Friday, February 5, 2016




"And these are the Mishpatim, (statutes) that you shall place before them" (Shemos 21:1).

The Zohar comments on this pasuk: Da raza degilgulta – "These are the secrets of reincarnation."

Rav Yechezkel Shinover explained the Zohar's cryptic remarks based on a story about the holy Berditchever Rav:

There were once two good friends in Berditchev, one of whom owned a large store. As he grew older, he decided to sell all his worldly possessions to his good friend in order to live off the proceeds while serving Hashem without the concerns of this world. He thus sold him all his business concerns, goods, and merchandise. They shook on the deal, not bothering to draw up any contract or summon any witnesses, since they trusted one another completely. The bargain was that the sum was paid up in full; in a few days, as soon as arrangements could be made and completed, the other would come to pick up all the goods.

Sadly, soon after, the business owner passed away. When the friend who had purchased all the merchandise came to collect his goods, he found his way barred by the orphans.

"What do you think you are doing?" they asked.

"Your father sold me all his merchandise and I have paid up in full. I am only collecting what is mine!" he declared emphatically.

"Where is the bill of sale? Where is your receipt?" demanded the orphans. Since there was no bill, no deed, no receipt, papers, or witnesses, they refused to believe his story.

The matter ended up in Beis Din before the Dayan, the Berditchever Rav. Rav Levi Yitzchok was in a quandary, for he truly believed the merchant, whom he knew to be a sincere individual with a sterling reputation. But this was unfortunately an open and shut case! The halacha clearly favored the yesomim (orphans). The halacha is that without any shtar chov, with no bill of sale, deed, receipt, or witness, the man could not touch the property left as an inheritance to the orphans even by swearing an oath. This ruling was clear-cut, yet the matter bothered the Berditchever Rav. Where was the justice in this case? How could the halachic ruling based on Toras Emes prevent the rightful owner from claiming his property?

As he sat pondering the matter, he dozed slightly and had a dream. In his vision, the heavenly tribunal revealed that although the merchant was indeed speaking the truth, there was a higher purpose behind the proceedings. Indeed, in a past life, he had owed his dead friend a sum of money, for in their former lives he had been in debt and had not repaid it. Now, in this life, the halacha had come to rectify the matter and have him pay up his former debt from his past life. He was reincarnated in this life to pay back his debt by losing this case and thus the merchandise that he had paid for in full!

When the Kedushas Levi awoke, he explained the matter to the litigants as he handed down the ruling.

"And this," explained the Shinover Rav, "explains how it might seem to us that when a Din Torah rules one way and somehow the guilty party is truly innocent or the innocent party is deemed guilty and this seems to contradict the truth, actually due to gilgulim (past lives and reincarnations) the matter has come to be so that one may repay a debt from a former life. Now we understand why the holy Zohar deems the Mishpatim as the secret of gilgulim, for if you were troubled as to how the Torah rules that the guilty may be innocent or the innocent guilty, the Zohar answers – do not be troubled, for this is the secret of gilgulim!"


Often, when someone asks my Rebbe, the Clevelander Rebbe, Shlit"a, of Raanana for a beracha for someone sick, he repeats the pasuk and the Gemara as explained and related below.

"And he shall surely heal him" (Shemos 21:19).

"From this pasuk we deduce that a physician is granted permission to heal the sick" (Talmud Bavli Bava Kamma).

Some talmidim came before the Vilna Gaon and related that the doctors had despaired of healing a certain sick Jew. "The doctor has given up any hope of saving his life! He says there is simply no cure – surely he will die and not live!" they said.

The Gaon heard this and replied, "Who gave the doctors permission to say such things?! To give up hope and give up his life?! Chazal said that the pasuk gave permission to physicians to heal, yet nowhere does it say that there is no hope and no cure! Who gave them permission to say that?! (Divrei Eliyahu, Mishpatim)

My Rebbe, Shlit"a, adds, "May Hashem guide the physician's hand to heal and care for the sick. The doctor has been given permission to heal, not to mess up or make mistakes!"


"And he shall surely heal him" (Shemos 21:19).

From this pasuk, we learn that a physician is granted permission to heal the sick. (Bava Kama)

Rav Baruch of Gerlitz (Yahrzeit Rosh Chodesh 1 Adar see below) comments that there seems to be some kind of contradiction between this statement and another statement in Bava Basra 116a, where we learn that whoever has someone sick in his home should go to a sage to ask him to pray and beg for mercy. This sounds like healing does not depend on a doctor at all but rather on Hashem's salvation alone.

The Gerlitzer explained that as a Rav when someone brings the lungs of an animal for him to examine and rule if they are kosher, he sees them, examines them and rules based on the principles of halacha and based on what he has seen and examined. However, a doctor cannot always look inside a person. He must probe, question, and work out a diagnosis based on wisdom, intellect, and deduction. In order to arrive at the correct diagnosis, therefore, and to give the best treatment and medicine, he needs divine assistance. We thus see that both are needed! You must go the doctor and ask for Hashem's mercy to guide him to the right diagnosis.



"Cast it to the dogs" (Shemos 22:30).

A maskil (a so-called "enlightenment Jew," a wicked opponent of all traditional Judaism) once came before the Sochatchover Rebbe, the Avnei Nezer, and brazenly jested to the Tzaddik, "Rabbi, I know you rule on matters of kashrus. So next time someone brings you a perfectly good chicken or cow and you examine it and rule that it is treif (non-kosher), please don't throw it away – give it to me so I can enjoy it!"

As the good-for-nothing chuckled to himself and sneered, the Tzaddik replied with a barb of his own. "Let me tell you a story: When our forefathers Moshe Rabbeinu and Aharon HaKohen stood before the Egyptian palace of Pharaoh in Mitzrayim, their entry was blocked by the vicious dogs that stood guard, barking and gnashing their sharp teeth.

"'Halt!' barked the dogs. 'Pharaoh feeds us meat and so we are duty bound to guard his palace gates. Be gone!'

"'Is that so?" said Moshe to the dogs. 'Well, let me let you in on a little secret. Pharaoh eats the choicest, most succulent cuts of meat and only gives you the scraps and bones from his royal table. Now I can make you a much better deal. Listen up to my offer! We are here to release the Jews from slavery. After the Exodus, when we leave Egypt behind, we will gather at the foot of Har Sinai and receive the Torah. In the Torah it is commanded that any carcass and even any slaughtered meat or fowl that is deemed non-kosher is to be "cast to the dogs." Even the choicest cuts shall be all yours!'

"The dogs agreed to the bargain and allowed Moshe and Aharon to pass and enter. Afterward, the promise was indeed fulfilled, the Yidden left Mitzrayim, received the Torah, and fulfilled the mitzvos – and the dogs received their reward of neveilos and treifos.

"Years passed and a new generation of Jews arose – wicked, wayward maskilim whose sole intent was to abolish the Torah and abandon the ways of our forefathers. They began to consume the very neveilos and treifos that were promised to the dogs!

"So the dogs could not sit idly by and see their livelihood endangered. They took the maskilim to court and sued them! The representative of the maskilim stood before the judges and presented his case: 'Your Honor, the Torah says that the neveilos and treifos should be cast to the dogs! This is true. Now where does it specify dogs that walk on all fours? We are dogs that walk on two feet, and we may also consume such meats!'

"The judge turned to the dog lawyer. 'Well,' said the dog lawyer, 'I certainly agree that they are dogs just like us. However your honor, I disagree with his other premise that they deserve our meat. You see, the Torah related clearly that when the Jews left Egypt the dogs did not (Shemos 11:7); they were silent and held their tongues. However, you wicked maskilim,' barked the dog, 'all you do is bark at the sages and Tzaddikim! You never shut your despicable mouths full of false accusations, libels, and conniving schemes!' The judge banged down his gavel and ruled in favor of the dogs.

"And now," concluded the Avnei Nezer to the shamefaced maskil, who stood downcast before his rebuke, "now you surely understand why the dogs deserve the neveilos and treifos and not you?!"



Rav Elimelech Biderman related:

In the days when the Bach was the chief Rav of Cracow, there lived in town a wealthy and respectable Jew who was learned and kind of heart. He would donate nice sums to charity and was known as a ba'al tzedaka and machnis orchim. He had a time set aside to study together with the Rav, and the Bach guided him how to properly give tzedaka based on the halacha, and how to conduct his business according to the Torah. One day, a Jew who was downtrodden and very distressed came to the Bach and asked for his help. His sole source of livelihood was through renting the local squire's property, a common practice in those days, and he eked out a living by running an inn as well as a tavern known as a kretshma. Now, however, someone new had approached the poritz and offered him a greater sum in exchange for the rights to rent the property. This proposition threatened the Jew's entire livelihood and he begged the Bach to somehow help him – he was simply at his wits' end. The Bach sent for his wealthy congregant and advised him to help out the poor Jew.

When the wealthy ba'al habayis heard the reasons behind the Jew's distress, he assured him he would help. "Not right now, however. You see, I am in the middle of myriad preparations for my upcoming trip to Leipzig for the annual trade fair. This requires a lot of advance preparations and I am simply too involved to deal with the poritz now. As soon as I return from Leipzig, I promise to speak to the poritz about the matter," he explained.

The Jew, whose entire livelihood depended on this rental, could not hold back. "Please!" he begged. "Please do not delay this matter or push it off! Who knows what will transpire in the interim?"

The wealthy man reassured and comforted the worried Jew. "Not to worry! Don't fret about a thing! I assure you that as soon as I return, I will help take care of the matter! Try to put it out of your mind and be at ease!"

When the Jew came home, his wife was none too understanding. "What do you mean – push it off?! Who knows what will be? Perhaps the poritz will agree to the other offer and leave us out in the cold! How could you let this happen? Think of your poor starving children! How will we survive without this parnassa?" She continued to muster every form of dire prediction, miserably foretelling their bleak future and berating him for being a lazy, good-for-nothing husband and father, who was ignoring his duty and shirking his responsibility! The poor Jew was even more downcast as his wife heaped scorn and a tirade of complaints and worries upon his head daily for weeks while the wealthy man was away at the fair.

Finally, the day came when the wealthy man returned and kept his promise. Before he even set one foot upon the steps of his own home, he went straight to the poritz, met with him and succeeded in convincing him to keep the Jew as his tenant. He went straight to the Jew with the good news and only then did he finally retire to his home.

Days, weeks, months and years passed and the wealthy, learned ba'al habayis from Cracow went the way of all flesh – his soul left this world for the next. He appeared to the Bach in a dream and described his judgment and his wandering above.

The heavenly court had ruled that due to his many charitable deeds he had indeed earned his reward in Gan Eden among the Tzaddikim and he should continue on there to his rightful place. When his neshama came to the gates of heaven, however, he was confronted by an angel who obstructed him.

"Sorry – not so fast!" the angel stopped him at the gates.

"Who are you and why are you barring my entry?" asked the neshama of the wealthy Jew.

"I am the good angel created by the mitzva you did when you helped the poor Jewish tenant rent his kretshma from the poritz. However, I cannot allow you to enter because of your delay in fulfilling the mitzva. Don't you realize how much disharmony, discord, and dispute you caused in the home of that Jew while you were away and kept him in suspense?" No amount of pleading and begging helped.

The matter was placed once again before the heavenly tribunal, who ruled that he would surely enter the gates of Gan Eden, yet he must wait at the gates for the same amount of time he made the other Jew wait before he helped him.

"I cannot tell you how long I stood there waiting," he concluded to the Bach in the dream. "What I can tell you is that the passage of time seemed eternal to me as I stood watching the pleasure of the righteous Tzaddikim in Gan Eden, waiting for my turn to enter!"

That day the Bach gathered all the Jewish townsfolk of Cracow and related his dream, admonished them to be careful not to delay the fulfillment of a mitzva and put it off!



Rav Aharon of Zhitomir teaches us that the days of Shovavim are equivalent to the ten days of repentance (aseres yemai teshuva) in that our tefillos are just as accepted during shovavim as they are during the aseres yemei teshuva. (Toldos Aharon, Shemos)

The Imrei Noam of Dzhikuv (Rosh Chodesh Shevat #1) teaches us that the days of shovavim are a segula for purity and tahara which is hinted to in the gematria of the word shovavim which is numerically equal to the gematria of mayim tehorim (pure water). SHOVAVIM equals 360 (shin+vav+beis+beis+yud+mem = 300+6+2+2+10+40=360) and MAYIM TEHORIM also equals 360 (mem+yud+mem = 40+10+40=90)+(tes+hay+vav+reish+yud+mem = 9+5+6+200+10+40=270) = 360.


The holy Shela HaKadosh, teaches us (Shovavim Ta"t #2-3) that Shovavim Ta"t alludes to and hints at four walls that act as barriers to block out impurity and that guard, surround and protect us within. These four walls of kedusha (sanctity) are: teshuva, tefilla, tzedaka and Torah (repentance, prayer, charity and Torah study). The four walls are hinted at by the name of these days Shovavim Ta"t (Shemos, Va'eira, Bo, Beshalach, Yisro, Mishpatim, Teruma and Tetzave (during a Jewish leap year)). Shovavim alludes to the pasuk (Yirmiyah 3:14) "Return and repent O' wayward children – banim shovavim." How do we return? The letters Ta"t represent the answer: through teshuva and tefilla and also through talmud Torah. The letters tav and tav also spell the Hebrew word teis, which means to give, alluding to nesinas tzedaka (giving charity).


One of the most important forms of avoda (divine service) is guarding our eyes. My Rebbe, the Clevelander Rebbe, Shlit"a, of Ra'anana, often quotes a well-known teaching from Rav Asher Yeshaya of Ropshitz, the author of Ohr Yesha. Rav Menachem Mendel of Rymanow said something cryptic: "All we heard at Har Sinai was kametz alef." Just like a child learning the alef beis in cheder begins with kametz alef – that is what we also heard at Har Sinai. The Zera Kodesh of Ropshitz has many explanations of this idea. His son-in-law, Rav Asher Yeshaya, explained that we can understand kametz alef to mean that we must hold tight and squeeze the ALEF. The word kametz also means to squeeze tight and hold onto in your fist. ALEF here alludes to the roshei teivos (acrostic) for the words ozen, lev, peh – the ears, the heart, and the mouth. All three equal the gematria of the eyes, einayim (with the kollel):

Ozen (alef=1+vav=6+zayin=7+nun=50=64) = lev (lamed=30+beis=2=32) = peh(pei=80+hay=5=85), together totaling 181, which is equivalent to einayim (ayin=70+yud=10+nun=50+yud=10+mem=40) = 180+kollel=181.

These gematriyos teach us that one of the messages of the Torah given at Har Sinai is to guard our ears, heart, mouth, and eyes. Since the gematria of ears, heart, and mouth equal eyes, we see that guarding our eyes is the primary way of guarding our other senses.

Sometimes we see things by accident – not on purpose. Perhaps our gaze wanders or something passes by. Such things might leave a blemish. What can we do against accidental and involuntary sights? The Toldos Yaakov Yosef (Vayishlach) instructs us to daven to Hashem (Tehillim 119:37) Ha'aver einai meir'os shav – "Avert my eyes from seeing negative matters." Through this tefilla we can merit to save any of our limbs and senses that are not under our control, such as our eyes.

Thus we daven for two things: First, we ask, Ribbono Shel Olam – Hashem – Ha'aver einai meir'os shav – "Avert my eyes from seeing negative matters." The Tur in Orach Chaim Siman Alef explains that guarding our eyes is difficult because, as we have said, the eyes see all the time. How easy it is to accidentally see something we didn't mean to see as it goes past, without our ever having intended to see it. So we daven and ask Hashem, "Please guard and avert my eyes from seeing unwholesome, negative things. Please, Hashem, guard my eyes so that those things do not come my way at all!"

Second, Rav Yehoshua of Belz taught that we must daven that even if we have, heaven forbid, seen things that are inappropriate and damaging to our souls – Please, Hashem, prevent such sights from leaving a blemish upon me and from searing their influence on my mind. Ha'aver einai meir'os shav – "Avert from my eyes from seeing those negative sights." Even if I saw them and their image was seared and burned into my retina, please purify and sanctify my eyes so that those visions leave no mark or blemish; may they rather be erased and forgotten!


This is the time and place to remind all of my readers whom I love with heart and soul – please do not be offended by my words of advice and my strong call to action! The streets of the world and the Internet and its inner world are full of dark passages, filthy and impure places. Yet if and when you must tread there for parnassa, please guard your eyes and your souls. Daven to Hashem and take action. Please, if you have not yet done so, please consider installing filters on your computers and phones. May Hashem save us from seeing the wrong things and through our eyes gazing at the light of divrei Torah, may He restore our sight and enlighten our eyes – Amen!

(Anyone who needs practical advice on this matter may contact me or the wonderful organization GYE Guard Your Eyes or Google the search term Guard Your Eyes)


Rosh Chodesh 1 ADAR


The fifth son of the Divrei Chaim was named Baruch, after the Divrei Chaim's father-in-law, Rav Baruch Frankel Te'omim, author of the Baruch Ta'am. He traveled with his father to the Sar Shalom of Belz and Rav Meir of Premishlan. Rav Baruch married the daughter of Rav Yekusiel Yehuda Teitelbaum of Sighet. When, sadly, she passed away at a young age, he married the daughter of Rav Shmuel Shapira of Lanzcut, the son of the Bnei Yissaschar. For some thirty years he served as Rav of Rudnick, where the Divrei Chaim had held his first rabbinic position. After his first father-in-law left Gerlitz for Dorhovitch, he took his father-in-law's place until the Divrei Chaim ordered him to vacate the position for the older Rav, Rav Shmuel Teitelbaum, the older brother of the Yetev Lev. When the latter passed away, Rav Baruch once again took his place as Rav of Gerlitz, where he served for seventeen years till his petira, and where he is buried.

He followed in his father's footsteps, staunchly observing all his customs even when they appeared to contradict halacha. He was adept at concealing his loftiness and only the greatest were able to see past the veil and discern his hidden stature. He was a fiery opponent of the Zionists and Maskilim and his zealotry and staunch pursuit of emes (truth) caused many to misinterpret his nature.


When he was a young child in shul and the sefer Torah passed him by, he refused to kiss it as all the other boys did. When asked about his refusal, he answered, "I don't love the Torah, so why should I kiss it?" Everyone present was visibly distressed by this answer, and they related it to his father, the Divrei Chaim.

The Sanzer was at ease and said, "This is a proof that he is a sincere ish emes – a man of truth! How can he love the Torah yet? He has never studied it! Once he learns Torah and sees its sweetness then he will learn to love the Torah and kiss it!" (Baruch She'amar p. 56. Others relate this story about his brother, the Shinover.)

Of all the Divrei Chaim's sons, none was as attached and bound to Rav Chaim as was Rav Baruch – so much so that they called him a true Sanzer Chassid (in the name of Rav Tzvi Hirsch of Rudnick). From childhood he did not leave his father's side, imitating all his father's ways and customs and acting as his father's constant companion on all his journeys. The affection was reciprocal and the Divrei Chaim openly demonstrated warm affection for his son, Rav Baruch, praising him in appreciation of his wisdom and sharp intellect.

"There has not been such a soul in this world for some three hundred years!" declared the Divrei Chaim. Because of their close relationship, Rav Baruch influenced his father in many ways. Often the Divrei Chaim would ask his son's opinion on matters. Despite their closeness, however, Rav Baruch admitted that his father's ways were so lofty that he failed to truly imitate him, try as he might.


When Rav Chaim Reisher Hirschman came before Rav Aharon of Belz and introduced himself as a Gerlitzer Chassid, Rav Aharon responded that his father, Rav Yissachar Dov of Belz, said of Rav Baruch that "no hint of laughter was ever seen on his holy lips!" This despite the fact that he was known to jest and poke barbs of rebuke at many of the Tzaddikim of his own generation! We must conclude that these "jokes" and "barbs" had a hidden purpose and were not to be taken at face value. (Rabbeinu HaKadosh MiSanz Vol. II p. 331)

Rav Baruch greatly admired his older brother, the Shinover Rav. In their youth they would arise early and study Torah at dawn before daybreak lishma (for its own sake), purely to give nachas ruach (satisfaction) to Hashem!

He once described the difference between themselves as follows: "My brother greatly admires truth and I simply detest falsehood. When my brother sees a matter that is full of falsehood and lies, if he still finds an ounce of truth in it, he honors and respects the matter and draws it close, because of this small truth which he values so highly. However, if I find a matter in which I discern even an ounce of falsehood, I cannot stand it!" (Vayaged Yaakov, Vol. IV Intro.)

As was his custom, his sharp barbs of rebuke were reserved for his brother as well. A Shinover Chassid once spent a Shabbos in Gerlitz and listened in pain and distress, as jibe after jibe was aimed at his beloved Rebbe, the Shinover Rav! All Shabbos, Rav Baruch referred to his brother the Shinover mockingly as the Dybbuk, [because he had previously chased out a Dybbuk from someone] until the Chassid could no longer control his emotions and simply could not hold back, yelling, "Enough!"

Rav Baruch gave him a stern knock on the head and remarked, "Fool! Don't you know the meaning of Dybbuk? It means that he is constantly davuk – bound and attached to the Ribbono Shel Olam!" (Ateres Chaim, Vol. I Intro.)

When his own Chassidim asked him why he seemingly spoke against his brother when there were many more deserving of his rebuke, he replied, "When I arrive before the heavenly court and they rule against me that I deserve Gehinnom because of this, they shall ask me to face my brother, the Tzaddik against whom I spoke and – don't worry – when he sees me, he himself will be the one to redeem me and take me out of there as a favor!"

The Stropkover once told Rav Chaim Meir of Vizhnitz that Rav Baruch would pause before reciting the Shabbos Kiddush on Friday night, relating some jest or barb of rebuke as a joke against one of the Tzaddikim of the generation. Even his nephew, Rav Shlomo of Bobov, was no exception. He too was the brunt of his uncle Rav Baruch's comic comments. During Rav Shlomo's last years, Rav Baruch's sister, Rebbetzin Nechama Rubin, begged and pleaded that he desist. He finally listened to her. Not long after, Rav Shlomo passed away while in Badenheim for his health. His body was recovered from the resort town to be laid to rest and that Shabbos, many Chassidim who had traveled from far and wide spent Shabbos in Gerlitz. No one wished to reveal the matter to Rav Baruch until he questioned his son, Rav Sinai of Zemigrod, as to the reason for the unusually large number of Shabbos guests. At first Rav Sinai tried to avoid the matter; yet when his father commanded him to fulfill the mitzva of Kibbud Av (the biblical command to honor one's father) he had no choice but to tell him the truth. When he heard the sad news he cried out in pain and distress, "I told her [my sister] to leave me be and not stop me! I kept him alive all these years and now – oy vavoy!"

Before he passed away, he asked his attendant for a cup of tea and recited the beracha shehakol – that everything was created by Hashem's words. He drank half the cup and began to recite words of Torah, returning his neshama in the middle of reciting the derasha [see Avos DeRabbi Nosson 25:2 that this is a good sign] on Rosh Chodesh, 1 Adar Tav Reish Samech Vav, at the age of seventy-six. (Based on Al HaTzaddikim ve'al HaChassidim, p. 45–49, Tzaddikei Olam, p. 116–122)


"And these are the laws and judgments" (21:1).

The Ba'al Shem Tov's grandson, in his sefer Degel Machaneh Ephraim, explains based on the statement of the Holy Zohar that teaches that this pasuk refers to the cycle of gilgulim - reincarnation and transmigration of souls. He asks the obvious question, how can the Zohar understand this verse to be referring to secrets of gilgulim if the verses thereafter continue explaining the laws of torts, damages and various mundane monetary laws? 
What connection can these topics possibly have to do with gilgulim?

He explains that when there are two parties who come to Bais Din and the rabbinical court, who base their rulings on the Shulchan Aruch, rules in favor of the guilty party - this procedure calls into question the entire corpus of Torah law. How can a law that is Divine, G-dly, pure, true and, whose ways are those of pleasantness – Darkei Noam, rule against truth and in favor of the thief or the wrongdoer and have such a false verdict rendered by true judges?

The answer lies in our Emunah. We believe and know that the Torah is true and its Divine truth is above all human understanding and comprehension. When we perceive to have been wronged and see that even the Torah does not seem to grant justice, but instead, seems to rule against it, Chas VeShalom,  we must seek deeper and look past the façade. Beneath the façade of what we are seeing, surely lies events from the  the past history of the litigants souls' and previous reincarnations. 

Back then, it was the other way around, and he who seems to have lost and been wronged at this trial, was surely the one who was the wrongdoer in the past. In a past life, he was the one who owed his fellow litigant money and did not pay up, and the Torah's ruling of today is making up for that. This however, doesn't exempt the other party who has taken his money through trickery today. He will also pay for it one day either in this life or the next, for there is no false judgment before Hashem and His Torah.

This is why the holy Zohar tells us that within the seemingly mundane laws of monetary damages and business dealings, lie the secrets of gilgulim and reincarnation  for the Torah's laws are
true and they compensate and fulfill the Divine plan. Even if they seem false to us, Chas VeShalom, they are playing out the truth of past lives and debts that need to righted and repaid.

The Devarim Arevim tells the following tale:
Once, the Ba'al Shem Tov sent the Maggid of Mezritch to a stream bordering a forest, and informed him that there, he would observe firsthand the secret of reincarnations that the Zohar teaches about in our parsha.

The following scenario played itself out before his eyes:
An armed soldier on horseback, who was tired from his journey, ate and drank by the bank of the stream and then, after resting, continued on his way. Without realizing, he absentmindedly left his moneybag by the stream. Along came another man, and sitting himself down by the stream, found the soldier's forgotten moneybag, which he took and continued on his journey. Not long after, a third man came along. He was pauper, dressed in rags. He sat and drank from the stream's clear waters, ate his brittle bread, rested and fell asleep. No sooner had he dozed off, the first man, the armed soldier, galloped back to the well where he had forgotten his moneybag. He roused the sleeping pauper and asked him where his pouch was. The pauper claimed that he honestly knew nothing of its whereabouts and pleaded his innocence. However, the armed soldier grew violent, and in a fit of rage, he dealt the poor man with a deadly blow.

The Maggid repeated all he had beheld to the Ba'al Shem Tov, who explained to the Maggid the secret of these people's past lives.
In his previous life, the first man, the armed soldier, owed a sum of money to the second man and through trickery and deceit, he never paid it back. The third man, the pauper, was the judge who failed to try the case properly. He did not crossexamine the thief and asked for no proof or testimony  he simply dismissed the case. Now, in this cycle of life, the first man lost his money, the second person found it and he was justly paid back. The third man, the pauper, got his deserved punishment for failing to judge the case properly. Each man in this cycle of life got what he deserved, based on the deeds of his past life. This is the secret of reincarnations and gilgulim. Through the laws of judgment, torts, damages and monetary compensation, this is how Hashem's Divine Providence provides righteous justice and runs the world. (Ba'al Shem Tov, Mishpatim 1)

"Do not lend a hand to the wicked by acting as a cruel and evil witness." (23:1)

Rav Mordechai of Neshchiz taught (Rishpei Aish, Mishpatim), that we should never speak negatively about another person and never judge another Jew wrongly. When one speaks negatively about a fellow Jew, he pairs up with the Satan, who up until then is a single witness. However, with another person, they become a pair of witnesses valid of testifying in the heavenly court. This in essence, causes the speaker to become a wicked and cruel witness along with the Yetzer Hara.

The following story illustrates this best: Rav Avraham Mordechai of Pintshov told his soninlaw, Rav Eisek of Komarna (Yahrzeit 1st of Adar), the following story:

The Holy Ba'al Shem Tov was praying together with his disciples on Rosh HaShana, when one of the disciples dropped his snuffbox. Even though he was in the midst of his prayers, he bent down, picked the snuffbox up from the floor and took a pinch of snuff. One of his friends saw this and felt that his actions were inappropriate. "How could he do such a thing in the middle of Rosh HaShana davening?!" he thought, judging his friend's actions as wrong and offensive. This thought caused a great uproar on High, and a prosecuting angel succeeded in having it ruled that the offender would not live out the year!

Our Master, the Ba'al Shem Tov, saw all this with Ruach HaKodesh, and his soul ascended on High to the supernal realms and came before the Heavenly court to plead his disciples case on his behalf. "How can you pronounce such a harsh judgment of death for such a small offense?!" was his argument. But to no avail. He could not succeed in changing the judgment. None of his arguments helped, and he was greatly distressed.

Then, on the night of Hoshana Rabbah, his prayers succeeded having the heavenly court rule that if the very same disciple who had judged and prosecuted against his fellow disciple  were himself to change his own mind, judge him favorably and give him the benefit of the doubt  this would sway the judgment, and tip the scales of judgment in his favor.

Our Master, the holy Ba'al Shem Tov, then used his spiritual powers and he removed all the "mochin"  all the spiritual prowess and power of mind from this disciple so that his mind was weakened, and he felt no strength to learn and study. This caused his mind to wander and his thoughts eventually settled on the odd phenomenon  why anyone sniffed tobacco and why snuff was so popular? He came to the understanding that there must be some souls who are so refined and so lofty that nonetheless, require some rectification. And the only way this can be achieved for them is through yichudim, spiritual methods of meditation and unifications of the Divine Names, using the most refined of senses  the sense of smell. As it says, regarding the sacrificial offerings in Vayikra, that they caused a pleasing fragrance  a Reyach Nicho'ach.

Then he thought of his fellow disciple, and how he had perhaps misjudged him. Perhaps he had some great merit, and who knows why he took snuff during the prayers?
Who knows what great tikkun he might have accomplished?!

That Hoshana Rabbah, our Master, the Ba'al Shem Tov, was in a great mood and he answered any question that was posed to him. Among them was this disciple as well, and he asked the Ba'al Shem Tov why people sniff tobacco. The Ba'al Shem Tov asked him back, "Nu, you tell me. What do you think the reason is?" The disciple proceeded to say the idea that had thought about earlier that day. "Now," encouraged the Ba'al Shem Tov, "go on and tell us what other thoughts you had…" The disciple proceeded to judge his fellow favorably and explain his actions during davening in a positive light. At that moment, the harsh heavenly decree was annulled and the verdict was overturned. Afterwards, the Ba'al Shem gently confronted his disciple about his original negative thought and instructed him to always give the benefit of the doubt and to judge others favorably.

The Rav Moshe of Pshevorsk said that when the Satan ascends on High to prosecute against a Jew, his testimony is overlooked, since the Torah requires testimony to be given by two witnesses  and alone, he is only one. The Yetzer Hara waits for the opportunity to seize us as witnesses… If someone speaks lashon hara, badmouthing other Jews, judging them negatively and speaking badly about them, the evil one seizes this opportunity and he joins up with them as a team of two witnesses to bear testimony. This is the meaning of our verse  do not lend your hand to the wicked evil one and be a cruel, wicked witness alongside the Satan and prosecute against other Jews. (Ba'al Shem Tov on the Torah, Mishpatim 7)


The Holy Ba'al Shem Tov told the following parable:

There was once a king, who had many wonderful treasures, and he stored them in various secret vaults within the royal palace. The more valuable and important treasures were hidden deeper, in a more secret manner than the others were. For example, he hid them behind a false wall, which had some slight mark that only someone truly wise might discern. Then, even deeper and more discreetly, he hid the more valuable and important treasure in such a subtle way, that only the wisest men could detect such a faint trace of something hidden. The king had only one son. As the king grew old, he hid all his treasures in various secret locations within the castle. He then summoned his heir, the prince, and commanded him saying, "Take heed! Pay attention and take note, for my hidden designs and secretive manner have a design and an intended goal. If you seek my treasure with wisdom  you shall discover it!"

When the king passed away, his servants and ministers ransacked the castle; any treasures that were left lying about were immediately claimed and taken. Whatever treasures that were not skillfully hidden were also quickly uncovered and taken. After they had left, the prince, the king's only son the true heir, went down to the cellars, and he took his father's advice and began to search for clues.

Soon, he detected a faint trace of a façade and a false wall, and sure enough, there he discovered an important and valuable treasure. However, he remembered his father's advice and he was not content to stop there. He continued searching until he again detected an even fainter, harder to trace secret vault, that was so well hidden and concealed that it was almost unnoticeable and undetectable. There, he discovered a treasure more valuable than all the others!

Thus it is regarding Hashem's treasures. Wisdom, the Chochmos Chitzoniyos, all forms of external wisdom [such as the sciences, mathematics, geometry, astronomy, poetry, literature, rhetoric, music, art etc.], were all snatched up by the nations of the world. They snatched these treasures which lay out in the open or were ill concealed and not well hidden. However, the only son, the prince  Am Yisrael, searched and found the concealed and hidden treasures of Yiras Hashem. And then beneath that, they discovered another, even greater treasure, the immeasurable treasure of Ahavas Hashem, Love of Hashem! (Toldos Yaakov Yosef – Behar – Ba'al Shem Tov

Rav Elimelech Biderman told a story about the Pnei Menachem of Ger:

A sad and downtrodden young man who was beset by suffering, once walked into the Pnei Menachem's room. He poured out his woes to the Rebbe, crying about how long he and his wife had yearned and prayed for a child. Finally, their son, the apple of their eyes, was born. A short while later, he suddenly grew ill, only to pass away from his sickness. And so, here the young man stood before the Rebbe, crying and asking why Hashem had taken away this precious gift and what Hashem wanted from him?!

The Pnei Menachem answered him with the following story:
In my childhood I once entered the bank and I saw a Jew enter with a large sum of money, which he handed to the teller and left. My heart went out to the poor soul. How terrible he must have felt  giving away all his money and being left with nothing! Then, I saw another person come in after him, and after signing some papers, he was given a large sum of money. I was so happy for him! Here was a Jew, who just received a great gift!

How foolish and childish I was back then. For what I did not realize, was that my childish notions of the workings of a bank were in fact based on a completely false understanding of what went on before my eyes. The first gentleman, who I had felt so sorry for, was in fact the happier of the two.

His good fortune had allowed him to amass a tidy sum, which he could put away for safekeeping. His large deposit would earn him interest and dividends and he would become a
wealthy man. The second fellow, for whom I had been so happy, had sadly fallen on hard times and had no choice but to take out a bank loan at high interest. This is how I learned that not everything we see with our eyes, tells the full tale. Often, there are stories  "behind the scenes", hidden, concealed and secret information which we do not know.

Sometimes, it may seem to a person that he has incurred a loss, when really, he has gained and profited. Therefore, I say, do not allow yourself to sink into depression, asking yourself, "What does Hashem want from me?" Rather, remember that Hashem did not take anything from you; he is constantly giving you, even if your human eyes may not see, nor discern this.

Often, we hear people say about themselves and their connection to their Judaism, things like  "I don't know… I just don't find that inspiring," "it doesn't move me," or, "I don't feel that that speaks to me." What they are really saying is  what does this mitzvah or minhag do for ME? What is Judaism doing for ME? In reality though, we must ask ourselves the opposite question, since after all, when is going to shul to daven and learn or doing any mitzvah, about us? Aren't we doing this for Hashem? Isn't HE the One Who commanded us to do these things?
Hence, 'what about ME?' has no place here. The real outlook has to be 'what about Hashem?'

The Nesivos Shalom says that this is one of the messages taught to us in this week's Parsha by the Eved Ivri, the Jewish slave. If he is a true Eved Ne'eman, a faithful servant who loves his Master, then he serves his Master day and night. He doesn't select the easy tasks and ignore the difficult ones. He takes upon himself the seemingly heavy burden, and like an ox pulling a yoke, he serves Hashem, day and night, whether he feels enlightened, shining with the light of Torah and a feeling of delight and pleasure or even at night, in the darkness and the gloom, where his avodah is bland and tasteless. A real Eved Hashem is not deterred but the lack of spiritual enlightenment he may sometimes be missing when performing the mitzvos. He remains a faithful servant and serves Hashem through it all.

This is the meaning of the pasuk that says, "He shall serves six years and on the seventh go free." Six days a week we toil, and yes, sometimes it is hard work, it is bland and sometimes we don't feel inspired, moved or geshmak. Yet as servants of Hashem, we must remain steadfast to our service of Hashem. Just as a faithful servant does his duties day and night, so must we. Then, after the six days of the workweek are behind us, the pasuk tells us, "On the seventh day we go free." Shabbos comes and we are free of the burden!

Eventually, we feel the sweetness of Torah, mitzvos, Avodas Hashem and how sweet Shabbos is! Then, we experience the light and the delight of Hashem and His Avodah. May we all be zoche to that sweet reward, Amen!

Friday, January 29, 2016




The holy mechaber of the Sefas Emes once told of his first visit to Kotzk.

He observed that there was no order and no one watching or safeguarding the Kotzker's household and court. People and guests came and went and the doors were always open.

This lack of organization and supervision led to a series of "missing" objects which no doubt went "missing" along with those "missing" persons who had pilfered them.

The shamash, the Kotzker's attendant, was named Feivel, and his argument with the Rebbetzin was so loud as he bemoaned the missing – presumed stolen – silver candlesticks on that Erev Shabbos, that everyone in the house heard it – even the Kotzker Rebbe himself.

"Feivel, what is all the commotion?!" the Kotzker demanded.

Reb Feivel was yelling, "And why shouldn't they steal, eh? Why not? When everything here is hefker – open and free for all! Why shouldn't they steal?!"

"What!" roared the Kotzker. "Feivel, how can anyone steal? It says in the Torah: "Thou shalt not steal"!!!

Years later the Sefas Emes related, "When I heard the holy Kotzker roar those words it seemed to me at that very moment that there was no possibility of stealing anything at all because of the negative commandment not to do so!"

This is what the Sefas Emes took back with him from his first visit to Kotzk. (Siach Sarfei Kodesh, Yisro)

My Commentary:

There is a fine line between "should not" and "cannot." We are given free will and are also challenged with the evil urges that try to tempt us to sin. We are free to resist and overcome temptation and thus be rewarded. We are free to give in and succumb to our desires and be punished for our misdeeds. The choice is ours. This is because we do not see or experience divine revelation firsthand. Hashem is hidden from us. We believe, and our emuna (faith) gives us the strength needed to overcome those urges, temptations, and desires. However, we do not see. If we did see or hear Hashem firsthand, we would automatically lose our free choice. There is no choice or freedom to disbelieve that which is clearly and plainly right in front of your eyes. If Hashem's presence is firsthand knowledge and you hear Him command, you are no longer free to disobey.

It seems to me that the Sefas Emes was transported on that Erev Shabbos to Har Sinai. The holy Tzaddik, the Kotzker, [RAV MENACHEM MENDEL BEN YEHUDAH LEIBISH MORGENSTERN OF KOTZK (YAHRZEIT 22 SHEVAT)] became a channel, a medium for the Shechina that spoke from his throat as he uttered the commandment "Thou shalt not steal." The Sefas Emes heard this mitzva as if from Hashem Himself, and thus, at that moment, he was transformed from a free-willed chooser to one who had no choice but to obey. This is why he felt that at that moment he could not understand how anyone could steal! How can you steal if Hashem tells you not to? It went from "you shall not steal" to "you cannot steal." It is impossible to steal, it cannot be done – it is simply not a choice.

We all go through such stages in our lives. Our intellect and our logic tell us we should not do things, yet the evil urges tempt us beyond reason to do them – and so we give in. However, at the point where we strengthen our resolve and say, "No, I cannot do this!" – at the point where we triumph and defeat the evil urge, we lose the free will to choose evil and we transform the suggestion of "you shall not sin" into "you cannot sin."


The Maamar Mordechai of Slonim related that once the holy Kozhnitzer Maggid spent Shabbos Parshas Yisro together with the Berditchever Rav, the mechaber of Kedushas Levi. Rav Levi Yitzchak announced, "Whoever has open ears shall tomorrow hear the Ten Commandments!" to which the Kozhnitzer Maggid responded, "And whoever does not…[have open ears] should ask Hashem to open them for him!"


The tefillin written by the famed Tzaddik, Rav Moshe of Pshevorsk were well known as exceptional and holy. Rav Moshe was an extraordinary scribe and his safrus was reputed to be imbued with extra sanctity and devotion. A pair of tefillin written by Rav Moshe was sought after by many Tzaddikim.

When the Kotzker learned of these tefillin, he too wished to purchase a pair. Rav Moshe's widow did not have many of her late husband's tefillin left and they sold for the astronomical sum of three hundred gold rubles a pair! Rav Menachem Mendel gathered his entire savings and sent the money with a Chassid to the widow to purchase the precious, holy tefillin.

When the Chassid returned, he was visibly wary and said nervously and jokingly, "I have to admit, Rebbe, that I transgressed the commandment 'thou shall not covet' – I was over on (transgressed) lo sachmod (do not covet), and I just had to try them on! So I did. I hope the Rebbe isn't too upset."

The Kotzker had been anticipating these precious tefillin for weeks. Nevertheless, without hesitation, he handed them to the Chassid. "In that case, here, you keep them – they're all yours," he told the astonished Chassid. "Tefillin that caused another Jew to transgress lo sachmod and to borrow without permission, I have no need for." And so saying, he gave them away!


Everyone was dancing up a storm! One of the most accomplished musicians played his instrument and the music was exuberant, the dancers' enthusiasm and excitement overflowing until they were practically dancing on the ceiling! The sweet sounds of music spilled out over the dance floor as the dancers twirled and swirled, unceasingly moving to the sweet music. On and on they danced, all night long.

A new guest entered and his mouth fell open! What was this? Were these people crazy? Had they lost their minds? What were they all doing, twirling, jumping up and down, and shaking and moving in strange ways? The whole group had gone nuts!

These were his thoughts – because he was deaf. He could not hear a single note! And being unable to hear the music, the sight of all the dancers appeared bizarre and outlandish!

Explained the Ba'al Shem Tov, if he was wise, he would have surmised that even though he could not hear the music, the reason all these people were dancing was not because they had lost their minds – rather it was because they could hear music and were dancing to its lively tune. Then, even though he was deaf and unable to actually hear the music, surely he too would join the dance!

The Degel Machaneh Ephraim, the Ba'al Shem Tov's grandson, uses his grandfather's mashal to illustrate the pasuk in Parshas Yisro: "And all the people saw the sounds" (Shemos 20:15). When Hashem spoke the words of the Torah to the people, not all of them heard right away. Some of them were even deaf. So Hashem healed all their blemishes and opened their eyes and ears. Even then, some were simply not on the level to hear and understand the sweetness of the Torah. But they saw the malochim (angels) dancing. Seeing the excitement and pleasure that others all around them were experiencing led them to understand that everyone was reveling in the pleasure of the sweet sounds of Torah. They too then "saw the sounds" – they witnessed a demonstration of pleasure flowing from the sweet sounds of Torah. Their eyes were opened, and once they witnessed this delight, they too appreciated the sweetness of the Torah and joined in!


In honor of Kabbolas HaTorah and Parshas Yisro, Rav Elimelech Biderman shared the following anecdotes about chizuk for limud Torah:


The Mishna in Avos (4:10) tells us: "If you have neglected the Torah, there are many others who are correspondingly negligent, and if you toil in Torah, Hashem has much reward to give you."

The Chafetz Chaim asks why the Tanna, the author of our Mishna, uses the words "many" and "much" (harbeh in the Hebrew) to refer to negligence and reward? He answered based on the following observation:

There are many Yidden who toil all day long from dawn to dusk, working hard to earn a living and sustain their families. They are so busy with their livelihoods that they simply have no time all day to sit and learn in the Beis Medrash even for a short while. Now the test comes when the workday is done. What does such a Jew do once he comes home? Does he eat supper, stretch out on the couch and spend his time in idle matters of no consequence all evening till he retires? Or does he push himself – despite his fatigue – and hurry off to the Beis Medrash to grab an opportunity to study and for kevias itim – a set time for study? If he does, his actions demonstrate that he truly yearns to study all day, but his parnassa is what is holding him back; if Hashem would only provide him with a parnassa that gave him more time to study, he would do so. For this reason, the Mishna says that he receives much reward – sechar harbeh. He receives great reward because he is rewarded as if he studies all day long! If, however, he idles away all his evenings and spends them neglecting Torah, then the Mishna says that there are many others who are correspondingly negligent. These words can be read to mean that he has been very negligent, why the "very" – harbeh? Because in the heavenly court – the beis din shel maala, they consider him to have neglected the Torah all day long!


"And they came to Mara (the bitter place) and they were unable to drink the waters of Mara, for they were bitter…and Hashem showed (Moshe) a tree and he cast it into the waters and the waters became sweet" (Shemos 15:23–25). The Gemara (Taanis 7a) teaches us that water is a metaphor for Torah. Tzaddikim explain these pesukim as follows: There are those who try to learn Torah but they find it bitter to taste and derive no pleasure from learning. Hashem therefore gives them a tree (etz), hinting at the word etza – a piece of advice – cast yourself into the waters! Throw yourself into learning and the waters shall be sweetened. If you cast your entire being into the Torah, and throw yourself into learning, eventually your Torah learning will be sweet for you!


Chazal tell us (Yoma 72b) that if you merit it, then the Torah becomes the elixir of life, and if not, it is the elixir of death. Rashi explains this merit to mean studying Torah sincerely, purely, for its own sake – lishma – and fulfilling it. Now who can truly say of himself that he studies lishma?

The Sifsei Tzaddik of Piltz (Eikev #9) cites his brother-in-law, the Sefas Emes: If you study Torah lishma then the Torah becomes sam hachaim – a life-giving potion, an exilir of life and vitality that nourishes you spiritually! If, however, you do not merit it, the Torah is then sam hamaves. Although many understand these words to mean "a deadly poison," the Sefas Emes reads this to mean "a potion against death." The Torah either gives us life or saves us from death. He who merits studying lishma merits the elixir of life, and if someone has not yet reached that lofty level, at least the Torah is a potion that saves him from death, preventing his spiritual demise.


Rav Yisrael ben Ze'ev Lipkin Salanter, founder of the Mussar Movement (Yahrzeit 25 Shevat) asked what lesson we can learn from the fact that the exact location of Matan Torah is unknown to us. Why don't we know the precise spot upon which the Torah was given? Furthermore, there is a dispute among the sages on which day (6 or 7 Sivan) the Torah was given.

The Torah is teaching us a profound lesson. Let no one say – here, in this place, here, in this community, shul, Yeshiva, Beis Medrash, or kollel, I am unsuccessful in acquiring Torah and spirituality. If I were elsewhere I would achieve success and find myself! Similarly, a person might say to himself – this time is no good, I cannot learn, or daven or find my spiritual way, this time is not appropriate, there are too many distractions and so on. A different time would be better – then I could concentrate, learn and daven to my heart's content. NO! Do not suggest that this time or this place is no good – for the Torah's giving has no time or location recorded, in order to teach us that every time and every place is the right time and the right place for Torah! May we all merit it, Amen.






A man suffering from eye problems once came before Rav Yitzchok Neshchizer to request a beracha for a refua sheleima. He stayed in Neshchiz for several weeks and on Erev Shabbos, the Rebbe saw him as he passed by to greet all the guests. The Neshchizer asked him to stand up, called him over and told him: In earlier generations, the Tzaddikim had the power to heal the sick because they could discern a person's spiritual blemishes. They rectified the matter at its root source, healing the person from his sickness. For example, the Hebrew word for eye is equal in gematria to chochma and bina, which are known as the supernal eyes. In our time, however, no Tzaddik has the power or ability to discern such things. The most important thing, therefore, is full faith – emuna sheleima. If a person believes with full emuna, then he can be saved and healed. "This shall be my sign," said the Neshchizer, meaning that if this person were healed it would be a sign that he had true emuna and if not, that was the cause of his failure to be healed.

On another occasion, a sick person came before Rav Yitzchak Neshchizer, who told him that while in his youth he could help, now, in his older years, he no longer had the strength to help heal the sick. "I have great difficulty in bringing myself into the position to save these sick people," he explained. "However, sometimes they are saved through my beracha alone."

There came before him a sick Jew from Prussia. The Rebbe insisted that he was unable to help him, but the sick Jew asked again and again and then placed his entire money pouch before the Rebbe, begging the Tzaddik to take whatever amount he wished as a pidyon to heal him.

The Rebbe answered him, "Please believe me, perhaps you will heal, but I simply cannot commit to promising you. The reason is your own fault and shortcoming. For I see that you have lost faith in Hashem. Your emuna in Hashem is weak – you have forgotten Him because you heard that in Neshchiz there is a wonder-working Rav who saves people. You have therefore placed all your faith and trust in me alone. The truth is that it is not I who saves; salvation comes only from Hashem. Once you place your faith and trust in Hashem – from there your salvation shall come.

He then recited the following story: There once came a couple before the Kozhnitzer Maggid. They had been robbed and the thieves stole all their belongings. When the husband and wife came before the Maggid, and asked him to help recover what was stolen, he said to them, "I tell you emphatically that it was not I who stole your things! I have witnesses and a sound alibi proving my whereabouts at the time of the theft so that you can tell I am innocent!"

As the Maggid continued to protest that he had had no hand in the theft, the astonished couple insisted that they had not come to blame the Maggid.

"Why then have you come to me if you do not suspect me?"

The couple began to beg the Tzaddik to help them recover their stolen property. They placed a golden coin on the table. The Kozhnitzer then told them that it was not enough. They added another coin, then another, as the Tzaddik continued insisting that the sum for Tzedaka was insufficient. Finally, he told them that he needed sixty golden coins and not one less! The poor couple were at their wits' end! They emptied their purse but the sum fell short.

"No," insisted the Kozhnitzer, "it has to be sixty!"

At this, the wife took a handkerchief, gathered all the coins and said to her husband as she turned to leave, "Come, let us go. Hashem can help us without this as well."

This was what the Rebbe had been waiting for. "Aha!" he declared. "Now I can help you! Before, when all your emuna was to rely on me alone, I saw I could do nothing for you – you had forgotten Hashem! But now that you have placed your trust and faith in Hashem, I can help you for just that one original coin you offered for Tzedaka!"

The Rebbe was once in Ratneh and among the throngs of Chassidim and other Jews seeking his help and blessings, a woman came from Lithuania. She came in to receive the Tzaddik's blessings but left without hearing clearly or understanding his blessings and words of advice. She turned to the gabbai and begged to be let back in. The gabbai knew that the Rebbe was adamant that people should not return, because whatever beracha and words of advice were given to him from Heaven were sent only at the point of the person's departure. The gabbai refused, but she begged and pleaded relentlessly. Eventually, she succeeded in annoying and pestering him so much that he became angry and said, "Don't worry, I will find out what you need!"

"I need a teshuva," she told him – and so he gave it to her! The gabbai prescribed fasts, mortifications, and different forms of penitence that are given to those who wish to do teshuva for grievous offenses! The lady was placated and she left happily with the "Tzaddik's advice"!

After the last guest had left, someone who had witnessed the gabbai's prank brought the matter to Rav Yitzchak Neshchizer's attention.

The Rebbe called the gabbai over and rebuked him, telling him the following tale:

"There once came a poor, unlettered, country bumpkin before my father, Rav Mordechai of Neshchiz, Zt"l. He bothered and annoyed the gabbai with his repeated requests to get a beracha and for the gabbai to write him a kvittel, and so on. He pestered the gabbai so much and made him so angry that he wrote him a kvittel all right! And on the note of petition he listed all manner of horrible offenses and terrible sins – the worst transgressions! In short, he wrote that he (the peasant farmer) was asking to do teshuva for he had transgressed all the worst sins in the entire world! The foolish, illiterate peasant happily took the kvittel that he could not read and presented it to my father. My father's ruach hakodesh evaded him at that moment, and, upon reading the kvittel, he prescribed a fitting teshuva! Many fasts, rolling in the snow, and all manner of self-mortification! The foolish peasant had true emunas Tzaddikim and asked no questions. He had full faith and trust in my father, the Tzaddik. This is what the Rebbe had told him to do – and so he did it! For three full years!!!

"When he came back to visit my father, he had been transformed into a great man! For these practices had refined his soul and made him into an adam gadol. From shomayim they had withheld my father's ruach hakodesh so that this would happen. My father saw that a lofty soul, an adam gadol, now stood before him and asked him how he had reached such spiritual heights. When the simple farmer told him, 'Three years ago, Rebbe, you prescribed for me to fast and afflict myself,' my father investigated and realized what the gabbai had done.

"He then remarked to the gabbai, 'You certainly placed your soul in danger. You are lucky – if those afflictions had harmed him, you would have been liable! Bedieved, ipso facto, fortunate and praiseworthy was that country man who reached such madreigos (spiritual levels)!!!'"

(Zichron Tov Inyanei Teinas Birchosav # 24, 25, 32)







Rav David HaLevi Segal – Taz

Rav David Segal author of the well known commentary on Shulchan Aruch, Turei Zahav is better known by the acronym of his work, the Taz. Rav Yoel Sirkes, author of the famous commentary on the Tur, Beis Chadash, took him for a son in law as a husband for his second daughter Rivkah. He studied under his father in law's tutelage and he later settled in Cracow where he experienced personal tragedy which he wrote about in his commentary the Turei Zahav. (See comments to Orach Chaim end of Siman 151 the laws of the synagogue) "In my youth when I lived in the holy community of Cracow my home and personal house of study where located above the synagogue (this is a frowned upon location as indicated by the Shulchan Aruch ibid) and I was greatly punished when my children died and I pointed to this as the cause of their untimely death." Later he was appointed as Rabbi of several cities including Lwów.

His commentary on the Shulchan Aruch was so well respected and esteemed that many of the leading rabbis began to use his opinions, decisions and rulings as the basis for their own. This roused the ire of other rabbis such as Rav Shmuel Koidinover author of Birkas HaZevach and Rav Gershon Ashkenazi author of Avodas HeGershuni who felt that not only was it improper to rely on the decisions of such later authorities over deciding the case through the earlier works. They felt that the commentaries of the Taz and his contemporary Rav Shabsi Kohen author of the Sha"ch were full of errors and mistakes.

Just as earlier in history the Maharam Lublin had attacked the Shulchan Aruch and the Rema for what he saw were shortcomings, and was ignored, so were the attackers of the commentaries on Shulchan Aruch ignored. Their opinion was in the minority and the majority of the rabbis greatly respected and followed the rulings of the Shach and Taz to the point where today, no rabbi can earn semicha without having studied and mastered their commentaries in addition to having studied and mastered the Shulchan Aruch and the Rema.

There was once a beautiful synagogue in Lwów named the Turei Zahav synagogue where the famed Taz had prayed. It was clothed in a mysterious aura of splendor, sanctity and holiness from days gone by. Its sextons and prayer leaders were esteemed righteous people whose position was seen as important and honorable.

The history of this synagogue is rich and paints a tapestry whose backdrop is one of the Jewish struggle for rights against the Jesuits and their lies. In 1571 a fire broke out in Lwów's Jewish ghetto and the central synagogue named was burned down as well. The community leader, a wealthy merchant by the name of Reb Yitzchak Nachmanowitz began to work towards a solution and on September 24, 1580 he purchased an empty lot known as Olesko's lot for 1500 gulden. On it had stood the ruins of stables and the municipality who was short of cash was happy to sell the empty deserted lot to the wealthy merchant. On March of 1581 he received the king's license as well. He hired an Italian architect named Paulus Romano to build him a large and magnificent edifice to serve as the new synagogue. The original ancient building that had gone up in flames was too small and the new synagogue was designed to be 9 x 11 meters with two adjacent rooms. Because King Sigmund had ruled that the Jewish merchants were to be given rights and privileges, Rav Yitzchak was able to purchase and build a magnificent home in the gothic style of architecture as he wished. Building a synagogue was another matter entirely. The law forbade synagogues to be distinguished externally from any other building and certainly it forbade them from being taller or magnificent structures. To circumvent this issue as well as to bypass the lack of a permit for building a new synagogue, which Rav Yitzchak failed to receive, he had his own private home and villa attached to the new synagogue so that they were one structure and the only entrance to the synagogue was in fact through the hallway of his very own home. Thus rather than having built a public synagogue, in essence Rav Yitzchak claimed the synagogue as his own private house of worship and prayer. Off course during times of prayer Rav Yitzchak granted permission for the entire Jewish community to pass through his home and this unique feature would later be the savior of their synagogue from the hands of their enemies. In 1582 Romano completed his work and the new synagogue was complete. In 1595 Rav Yitzchak passed away and his two sons Mordechai and Nachman took over his position in the community.

In September of 1591 the Archbishop invited the Jesuits to Lwów. He gave them a small church and a private house for their quarters. They began to search Lwów for a suitable location to build a proper church and monastery, yet they could find no suitable location. The local church who opposed the Jesuits due to internal church politics would not help them and they were left without a solution. Until one day in 1600 they set their sights on the Jewish quarter and began to explore it. When they saw the magnificent structure of the synagogue their envy and jealousy was aroused and they set their sights on it to acquire it for themselves. No sooner had they hatched the plot then they set about accusing the Jewish community of building an illegal synagogue without the royal permit.

The Jews off course do not sit idly by and having roused the entire Jewish community to defend its synagogue and its honor they set about proving that they had in fact purchased the land legally and had all the documents to prove it. The long drawn out battle went from court to court and ended up twice before the king himself. This lasted between four to six long years of court cases, appeals and tribunals and the royal tribunal in Cracow handed down its final decision: "the synagogue is a public building which must be handed over to the Jesuits, however all the lots and property of the Jews must be purchased back by the municipality and the Jews were to be compensated fully for their value and any investments they had made in the property." Finally on January 1606, the king reached his decision to agree to this ruling against the Jew's appeal and to award the lot and the synagogue to the Jesuits. The complaints of the Jews fell on deaf ears and the municipality was ordered to compensate the Jews financially but the Jews must hand over the keys to the Jesuits.

Jewish Lwów was in a state of shame and mourning. The Jews removed everything from the synagogue. The son of Reb Yitchak, Reb Mordechai Nachmanowitz, flanked by the heads of the Jewish community, the sexton of the synagogue and two witnesses approached the Jesuits with the keys to the synagogue. He led them through his home and hallway to the outer courtyard where he opened the gate and allowed them to enter.

The masses entered and lit candles where the Aron Kodesh had stood and chanted Christian prayers, while the Jewish community was enwrapped in a state of pain, crying and mourning as on Tisha BAv. This reached a crescendo when they spotted the new cross erected on top of the building.

According to one legend through it all Reb Mordechai stood strangely serene and composed. His reason was revealed all too soon. He had not given up hope. He had a plan.

Once the keys had been officially handed over, this had all been recorded in the official protocols, and the Jesuits had left. Reb Mordechai stood defiantly and barred their re-entry. To their astonished faces he set forth a simple argument, the only entrance to the synagogue was through his own private home and through his living room. The king may have ruled that the synagogue's keys were to be handed over to the Jesuits, however no one had ruled that he had to grant them entry through his private home and domain. This he flatly refused to do. "I suggest you sell me the synagogue since you have no way to enter it anyway and build yourselves a church elsewhere." So saying he barred the door, locked the gate in their face and turned away and went home pocketing the key.

The enraged Jesuits, seeing victory snatched from their hands went on a rampage. They returned the next day yet they found the deserted gates to Reb Mordechai's home locked. Furiously they launched a complaint with the municipality. Reb Mordechai sent counsel to represent himself claiming simply that the Jesuits were now demanding something they had never been granted. They had not been allowed free access to his private home and domain. The municipality (whose heads were also at odds with the Jesuits) agreed to Reb Mordechai's argument and the Jesuits were left with no other options but to compromise. The Jews received back all their property, including the old and the new synagogue and the bath house. In return they paid an exorbitant amount to the Jesuits who would use the funds to purchase their own property. Nonetheless the Jews saw this as a clear victory and a miracle. They celebrated by re-sanctifying and rededicating the synagogue with great emotion and thanksgiving. And the Jews of the city of Lwów rejoiced.

According to another legend it was Rav Nachman's wife named Rosa who saved the synagogue. As a young girl she was a beauty with golden locks and received the nickname Golden Rosa. Others say that hers was a heart of gold, and in her piety she took care of orphans and beggars. Either way she was nicknamed the Golden Rosa and according to legend her sanctity, piety and wisdom went hand in hand. She approached first the king, then the archbishop and succeeded in persuading them of the Jew's rightful ownership of the synagogue. Her words of wisdom, framed with her piety and goodness won their hearts and her pleas were accepted on High. Legend has it that this is why the synagogue was originally named the Golden Rose synagogue. It was named after her since she succeeded in helping win it back for the Jews. Only years later when the famed Taz, author of Turei Zahav prayed there was it then called by many as the Turei Zahav synagogue in his honor.

Rav Yitzchak haLevi Segal (the Taz's older brother) wrote a glorious poem entitled "Geulah – redemption," which Maharam Lublin and the author of the Sem"a had enacted to have sung in Lwów annually on the Shabbos following Purim. This poem was written on parchment and hung displayed in a place of honor in the Turei Zahav synagogue.

In his commentary to Pirkei Avos 1:1, Ruach Chaim, Rav Chaim of Volozhin tells us the following story: "The story is told regarding our master Rav David the gaon and author of the commentary Turei Zahav (Taz on Shulchan Aruch) that once a woman came before him crying and shouting "Woe is me! Rebbe, behold my son is so weak he is at death's door!" And he answered her, "I am in G-d's place?" She responded: "I am calling out to the Torah which you learn and represent! For the Holy One and His holy Torah are one and united!" And he answered her, "I will do this for you, I will give as a gift the Torah which I am studying now together with my students for your sick son, maybe in it's merit he will recover and live, since the verse says "With this [Torah] shall you live a long life," and at that moment his fever broke. We see that through Torah study, with the power of his dveykus attaching and cleaving to Hashem one has the ability and merit to revive and resurrect the dead!" This remarkable story is found in the sefer, Toldos Gedolai Hora'ah (page 78, footnote 10).[According to the Shut Shoel Umeishiv they opened the kever of the Taz, one hundred years after his death and they found him in perfect condition, even his clothes had not decomposed. (Brought in the Shem Gedolim of the Chida)].[9]

As is well known the Taz wrote a commentary on Shulchan Aruch. He was a Rav/Rosh Yeshiva in the big city of Posen in Western Poland, but after a few years decided that he was not cut out for the Rabbinate. He decided to go into anonymity by going to the town of Lvov, in Eastern Poland where nobody would recognize him and be able to learn in peace and quiet.

After a few weeks in this town someone came over to him in the shul and said "Rabbeinu". It turns out it was one of his former talmidim who happened to live in this town. He swore him to secrecy so that he would not reveal who he was. After a few months, the Taz was resigned to find work to support his family. He got work in the slaughterhouse skinning and cutting meat.

A number of shailos came up in the plant and they happened to ask him if he knew what the din was and he paskened a few questions. Word got to the Rav of the town and he was very upset. He called in the Taz and decided to put him in cherem for paskening shailos instead of referring them to the Rav of Lvov. He could no longer learn in the shul but would have to stay in the booth where the guard would sit.

One time a young girl came with a question about a chicken to the Rav and the Rav paskened that it was not kosher. The girl ran out crying. The Taz, who was in the booth outside the shul saw her and asked her why she was crying. She said, "My mother is a widow and this means we will not have chicken for Shabbas." The Taz looked at the chicken and said, "the chicken is kosher. Go and tell the Rav to look in Yoreh Deah Siman 18 in the Taz in footnote 8 and he will see that the chicken is in fact kosher." The young girl went back into the shul and told the Rav. The Rav looked up the halacha and then realized that he had made a mistake and the chicken was in fact kosher. He asked the girl, "Who told you this information?" She told him, "the man sitting outside in the booth." The Rav goes outside and asks him, "how did you know that Taz?" "Because I am the Taz!!".

The Rav immediately calls the entire town together and announces in the shul that he is stepping down as Rav and handing the reigns over to the Taz. The Taz accepts. The student, who had known the whole time of the Taz's identity, asks his Rebbe, "Why did you reveal your identity and why are you accepting the position?" The Taz explained, "I really wanted to remain in hiding but when I saw the tears and felt the pain of this Yesoma (orphan). All my personal plans were no longer significant. I had to do something to prevent the pain and anguish from this poor family and any other poor family in the future."

Rav Yehuda Aryeh Rav Yehuda Aryeh Leib (Leibele Leibele Leibele)Eiger of Lublin Eiger of Lublin,22nd

The Toras Emes

A Leap of True Faith for Yiras Shomayim

A great example of Rav Leibele's yiras shomayim (fear of heaven) is a story told about him [I heard it from Rav Moshe Weinberger of Aish Kodesh Woodmere, NY] in his youth, as a young avreich in his father-in-law's home, as he sat studying Torah. Oblivious to his surroundings, he did not notice that he had a visitor. It seems that the wife of the local

duke had come to see Rav Leibele's wife about some matter. After knocking and receiving no answer, she pushed open the door and was mesmerized by the Tzaddik's singsong voice as he learned, totally absorbed.

Eventually, she grew somewhat annoyed that he had not even noticed her, and she made her presence known. Rav Leibele saw her and, not knowing who she was or why she had come, he thought of only one thing – he was now alone with a woman who not modestly attired and who was not his wife, ISSUR YICHUD! His eyes darted to the door but she was standing in front of it and seeing no other escape from the issur yichud (prohibition of being alone with a

woman), he did the only thing he could: he jumped out of the second-story window to

the ground below. I believe he limped for the rest of his life. But his immeasurable mesirus nefesh and yiras shomayim is a lesson for us for all generations.


VaYachan Sham Yisroel Neged haHar - Yisroel encamped there opposite the mountain - Rashi quotes the Mechilta, KeIsh Echas BeLev Echad – they were as one person with one heart. The Kotzker explained that they reached this level by examining themselves and seeing their own flaws and shortcomings then they saw each other person as greater than themselves and that is how they became as one, with one heart. Rav Moshe Kobriner said that this is a piece of advice, neged haHar – to be used against the mountain, which is the evil inclination who opposes us like a mountain, the only way to withstand him is to be as one people with one heart.


VAYISHMA YISRO – And Yisro Heard.

Isnt it inetesrting that last week we read Shabbos Parshas BeShalach and we call it Shabbos Shirah but this week, the week of Matan Torah we don't have any special name for the parsha? You might have thought that it would be fitting to call it Parshas Aseres HaDibros, or Parshas Maamad Har Sinai or Parashas Matan Torah. But no, instead we simply call it, Parshas Yisro. Why is that?

The Tzadik Rav Leibeleh Eiger (Yahrzeit 22 Shevat) in Toras Emes asks a similar question. Why is Parashas Yisro the story which preceds Matan Torah? What message is there in the fact that the Parasha of VaYishma Yisro – Yisro heard, is the introduction to Matan Torah?

He answers that it teaches us that the way to prepare ourselves to receive the Torah is by training our ears and opening our hearts to hear Hashem's message. And that message is, no matter how far you are from Me, no matter how distant you were, you can draw close to Me, says Hashem.

For even Yisro, a non Jew who became a convert, a person who as Kohen Midian Chazal tell us that he had served and worshipped every foreign god, every idol and every avodah zarah out there! And this man Yisro, he became Moshe's father in law and one of Am Yisroel and one of the closest to Hashem. If Yisro can hear the message, all we need to do is open our ears and our hearts to hear the message as well. No matter how far or how distant you are now, or you feel, you too can draw near and close to Hashem.

Moshe, the one closest to Hashem also felt distant. For it says he approached the Arafel, the fog. The fog is a dark cloud of concealment in which Hashem is hidden. Even Moshe perceived a barrier, a concealment a hiding of Hashem. Moshe, the one closest to Hashem realized how distant and far he was. For those closes to Hashem truly are those that realize just how humble they truly are how small and infinitesimal compared to Hashem's awesome Infinity. The closer you are the further away you are. And the further away you feel, the closer you truly are! For there within the fog is G-d. Arafel equals Shechina in gematria.

In Toras Avos Rav Moshe Kobriner is quoted as teaching that Arafel – fog can be read as the Yiddish expression for Arup Fal which means to fall down. Moshe went and entered the fog, he taught Beni Yisroel that even when they fall down, even when they are small minded, when they have falls and troubles and suffer, Moshe entered the fog for there within the Arup Fall is G-d. If you stand up from your falls, and you withstand all tests and trials you will discover that within the darkness and concealment is Hashem.

Rav Leibeleh Eiger concludes that the advice for a person seeking to draw near, seeking to draw close and open their ears and heart is "Ashrei Adam Shomeya Li Lishkod al Dalsosay Yom Yom," happy is he who listen to my advice and dwells at the gates and door of Heaven day after day, even though last time I messed up, and it didn't work out and now I feel far, I wait and seek day after day for my opportunity and I never give up! If I yearn and seek day after day one day I will see the gate unlocked and the door open and I will seize my opportunity to enter and draw near and be close, and then Hashem's light will shine forth. Never give up hope and open your heart and draw near. That is why parshas Yisro precedes Matan Torah.


Rav Leibeleh Eiger became an ardent chassid follower and disciple of the Kotzker Rebbe. The first Gerrer Rebbe author of Chiddushei haRim told the Rebbe of Alexander that just as there was lightning and thunder by Maamad Har Sinai when Bnei Yisroel accepted the Torah so it is that in Tomoshov (where the Kotzker Rebbe first held court) there is Kabbalas haTorah with thunder and lightning!



A stranger came to the Kuzhmirer Rebbe asking for advice and a blessing in his business affairs. The rebbe apid him no heed and no attention. Just then, to his astonishment, a chassid came in to the rebbe, the rebbe greeted him warmly inquired after him and his family and when the chassid asked for none other than advice and a blessing for his business affairs the rebbe gave him advice and a beracha. "Rebbe," the stranger had the chutzpah to come back to the Kuzhmirer indignantly with his protests, "when you deigned to help me I was sure that business dealings were too mundane and earthly a matter, so you ignored them, surely you aren't playing favorites though, and just because he is your chassid you do give advice and blessings even on such mundane earthly matters as business, but why not me?" he asked.

And so Rav Chatzkel Kuzmirer  told him the following mashal:

There was once a Jewish merchant who travelled to the great fair in Leipzig to do some business. There he met a gentile merchant whose wares and merchandise were to his liking. So much so that he spent the entire time at the fair dealing solely with this merchant in his store. The fair ended and the merchants packed their wares and merchandise up, rolled up their awnings, closed their booths and headed home. Still our Jewish merchant was engaged in business with this merchant, when his servant entered and complained, "You have spent all our time at the fair here in this store and now the fair is over. You have bought a lot of merchandise but how will we ever get it home? Don't you realize that we need to buy pitch and oil and grease the wheels of our wagon before the homeward journey? Now that the fair is over and everyone has packed up and gone, where will we get pitch from? Who will sell it to us?" "Do not worry," answered the gentile merchant. "I myself traveled with surplus pitch. Now let us finish conducting our business calculations together with peace of mind, no need to rush or hurry I will supply all the pitch you need." At that very moment another hapless merchant who sorely needed some pitch and was looking all over for some wandered in and overheard the gentile merchants declaration that he had some. "Please sir," he interrupted, "I too need pitch can you sell some to me, I will pay full price." "What!" cried the indignant merchant, "what do I look like to you? A pitch salesman? Don't you see I deal in fine wares and merchandise? Now this man over here, he pointed to the Jew, he is my customer and he has purchased much merchandise from me, so when he needs some pitch for to grease his axle and his wagon for the journey home, I gladly give it to him. But you? What wares and merchandise have you bought from me? We have conducted no business together at all, so I don't know you and I have nothing to do with you, begone." And so he was dismissed.

"Now, my chassid" turned the Kuzhmirer Rebbe to the stranger, "always comes to me to ask the ways of Hashem and to seek out Yiras Shomayim and Avodas Hashem and Chassidus, so when he needs some pitch to oil his axles and help the wheels of his earthly coach along I help him as well. But what do I look like to you a pitch salesman? You who never come seeking advice in ruchniyus and avodas Hashem all you want is my pitch, what dealings have we together?"

The Modzitzer, his grandson, in Divrei Yisroel applies this to our parsha, "Yisro asked Moshe why do the common people "HaAm" stand by you from morning to evening all day long," they need parnassah and help with wordly matters, why don't you help them. Moshe answered, "If they come seeking the ways of Avodas Hashem, Lidrosh Elokim," then  "ki yihiyeh davar ba elay," then if they need afterwards also help with parnassah and worldly matters as well, surely I will help them. However anyone who comes solely for worldly matters and not LiDrosh Elokim I do not answer such people. (Divrei Yisroel YISRO)



Rav Elimelech Biderman told the following story:

Rav Iram who works in an organization known as Lev Shomeah – The Hearing Heart which helps bachurim in the South of Eretz Yisroel, told how someone he did not know contacted him and told him the heart wrenching tale of how his beloved son, apple of his eye is ready to get married and working to find him the right shiddush is a long arduous and difficult process, and how now finally a suggestion was posed that sounds like it might be the right match and they are close to finalizing all the arrangements, however . . .his son broke one of the rules in Yeshiva and they decided to make an example from him to teach others to beware and they summarlity kicked him out. His shiddush to be's brother learns in the same Yeshiva, and if they don't take him back and forgive his mistake, surely her brother will find out and tell their father and the entire shidduch will be off and the boy's life might be ruined! "I simply don't have the spiritual strength and stamina to withstand such a thing!" cried the boy's father, "after so many other fruitless proposals and shidduchim that went nowhere, finally to let the right one slip away like this!" the poor man sounded at wit's end, and so he begged Rav Iram to please plead his case and ask the Yeshiva to please not throw his son out.

First he turned to the Rosh Yeshiva and begged him to reconsider, the boy was extremely sorry and he wished to make amends and be given a second chance, he, Rav Iram was willing to act as a guarantor for the boy's behavior and he even agreed to sleep and eat at home so long as he could attend and not be labeled as "kicked out." Then Rav Iram turned to the Mashgiach and the boy's shiur rebbe and the rest of the hanhalah, they finally agreed but explained that they would hold a final meeting to discuss the issue and finalize their decision together.

Rav Iram needed to head out from Bnei Brak towards Jerusalem and so he caught the bus and as he sat down in the evening with the lights out he continued his conversation quietly on his cell phone, begging, pleading and asking them to reconsider and take the boy back and conclude their meeting with a positive answer. Meanwhile halfway through the journey the other rider sitting next to Rav Iram lost his patience and lost his temper and he jumped up and began to heap curses and angry words onto his neighbor, saying: "Why are you so inconsiderate!?" he shouted and screamed, "All the entire way chatting and chatting and disrupting my rest, you don't stop for even a second, shut up already! Let me get some rest and try and sleep stop this horrid act of Gezel Sheina and leave me alone!" he bellowed. Rav Iram tried to beg his neighbor's forgiveness but the man was inconsolable, he continued yelling and screaming so much that the bus driver, stopped the bus and turned on the lights thinking that some emergency must have happened, Rav Iram was so embarresed that he turned quickly to face the window lest anyone recognize him and he let the man continue to rain down blow after blow of wrathful words until, finally spent, the lights shut off and the bus continued on its way.

A short while later, Rav Iram felt his cell phone vibrate. Fearing his neighbor's wrath he had ended the conversation and silenced the phone. Now he looked at the display and saw the Rosh Yeshiva's phone number. He knew it was extremely difficult to reach the Rosh Yeshiva and he began an internal debate, should he answer and risk his neighbor's anger and another round of insults or ignore the pressing call, which surely had the fate of a boy and his father's sanity and health at stake? He decided to answer in a faint whisper, the Rosh Yeshiva said, "by the way you answer I can tell you cannot talk, I just wanted to tell you the good news that we decided to give the boy a second chance, Beracha and Shalom." Rav Iram was overjoyed. Now a new turmoil began within him. Should he call the boy's father and tell him the good news? Or again risk the wrath of his neighbor? Just as he decided that any insult and shame was worth saving the father's health and surely he must be anxiously waiting for an answer, the bus turned into the city of Jerusalem and the lights went on. Now knowing that his neighbor couldn't sleep anyway he turned the phone on and called the number of the boy's father to tell him the good news. As he was speaking to the overjoyed father he noticed something strange, his voice seemed to echo again and again. The reason was because the man sitting next to him on the bus was none other than. . . the boy's father! The father immediately understood what had happened, and he was so embarrassed and ashamed he wished that the ground would swallow him up that very moment. Here sitting beside him was Rav Iram who just yesterday he had begged to help him and his son, and now. . .all the nasty angry shouted words came back to him and he simply could not forgive himself. "How could I have done such a thing?! The entire time that you were on the phone for my son's sake and for the sake of my health and sanity and well being and I insulted you and berated you and yelled at you?! I feel so terrible." He tried to explain and excuse himself by telling how he had not slept a wink last night in worry and he had just now boarded the bus headed to Jerusalem to go and daven by the kosel for hatzlacha and siyata dishmaya, "please forgive me," he begged. Please make this story well known and publicize it to atone for me and act as a merit for my other sons.

So, concludes Rav Biderman, how many of us are just like that father? We beg and plead to Hashem and ask for his help in our distress. Then Hashem sends us messengers and aids and all manner of ways to help us. Instead of trusting in Hashem, we get angry and upset and we attack and berate sometimes those very messengers and agents that Hashem Himself has sent to help and aid us! We must therefore strengthen our emunah to judge other favorably to give others the benefit of the doubt, and to love all of Klal Yisroel as much as we love ourselves only then can we be prepared to receive Hashem's blessings and salvation.

In Loving Memory of

Our Dear Father and Teacher

HaRav HaChossid Avraham Chaim ben Sholom and Frumit Goldenberg, ז״ל of Micula, Satmar

A beloved talmid of HaRav Yechezkel Shraga Schonfeld, זצ״ל and of the Holy Satmar Rav, Ba'al "Divrei Yoel," זי״ע

A man of great kindness

Very learned, studying Torah daily

Ready always to offer sage advice and wisdom

Always weighing his words carefully

How greatly he withstood tests and trials like the patriarch whose name he shares

Avraham's faith and trust stood by him and kept him going

Meaning he found in the path of his great mentor and teacher, his Holy Rav, זי״ע

Caringly he educated us, his children, according to the Mesorah of our traditions

How he himself received it and was brought up in it

Always toiling in Torah study day and night with his set shiurim

Indeed his fear of Heaven always came before his wisdom, serving the Creator in perfect simplicity

Mitzvas Bikur Cholim — caring for the sick was his life's work as he cared for Hashem's children as his own, emulating Hashem's kindness and mercy

When he went in for open heart surgery in Houston, Texas in 1978 under the care of Dr. Denton Cooley, one of the fathers of open heart surgery, Rav Avraham Chaim had but one request. To bring in a copy of the holy sefer Noam Elimelech together with him as a segulah. They placed the holy sefer below his pillow during the operation, miraculously his difficult operation was a successs and the doctor reverently handed back the holy sefer Noam Elimelech which had accompanied him on the road to recovery.

May he intercede on behalf of his beloved family and return to us

May the zechus and merit of the holy Rebbe Reb Elimelech of Lizhensk stand by him and his family and loved ones.

He passed away at 83 years of age on כ״א לחודש שבט תשס״ו speedily at the end of days. ת.נ.צ.ב.ה