.  

PIRKEI AVOT ON THE GREATNESS OF TORAH: And it says (ibid. 3:8): "It shall be health to your navel, and marrow to your bones."           

ECCLESIASTES: Chapter 2

TZADDIKIM: Rabbi Mordechai ("Mottel") of Chernobyl (20^th of Iyar) and Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (17th Iyar)

On Week 33, the week of Lag Ba’Omer, the verse from the story of Hannah continues the theme as last week, but the focus is on physical wealth and health, particularly the ability to have children.

Regarding the greatness of the Torah, Pirkei Avot also focuses on the physical, and also seems to allude to procreation, “It shall be health to your navel, and marrow to your bones."

Chapter 2 of Ecclesiastes is primarily about describing the pleasures of the body and physical wealth:

1. I said to myself, "Come now, I will mix [wine] with joy and experience pleasure"; and behold, this too was vanity.                      

2. Of laughter, I said, "[It is] mingled"; and concerning joy, "What does this accomplish?"

3. I searched in my heart to indulge my body with wine, and my heart conducting itself with wisdom and holding onto folly, until I would see which is better for the children of men that they should do under the heavens, the number of the days of their lives.                 

4. I made myself great works; I built myself houses, and I planted myself vineyards.

5. I made myself gardens and orchards, and I planted in them all sorts of fruit trees.

6. I made myself pools of water, to water from them a forest sprouting with trees.

7. I acquired male and female slaves, and I had household members; also I had possession of cattle and flocks, more than all who were before me in Jerusalem.               

8. I accumulated for myself also silver and gold, and the treasures of the kings and the provinces; I acquired for myself various types of musical instruments, the delight of the sons of men, wagons and coaches.           

9. So I became great, and I increased more than all who were before me in Jerusalem; also my wisdom remained with me.

10. And [of] all that my eyes desired I did not deprive them; I did not deprive my heart of any joy, but my heart rejoiced with all my toil, and this was my portion from all my toil.

11. Then I turned [to look] at all my deeds that my hands had wrought and upon the toil that I had toiled to do, and behold everything is vanity and frustration, and there is no profit under the sun.

This week also includes many yahrzeits, including two prominent rebbes who descended from the Chassidic line of Chernobyl: Rabbi Mordechai ("Mottel") of Chernobyl (20^th of Iyar) and his grandson who named after him, Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (17th Iyar).

From Ascent:

Rabbi Mordechai ("Mottel") of Chernobyl [1770 - 20 Iyar 1837], successor to his father, Rabbi Nachum, was the son-in-law of Rabbi Aharon the Great of Karlin and subsequently of Rabbi David Seirkes, an important disciple of the Baal Shem Tov. His eight sons all became major Chasidic leaders. One of them Yaakov Yisrael Twerski of Cherkassy, the first Hornsteipel Rebbe, married Devora Leah, one of the six daughters of Rabbi DovBer of Lubavitch, son of Rabbi Shneur Zalman of Liadi (match arranged by the two grandfather-Rebbes), in order to maximize the possibilities for fulfillment of the prediction, "the Moshiach will be born of the elder disciple of the Maggid of Mezritch or the youngest."

Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (?- 17 Iyar 1921) moved to Jerusalem from Europe in 1908. He was known for his sharp mind and many business men used to seek his advice. He himself was a skilled craftsman, who did complex engravings from silver and copper. His father, Rabbi Yochanan Twerski, son of the famous Rebbe Mottele of Chernobyl, was the first Rebbe of the Rachmistrivka dynasty.

Other yahrzeits this week include R' Chaim Meir Yechiel Shapira, "the Saraph" (fiery angel) of Moglenitz (15^th of Iyar), Rabbi Shmuel (of Karov-Vinagrov (15^th of Iyar), Rabbi Moshe Chaim Ephraim of Sudylkov (the Degel Machaneh Ephraim, 17^th of Iyar), Rabbi Moshe Isserles (the Ramah, 18th of Iyar), Rabbi Menachem Mendel of Riminov (19^th of Iyar), Rabbi Shmuel Abuchatzeira (the forefather of the Abuchatzeira dynasty, 19^th of Iyar), and Rabbi Yechi ben R' Avrohom Abuchatzeira (20^th of Iyar).

Week 34 (Book 4): The Tree of Life

STORY OF CHANNAH: 6. The Lord kills and makes alive; He brings down to the grave and raises up.

PIRKEI AVOT ON THE GREATNESS OF TORAH: And it says (3:18): "She is a tree of life for those who hold fast to her, and happy are those who support her."

ECCLESIASTES: Chapter 3

TZADIKKIM: Rabbi Chaim Hager of Kosov and Rabbi David of Zubeltov, sons of Rabbi Menachem Mendel Hager of Kosov (26^th of Iyar)

Week 34 is the last week of the month of Iyar. The story of Hannah speaks of Hashem as the one who brings life as well as death, which is the ultimate difference between those that are healed by Him and those that are not.  

The quotation of in Pirkei Avot for regarding greatness of the Torah for this week also is about life, describing the Torah as the “Tree of Life.”

Chapter 3 of Ecclesiastes begins with the same contrast of life and death:

1. Everything has an appointed season, and there is a time for every matter under the heaven.   

2. A time to give birth and a time to die; a time to plant and a time to uproot that which is planted.         

3. A time to kill and a time to heal; a time to break and a time to build.

It is very interesting that the third verse draws a contrast between “killing” and “healing.” As mentioned above, healing is ultimately about sparing life itself.

This week also includes two prominent yahrzeits from the Chassidic line of Kosov: Rabbi Chaim Hager of Kosov and Rabbi David of Zubeltov, sons of Rabbi Menachem Mendel Hager of Kosov. The two brothers passed away on the same date, the 25^th of Iyar.

From Ascent:

Rabbi Chaim Hager of Kosov (1768 - 25 Iyar 1854) succeeded his father, R. Menachem Mendel, as Rav and Rebbe in Kossov in 1827. He is the author of Toras Chayim. A prominent synagogue in Tsfat is named after him. His son, Menachem Mendel, became the first Rebbe in Vishnitz.

Rabbi David of Zubeltov (1797 - 25 Iyar 1846) was the son of Rebbe Menachem Mendel of Kosov and the son-in-law of Rabbi Moshe Leib of Sassov. He became a rebbe in his own right at the young age of 29. He was held in great respect for his wisdom, even by the other rebbes of his generation.

Other yahrzeits this week include Rabbi Mordechai Shraga of Husyatin (22^nd of Iyar), Rabbi Shlomo-Eliezer Alfandri (22^nd of Iyar), Rabbi Benyamin Mendelson (24^th of Iyar), Rabbi Yitzchak-Isaac of Homil (26^th of Iyar), Rabbi Shmuel Eliyahu of Zvolin ( son of Rabbi Yecheskel of Kuzmir and father of the first Modzhitzer Rebbe, 26^th of Iyar) and Rabbi Shlomo (Shlom'ke) of Zivhil (26^th of Iyar)