Thursday, October 22, 2009

Other upcoming Yorzeits of Chassidishe Rebbes Tzadikim and Rabonim

Date of MarCheshvan
 
3 - Rav Yisroel ben Shalom Shachna Heilige Rizhiner
4 - Rav Kalonymous Kalmish ben Elimelech of Piaseczna Aish Kodesh
7 - Rav Meir ben Yaakov Shimshon Shapira Rosh Yeshiva Chachmei Lublin founder of DafYomi
9 - Rabbeinu Asher ben Yechiel R"osh on Shas (Rishon)
11 - Rachel Imenu
11 - Rav Menachem nachum ben Tzvi Meor Eynaim Czernoble
12 - Rav Zev Wolf Kitzes - Talmid of Ba'al Shem Tov
15 - Chazon Ish
17 - Menachem Mendel Kosov Ahavas Shalom
22 - Yissacher Dov ben Yehoshua Belz
30  - Tzvi Hirsch Rymanover
 
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Today is the Yahrzeit of the Aish Kodesh of Piaseczna who is an einikel of the famous Noam Elimelech - the Rebbe Reb Melech of Lizhensk

Today is Dalet (4) MarCheshvan the Yorzeit Hillulah of the Piaseczna Rebbe
(who is an einikel of the famous Noam Elimelech - the Rebbe Reb Melech of Lizhensk)

 
Rav Kalonymous Kalmish ben Elimelech zy"a the author of Aish Kodesh, Chovas HaTalmidim Hy"D
 
In his Sefer Mevo HaSha'arim Chap 7 he writes: (paraphrase)
 
The simple Jews and the average Jews the Householders
Not Just Like Leavs But Like the Flames of a Torch
-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~
"The job of the simple Jews and the householders in Chassidus is not simply to act like the leaves of a tree, which guard the fruit from harm and harness the sun's rays to produce food and sustenance so the fruit of the tree (the Tzadik) can blossom and grow. They are not there just to go to work and toil and support others. Rather they too are to be lit aflame with the excitement and enthusiasm of Chassidus and just as many small flames come together they then form a blazing torch whose light shines forth with a heavenly supernal fire and light of G-d. Then they are not only adding but aiding the Tzadik as well since they gain by drawing close to the simple and the householders."
 
Part of a Human Pyramid whose job at the foundation forms the base!
-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~-~
"In the Bais Aharon of Karlin he taught from Rav Shlomo Karliner the following parable: A king needed to reach a very high place to get an object from there and he did not posess a ladder that reached high enough. What did he do? He gathered several servants together and had them stand on each other's shoulders until the servant at the top was able to reach the object.
 
Now anyone who understand the parable cannot say that the servant on the very bottom is unnecassary?! Without him the entire group would collapse! The same is true regarding holiness We cannot grasp G-d's greatness without the 600,000 souls of the entire group of k'lal yisroel - the jewish people and although among them there are some simpletons without them even the most learned cannot grasp Hashem."
 
Kol Tuv,
R' Tal Moshe Zwecker
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Wednesday, October 21, 2009

The Power of a Jewish Soul - Rabbi Yisroel of Ruzhin Yahrzeit 3 Cheshvan

Related to Mishna Avos 6:9

 "If you gave me all the silver and gold and precious stones and pearls in the world I would not dwell except in a place of Torah."

The Power of a Jewish Soul ; A Precious Stone

Today Gimmel (3rd) of MarCheshvan is the holy Rav Yisrael of Rizhin's yorzeit.
 
"You are attired with light as a garment." Tehillim 104:2
 
The first Rizhiner Rebbe, Rav Yisroel of Ruzhin comments that this verse teaches us a deep concept. 
 
Every Jewish soul is a holy spark which there is none like it in the world even within the Tzadik. However his light is hidden. The parable is that: He is a diamond in the rough.

When a person first discovers a diamond in it's natural setting of rock and stone it looks like little more than a dark stone. It is dirty and doesn't shine from it's place nested in the wall of the mine. First it has to be chipped away and removed from the wall. Even then it looks nothing like a diamond. Then it must be scrubbed and cleaned. Even then it bears no resemblance. One must have it cut & polished and then when it is set in the proper setting of gold or silver it glows and its beauty and splendor truly shines.
 
This is the meaning of "You are attired with light as a garment." Tehillim 104:2 Hashem attires Himself with your own light as a garment.
 
It depends on just how a person treats his personal light, what does he do with his soul,
with his own diamond in the rough?
 
This is the secret of the verse in Shemos 10:23 All the Jewish people had light in their dwellings. "All the Jewish people have light," the only difference is "in their dwellings." Each setting can differentiate our light, if our diamond is polished and set in its proper setting it shines!
 
(Knesses Yisroel p6-7)
 
Might I add myself:
A Jewish person may be a diamond in the rough, they can be in a state where they are lowly and suffering, their life is dark and bleak.
Even in the darkest times a Jew must remember that he has a lofty soul, a diamond that can be cleaned and polished through Torah study and mitzvah observance.
Then his soul will truly shine with an otherworldly brilliance.
 
Related to Mishna Avos 2:13 "A Good Heart."
 
A Heart of Stone or Iron
 
A story:
Once Rav Yisroel of Rizhin visited Lemberg to receive the aid of some of the doctors for an ailment that he had. While he was there he went to meet Rav Yaakov Orenstein the Yeshuas Yaakov who was the Rav of the city. The Yeshuos Yaakov was no great lover of Chassidim and Rebbes however The Rizhiner was by then a famous and well known Rebbe whose chassidim numbered in the thousands. He expected that the Rebbe would speak to him in Torah learning and discuss some chidush a novel thought, interpretation or some question in Talmudic logic. However the Yeshuos Ya'akov was greatly astonished at what Rav Yisrael asked him:
 
"What are the rooftops of the city made of?" "Iron bands," answered the Yeshuos Yaakov. The Ruzhiner asked further: "Why are they made of iron bands?" "I suppose that is done to protect us from the threat of fire since they are inflammable," explained Rav Orenstein growing more bewildered with each question. "But if that is the reason, could they not have used bricks?" So saying the Rizhiner thanked him and left.
 
The Gaon the Yeshous Ya'akov could barely contain his mirth, this was the great Rizhiner? This was the conversation of a Rebbe that had so much fame and so many chassidic followers? The Rav of Lemberg could not believe it.
 
Rav Meir of Premishlan also heard about the Rizhiner's upcoming visit to Lemberg. He travelled there to see him, yet unfortunately he did not succeed, for when he arrived the Rizhiner had already left. Rav Meir of Premishlan began to ask around to find out what the Rizhiner had said and done while on his visit. When he heard about the episode between Rav Yisrael and Rav Orenstein the local Rav of Lemberg the author of the Yeshous Yaakov he said: "A pity that the Yeshuos Yaakov did not grasp what the Rizhiner said! He spoke great words of wisdom and he meant that: Just as the roof covers and protects the house, so must the local Rav of the city protect the entire city! The Rav must have a broken heart like bricks which can easily be broken, and not a heart of iron. In essence he was asking him why does he have a hard anger like iron?!"
 
(Knesses Yisroel p5-6)
 
 
Kol Tuv,
R' Tal Moshe Zwecker
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The Power of a Chassidic Tale - Rabbi Yisroel of Ruzhin Yahrzeit 3 Cheshvan

Today Gimmel (3rd) of MarCheshvan is the holy Rav Yisrael of Rizhin's yorzeit.
 

The Power of a Chassidic Tale

 
The holy Rav Yisroel of Rizhin once told the following story:
 
Once there was family who had an only son, he was a good boy and had fallen deathly ill. They went to the Ba'al Shem Tov seeking help, to heal him from this life threatening illness. The Ba'al Shem Tov made a wax candle and travelled into the forrest, he melted the wax and glued the candle to one of the trees. And he proceeded to make yichudim, mystical unifications of the Divine names, and  with G-d's help he succeeded in achieving salvation and saving the boy's life.
 
Later after the holy Ba'al Shem Tov left this world a similar incident occurred that involved his successor, my great grandfather the holy Maggid of Mezritch. He too went out to the forrest and lit the candle and made yichudim, however he did not know the Holy Ba'al Shem Tov's intentions and kavanos. Therefore he acted and relied on the kavanos that the Ba'al Shem Tov had previously had in mind. He said to Hashem "The kavanos that the Ba'al Shem Tov knew I do not know, however I am acting and relying on his previous actions and the kavanos that he had." His prayers were answered and the salvation took place.
 
Afterwards one day a similar situation presented itself to the holy Rav Moshe Leib Sassover. He prayed saying: "We do not know the location in the forrest, nor how to make such a candle, and what to do with it. We no longer know the yichudim and certainly not the kavanos. But I do know the story. I will relate the tale and Hashem will help and grant us salvation." He retold the story and the child's life was saved.
 
(Knesses Yisroel p12)
 
This is one of the stories that inspired me to keep adding Chassidic stories to the translations I do
 
Kol Tuv,
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Tuesday, October 20, 2009

Two Examples of the Kedushas Levi - Rav Levi Yitzchak of Bedritchev's novel Chiddushim in Halacha and Shas - Talmud Bavli

Two Examples of the Kedushas Levi - Rav Levi Yitzchak of Bedritchev's novel Chiddushim in Halacha and Shas - Talmud Bavli

- I -


In Orach Chaim in the Taz's commentary Siman 608:1:


The Tur writes regarding tosefes Yom HaKippurim – that is accepting Yom Kippur earlier and thereby adding time to the day, it is derived from a biblical verse that obligates one to add. However he did not cite from which verse. The Levush wrote that he meant the verse (Shemos 34:21) "You must cease and desist from plowing and reaping," and the Taz asked a question on the Levush's interpretation. The method that uses the derivation from that verse teaches us tosefes on every Shabbos and YomTov – namely that we accept Shabbos and YomTov early every time and thus add time unto those days [and not just Yom Kippur]. This is found in the Gemarra Yoma (81b). And if so why did the Tur not write regarding every Shabbos and YomTov that we need to add tosefes? Only regarding Yom Kippur does the Tur write that we are obligated in the law of tosefes namely adding time onto Yom Kippur [by accepting the day's forbidden activities] earlier [than nightfall]. This is his question. Study it there at length.


It seems to me with siyata di'shmaya, with the aid and help of heaven, to answer the question that the Taz asks on the Levush. That actually the Levush is correct in his understanding of the Tur, that the Tur does learn the law of tosefes Yom HaKippurim from the verse (Shemos 34:21) "You must cease and desist from plowing and reaping," and really one is obligated in tosefes on every Shabbos and YomTov. And the reason why the Tur did not write explicitly that one is obligated in tosefes on every Shabbos and YomTov is since he already wrote that there is an obligation of tosefes Yom HaKippurim and therefore one can derive the other obligation through logic. Normally on every Shabbos and YomTov by accepting them earlier there is no cancellation of another mitzvah, however by accepting Yom Kippur early he does cancel out another mitzvah. This is because our rabbis stated in Rosh HaShannah 9a-b and we rule so in Shulchan Aruch Siman 604:1 that it is a mitzvah to eat and to enjoy a large festive meal on Erev Yom Kippur. Study it there. Rashi in his Talmudic commentary to Rosh HaShannah 9b (sv Kol HaOchel) wrote similarly and he said: "Anyone who adds and eats and drinks more on Erev Yom Kippur is praiseworthy, since there is a mitzvah the more you eat." Study it there. Therefore by accepting Yom Kippur earlier and adding on the prohibition of eating and drinking as the Tur wrote (ibid) you cancel out the mitzvah of eating on Erev Yom Kippur, since there is a mitzvah to eat then and now that you are adding time to Erev Yom Kippur before nightfall to prohibit yourself from eating and drinking. You might have thought that therefore in the case of Erev Yom Kippur you should not add from the ordinary day onto the holy day, therefore the Tur needed to write that even so one should add, even though he will be canceling a mitzvah [of eating on erev yom kippur].


Based on this we have answered the Taz's question. Regarding Shabbos and YomTov [the Tur] did not find it necessary to write that one should accept Shabbos and Yom Tov early to add from the ordinary day unto the holy day. Since we can infer them based on logic from the law of tosefes on Erev Yom Kippur since in that case although we cancel a positive commandment to eat by adding time and accepting Yom Kippur early we still do so. And the Tur did in fact derive this law from the aforementioned verse (Shemos 34:21) "You must cease and desist from plowing and reaping," as the Levush had taught and on every Shabbos and YomTov you must also accept them early and add time of tosefes. (Study also the commentary of the Magen Avraham Siman 604:1 citing the Shelah, that even fasting for a dream – Ta'anis Chalom one may not fast on Erev Yom Kippur under any circumstances, since there is a mitzvah the entire day to eat, study it there. ) Study and be rewarded.


- II -

I have decided to write up whatever Hashem granted me to help answer the question of the Tosfos to Shvuos 25a (Tosfos s.v. Ini veHamar Rav Yochanan).


These are the words of Tosfos: "Now if you might think this oath was made forever, then this should have been said at the head of this chapter on page19b regarding an oath made by someone saying "that I shall not eat."


Tosfos answers that regarding [oaths regarding] eating, we wont make the mistake to think that he is taking an oath forever, and it is not necessary to explain that he meant only immediately.


Tosfos meaning is not understood, why does Tosfos assume that an oath regarding eating it is understood that he means immediately [and not forever]?


With siyata di'shmaya and the aid of heaven it seems to me to answer Tosfos question, since the Taz rules in Orach Chaim Siman 678:2 this is also cited in the Ateres Zekanim 1 that on Shabbos one is obligated by the Torah to consume bread, similarly on yomtov and erev yom kippur our sages taught in Pesachim (68b) that one is obligated to eat. If so we can say that one takes an oath that he will refrain from eating, he must mean that he only referring to this immediate time as tosfos wrote, since our sages taught in Shvuos (46b) that we do not assume a person is wicked, and if he had swore an oath that he will refrain from eating forever, then is there no more explicit transgression? Since he is swearing an oath that he will cancel a mitzvah. Since on Shabbos, YomTov and Erev Yom Kippur it is a mitzvah to eat, and si how can he swear that he will never eat again forevermore and cancel the mitzvah eating in Shabbos, YomTov and Yom Kippur?


Therefore regarding eating the Tanna who authored the Mishnah did not find it necessary that the oath was not taken forever, as tosfos wrote, since there are days when there is a mitzvah to eat.


However, this is not the case regarding sleep. Since there is no obligational mitzvah to sleep at any time. And this one of the reasons given by the poskim, that this is one of the reasons why we do not recite a blessing over sleeping in the succah. Since there is no specific obligation to sleep, rather if one wishes to sleep then he may only do so in the succah.1 Therefore we can clearly think that if he takes an oath "that I will not sleep," that he means forevermore. Therefore we asks "But R. Yochana says an oath that he wont sleep


(Study the commentary of the Ran 296a (10:1 sv Malkin Oso) his opinion is that he takes an oath not eat for seven days straight he does not eat immediately and they do not lash him immediately. Based on his opinion in understanding the Rambam (Laws of Oaths Hilchos Shvuous 5:20) regarding eating they do lash him immediately and he must immediately. Since he is actually canceling the mitzvah of "You shall greatly beware for your souls." (Devarim 4:15) Based on this opinion this is the question of the makshan (the Gemara's anonymous questioner) "How can this be? Rav Yochanan said etc." How can the Mishna imply that an oath that he wont sleep means forever, when rav Yochanan is of the opinion that he recieves lashes?! Since an oath forevermore in this regard is also an annulment of a mitzvah namely that of "You shall greatly beware for your souls." (Devarim 4:15) [since lack of sleep damages one's health this is seen as a direct transgression and annulment of this positive commandment to guard our soul and health scrupulously.] Since one cannot live without sleeping therefore they [Beis Din] give him lashes since he has [in essence] taken a false oath as Rashi explains (sv Malkin Oso) and he should go to sleep immediately. Since he swore to cancel a mitzvah and therefore the oath is not binding.)


This answers Tosfos question with siyata di'shmayah. Perhaps this is what Tosfos had in mind when they answered regarding oaths about eating that the Tanna did not need to explicitly declare that he is not taking the oath forever.


Notes:

1. See O.C. 639 Nekudos HaKesef ibid; Tosfos Brachos 11b sv Shekvar.

 
Kol Tuv,
R' Tal Moshe Zwecker
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