Yorzeit of Rav Levi Yitzchok of Berditchev author of the Kedushas Levi

Today the 25th of Tishrei is the Yahrzeit of the Berditchever Rav, Levi Yitzchak Derbarmdigger author of the Kedushas Levi ZY"A

From the upcoming MeOros Kedushas Levi

The Passing of the Berditchever

When Rav Yitzchak of Neschiz married the Berditchever's granddaughter, the Berditchever said that under no circumstances could he promise to support the young couple for more than four years. This was quite a surprise to all, since it was customary to support a young couple for longer. It was only when the four-year period was over that everything became clear. At that time, Rav Levi Yitzchak of Berditchev passed away.¹

Not long before the Berditchever's passing, a wealthy Jew living in Berditchev was involved in a dispute with Rav Levi Yitzchak. This wealthy man had invited the Rav Yechiel Michel of Rachov (another tradition says that he was from Morchov) to serve as a rav in Berditchev. When the Rachover arrived, the townspeople were certain he and Rav Levi Yitzchak, who currently served as rav in official capacity, would clash in a difference of opinion.

It seemed that things might come to a head at a bris to which both rabbis had been invited. Since the Berditchever had decreed that all circumcisions were to be conducted in the shul to honor Eliyahu HaNavi, they brought the baby there for the bris. The shamash misunderstood his instructions and instead of inviting just one of the rabbis to the bris, he invited both of them, the Rachover and the Berditchever, to the Bris.

Both rabbis lived close to the shul, one to the right of the building and one to the left, and both set out for the bris at about the same time and ended up arriving simultaneously in front of the shul. This was their first meeting face to face in Berditchev, and each stood at the doorway, waiting to allow the other to enter first. They stood there in silence for some time until finally one of the guests came out and said, "Let the Berditchever go in first since he was the rabbi here before," and so the Berdicthever entered the shul first.

After the bris, the two rabbis parted ways, but it was clear from this incident that the Berditchever respected the Rachover as a great individual. Theirs was a relationship where reproof was out in the open while their precious friendship was kept hidden from the public eye. Nonetheless, the local populace knew of their affection for each other.

When the Berditchever grew ill and bedridden, the Rachover also took ill. The Berditchever passed away that night, and the funeral was scheduled for the next day. That morning the Rachover called over his son Rav Asher and chastised him for concealing the news that the Berditchever had passed away. "Why didn't anyone tell me that the rav has passed away?" he said. "In any case, I knew it in my own way."

They admitted to him that indeed the Berditchever had left this world. The Rachover asked his son to tell Rav Yisrael of Pikov, the Berditchever's son, that when they carried the bier the funeral procession should pass by his home since he had urgent matters to tell the Berditchever. His son promised, and when the funeral procession passed by, he descended from his sickbed and approached the Berditchever's bier. He whispered into Rav Levi Yitzchak ear, speaking at length. None of what he said was audible to anyone except for the last words he spoke, a quote from a verse: "Count for yourself seven weeks" (Devarim 16:9). Seven weeks to the day that the Berditchever passed away the Rachover rav left this world as well.³

There is a tradition from the Maggid of Petriva and Rav Yisrael of Vizhnitz that Rav Levi Yitzchak passed away right after Sukkos. They related that the Berditchever grew weak after Yom Kippur, and his condition was life-threatening. He prayed that he might live a little longer so that he would merit to fulfill the mitzvah of waving the four species, which he yearned and waited for all year long. His prayers were answered and he lived until Isru Chag (the day after Sukkos). He passed away on the night of the twenty-fifth of Tishrei.⁴

When news spread of his passing, one of the chassidim of Rav Baruch of Mezibuzh rushed to tell his Rebbe the news of the Berditchever's passing. Rav Baruch was known to criticize Rav Levi Yitzchak's ways, and the chassid thought he was bringing "good" news. Instead, Rav Baruch practically fainted and began to cry and wail in distress.

He admonished the harbinger of such terrible news. "Don't think that when I spoke against Rav Levi Yitzchak I did so in order to diminish his stature or blemish his honor! Rav Levi Yitzchak rose to the loftiest levels, to the highest spiritual realms above that of even the ministering angels, and I was afraid they would harm him in their jealousy. Therefore I used trickery and guile to hide my intentions and pretended to belittle and mock his holy ways to silence their jealous accusations."⁵

When Rebbe Nachman of Breslov talked about the passing of Rav Levi Yitzchak, he said, "Even the average individual should feel the loss of a Tzaddik such as Rav Levi Yitzchak. Everyone now feels that there is something lacking in the world. There is a depressed mood everywhere. One might feel it in his business, which no longer runs as smoothly as before. Another might feel it in his bones, which somehow seem displaced. If your eyes are truly open, you will see that world has become dark, for a great light has been extinguished in the world. A great candle's light has been snuffed out and the world has filled with a great darkness."⁶

"The Berditchever said before he passed away that when he arrived in the next world he would not rest nor give any other Tzaddik respite rest until he succeeded in bringing Mashiach." Thus spoke Rav Avraham Yehoshua Heschel of Apta and Mezibuzh on the day he left this world. Before he passed away, the Apter Rav cried and wailed about our bitter exile. Why does Mashiach ben Yishai tarry so long? That is when he mentioned the Berditchever's promise. "However," he concluded, "when he ascended on high, they showed him such lofty spiritual levels and engaged him in such magnificent supernal chambers that he grew distracted that he forgot his mission.

"I, however, will not forget!"⁷

Notes:

1. Zichron Tov, Mei'Avodas Hashem 13, p. 16.

2. See the story in Vayeira entitled "In Honor of Eliyahu" above and the tradition of Rav Shalom Gutman of Yas that corroborates this ruling of Rav Levi Yitzchak.

3. Kisvei Rav Yoshe 32, p. 144; Eser Oros 3:40.

4. Toldos Kedushas Levi (Munkacz) 8:103; see also Sichos HaRan 196.

5. Toldos Kedushas Levi (Munkacz) 8:108; Eser Oros 3:22.

6. Toldos Kedushas Levi (Munkacz) 8:105; see also Sichos HaRan 196.

7. Otzar HaSippurim, vol. 18, p. 25.

From the upcoming MeOros Kedushas Levi on Channukah

Kedushah Shelishis

Why There Are Eight Days of Chanukah

The poskim ask,¹ why are there eight days of Chanukah if the miracle of the Menorah actually happened only on seven days?²

%%%[Since they had enough oil to last for one day, the first day that the Menorah was lit was not part of the miracle.]

It seems to me that the first day was instituted as a holiday to offer praise for the miracle of being saved from the hands of the Greeks, when Hashem "handed over the mighty into the hands of the weak, and the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and those who plotted against us into the hands of those who toil in Your Torah" (from the Al HaNissim prayer), and the other seven days were instituted to praise Him for the miracle [of the oil]. Thus the mitzvah of the first day is to commemorate the physical salvation and the victory of the royal house of Chashmonai. Then they found just one flask of oil, enough to light the Menorah [in the Beis HaMikdash] for one day, and a miracle occurred [and the lights lasted another seven days]. In other words, the Sages instituted days of praise and thanksgiving for two things: for the miracle of their salvation and for the miracle of the Menorah, as we just explained. And the praise of the first day is for the salvation and the other seven days for the miracle of the Menorah.

If the reason for instituting the first day as a holiday was to give praise for the salvation and not for the miracle of the Menorah, why do we light the menorah on the first day? Why did the Sages institute the candle lighting also on that day? It seems to me that the reason for this is because after seeing the miracle of the Menorah, they realized that it was the merit of lighting the Menorah that saved their lives. Their fulfillment of the mitzvah of the Menorah protected them. To commemorate this, they instituted the lighting of the Chanukah menorah on the first day, showing that a miracle was done for them and their lives were saved in the merit of the Menorah.

Also, this miracle occurred through the royal house of Chashmonai, who were kohanim and Levite leaders descended from Aharon, whose offering at chanukas haMizbei'ach, the inauguration of the Altar in the Mishkan, was the lighting of the Menorah, as the Midrash on parashas Beha'aloscha explains.³ This is also why they instituted the mitzvah to light the Chanukah lights on the first day — not to commemorate the miracle of the Menorah, but rather to commemorate the salvation, which occurred at the hands of Aharon's descendants.

It seems to me that the reason the lights of the Beis HaMikdash were so precious to Hashem that He performed a miracle through them, and the reason that in their merit the Jews were saved, is because candles are always used for holy purposes, even outside the Beis HaMikdash. We light candles on Shabbos, for example, and in shul, unlike the other offerings [which could be brought only in the Beis HaMikdash]. Since we continue to serve Hashem with candles even after the destruction of the Beis HaMikdash, they are precious to HaKadosh Baruch Hu more than any other offerings. Even when the wicked kingdom of Greece came and interrupted the service in the Beis HaMikdash [and prevented Bnei Yisrael from lighting the Menorah], surely Bnei Yisrael still served Hashem with the Shabbos candles and lit candles in their houses of prayer, These Shabbos candles and the candles in shul went up before the Blessed Creator, the awakening that these mitzvos aroused brought about the Jews' salvation.

We can explain this with a parable. When a child does not see his father, he does not yearn to see him so much. But as soon as his father enters the courtyard, and the child can see him through the window but someone prevents him from going to him, their yearning for each other reach a peak, since they can see each other but are prevented from being together. Similarly, when the Greeks entered the Beis HaMikdash Courtyard, all the offerings and sacrifices ceased, but it was the candles of the Menorah [that Hashem missed the most]. Since the Jews still lit Shabbos candles and kindled the candles in the shuls — the only offerings that could be done outside the Temple — they rose and came before HaKadosh Baruch Hu's Throne of Glory, and since the wicked Greeks prevented us from lighting the candles [of the Menorah] that were part of a service performed inside the Beis HaMikdash, the offering of the candles [on Shabbos and in shul] intensely awakened divine mercy [because the other offerings were completely interrupted, like a father and son who are separated and cannot see each other, but there were still remnants of the service of the Menorah lighting, because there were still candles being lit outside the Beis HaMikdash, so this caused Hashem greater anguish, like a father and son who are separated yet can still see each other].

This is why the miracle happened through the candles and not through the other forms of service. Even though the Greeks had decreed against observing Shabbos,⁴ and they probably forbade lighting Shabbos candles as well, surely the Jews lit them in secret, just as they observed Shabbos itself in secret. Since these candles roused divine mercy and brought about the salvation, the miracle of Chanukah occurred with the candles.

Perhaps this is the meaning of the midrash on parashas Beha'aloscha that the Ramban cites:⁵ "Go say to Aharon, 'Your [offering] is greater than theirs [than the other tribal leaders who donated offerings for the inauguration of the Altar], because the offerings and sacrifices will continue only as long as the Beis HaMikdash stands, but your candles are forever." The Ramban comments:

But the candles of the Menorah are also not lit. Their service also ceased with the destruction of our Beis HaMikdash, due to our numerous sins! In my opinion, the mitzvah continues with Shabbos candles and the candles we light in shul, which have such sanctity when lit that it is forbidden to light other candles with their light.⁶

Furthermore, the Ramban writes that this midrash also hints at the Chanukah candles [that the candle lighting of the Temple continues on in the mitzvah of the Chanukah lighting as well]. Though in Moshe's time, this mitzvah did not yet exist, according to the Ramban, the entire Torah encompasses allusions for all generations [and not just the events described explicitly therein], as he explains with regard to the six days of Creation and the stories of the patriarchs. Study his holy opinion there at length.⁷ According to my explanation, when the Midrash says that the candles are forever, this refers to the candles that we light in shul and the Shabbos candles, which did exist in Moshe's time and would exist for eternity. Furthermore, I wrote that these two mitzvos, the Shabbos candles and the candles lit in shul, caused the miracle with the Menorah. The Ramban's opinion and my own weak opinion both lead to the same conclusion, that this is why the mitzvah of the Menorah was precious to Hashem more than the other forms of avodah, since it lived on even after the destruction of the Beis HaMikdash [through the mitzvos of the candles]. Thus in the merit of the Menorah the Jews were saved and a miracle was done for them [and therefore we commemorate this miracle on the first day of Chanukah as well].

Notes:

1. See Beis Yosef, Orach Chaim 670.

2. See Kedushas Levi, Derushim on Chanukah, s.v. "nireh," and s.v. "yadua," where Rav Levi Yitzchak gives alternate answers to this question.

3. Bamidbar Rabbah 15:3.

4. See Megillas Antiochus.

5. On the verse "Speak to Aharon and say to him, 'When you kindle the lamps…'" (Bamidbar 8:2).

6. It is forbidden to light other candles with the lights of the synagogue. See Shulchan Aruch, Orach Chaim 154:14. As for the Shabbos candles, the Shulchan Aruch does permit lighting other candles from them (Orach Chaim 674:2). See, however, Mishnah Berurah (9) and Sha'ar HaTziyun (8) there, who forbid it.

7. See Ramban on Bereishis 2:3, 12:6, 26:1, 26:20, 32:4, 47:28.

Fwd: The Passing of the Berditchever

in honor of the Yorzeit of the Kedushas Levi - isru chag sukkos

The Passing of the Berditchever

When Rav Yitzchak of Neschiz married the Berditchever's granddaughter, the Berditchever said that under no circumstances could he promise to support the young couple for more than four years. This was quite a surprise to all, since it was customary to support a young couple for longer. It was only when the four-year period was over that everything became clear. At that time, Rav Levi Yitzchak of Berditchev passed away.¹

Not long before the Berditchever's passing, a wealthy Jew living in Berditchev was involved in a dispute with Rav Levi Yitzchak. This wealthy man had invited the Rav Yechiel Michel of Rachov (another tradition says that he was from Morchov) to serve as a rav in Berditchev. When the Rachover arrived, the townspeople were certain he and Rav Levi Yitzchak, who currently served as rav in official capacity, would clash in a difference of opinion.

It seemed that things might come to a head at a bris to which both rabbis had been invited. Since the Berditchever had decreed that all circumcisions were to be conducted in the shul to honor Eliyahu HaNavi, they brought the baby there for the bris. The shamash misunderstood his instructions and instead of inviting just one of the rabbis to the bris, he invited both of them, the Rachover and the Berditchever, to the Bris.

Both rabbis lived close to the shul, one to the right of the building and one to the left, and both set out for the bris at about the same time and ended up arriving simultaneously in front of the shul. This was their first meeting face to face in Berditchev, and each stood at the doorway, waiting to allow the other to enter first. They stood there in silence for some time until finally one of the guests came out and said, "Let the Berditchever go in first since he was the rabbi here before," and so the Berdicthever entered the shul first.

After the bris, the two rabbis parted ways, but it was clear from this incident that the Berditchever respected the Rachover as a great individual. Theirs was a relationship where reproof was out in the open while their precious friendship was kept hidden from the public eye. Nonetheless, the local populace knew of their affection for each other.

When the Berditchever grew ill and bedridden, the Rachover also took ill. The Berditchever passed away that night, and the funeral was scheduled for the next day. That morning the Rachover called over his son Rav Asher and chastised him for concealing the news that the Berditchever had passed away. "Why didn't anyone tell me that the rav has passed away?" he said. "In any case, I knew it in my own way."

They admitted to him that indeed the Berditchever had left this world. The Rachover asked his son to tell Rav Yisrael of Pikov, the Berditchever's son, that when they carried the bier the funeral procession should pass by his home since he had urgent matters to tell the Berditchever. His son promised, and when the funeral procession passed by, he descended from his sickbed and approached the Berditchever's bier. He whispered into Rav Levi Yitzchak ear, speaking at length. None of what he said was audible to anyone except for the last words he spoke, a quote from a verse: "Count for yourself seven weeks" (Devarim 16:9). Seven weeks to the day that the Berditchever passed away the Rachover rav left this world as well.³

There is a tradition from the Maggid of Petriva and Rav Yisrael of Vizhnitz that Rav Levi Yitzchak passed away right after Sukkos. They related that the Berditchever grew weak after Yom Kippur, and his condition was life-threatening. He prayed that he might live a little longer so that he would merit to fulfill the mitzvah of waving the four species, which he yearned and waited for all year long. His prayers were answered and he lived until Isru Chag (the day after Sukkos). He passed away on the night of the twenty-fifth of Tishrei.⁴

When news spread of his passing, one of the chassidim of Rav Baruch of Mezibuzh rushed to tell his Rebbe the news of the Berditchever's passing. Rav Baruch was known to criticize Rav Levi Yitzchak's ways, and the chassid thought he was bringing "good" news. Instead, Rav Baruch practically fainted and began to cry and wail in distress.

He admonished the harbinger of such terrible news. "Don't think that when I spoke against Rav Levi Yitzchak I did so in order to diminish his stature or blemish his honor! Rav Levi Yitzchak rose to the loftiest levels, to the highest spiritual realms above that of even the ministering angels, and I was afraid they would harm him in their jealousy. Therefore I used trickery and guile to hide my intentions and pretended to belittle and mock his holy ways to silence their jealous accusations."⁵

When Rebbe Nachman of Breslov talked about the passing of Rav Levi Yitzchak, he said, "Even the average individual should feel the loss of a Tzaddik such as Rav Levi Yitzchak. Everyone now feels that there is something lacking in the world. There is a depressed mood everywhere. One might feel it in his business, which no longer runs as smoothly as before. Another might feel it in his bones, which somehow seem displaced. If your eyes are truly open, you will see that world has become dark, for a great light has been extinguished in the world. A great candle's light has been snuffed out and the world has filled with a great darkness."⁶

"The Berditchever said before he passed away that when he arrived in the next world he would not rest nor give any other Tzaddik respite rest until he succeeded in bringing Mashiach." Thus spoke Rav Avraham Yehoshua Heschel of Apta and Mezibuzh on the day he left this world. Before he passed away, the Apter Rav cried and wailed about our bitter exile. Why does Mashiach ben Yishai tarry so long? That is when he mentioned the Berditchever's promise. "However," he concluded, "when he ascended on high, they showed him such lofty spiritual levels and engaged him in such magnificent supernal chambers that he grew distracted that he forgot his mission.

"I, however, will not forget!"⁷

Notes:

1. Zichron Tov, Mei'Avodas Hashem 13, p. 16.

2. See the story in Vayeira entitled "In Honor of Eliyahu" above and the tradition of Rav Shalom Gutman of Yas that corroborates this ruling of Rav Levi Yitzchak.

3. Kisvei Rav Yoshe 32, p. 144; Eser Oros 3:40.

4. Toldos Kedushas Levi (Munkacz) 8:103; see also Sichos HaRan 196.

5. Toldos Kedushas Levi (Munkacz) 8:108; Eser Oros 3:22.

6. Toldos Kedushas Levi (Munkacz) 8:105; see also Sichos HaRan 196.

7. Otzar HaSippurim, vol. 18, p. 25.

--

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Happy Simchas PURIM !!

HA@@Y SIMCHAS PURIM ~!@#$%^&*()

 

MEOROS KEDUSHAS LEVI

SAMPLE FOR PURIM

 

Some Historical Background: The Sefer Kedushas Levi originally appeared in its first edition in Slavita as a book containing teachings on Channukah and Purim and regarding miracles as well as a few samplings of novelae chiddushim on Halachah and Aggadata from Rav Levi Yitzchak and his son's. The discussion of the Kedushos or sanctity of Channukah and Purim and the different facets of these holidays including the unique mitzvos that occur and are performed on that holy day were divided into chapters called Kedushos, Kedushah Rishona, Shneiyah and so on. This is why the sefer is named Kedushas Levi. It was only in later editions that Divrei Torah on the parsha, Nach, Pirkei Avos etc were only added in later subsequent editions.

 

==========================================================================================================================================================

 

In order to explain the Kedusha and sanctity of Purim.

 

These days of Purim are divided into three new mitzvos which we do not have on any other YomTov. The first is the reading of the Megillah. The second is Matanos Le'Evyonim - gifts to the poor. And the third is Mishloach Manos - gifts sent from each person to his fellow. The fourth mitzvah which is to eat and drink and have a festive meal is a mitzvah which we have each holiday YomTov.

 

And this holiday also had three distinct spiritual levels manifest which we do not have any other day either. The first is the miracle which Hashem did for our forefathers during those days at this time. And even though on Pesach and similar days we had miracles, however those miracles changed the natural order whereas the miracle of Purim occured within the natural order.

 

The second is the recieving of the Torah (Shabbos 88a). The third was that the leaders of the generation, the gedolei Yisroel understood that we were able to rescind and cancel the decree which was decreed upon us for bowing to a graven image (Megillah 12a). And although it was sealed in clay as explained in the Midrash (Esther Rabbah 7:13).1 And Eliyahu went and told Moshe and the Avos, the patriarchs. And only through the prayers and fasting of Mordechai and Esther did they cancel the evil decree against them and it was transformed into good, and from despair to rejoicing and from mourning to a festival (Esther 9:22).

 

And based on these three manifestations of events, they established the three mitzvos, and as we explained on the Kedushas Levi on Channukah (Kedusha I & II) that through the actions of the mitzvos we cause that the same spiritual lights that were manifest then will shine now once again.

 

The fourth light [was manifest through] that which the gentile nations of the world who hate the Jewish people for example the Baal HaTel - owner of the hill and Baal HaCharitz the owner of the pit. (Megillah 13b)2 were sent by G-d thinking to do favors for us, And further all the evil thoughts and plots that Haman the wicked plotted against all turned out for the best as we shall explain further on (Kedushah IV sv Omnam). Corresponding to these four events we perform and do the four mitzvos which are reading the megillah, giving gifts to the poor, giving gifts to our fellows and drinking till intoxication on Purim and I will explain them in each of four following Chapters called Kedushos inside.

 

Notes:

1. The Midrash there says: R. Yishmael said 18,500 Jews went to the banquet and ate and drank and become intoxicated and acted improperly. Immediately Satan came and prosecuted against them before the Holy One. "Master of the World! How long will You associate with this nation? They distance theur hearts and belief from You. You should destroy them from this world because they will not return and repent to You." The Holy One answered Satan immediately "Bring me a parchment megillah and I shall write their destruction." Satan went and brought them Him parchment. At that moment Eliyahu HaNavi ran towards the patriarchs our forefathers and to Moshe the son of Amram. He said to them, "How long O patriarchs forefathers will you slumber and sleep?! Don't you see the calamity and the danger that your children are in? The ministering angels the sun, the moon, the stars, the constellations of the zodiac and heaven and earth are all crying in rebellion and how can you stand by and not even pay attention to what is going on?" The patriarchs asked Eliyahu, "Why is there a decree?" He answered, "Because they enjoyed the seudah of Achashverosh and therefore there has been a decree to destroy them from the world and blot out their memory." Avraham, Yitchak and Yaakov said to him, "if they have transgressed the G-d's law and the decree has been sealed what can we do?" Eliyahu retorted to Moshe, "faithful shepherd, how many times did you stand at the breach to cancel and annul decrees against Bnei Yisroel so that they should not be destroyed? As it says Tehillim (106:23) If Moshe His chosen one did not stand at the breach before Him to rescind His wrath from destroying them." What shall you say regarding this calamity, your children have come to the breaking point. Moshe asked, "Is there not even one kosher person in that generation?" Eliyahu answered, "Yes, there is and his name is Mordechai." "Go tell him," said Moshe, "so that he can stand over there and pray, and I will stand here and pray and beseech asking for mercy from the Holy One." Eliyahu said, "faithful shepherd, a letter of destruction has already been written against the Jewish people!" Moshe answered, "if it is sealed with clay then our prayers will be heard, however if it is sealed in blood what will be will be." Eliyahu told him, "It is sealed in clay." Moshe told him, "Go and tell Mordechai." He went immediately and told Mordechai. This is as it is written, (Esther 4:1) "And Mordechai knew all that had been done and Mordechai tore his garments."

2. The Gemarra in Megillah explains that King Achashverosh told Haman to take the money and do whatever you see fit with the Jews. R. Abba related a parable can what can we compare Achashveroh and Haman? To two people, one had a hill in his field and the other had a pit in his field. The owner of the pit asked to buy a hill. And the owner of the hill asked to buy a pit. One day their children became engaged to each other. The Baal HaCharitz who owned the pit said to the Baal HaTel who owned the hill. Please sell me your hill! Take it for free was the answer. Thus the king removed his ring and gave it to Haman.

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
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Have a Freiliche Lichtige Channukah

Have a Freiliche Lichtige Channukah

enjoy:
From the upcoming MeOros Kedushas Levi on Moadim

 

 

Using The Light of the Channukah Candles

To explain with the aid of heaven the statement of our sages (Shabbos 21b) regarding the dispute about the Channukah candle, one opinion is that it is permitted to use its light and one opinion is that it is forbidden to use its light.

To explain this by way of a parable: There was a great king who visited the home of a pauper, naturally when a great king visits we see his honor and grandeur and wealth. Even the pauper is gladden and rejoices at seeing this display of the king's wealth and grandeur since he has never seen such a thing before him in his life. However if the pauper is wise then he does not rejoice over the king's wealth, realizing that to the king, this display of wealth is but a mere pittance compared to all the wealth he actually has, rather he rejoices at the opportunity to host the king as a guest in his abode.

So is our case, when the Creator does miracles for people, there are those who rejoice at the favor itself and for the actual miraculous act itself that was done, just like the pauper he rejoices at seeing the king's display of his wealth and grandeur, so does he rejoice at Hashem's loving kindness for doing him a favor. Then there are those who do not rejoice over the miracles, knowing that the Holy One created all of the worlds and has the power to do anything, but rather he rejoices over the miracles because through them it is demonstrated that Hashem clothes Himself in man by doing miracles for him, and this causes him to rejoice, since such a great and grand King dwells within him, clothing Himself in man, so to speak.

This is the meaning behind the aforementioned dispute, "One says it is permitted to use its light," this corresponds to he who rejoices over the fact that Hashem does miracles. He rejoices a joy connected to this world, being thankful for Hashem's favors, since this world exists for pleasure and benefit therefore his opinion is that it is permitted to use the light of the Channukah candle [which we light to commemorate the miracles]. "One says it is forbidden to use its light," this opinion corresponds to the one who rejoices in Hashem Himself, at his merit to have Hashem clothe His light in man, and he does not think of himself or any favors that he received, and since he is not thinking of himself or about this world at all rather he is thinking about the world above this one [the spiritual world], and there in that place there is no pleasure since "no eye has seen G-d," (Yeshaya 64:3) and therefore he is of the opinion that "it is forbidden to use or benefit from its light," (since the Channukah candle symbolizes the miracle and he does not derive pleasure or joy from the miracle but from Hashem's presence, he forbids use of the light for mundane things related to this world, since its light is set aside for a mitzvah , for a spiritual purpose and not for mundane use, just as he rejoices in a spiritual sense rather than a mundane one. Whereas the other opinion rejoices in the physical benefit derived from Hashem's miracles, therefore he permits using the Channukah light used to commemorate the miracle even for physical mundane activites.)

The Channukah War – Our Miracles

During Shemone Esrei we recite (in Birkas Modim) "regarding Your miracles which are with us daily."

It says "with us" specifically, this means that what we do causes Hashem to do miracles for us. As opposed to the next statement "and regarding Your wonders and favors which are with us all the time, evening, morning and afternoon," where the words "for us" are absent and missing from this statement because here we are not the cause, rather Hashem sends His abundant kindness so to speak with no need for an awakening from us here below.

I shall explain this to you with the help of heaven, the miracles during the Exodus from Egypt were done by Hashem due to His great kindness with no awakening from us down here below. However that is not the case regarding the miracles on Channukah which were somewhat caused through our actions as well, since Chashmonai and his sons fought the soldiers of Antiochus the wicked may his name be blotted out and erased from memory.

This is the reason why on Channukah we have the custom after lighting the candles to recite "VaYehi Noam," since that verse (Tehillim 90:17) says "and the work of our hands is due to us," which hints at the miracle of Channukah which is somewhat considered our handiwork due to the battles fought, nonetheless the verse concludes saying that Hashem "is the action of our hands," since the Holy One is the reason that our handiwork succeeded altogether that we emerged victorious and won the war.

 

Why is the Miracle of Channukah Distinct?

I asked the following question in my sefer Kedushas Levi1 which I authored: (Channukah 1^st Kedusha; Purim 4^th Kedusha #1) Why did our sages enact a commemoration for the miracle of Channukah, yet not for the miraculous victories of Gideon and Chizkiah?

A possible answer is that the downfall of Sancherib and Sisera both occurred during the time of Pesach as is mentioned in the Aggadah literature and the Midrashim (Shemos Rabbah 18:5; Poetic Liturgy Az rov Nissim – recited at the conclusion of the seder from the Hagadah Shel Pesach and in some communities on YomTov during the Amidah) [and therefore no additional commemoration is needed since there is already a festival in place to thank Hashem].

However is this is true, [that no additional commemoration is needed since Pesach suffices] why did the sages enact Purim as a commemoration to the downfall of Haman since he too was hung on Pesach as well?! (Megillah 16a; Esther Rabbah 8:7)

The answer is explained by the statement of our rabbis in the Gemarra Megillah (7a) "Esther sent a message to the sages asking them to establish her plight as a holiday for generations." Our sages surely would have established a commemoration eeven without her request in order to praise and thank Hashem. However the sage's reasoning was that since Haman was hung on Pesach, why establish a separate and distinct commemoration for this miracle? During this time we are anyway praising and thanking Hashem for the Exodus from Egypt. Therefore Esther asked them, "establish my plight as a holiday for all generations," and commemorate the month on which they drew lots, "the very same month which was transformed from anguish to joy," (Esther 9:22) and since the primary miracle of Haman's hanging was on the festival of Pesach, therefore she needed to ask the sages to establish her plight as separate and distinct holiday for all generations to come.

(See also KL Derushim on Purim sv Zehu Shebiksha this is why Esther asked to be established for all generations to come, where the KL explains that her request was that she not be simply included on Pesach [translator's note "as we in fact do with the custom to eat saplings on Purim to commemorate Chagai, Zecharia and Malachi's miracle, and to eat dairy on Channukah to remember Yehudis, both these miracles are included in another holiday and have no distinct holiday commemoration of their own."] And this is the meaning of the verse "the very same month which was transformed from anguish to joy," (Esther 9:22) Use this month to commemorate the miracle and do not include it in Pesach.)

Notes:

1. The original first printing of the Kedushas Levi printed by rav Levi Yitzchak himself was a collections of teachings and discourses on Channukah and Purim divided into chapters which Rav Levi Yitzchak named Kedushos – sanctities, describing the different levels and dimensions of sanctity for each of these miraculous holidays. The Kedushas Levi on the Torah and his discourses on the other festivals and holidays were printed later posthumously by his sons under the same title Kedushas Levi. Thus when the Berditchever refers in his writings to Kedushas Levi, he is referring exclusively to the work on Channukah and Purim.

How Many Candles Do We Light Above and Below?

On Channukah we light thirty six candles, and "through the actions of those down here below we awaken an action on high in response" (Zohar I 77b) and correspondingly on high there are lit also thirty six candles. If we add the thirty six physical candles to the thirty six spiritual lights which are lit on high we have a total of seventy two candles, which corresponds to the Divine name whose gematria is seventy two, Blessed is He.

(The Zohar teaches that the four letter Divine name Y"H"V"H known as the tetragrammaton can be written in one of four ways by spelling each letter out: Yud is written as Yud Vav Dalet, Hay can be filled with either Alef, Yud or Hay and spelled as Hay,Yud, Hay,Alef or HayHay. The same with vav. So that when the four letter Divine name is filled and spelled with Yuds its gematria is equal to seventy two. Yud is spelled: Yud Vav Dalet = 10&6&4 = 20. HayYud = 10&5=15, VavYudVav=6&10&6=22 , HayYud = 10&5=15, together they equal 72 which is the gematria of chessed – loving kindness. Ches=8, Samech=60, Dalet=4, together = 72.)

If we add the shamash, from each night [the additional candle used to light the others] then we have a total of forty four candles which we light on Channukah, and there are another forty four lights on high which correspond to these, so the total between the earthly candles and supernal lights is equal to eighty eight, the gematria of Pa"ch. This hints at the verse (Tehillim 124;7) "The Pach or trap broke and we escaped," the trap or Pach of Antiochus kingdom broke and therefore we light Pach, eighty eight candles above and below.

This is why the Arizal writes (Pri Etz Chaim Shaar Channukah Chap. 4) that the acronym spelled by the initial letters of the verse (tehillim 33:20) "My soul waits yearning for Hashem – Nafshi Chiksa LaShem," spells Nachal which is the gematria of eighty eight or Pach (Nun=50, Ches=8, Lamed=30 = 88) and so is the acronym of the blessing recited over lighting the candles "LeHadlik Ner Channukah," also spells Nachal which is the gematria of eighty eight, study it at length. The acronym of the blessing recited over the Channukah candles is equal to eighty eight alluding to the Pach or eighty eight candles which are lit above and below as we explained.

 

Channukah Miracles Bound by Time and Performed by Women

The reason why on Channukah and Purim we recite the blessing "who did miracles," and on Pesach a time when a miracle occurred as well we do not recite it. It seems to me that the reason is because the miracle of Channukah and Purim both occurred through a woman (Shabbos 23a; Pesachim 108b).1

It seems to me that sometimes Hashem performs supernatural miracles as He did in Egypt with the ten plagues and by splitting the sea, and sometimes He performs miracles within nature as He did on Channukah when [Yehudis] fed the enemy milk and he slept and she killed him.1 Similarly regarding Esther [the miracle was clothed in nature] since first Achashverosh favored Haman and afterwards Esther (Esther Rabbah Intro 9). We see that these miracles occurred within the bounds of time and nature.

This is the meaning of "He did miracles for our forefathers during those days in this time," this is true regarding Channukah [and Purim] whose miracles occurred within the bounds of time and nature. However the miracle of Pesach was supernatural and above time, therefore we do not recite this blessing since the miracle is supernatural and above the natural order of time.

This is why the miracles occurred through women, since they are the aspect of receivers, and Hashem is the giver and transmitter and the world is the receiver. We have already explained elsewhere that a miracle done within the bounds of nature and time is like a receiver as well and therefore it was performed by a woman who acts as a receiver.2

Notes:

1. On Purim it was through Queen Esther . The Ran in his commentary to Shabbos 23a (pg 10a in the pages of the Rif) explains that on Channukah, Yehudis the daughter of Yochanan fed the enemy fermented milk and cheese, and when he was drunk she decapitated him. See also Rema in his gloss to Shulchan Aruch O.C. 670:2.

The Story of Yehudis on Channukah (Shabbos 23a Ran [page 10a]).1

Generally speaking when the tzadikim wish to uplift the sparks they must sometimes transgress Torah prohibitions in order to do so as Gideon did (Temurah 28b-29a) when we relate that seven [our version of the text reads eight] things were permitted that night in regards to the altar the Gideon built (Shoftim 6:25-27).2 And the reason for this is because at that time Bnei Yisroel were worshipping idols and foreign gods and therefore when a tzadik wished to do some righteous act and raise and uplift them to Hashem he needed to act as they had acted in order to be able to break the klippos (the husks and shells of impurity).

Similarly regarding the miracle of Devorah, where Yael the wife of Chever the Kayni occupied Sisera and killed him as it says "he bowed and lay dead," (Shoftim 5:27; Nazir 23b; Hurayos 10b)2. And then at that time they were not worshipping idols, therefore there were no Torah transgressions similar to Eliyahu and Gideon (see Nazir and Hurayos ibid). The only thing they needed was to be redeemed and therefore it says "he bowed and fell dead." And that generation did not carry the sin of idolatry heaven forbid as is said in the Gemarrah (Megillah 14a) " 'And she sat beneath the date palm of Devorah,' (Shoftim 4:5) just as a date palm has only one heart so did the Jews in that generation have only one heart towards their Father in Heaven."

Regarding Channukah there was a redemption and therefore Yehudis fed him cheese, the wicked one desired her, and therefore she did what was needed to bring about the needed redemption.

Notes:

1. The story of Yehudis is mentioned in several primary sources among the Rishonim, see for example Rashi and Ran to Shabbos 23a, Tosfos and Meiri to Megillah 4a, who write that the miracle of Channuka was performed through a woman, named Yehudis (some say she was Yochanan Kohen Gadol's daughter) and that she fed the enemy leader milk until he was intoxicated and that she decapitated him. In Jewish Law the miracle is mentioned as well by the Rema on Shulchan Aruch O.C. Siman 670:3 that there is a custom to eat cheese on Channukah to commemorate the story of Yehudis who fed our enemy milk.
   The entire story is found in the apocrypha called Maaseh Yehudis. There she is known as Yehudis Bas Beeri, a leader of the Jewish resistance to the Greek King Eliporni who sought to concquer jerusalem with 120,000 men. She tricked the wicked king Eliporni into falling in love with her. He invited her to a feast and when they were alone and he was intoxicated by milk and wine she stole his sword and with two blows decapitated him, she handed his head to her maidservant and then reported her deed to the Jewish resistance. The enemy's morale was crushed at their leaders death and they fled. Thus the Jews were victorious thanks to her courage and cunning.

2. The story of Gideon's altar was a special command that Hashem gave to Gideon to build an altar from idolatrous components and offer a sacrifice from animals that had been worshipped, set aside seven years, designated and fattened especially to be used for an offering to idolatry. Normally all these involve various prohibitions which the following Gemarra in Temurah enumerates, however, in Gideon's case Hashem directly commanded him to do this. Our text of the Gemarra in Temurah 28b-29a reads [this explanation and translation follows the commentary of Rashi and Rabbeinu Gershom] : "R. Abba Bar Kahana said eight things where permitted on that night (when Gideon offered sacrifices on that altar), [that are normally forbidden, and they are:] 1. That the offerings slaughtered outside the temple courtyard, 2. The offerings were offered at night, 3. That Gideon was a non Kohen, 4. That he did not use special vessels for the offerings. 5. That the vessels used had been used in serving the idol of the Asheira Tree, 6. That the Asheira itself was cut down and its wood used for the pyre, 7. That the offering itself was set aside for idolatry and 8. That it had been worshipped as an idol."

3. Yael is praised for her self sacrifice in allowing the wicked Sisera to be with her in order to kill him and save the Jewish army and the entire nation thereby. The topic discussed in Nazir 23b and Hurayos 10b is that of Aveira LiShma – "R. Nachman Bar Yitzchak taught, Great is a transgression done LiShma – with pure and sincere motivations," is a difficult one. At best we should take note that all the examples quoted by the gemarra are of great tzadikim and tzadkaniyos and that we are not on their level and cannot ever try to imitate them, therefore while they may have needed to sin or transgress the Torah's laws and prohibitions, it was done to save the entire Jewish people.
   

Yahrzeit of R Levi Yitchak of Berditchev Kedushas Levi

Another version of this tale is found in the Slonimer Collection Kisvay Rav
Yoshe of Brisk:

The Berditchever once gave a permit to two agunas to remarry. When Rav
Raphael Hamburger heard he disagreed with this ruling, he did not like the
Talmudic logic behind the ruling so he understood that this ruling was only
a supportive measure and the Berditchever must have permitted them to
remarry based on his having seen that their husbands passed away through
ruach hakodesh. Therefore in order to permit them to remarry he could not
rule on a halachic matter using ruach hakodesh, so he worked up a halachic
basis as a support for his ruling.

One time both rabbis met at one of the local trade fairs as was customary at
those times. Rav Raphael challenged Rav Levi Yitzchak how he could have
permitted the agunas to remarry? "If you wish." answered the Berditchever, I
will show you the deceased." The souls of the deceased husbands appeared
before them. Immediately one of the souls began to argue using complex
Talmudic logic that the correct ruling in halacha is that their wives are
forbidden from remarrying. The second soul just stood there in silence.

The Berditchever asked the soul, "how do you know how to learn so well that
you can support yourself with such complex logic and halachic arguments?"
The soul answered him "Whoever was threatened with death or conversion and
chose to die rather than convert and was killed he sanctifies the Divine
Name and is called holy. Now whoever dies like that al kiddush Hashem his
soul is depsoited with the angel known as the Sar HaTorah - the prince of
Torah and this is how I now know how to learn. "

"And why is it that your friend is silent?" Asked Rav Raphael. "I was killed
first," answered the soul, "and when my friend witnessed my martyrdom the
thought came to his mind that when he too will be martyred and killed in
sanctification of G-d's name this will be favor to his orphaned children
since they will be known as the children of a holy martyr. This impure
ulterior motive he allowed to be implanted by the evil inclination in his
head and so when he died they decreed upon him one year of silence to atone
for this thought."

When the Rav further questioned him as to why this soul was so adamant to
prevent them from remarrying he said that it would be a favor to the
deceased that they not wed and remarry again.

(Based on Kisvei Rav Yoshe #30 p129-130)

Which sage did the Berditchever argue with?

Rav Levi Yitzchak of Berditchev (1740-1810) author of Kedushas Levi

Rabbi Ephraim Zalman Margolis (1762 - 1828), author of Beis Ephraim and Yad
Ephraim

Rav Rafael Hamburger (1724-1804) author of Toras Yekusiel and VeShav Kohen

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Today is the 200th anniversary of the Yorzeit / Passing of the Kedushas Levi zy"a

 

Today is the 200th anniversary of the passing of ר' לוי יצחק מבארדיטשוב - Rabbi Levi Yitzchak of Berditchev author of Kedushas Levi

The Holy Rav Levi Yitzchak of Berditchev once traveled with his student rav Aharon of Zhitomir, author of Toldos Aharon together to the city of Lizhensk. There they stayed together with the Rebbe Reb Elimelech in his home. The Rebbe Reb Elimelech questioned the Berditchever saying to him, "Why are you stealing away all of my own students?" (This was because many great Torah scholars left the Rebbe Elimelech to study under the Berditchever.) The Berditchever answered Rebbe Elimelech with humility, "Vaymens Bin Ich Den? Ich Bin Zich Ayer Talmid Oych! - And just whose student do you think I am? I am also your student! Therefore all my students, are therefore your very own student's students!" With this humble answer he was able to placate and satisfy the rebbe Elimelech.

Afterwards the Berditchever continued on his way to attend to some matters while his students Rav Aharon of Zhitomir remained behind and continued studying in the Rebbe Elimelech's beis midrash. Rebbe Elimelech did not realize this, and when one night he walked in and found rav Aharon sitting there learning he was surprised and he asked Rav Aharon, "Why did you not go on and continue the travels with your Rebbe?" Rav Aharon answered Rebbe Eliemelch, "Mein Rebbe Ken Ich. Bin Ich Gebliben Ba Aych Zu Kenen! - My rebbe I know already. I remained behind to get to you as well!" Hearing this Rebbe Elimelech got all worked up. He seized Rav Aharon and began to shake him by the lapels of his clothing and declared, "Dayn Rebben Kenstu? Afilu Zein Zhupstze Kenstu Nisht Bifrat Im Aleyn! – You think you really know your Rebbe? Why, you don't even know his lapels let alone do you really know him and how great he is!"

****

קדושת לוי

200 שנה ימלאו הלילה לפטירתו של סנגורן של ישראל, רבי לוי-יצחק מברדיצ'וב זי"ע

In honor of the 200th yorzeit of לוי יצחק מברדיצ'ב - Rav Levi Yitzchok of Barditchov - the Kedushat Levi

When the Holy Rav Kalonymous Kalman Epstein of Krakow author of the Maor VaShemesh was but a young child the Holy Rav Levi Yitzchak of Berditchev visited his town. The young boy hid himself beneath the holy Berditchever's tallis as children do, to see what the Rebbe was doing as he prayed. The manner and conduct of the holy and righteous tzadik left such an impression on Rav Epstein that from that point on there burned within him a holy fire!

When Rav Epstein grew up he became a well known student of the holy Rav Elimelech of Lizhensk. Rav Elimelech once met the Berditchever in Rav Epstein's company. When Rav Elimelech's prided himself on having such an illustrious and holy person as one of his own students, the Berditchever took a good look at the author of Maor VaShemesh. He then recognized on his face, that the holy Rav standing before was that same boy from years ago. "No, no," said the Berditchever to Rebbe Elimelech, "this one is one of mine! When he was but a five-year old and he hid under my tallis, the holiness and sanctity already left it's mark until he has reached his current level and stature."

(Both found in Sefer Avodas Levi p98)

 

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Yud Tes Kislev and the Berditchever

From the upcoming MeOros Kedushas Levi on the Chumash Volume on Bereishis:

 

Just before the Alter Chabad Rebbe, Rav Shneur Zalman of Liadi, was taken away on trumped-up charges of subversive activities against the government, his brother-in-law, Rav Yisrael Kosik, came to him and asked for instructions.

 

"Go immediately," said the Rebbe, "and I mean immediately, to Petersburg. Go just as you are now, without delay. Someone else should also go to Berditchev to inform Rav Levi Yitzchak so that he may pray for me."

 

Losing no time, Rav Yisrael left for Petersburg without even changing clothes. Nor did he return to his hometown in Babinovitch to obtain a passport, but instead borrowed one belonging to a friend. Meanwhile, someone else left for Berditchev, as the Rebbe had ordered, but in all the excitement and haste, the man forgot to note the name of the Alter Rebbe's mother, which is needed for the kvittel, the petition, which is called a pidyon nefesh (literally, "redemption of the soul").

 

In Berditchev the emissary informed Rav Levi Yitzchak of what had happened. The Berditchever fell to the floor in agony and cried bitterly over his mechutan's terrible predicament. Finally he composed himself enough to interrogate the emissary on the Alter Rebbe's state of mind when he was taken.

 

"Was he upset?"

 

Receiving an affirmative answer, Rav Levi Yitzchak inquired further.

 

"Was he deeply upset or just a little upset?"

 

"It appeared that he was only a little upset," replied the emissary. "I noticed that he forgot to take along his house slippers, but he did not forget to take his tallis and tefillin."

 

Rav Levi Yitzchak was very impressed by this reply and commended the man's power of observation.

 

"Now tell me, what is the name of the Alter Rebbe's mother?"

 

The emissary, of course, did not know what to answer since in his haste to arrive in Berditchev he forgot to ask for the name. By the time he remembered to ask, he was already far along his way and was afraid to return because the Alter Rebbe had emphasized the importance of speed.

 

There was a Chumash on the table. The Berditchever opened it, and the first verse he saw was in parashas Miketz: "Yaakov saw that there were provisions [shever] in Egypt" (Bereishis 42:1). "The word shever," said the Berditchever, "is an acrostic for Shneur ben Rivka."

 

Someone asked the Berditchever why it couldn't be Rachel, which also begins with a reish. He answered that the word shever contains two letters from the name Rivka, a reish and a beis. And so it was. Rav Shneur Zalman himself sometimes signed his name "Shneur ben Rivka."70

 

The Lubavitcher Rebbe recorded another version of the story:

 

Before the Alter Chabad Rebbe, Rav Shneur Zalman of Liadi, was incarcerated on false charges, he sent a pidyon nefesh, a letter of petition, to Rav Levi Yitzchak of Berditchev through Rav Yaakov Smilianer. The letter said, "To awaken heavenly mercy and attempt that all my thoughts will be actualized from their potential state with no spiritual injury or bodily harm." He told Rav Yaakov that he should read over this pidyon nefesh so that "the letters will be engraved in your memory."

 

When Rav Yaakov reached Berditchev, he realized that he had lost the petition. But he was able to recite the contents of the lost letter from memory, since they were "engraved in his mind." However, when Rav Levi Yitzchak asked Rav Yaakov for the name of Rav Shneur Zalman's mother, Rav Yaakov could not tell him because he did not know it. The Berditchever lit up his lilke (a long pipe that many Rebbes once smoked) and said, "With this pipe I could burn up all of Petersburg!"

 

"Berditchever Rav!" responded Rav Yaakov. "Our Rebbe is a Russian Rebbe. He represents the attributes of Chabad — [the acronym of] chochmah, binah, and da'as, wisdom, insight, and knowledge." (Meaning that he did not need to resort to miracles.)

 

Rav Levi Yitzchak gave him a long look and said in jest, "See what a Russian chassid is like? For him even a Rebbe without a mother does fine!"

 

Rav Levi Yitzchak then left for the mikveh, with Rav Yaakov following behind. After Rav Levi Yitzchak immersed, he came out, washed his hands, and said, "Now I know that there are provisions [shever] in Egypt!" (based on Bereishis 42:1). Yes, there is hope because there is shever in Egypt," indicating that the Alter Rebbe would be released (since shever is an acronym of Shneur ben Rivka).

 

Upon his release from prison, the Alter Chabad Rebbe wrote three letters, informing of his release — one to Rav Levi Yitzchak of Berditchev, one to Rav Baruch of Mezhibuz, and one to all his chassidim. This is the letter he wrote to Rav Levi Yitzchak:

 

I have received a blessing and shall return one to my honored and beloved Rebbe and genius, the pious and ascetic master Rav Levi Yitzchak, and to all those who take shelter in his shade, the shadow of wisdom. May they all have life forever, especially his precious children, may they live.

 

I was drawn close to G-d, who uplifted me to inform the humble and the upright of heart of the joyous tidings. "Rejoice in G-d, you righteous" (Tehillim 97:12), and praise the Name of your G-d who performed a great miracle! I shall recount a tale that defies description — how G-d acted wondrously and magnificently on earth, made wondrous and great His great and holy Name, which publicly became exalted and sanctified, especially in the eyes of all the officers and people in the king's provinces. They, too, consider this matter so exceptionally wondrous that they said, " 'This must be from G-d, for it is wondrous in our eyes' (based on Tehillim 118:23). It is a sign that G-d is surely with us, and there is none other besides Him."

 

Who am I that G-d took me so far, that through so lowly a person as myself the Name of Heaven was exalted and sanctified? It must be because their principal battle was in essence a war against the teachings of the Ba'al Shem Tov, his disciples and their disciples. And it was G-d's will to favor us in the merit of the Holy Land and its inhabitants — this stood by us and will stand by us in every time of need, to bring us freedom and salvation, to widen that which is narrow and deliver us from agony and raise our horn for the glory of G-d, who forever sits on High and rejoices in His Creation, if it pleases Him.

 

It ought to be mentioned that this day that Hashem was with us is the day on which it twice said, "It is good" — the nineteenth of the Hebrew month of Kislev, the great anniversary of the passing of our holy Rebbe and teacher, zt"l [the yahrtzeit of the Maggid of Mezritch]. As [I was reciting Tehillim and] I reached the pasuk "My soul was freed in peace" (Tehillim 55:19),72 and before I even began the next verse, I departed in peace. I hereby conclude with peace from the G-d of peace.

 

These are the words of your beloved friend, who constantly prays for your welfare,

 

Shneur Zalman, the son of Reb Baruch, z"l.

 

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R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
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Yud Tes 19 Kislev Yorzeit of the Mezritcher Maggid

Rav Dov Ber the Maggid of Mezritch and the Ba'al Shem Tov's successor was the Rebbe of Rav Levi Yitzchak of Berditchev

Please enjoy sample selections from the upcoming MeOros Kedushas Levi

 

Reb Levi Yitzchak of Berditchev became the rav of Pinsk in the year 1771, taking the place of the Toras Yekusiel. At that time a great gathering of misnagdim — the opponents of Chassidus — was held in Shklov. They made many false accusations against the chassidim so that soon the situation in Pinsk became too difficult for Reb Levi Yitzchak to bear. It was under the backdrop of the gathering in Shklov that Reb Levi Yitzchak received the letter that would be the cause of his mentor's premature passing.

Reb Shneur Zalman of Liadi, the author of the Tanya and the Shulchan Aruch, was in Mezritch learning with the Maggid. One Shabbos, nine other students of the Maggid arrived: Reb Shmuel Shmelke of Nikolsberg and his brother Reb Pinchas, the author of Hafla'ah, Reb Nachum of Chernobyl, Reb Levi Yitzchak, Reb Zev Wolf of Zhitomir, the holy brothers the Rebbe Reb Elimelech and Rebbe Zisha, Reb Leib, and Reb Shlomo of Karlin. Reb Shneur Zalman was the youngest among them; most were already serving as rabbis of various towns and cities.

While they were there, a letter arrived from Pinsk. It was from Reb Levi Yitzchak's wife. Her letter described the suffering his family had to endure at the hands of the misnagdim. (Some say they were even chased out of town so that a new rav by the name of Avigdor would take Reb Levi Yitzchak's place. Others say that the family actually showed up at the Maggid's residence.)

Reb Levi Yitzchak's colleagues were greatly distressed by the news. They decided that they would have the letter read before the Maggid during the Shabbos meal, for they considered the matter quite serious. Since Reb Levi Yitzchak was directly involved in matter, he was the obvious choice to read the letter for the Maggid.

While Reb Levi Yitzchak read the letter out loud before his Rebbe, the Maggid remained silent and did not utter a word. (According to some versions, he reread the letter at each meal, yet received no response each time.) The Maggid's disciples wondered at this, and on motza'ei Shabbos they gathered together to decide what to do. Perhaps the Maggid's silence, they speculated, was a sign of acquiescence that it was up to them to decide how to handle the affair. They took a vote on whether to issue a ban of excommunication against the misnagdim. But in order to do so, they needed a quorum of men for a minyan, and they were short one man. They decided that they must convince Reb Shneur Zalman to join them though they knew it would be difficult to persuade him to do so without the Maggid's permission.

Reb Shmuel Shmelke had an idea. They sent Reb Zisha to Reb Shneur Zalman to ask him if issuing cherem in such a situation was permissible. If he would answer yes, they would ask him to join them. If no, they would try to think of something else.

In the end, Rebbe Zisha convinced Reb Shneur Zalman to join them, and they placed a ban of excommunication against the misnagdim and the people of Pinsk for persecuting the chassidim and Reb Levi Yitzchak and his family.

Midnight had long passed when the Maggid's students returned and went to sleep in the Maggid's dormitories. But Reb Shneur Zalman could not sleep; he was feeling uneasy about the night's events. He felt that something was wrong. As he took his place on a small three-cornered pillow by the wood-burning stove, he felt that somehow the Maggid must know what they had done.

Sure enough, he could hear the Maggid's footsteps, a distinctive sound since he suffered from a sickness that had affected his legs and Reb Shneur Zalman could hear the Maggid's crutches bumping on the floor. Curious to find out what his Rebbe would do, Reb Shneur Zalman feigned sleep. Through slitted eyes, he saw his Rebbe enter with a candle in hand and look in the face of each of his disciples. When he reached Reb Shneur Zalman, the Maggid said, "Ribbono shel olam! Master of the world! This llittle Yid lying here on this little pillow will be the Rebbe of all the provinces in Russia?"

His voice woke the sleeping students. They washed and stood up, and Reb Shneur Zalman did likewise.

"My children," the Maggid said to them, "what have you done?"

"We could hold back no longer!" they cried. "How much can we suffer? We had no choice."

"I knew there was a great danger, and it was not for naught that I did not act! Now it is too late, for by this act you have lost your head and your leader. But you have been rewarded with one success — that from now until the end of time, whenever there shall be a disagreement between the chassidim and their opponents, the chassidim will emerge victorious."

So it was that in that year, the year 1773, on the nineteenth of Kislev, we lost the great refined light of the holy Tzaddik, the Maggid of Mezritch.

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
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An Esrog and a Heavenly Promise

From the upcoming MeOros Kedushas Levi on Moadim:

An Esrog and a Heavenly Promise

Once there was a great shortage of Esrogim for the Succos holiday, and Rav
Levi Yitzchak of Berditchev was without an Esrog.

He sent emissaries to wait on at the crossroads to see if anyone traveling
by might perchance have the fruit with them. The emissaries met a Jew who
had an Esrog however he was not traveling to Berditchev and he wished to
continue traveling. The emissaries asked him to stay in Berditchev for
Succos in order to allow Rav Levi Yitzchak of Berditchev to have the merit
and opportunity to bless the Esrog, however the latter declined, explaining
that he had been traveling far and wide for some time and that now he wished
to spend the holidays at home with his family. He was unwilling to relent.

As they were triying to persuade him Rav Levi Yitzchak of Berditchev himself
arrived and begged the Jew to stay for Succos and still the Jew refused. Rav
Levi Yitzchak said to him "I promise you that in exchange for staying, you
will be with me in my place in heaven." When the stranger heard this promise
from the holy Tzadik he agreed, and he traveled with them to Berditchev to
stay for Succos. He entered an inn and the entire town rejoiced.

Rav Levi Yitzchak sent a proclamation to the innkeepers and throughout
Berditchev that no one was to allow the stranger who was a guest to enter
any of the succah booths to eat! The entire town was commanded that if the
guest should ask someone to enter their succah to eat they must refuse him
entry. The guest knew nothing of the conspiracy and when he left the
synagogue after the prayers and attempted to enter the succah at the inn to
make Kiddush he was barred and refused entry. He began to shout and yell
with no avail. He went to the neighbors and asked their permission to enter
their succah, however they refused him entry as well. He understood that
something was amiss and after questioning them, they admitted that Rav Levi
Yitzchak had commanded them to bar his entry.

The guest ran to Rav Levi Yitzchak and asked him "Why have you repaid me
evil for the kindness I did for you?" Rav Levi Yitzchak answered him, "If
you relinquish the promise I made to you to be with me in heaven I will
allow you to enter the succah." An inner battle raged within the guest. What
should he do? Finally he decided to forgive Rav Levi Yitzchak his promise as
long as the Rav would allow him to fulfill the mitzvah of succos with joy!

The next day Rav Levi Yitzchak invited the guest to his own personal succah
along with the important personages in town and explained his odd behavior.
"Now I once again promise you that you shall be together with me in my
portion in heaven!," said Rav Levi Yitzchak. "I wanted you to withstand this
test, so that you should acquire the portion yourself and be worthy of my
promise, rather than having received it as a gift!"

(Shemuos VeSippurim I)

Such is the power of the mitzvah of Sukkah!

Wishing you a Gut Yom Tov,
Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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A sample of Kedushas Levi on Avos Enjoy!

Mishna 2:8 "If you have studied much Torah do not hold yourself in favor for that, for it is for that purpose that you were created."

The Berditchever Rav, author of Kedushas Levi was a paragon of holiness and sanctity. His passion, excitement and fiery Dveykus was legendary. He was once offered some pepper by a passing waiter who made the mistake of saying to the tzadik, "would you like some pepper, I love pepper."

Unknowingly the poor waiter had applied the word love to a physical object of food. Such an appellation was foreign to the Berditchever, who stared, appalled at the waiter and replied quietly, "You love pepper?"

The waiter, oblivious to the Berditchever Rav's slowly mounting excitement simply replied, Yes. "You love pepper," repeated the tzadik again in a slightly higher tone as he flushed and got to his feet. He then proclaimed in a booming voice so loud that all those at the table stopped and turned to stare,
"You Love Pepper?!!! But I Love HASHEM!!!!"
As he declared his passionate love for Hashem, hands outspread in a gesture of Dveykus he simply sprang up with all his energy and landed on top of the table! Dishes came crashing down and silverware fell as those seated toppled over, as the holy tzadik's face shone with intense fiery passion as he continued to yell, "But I LOVE HASHEM!!!"
The following explanation of our Mishna, by Rav Levi Yitzchak of Berditchev author of the Kedushas Levi is thus characteristic of one whose fiery passion consumed him to the very core.

He gave the following parable:

There was once a king who was commanded his servant to study the art of warfare. The servant went to train as a soldier. During his military training exercises he was taught how to bear arms and how to handle weaponry. He was taught how to aim at the enemy and how to attack and defeat them. Off course because this was all simply a training exercise he was not given live ammunition. That is to say, he was not given any live fire to use. Thus he studied the theory hands on.
One day later on, this servant, trained as a soldier was called into battle. During the war he made a complete fool of himself and a laughing stock as he attempted to engage the enemy with his weapon exactly as he had been taught during training! In other words, he did not fire or use any live ammunition. The enemy jeered and mocked him finally conquering the pathetic excuse for a soldier.

The idea behind this parable is that the Awesome Creator Whom we cannot fathom gave us His holy Torah as black fire on white fire. This is the weapon we must use against the evil inclination in our war against him. When we recite the blessings over Torah study and mitzvos we say "Who has sanctified us with His mitzvos," this sanctification refers to separation as Rashi explains in his commentary to the verse "be holy."
Thus by attachment to the very essence of the mitzvos which is like the white fire, through passion, Dveykus and excitement this distances and separates us from the base physical world and attaches us further to Hashem.

However whoever acts and performs mitzvos lacking any enthusiasm, passion or excitement is like our servant the failed soldier who failed to fire or use live ammunition, he adds no fiery passion or enthusiasm to his weapons and thus his weapons remain useless against the enemy when he engages them in battle.
This is what our sages meant when they said "do not hold yourself in favor," do not hold onto the Torah while yourself – your physical body is also likewise held in favor. Rather your enthusiasm should be directed at spiritual pursuits while you distance and separate yourself from too much physicality. "For it is with this that you were created," the word for created here is Notzarta which comes from the word for Tzurah or form. Thus we read the Mishna to imply that you were created in a Divine G-dly form of Tzurah which aids you in conquering the base physicality of the body, through fiery passion and excitement in mitzvah observance you can attach yourself on High.

Channukah from Keser Torah by Rav Meir of Berditchev

From the upcoming MeOros Kedushas Levi on Moadim

 

Children in their Father the King's Palace

The Turei Zahav in Orach Chaim Siman 670:3 asks why is the commemoration on Channukah for the miracle of the Menorah [by lighting candles] whereas there is no commemoration established for their physical salvation (that they achieved military victory) as there is on Purim?

It seems to me with the aid of heaven that this is no difficulty at all. In the Chovos HaLevavos in the Shaar HaBitachon he writes that surely a son who is always in his father's palace chambers and someone tried to murder him, that son has no fear at all since he is in his own father the king's palace.

 

When does he fear? Only if when someone attemots to harm him, he is standing outside his father the king's palace.

Based on this it makes sense, since during the time when Purim historically took place the bais hamikdash had already been destroyed and we were as children outside our Father the King's palace, then it makes sense why we commemorate their physical salvation. Even though the children were outside their father's palace nonetheless they were saved from death.

However historically during the time that Channukah took place the bais hamikdash was still standing, therefore there was no commemoration established for any physical salvation since they were as children standing in their father the king's palace since the holy temple was standing.

 

Therefore they had no fear of dying and so they made no commemoration at all except for the miracle of the Menorah to praise and offer thanksgiving to Hashem since they witnessed His miracle where He demonstrated His great affection for their mitzvos and their service which is the primary source of life for this world and the next, and this gladdens the Creator as my master, teacher and father (Rav Levi Yitzchak of Berditchev) explained in his sefer Kedushas Levi (Purim third Kedushah) study it there at length. This is easy to understand.

(Channukah Vol I of Kesser Torah)

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022 / eFax: 1-832-213-3135
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Fw: Sunday Night is Chai Elul!

 

Sunday Night is Chai Elul, the 18th of the month of the Elul.  It is the birthday of the Holy Ba'al Shem Tov the founder of  Chassidut, whose students we so admire and study through Be'er Mayim Chayim.

 

In the honor of this day, we are pleased to bring reflections of him through the eyes of the Kedushat Levi--whose book we hope im yirtzeh Hashem to publish soon-- and the Noam Elimelech--whose book were were zokeh to publish last year. 

 

 Kedushat Levi:

 

The Holy Tzadik and Rebbe Rav Levi Yitzhak of Berditshev was born in the year 500 of the Hebrew calendar which is around 1740 and the Holy Ba'al Shem Tov twice honored his students with cake and drinks to toast his birth saying: "A soul has come down to this world that will be an advocate for good on behalf of our brethren Bnei Yisroel." (Eser Oros 3:1)

 

To understand the power of the Kedushas Levi's soul we must read the words of the founder of Chassidus our master the Holy Ba'al Shem Tov, who once told his students "At the time the holy soul of Rav Levi Yitzhak of Berditshev came down to us, the accuser Satan prosecuted and said 'the actions of this holy and lofty soul will nullify the entire process of free choice since the entire world will repent and do good, and desist from evil. Then what good will my own position be?' Hashem answered Satan, 'this soul will serve as the Rabbi to several different cities and others will chase and persecute him [because of his beliefs], together with the burden and yoke of the Rabbinate it will weaken him enough that his influence will wane to the point where it will not nullify free choice.' " (Toldos Kedushas Levi Munkacz 1:3)

 

Rebbe Elimelech:

 

The soul of our master the G-dly Ba'al Shem Tov, may his merit shield us, included all the souls of the Jewish people. This story is well known, how our holy and awesome master the Rebbe Elimelech of Lizhensk was greatly pained and distressed wondering why he never knew the Ba'al Shem Tov?

He therefore had a great longing to somehow see the Ba'al Shem. Therefore once he heard someone knocking on his window pane at midnight, and it was revealed to him that he would be able to see the holy Ba'al Shem Tov.

Across from the Rebbe's home was a low hill and the Rebbe saw there a great fire blazing, and within the flames the vision of a man. They told Rebbe Elimelech that this was the holy Ba'al Shem Tov. Afterwards, this image burst forth into a myriad of 600,000 sparks and within each spark of the fire was an individual image of the holy Ba'al Shem Tov, hinting that the Baal Shem Tov himself included all the six hundred thousand souls of the Jewish People of Klal Yisroel.

(from Rav Yitzchak Eizik of Spinka's approb. To Sefer Baal Shem Tov)

Rav Avraham Yehoshua Freund the Av Beis Din of Nasoyd once told how our master the holy Rebbe Elimelech of Lizhensk was once walking together with his student the author the Maor VaShemesh, the rabbi of Cracow, Rav Kalinymous Kalman Epstein to the local Bais haChaim – the cemetery. When they arrived there they saw a pillar of fire descending from the heavens and in the flames there was a vision of a man. The pillar of fire reached the ground and returned to the sky once more. Afterwards Rebbe Elimelech told his student that he should mark that exact location where the pillar of fire had touched the ground, since Rebbe Elimelech explained, that is where he wished to be buried after his passing. The Rebbe Reb Melech then said: "That figure of a man in the flames was none other than the G-dly Rav Yisroel Ba'al Shem Tov of Mezibuz, may his merit shield us and all Yisroel! Truly he was a blazing fire even in his own lifetime, except that fire was covered by his skin.1

(Gedulas20Yehoshua p14)

 

 Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022
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