Week 3 (Book 4): Pilgrimage and Friendship, Happiness and the Maggid of Kozhnitz

STORY OF CHANNAH: 3 And this man went up out of his city from year to year to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto the LORD.        

PIRKEI AVOT: He is called friend     

PROVERBS: Chapter 3

TZADDIKIM: Rav Yisrael Hopstein (the Maggid of Kozhnitz, 14^th of Tishrei) and Rabbi Mordechai of Lechovitch (15^th of Tishrei)

Week 3 is the week of Sukkot.  The verse from the story of Channah speaks of three priests: Eli, Hophni, and Phinehas. The verse also speaks of Elkanah’s yearly pilgrimage to the Tabernacle in Shiloh. Sukkot is one of the three pilgrimage festivals in the Jewish calendar, along with Passover and Shavuot. Rashi explains that Elkanah’s pilgrimage was unique:

And that man was wont to go up: This is the present tense. He would go up from one appointed season to another appointed season, to Shiloh. Midrash Aggadah (M.S. 1: 1,5, 7): The route he followed this year he did not follow the next year, in order to publicize (his pilgrimage) to the Israelites that they should do likewise.

Elkanah’s behavior was characteristic of that of a Tzadik. He served as a role model, and actually succeeded in bringing more pilgrims to Jerusalem in the process.

The Pirkei Avot section for this week explains that one that studies Torah for its own sake is called a “friend.” Interestingly, Elkanah’s behavior above exemplifies such friendship. In general, Sukkot is a time of much social interaction, in which we invite each other to our respective sukkot.

Chapter 3 of the Book of Proverbs contains the theme of peace, friendship and hospitality characteristic of Sukkot:

27. Do not withhold good from the one who needs it when you have power in your hand to do it.           

28. Do not say to your fellow, "Go and return, and tomorrow I will give," though you have it with you.               

29. Devise no harm against your fellow, when he dwells securely with you.           

30. Do not quarrel with anyone without cause, if he did you no harm.

This week, on the 14th of Tishrei, is the yahrzeit of Rabbi Yisrael Hopstein, the Maggid of Kozhnitz. The Kozhnitzer Maggid was known by his followers as “the second Baal Shem Tov,” so holy and special was his ways. He was born to his mother and father at a very old age after a blessing from the Baal Shem Tov himself. The story of how this blessing came about is a book in and of itself. The story involves his parents being rewarded for their Simcha (happiness) and for their dancing around the Shabat table, which is clearly connected with these days of Sukkot (as well as Shmini Atzeret/Simchat Torah in week 4):

You should know, that at the time the bookbinder [the Maggid's father] broke out in a joyous dance onf Friday night, expressing his gratitude to Hashem, there was a great 'simcha' (celebration) in all worlds, and the heavenly tribunal danced with and joined in his happiness. Now you can understand, the Baal Shem Tov explained to his students, why I smiled Friday night, because I saw the great simcha going on in the upper worlds, so it brought me a unique simcha.[1]  

Like the Magen Avraham, he also was sickly as a child, and was a tremendous prodigy. There is also a story that connects these two tzadikim:

The story goes that when the Maggid of Koznitz was young, he arranged to study Magen Avraham with a friend every day in the early morning. After the first session, their hearts were aflame even more than usual in their service of G-d, to that point that they were overcome by extreme enthusiasm. The Maggid decided to go to his Rav, Rabbi Shmelke of Nickelsburg, and ask him from where this great light came. When he went to see his Rav, as soon as he crossed the threshold of his home Rabbi Shmelke said to him, “Israel, I can see on your face that you studied Magen Avraham. That book generates a great light in the heart of the wise.” [2]

A day later, on the 15th of Tishrei, the first day of Sukkot, is the yahrzeit of Rabbi Mordechai of Lechovitch (the father of Rabbi Noach, mentioned last week). His teachings are an essential part of Karlin Chassidism, as well as the other dynasties mentioned last week. One of the key elements of his teachings is the focus on happiness.[3]

Other yahrzeits this week include Rabbi Mordechai of Nadvorna (15th of Tishrei), Rabbi Tzvi Hirsch ben R' Shlomo Shapiro of Munkach, author of Darkei Teshuva (1913) father of the Minchas Elazar (16th of Tishrei), and (sometimes this week and sometimes next week) Rebbe Nachman of Breslov (18th of Tishrei), Rabbi Eliyahu Kramer (the Vilna Gaon, 19th of Tishrei), Rabbi Yaakov Yitzchak Rabinowitz (the Yid HaKadosh, the “Holy Jew” of P’shischa), and Rav Eliezer Papo (the “Peleh Yoetz,” 20th of Tishrei).

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[1] http://spectrum.library.concordia.ca/1081/1/MQ47771.pdf

[2] http://www.hevratpinto.org/tzadikim_eng/093_rabbi_avraham_aveli_gombiner_the_magen_avraham.html

[3] http://asimplejew.blogspot.com/2008/05/question-answer-with-rabbi-shlomo.html

Week 4 (Book 4): Thinking of Others, Feeling Beloved, and the Rebbes of Chortkov and Ribnitz

STORY OF CHANNAH: 4 And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;

PIRKEI AVOT: beloved,         

PROVERBS: Chapter 4

TZADIKIM: Rabbi David Moshe Friedman (the first Chortkover Rebbe, 21^st of Tishrei) and Rabbi Chaim Zanvil Abramowitz  (the Ribnitzer Rebbe, 24th of Tishrei)

Week 4 is the week of the end of Sukkot, Hoshanah Rabbah, Shmini Atzeret, and Simchat Torah.  The verse from the story of Channah is about how Elkanah would give portions of his sacrifices to Peninah and her sons and daughters. This parallels the idea of how on Sukkot, sacrifices are brought on behalf of all the nations. This verse is a prelude to the next, which speaks of how, nevertheless, he would give a double portion to Hannah, just as Hashem nevertheless appoints a special day following Sukkot, in which the sacrifices relate only to the Jewish people. Shmini Atzeret is compared to the time after all the guests of a great party go home, and only His beloved companion remains.

The Pirkei Avot adjective associated to this week is exactly that: “beloved.” The adjective truly encapsulates the love and joy of this week.

Chapter 4 of the Book of Proverbs encompasses many of the basic ideas of feeling “beloved” and not abandoning the Torah when learning it for its own sake:

6. Do not [leave] her, and she will preserve you; love her and she will guard you.    

7. The beginning of wisdom [is to] acquire wisdom, and with all your possession acquire understanding.        

8. Search for her, and she will exalt you; she will honor you when you embrace her.     9. She will give your head a wreath of grace; she will transmit to you a crown of glory. 10. Hearken, my son, and take my words, and years of life will increase for you.

This week, on the 21st of Tishrei, Hoshanah Rabbah, it is the yahrzeit of Rabbi David Moshe Friedman, the Rebbe of Chortkov, son of the Rebbe Yisrael of Rizhin. Chortkov was known for its appeal to wealthy chassidim, and for serving Hashem through wealth, similar to the path of the Rizhiner himself. Bringing Hashem’s blessings into the physicality of this world is one of the themes of this Week as discussed in Book 3 and others.

Also (almost always) this week, is the yahrzeit of Rabbi Chaim Zanvil Abramowitz, the Ribnitzer Rebbe, on the 24th of Tishrei. The Ribnitzer was a disciple of Rabbi Avraham Matisyahu of Shtefanesht, grandson of the Rebbe Yisrael of Rhizhin. The Ribnitzer Rebbe was a well known tzadik and performer of miracles, whose life seemed to be completely above this physical plane. For approximately 60 years, he fasted from Sabbath to Sabbath, and his times for prayer seemed to be above the limitations of space and time.

It is fascinating to think that such contrasting lifestyles could both represent the way of Rizhin, but that is the case. The Rizhiner Rebbe was himself a descendant of Rabbi Avraham “the Angel,” and of his father the Maggid of Mezritch, both known for their spiritual, heavenly existence.

Other yahrzeits this week include Rabbi Yaakov Yosef of Pollonoye (21st of Tishrei), Rabbi Menachem Mendel of Premishlan (21st of Tishrei), and (sometimes) Rabbi Levi of Berditchev (25th of Tishrei), Rabbi Moshe Sofer (25th of Tishrei) and Rabbi Asher son of Rabbi Aharon (HaGadol), the Stoliner Rebbe (26th of Tishrei).

Week 5 (Book 4): Loving G-d and Bringing Him into the World: Ryzhin and Bluzhev

STORY OF CHANNAH: 5 but unto Hannah he gave a double portion; for he loved Hannah, but the LORD had shut up her womb.   

   

QUALITY OF ONE WHO LEARNS TORAH FOR ITS OWN SAKE: Loves G-d  

     

BOOK PROVERBS: Chapter 5

TZADIKIM: Rav Menachem Mendel of Vizhnitz and Rabbi Yisrael Spira of Bluzhev (29th of Tishrei) 

Week 5 is the week of Rosh Chodesh Cheshvan.  The verse from the story of Channah is about how Elkanah would give her a double portion, but that she could not become pregnant. This aspect of Channah runs parallel to the story of our matriarch Rachel. Jacob loved Rachel dearly, yet G-d had also not graced her with children. Today, one of the few dates of Cheshvan that we do commemorate is the anniversary of the passing (yahrzeit) of Rachel, on the 11th of Cheshvan.

The Pirkei Avot adjective associated to this week is also associated with love: “loves G-d.” In Hebrew, it is written “Ohev et HaMakom,” which literally means loves “the Place.” In various texts, G-d is called “the Place,” because He is not placed within the world, rather the world is placed within Him. There is no place devoid of G-d.[1] That means that even when we go outside our comfort zone, outside the “Garden of Eden” that is Tishrei and holiday observance, and into the “danger zone” that is Cheshvan and world involvement, G-d is always with us. We are always within Him.

Chapter 5 of the Book of Proverbs encompasses many of the basic ideas of loving G-d (reminiscent also of the love between Jacob and Rachel), and being aware of the pitfalls that exist once we engage with the world around us:

3. For the lips of a strange woman drip honey, and her palate is smoother than oil.      

4. But her end is as bitter as wormwood, as sharp as a two-edged sword. (...)

15. Drink water from your own cistern and running water from your own spring.           

16. May your springs spread out rivulets of water in the squares. (…)                                

19. [The wife of your youth] is a lovely hind and a graceful mountain goat, her breasts will satisfy you at all times; you shall always be intoxicated with her love.

Rashi explains that the “strange woman” is a reference to foreign gods and apostasy, while the “wife of your youth” and “your own cistern” is the Torah. The references to water are also appropriate for the month of Cheshvan, the month of the Flood.

This week, yahrzeits continue to be related to the Rizhin dynasty. The 29th of Tishrei is the yahrzeit of Rav Menachem Mendel of Vizhnitz, the son-in-law of the Rizhiner, and the founder of the Vizhnitz chassidic dynasty. Also (often) this week, is the yahrzeit of the Rizhiner himself, Rabbi Yisrael Friedman, on the 3rd of Cheshvan. An interesting story is told of an interaction between these two tzadikim, which very much exemplifies what was mentioned in the previous week, of how the spiritual path of Rizhin is about elevating the physical world yet also remaining above and beyond its limitations and pleasures:

One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshomo (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. "All my life there was something that bothered me, and I just figured out the answer," he said. "On Friday night we sing shalom aleichem, welcoming the the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lesholom, bidding them farewell. Why do we send them away so soon? Now I realize why. It's because angels can't partake in earthly pleasures. They can't taste food. We don't want to show them disrespect by eating in front of them, so way say goodbye before we begin our meal," at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a maloch at that moment, the Rizhiner himself.[2]

Also usually this week, is the yahrzeit of Rabbi Yisrael Spira, the Bluzhover Rebbe. Rabbi Yisrael survived the Holocaust, having himself experienced the agony and suffering of the concentration camps and having lost his wife and children. There are many stories of his miraculous survival, righteousness and dedication during this time and afterwards. The Bluzhever Rebbe was able to find G-d literally in the gates of hell on earth:

During the days of Chanukah, the Rebbe lit candles in the Bergen-Belsen concentration camp. Once when he recited the blessings, a Jew asked him a question: “Rabbi, even if you stubbornly lit the Chanukah candles and said Lehadlik Ner and She’asa Nissim [the blessings of lighting candles and remembering the miracles], what justification do you have in saying Sheheheyanu Vekiyemanu Vehigi’yanu Lazman Hazeh [“Who has kept us alive and preserved us and enabled us to reach this time”]? During a time in which thousands of Jews are dying terrible deaths, why would you say Sheheheyanu?”

“I too asked myself this question,” the Rebbe replied. “I looked for an answer and found one: When I recited the blessing, I saw that a large crowd had gathered – risking their own lives in so doing – to watch the lighting of the candles. By the very fact that G-d has such loyal Jews – prepared to give their lives for the lighting of the candles – by that very fact alone we may recite Sheheheyanu.”[3]

Other yahrzeits this week include Shimon HaTzadik (29th of Tishrei), Rabbi Shmuel Tzvi son of Rabbi Yechiel Danziger of Alexander, the Tiferes Shmuel (29th of Tishrei), and (sometimes) Rabbi David ou-Moshe (1st of Cheshvan), Rabbi Baruch son of Rabbi Yisrael Hager, the Seret-Vizhnitz Rebbe, the Makor Boruch (2nd of Cheshvan), Rabbi Eliezer of Dzikov son of Rabbi Naftali Tzvi of Ropshitz (3rd of Cheshvan), Rabbi Yehudah Leib of Kopust (elder brother of Rabbi Shmuel of Lubavitch, 3rd of Cheshvan), and Rabbi Klonimus Kalman Shapiro of Piazetsna, the Aish Kodesh (4th of Cheshvan).

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[1] http://www.aish.com/sp/48w/48951921.html

[2] http://rebbestories.blogspot.com/search/label/Tzemach%20Tzaddik

[3] http://www.hevratpinto.org/tzadikim_eng/172_rabbi_yisroel_spira.html

Week 6 (Book 4): Dealing with Difficult People

STORY OF CHANNAH: 6 And her rival vexed her sore, to make her fret, because the LORD had shut up her womb.

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: Loves people

TZADIK: 7 Cheshvan- Rav Yehuda Meir Shapiro of Lublin

PROVERBS: Chapter 6

Week 6 is the second week of Cheshvan. The verse from the story of Channah continues to reflect the story of our matriarch Rachel, whose yahrzeit is on the 11th of Cheshvan. As mentioned in the previous week, G-d had not graced her with children. Yet she watched how her own sister, who Jacob did not intend to marry, had one child after the other.

The Pirkei Avot adjective associated to this week is again associated with love: “loves people.” In Hebrew, it is written “Ohev et HaBri’ot,” which literally means loves “the creatures.” This is a quality very much associated with Aharon HaKohen, Moshe’s brother and the first High Priest. As Hillel states in the first chapter of Pirkei Avot, “Hillel would say: Be of the disciples of Aharon--a lover of peace, a pursuer of peace, loves the creatures and draws them close to Torah.” (emphasis added). Our sages explain that people are referred her as creatures (or creations), because Aharon loved those people that had no obvious positive qualities other than the fact that they were created by G-d. In Cheshvan, when we are “out and about” in the world, we are likely to encounter people that also do not appear to have any positive qualities, yet we must love them and learn from them.

In the above verse from the story of Channah, we see the difficult situation she was in. Channah had to live with a rival, Peninah, that vexed her about the fact that she had children while Channah did not. Such a situation required great “love for people,” and the ability to judge others favorably. In fact, we are told that Peninah’s motives were in fact positive ones – she wanted to enhance Channah’s prayers.

Chapter 6 of the Book of Proverbs encompasses many of the basic ideas of loving G-d’s creatures. It speaks of how to behave when encountering strangers, and what to look out for when faced with unscrupulous and violent men and evil and adulterous women. The chapter also teaches us to learn lessons from other creations, animals: the ant, the bird and the deer.

1. My son, if you have stood surety for your fellow, have given your hand for a stranger, 2. you have been trapped by the sayings of your mouth; you have been caught by the sayings of your mouth.

(...)

5. Save yourself like a deer from the hand and like a bird from the hand of the snare. 6. Go to the ant, you sluggard; see her ways and become wise,

(...)

12. An unscrupulous man, a man of violence, walks with a crooked mouth;

13. he winks with his eyes, shuffles with his feet, points with his fingers.

(...)

24. to guard you from an evil woman, from the smoothness of the alien tongue.

25. Do not covet her beauty in your heart, and do not let her captivate you with her eyelids.

This week, we discuss another important rabbinical figure related to the Rizhin dynasty. The 7th of Cheshvan is the yahrzeit of Rabbi Yehuda Meir Shapiro of Lublin, known for institutionalizing the Daf Yomi cycle. Rav Shapiro was a devoutchassid of Rabbi David Moshe Friedman, the Chortoker Rebbe, discussed in Week 4. Rav Shapiro was the chief rabbi of Galina and Piotrkov, and author of the book Or HaMeir. He is also well known as the founder of Yeshivat Chachmei Lublin, in 1930.

Rabbi Shapiro faced tremendous challenges and difficulties in convincing the Jewish leadership and the rest of the community at the time to institute the Daf Yomi cycle, in part because of his young age. Today it is the hallmark of the vibrancy of Talmudic scholarship worldwide.

Also mentioned in Week 4 was the Holy Yid of Peshischa. The 7th of Cheshvan is the yahrzeit of not one, but two of his descendants, both of them rebbes in their own right: Rabbi Nosson Dovid Rabinowitz of Shidlowitz, grandson of the Holy Yid, and Rav Yerachmiel Tzvi Rabinowitz of Biala-Shedlitz.

It is also important to mention the continuation of the line of Rav Menachem Mendel of Kosov, founder of the Vizhnitz dynasty, also mentioned last week. The 9th of Cheshvan is the yahrzeit of Rabbi Yidele Horowitz, the Dzikover Rebbe, who was raised by his maternal grandfather, Rabbi Yisrael Hager, Rebbe of Vizhnitz:

Although known as a formidable scholar and a man of exceptional character, he shunned the limelight and abhorred any reverence or treatment as a Rebbe. He lived a very frugal life. Absolutely all the monies forwarded to him by admirers and Chassidim were immediately distributed to orphans and widows.[1]

Other yahrzeits this week include that of Rabbi Yehudah HaChassid (6th of Cheshvan), Rabbi Shlomo Dovid Yehoshua Weinberg of Slonim son of Rabbi Avrohom, the Bais Avrohom (6thof Cheshvan), and Rabbi Asher bar Yechiel, the Rosh.

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[1] http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=786-15

Week 7 (Book 4): Elevating (and Being Elevated) by Your Place

7 And as he did so year by year, when she went up to the house of the LORD, so she vexed her; therefore she wept, and would not eat.   

    

rejoicer of G-d          

Rabbi Menachem Nachum, the Maggid of Chernobyl, and Rabbi Avraham Wienberg, the Slonimer Rebbe (11th of Cheshvan)

Proverbs, Chapter 7

Week 7 is the third week of  Cheshvan.  The verse from the story of Channah continues to reflect the story of our matriarch Rachel, whose yahrzeit is usually this week. As previously explained, Rachel’s cries are especially heard by G-d. The verse also emphasize’s Channah’s pilgrimage to the Temple every year. As also previously explained, the month of Cheshvan is closely linked with the Third Temple.

The Pirkei Avot adjective associated to this week is “rejoicer of G-d."In Hebrew, it is written “Messameach et haMakom,” which literally means “makes the Place happy.” As in Week 5, Hashem is called, “the Place,” as no place is devoid of Him. In addition to there being no place devoid of Him, there is one place where His Presence is more concentrated than anywhere else: the Temple, may it be rebuilt speedily in our days.

A person’s geographical location has an immense impact on them, to the extent that Maimonedes writes that if a person wishes to repent from misdeeds, one of the options is to seek to change the locations of where they live. There is also a concept that when a person changes locations they change their mazal, their destiny. This is one of the ideas of Avraham leaving the land of his forefathers and going to Israel. Channah herself goes to the Temple to weep and pray for a child. She is not satisfied in staying in her place, despite the vexation she suffered.

However, as the quality of this week appears to emphasize, once a person is on the level of learning Torah for its own sake, it is not so much the role of place to make a person happy, as it is the role of the person to make the place happy. It is in our power to create a proper Torah atmosphere, an idea very much emphasized by the Sixth Lubavitcher Rebbe, Rabbi Yoseph Yitzchak Schneersohn, as well as by his successor, the Rebbe, Rabbi Menachem Mendel Schneerson.

Even when faced with a barrage of attacks by those around us, like those suffered by Channah, it is still up to us, not up to others or to the place we find ourselves, how it is that we choose to behave.

Chapter 7 of the Book of Proverbs encompasses many of the basic ideas of being careful about foreign places, again similar to the messages of Week 5 and Week 6:

10. And behold a woman [was coming] toward him, the nakedness of a harlot with her heart besieged.   

11. She is bustling and rebellious; her feet do not dwell in her house.                     

12. Sometimes [she is] in the street, sometimes in the squares, and she lurks at every corner. (...)

25. Let your heart not veer off into her ways; stray not in her paths.           

26. For many are the dead that she has felled, and numerous are all her victims.                

27. The ways of the grave are to her house, descending to the chambers of death.

Along with Rachel Immeinu, there are (at least) two other important yahrzeits on the same date, the 11th of Cheshvan. Both the first in the line Chassidic dynasties that remain important sources of light and inspiration until today:  Rabbi Menachem Nachum, the Maggid of Chernobyl [1730-1787], and Rabbi Avraham Wienberg, the Slonimer Rebbe [1804-1883].

The Maggid of Chernobyl was a close disciple of the Ba’al Shem Tov, as well as of the Maggid of Mezeritch. He is also known for his work, Meor Einayim. Chernobyl is also at the root of other important Chassidic dynasties, such as Skver and Tolna. It is interesting to note that Chernobyl, a place nowadays usually associated with tragedy, is also associated with tremendous holiness, Torah, and spirituality.

The Slonimer Rebbe was a disciple of Rabbi Noah of Lechovitch and Rabbi Moshe of Kobrin. He is also known for his work, Yesod Ha’Avodah, as well as Chesed L’Avraham and Be'er Avraham on the Mechilta.  Rabbi Wienberg was well respected among both chassidim and non-chassidim, in a place traditionally opposed to Chassidic thought, Lithuania. Under his leadership, Slonim Chassidim also became established in Israel. (Ascent)

Other yahrzeits this week include that of Rabbi Zev Wolf Kitzis (12th of Cheshvan), Rabbi Baruch of Kosov (author of Yesod HaEmunah and Amud HaAvodah, 13th of Cheshvan),  Rabbi Avraham Elimelech Perlow of Stolin-Karlin the son of Rabbi Yisrael of Karlin (14th of Cheshvan), and (sometimes) Rabbi Avroham Yeshaya Karelitz (the Chazon Ish, 15th of Cheshvan); Rabbi Chaim Pinto (HaKatan, 15th of Cheshvan); Rabbi Shlomo Carlebach (16th of Cheshvan), and Rabbi Menachem Mendel Hager of Kosov (from whom stem both the Vizhnitz and Kosov dynasties, 17th of Cheshvan).