Fascinating Remazim to the Heilege Rebbe Reb Meilich ZY"A

Received via email from DF who last wrote about Parshas Hamon.

 

The Heilege Rebbe Reb Elimelech of Lizhensk ZY'A

Rabbeinu Ephraim, one of the Rishonim, says that every tzadik that is destined to be mechadesh in Torah is alluded to in the Torah. (Rabbeinu Ephraim, Terumah) The Rebbe, Reb Elimelech of Lizhensk authored Noam Elimelech, considered one of the most important works of the Talmidei Baal Shem Tov. It therefore stands to reason that there are hints to him in the parshios of Ki Sisa and Vayakhel-Pekudei surrounding the day of his passing on Sunday, כ״א אדר תקמ״ז. Here are some of them.

 

It is known that there is no section for Parshas Vayakhel in Sefer Noam Elimelech, though there is a piece on Vayakhel in the section for Pekudei. It is said that his son who put together the sefer, Reb Elazar, did this because 21 Adar, except on rare occasion, falls out in the week that Vayakhel is read. This is similar to the yarzeit of Moshe Rabbeinu usually falling out the week of Parshas Tetzaveh, which doesn't contain his name. (Ohel Elimelech 289) ויקהל – "he gathered" is appropriate because he spoke so much about Yidden gathering together and being like one, as he says in his tefila before davening: שנראה כל אחד מעלת חברינו ולא חסרונם – "Everyone should see the positive of their friends and not their shortcomings." The parsha starts off: ויקהל משה את כל עדת בני ישראל.  The first letters of משה את כל עדת equal 131, the exact gematria of אלימלך. He passed away in a regular year in the week of Vayakhel-Pekudei which can mean "remember to gather" - be b'achdus. The first words of Pekudei are אלה פקודי המשכן משכן העדת, and their first letters also equal אלימלך.

 

The first posuk of Vayakhel goes on to say ויאמר אלהם אלה הדברים אשר צוה י־ק־ו־ק לעשת אתם. The words אלה הדברים equal 297, the gematria of נועם אלימלך. The first letters of אשר צוה י־ק־ו־ק לעשת equal אלימלך, and the next word, אתם, has the same letters as אמת. The last letters of אשר צוה י־ק־ו־ק לעשת אתם equal 650 – the gematria of הצדיק אמת. With the kolel, it equals הפקר כמדבר, alluding to the last piece of Noam Elimelech in Parshas Devarim. It is on the words אלה הדברים - equal to the gematria of נועם אלימלך - and he says that a tzadik needs to be הפקר כמדבר to help out those in need of בני חיי מזוני.

 

The first few pesukim of Vayakhel speak about שבת, and tzadikim are compared to שבת. His name, אלימלך בן אלעזר ליפמאן, is equal to שבת. (There are many different ways his father's name is spelled. I got this spelling from his signature on a letter he wrote.)

 

His exceptional humility was well known. A misnaged once showed his disdain for the sefer Noam Elimelech by placing it on the floor under the bench he was sitting on. The misnaged asked the Baal Hatanya, who was present, what kind of person the author of the sefer was. The Baal Hatanya replied that even if he would have placed the author under the bench, he wouldn't have said anything. אלימלך equals ענוה, which the Chida and Bas Ayin say is equal to סמאל, since humility is the weapon against the satan. The gematria of אלימלך, using the method of מנצפ״ך, equals 611 - תורה.  This in turn is equal to סמאל לילית, as the Torah is the antidote to yetzer hora. The beginning of Ki Sisa says:כי תשא את ראש בני ישראל לפקדיהם ונתנו איש כפר נפשו לי־ק־ו־ק לפקדיהם ונתנו איש כפר נפשו לי־ק־ו־ק בפקד אתם ולא יהיה בהם נגף בפקד אתם. His first wife was a descendant of many great tzadikim including the Rokeach. Her name, שפרינצא, is equal to כי תשא. The first letters of ראש בני ישראל are רבי. איש כפר is also equal to 611 (אלימלך and תורה, as mentioned above). In the first part of his Hanhogos Ha'adam, he writes that the first thing one should do is learn Gemara, Rashi, Tosafos and mefarshim - each person according to their ability. Afterwards, learn poskim, starting with Shulchan Aruch Orach Chaim. He goes on to say how one should constantly daven to come to the truth.

 

There is a kabbala that if one davens at his kever, they will be helped as if he was alive and they won't leave this world without doing teshuva. (Ohel Elimelech 261) Two bochurim once told the Sar Sholom of Belz they were very happy because they just came from the kever of the Rebbe, Reb Meilich, and now they won't die without teshuva. He told them: "You're worried about dying with teshuva; in Tzetel Koton, he teaches us how to LIVE with teshuva!" He passed away on the 21^st day of Adar. The Name of Hashem, א־ק־י־ק, is equal to 21. Reb Nachman of Breslov says this Name represents teshuvah, since it means, "I will be", meaning now that one is doing teshuvah he begins to live, because before that it is better if he wouldn't have been born, as the Gemara says. (Likutei Mohoran 6:2) He passed away the day after Ki Sisa – the 21^st parsha - was read. The letter ה represents teshuva, since if one falls through the bottom, he can climb back in through the top. (Menachos 29b) If you spell out א־ק־י־ק with the letter ה, it is אלף־קה־יוד־קה – equal to 151 – the gematria of מקוה. The Maharil in Hilchos Erev Yom Kippur, brought down by the Magen Avrohom (606:4) brings an opinion that the main reason for מקוה is teshuva. If you spell out ויקהל - וו יוד קוף הה למד - it equals שב – an expression of teshuva. There are 122 pesukim in Vayakhel. This is the milui of the Name א־ק־י־ק spelled with Alephs - אלף־קא־יוד־קא (the milui is לף א וד א - 122). Reb Mendel of Riminov and Reb Chaim of Kosov said that after immersing in the mikva Erev Shabbos one can understand a little Noam Elimelech. (Ohel Elimelech 192; Even Shesia 5:2) Perhaps this is also alluded to here, as ויקהל is equal to מקוה, and אלה הדברים is equal to נועם אלימלך.

 

He passed away the day after Ki Sisa was read. רבינו בחיי on the second posuk starts discussing Elimelech in Megilas Rus and ends off the section with the words וימת אלימלך. (Interestingly, רבינו בחיי is equal to נועם אלימלך with the kolel ) The full posuk (Rus 1:3) is: וימת אלימלך איש נעמי ותשאר היא ושני בניה. The word נעמי hints at נועם as in נועם אלימלך. (Also נועם with the 4 letters equals נעמי). The last letters of נעמי ותשאר היא ושני בניה equal כ״א אדר, and the last letters of נעמי ותשאר היא ושני בניה with the kolel equal תקמ״ז (the year he was niftar).

 

The Four Main Talmidim

Though he had numerous great talmidim, there are four talmidim that he singled out with a specific spiritual inheritance. Reb Avrohom Yehoshua Heshel of Apta – the Ohev Yisroel received his spiritual power of the mouth. Reb Yaakov Yitzchok – the Chozeh of Lublin received his spiritual vision (hence the name "Chozeh"). Reb Yisroel of Kozhnitz received the spiritual power of his heart. Reb Menachem Mendel of Riminov received the spiritual power of his intellect. I would like to suggest they are alluded to in the posuk, וימת אלימלך איש נעמי ותשאר היא ושני בניה, which speaks about Elimelech's passing and leaving over children. One who teaches his friends son Torah is considered as if he gave birth to him. (Sanhedrin 19b)

 

היא contains the initials of אברהם יהושע העשיל (Apta Rov). ותשאר היא with the 8 letters equals יעקב יצחק (Chozeh) and ישראל (Kozhnitzer Magid). Alternatively, ושני בניה with the 8 letters equals יעקב יצחק הלוי. The last letters of אלימלך איש נעמי ותשאר היא ושני equal ישראל. The last letters of אלימלך איש נעמי ותשאר היא ושני with the kolel equal ר׳ מנחם מענדיל (Riminover). Interestingly, if you add the first letters of all their names together - אברהם יהושע העשיל, יעקב יצחק הלוי, ישראל, מנחם מענדיל - they equal אלימלך exactly.

 

The hint given for the 122 pesukim of Vayakhel is סנואה. I saw in the name of Reb Dovid Feinstein shlita that this is a hint to the סנה - "burning bush". When Moshe encountered the burning bush it says:וירא מלאך ד׳ אליו בלבת אש מתוך הסנה וירא והנה הסנה בער באש והסנה איננו אכל. The 3 times סנה is mentioned can allude to the first 3 parts of Tzetel Koton that speak about how one should imagine a fire burning till the sky and going into it al Kiddush Hashem. However, Tzetel Koton starts off saying "these are the things you should live by". When it says the סנה wasn't consumed, it means we should be lit up to live al Kiddush Hashem. והסנה is equal to 126, which is 6 times א־ק־י־ק. A few pesukim later is when Hashem reveals Himself as א־ק־י־ק אשר א־ק־י־ק. והסנה with the 5 letters equals אלימלך. איננו אכל equals אלימלך ז״ל, alluding to his teachings not being forgotten after his passing.

 

The first piece of Tzetel Koton says that when one is not learning and sitting idle, he should imagine himself going into a fire al Kiddush Hashem. By doing this he will have the mitzvas aseh d'oraisa of ונקדשתי בתוך בני ישראל. This is hinted to in the posuk:לא תבערו אש בכל משבתיכם ביום השבת, which can mean: On Shabbos - alluding to Olam Habah - don't suffer the fire of Gehinom due to all one's wasted time (alluded to by בכל משבתיכם). Instead, one can use his idle time acquiring the mitzvas aseh d'oraisa of ונקדשתי בתוך בני ישראל as just mentioned. This is hinted at by reading the posuk another way: לא – If one is doing nothing; he is idle. תבערו אש – light a fire (by doing what the Tzetel Koton suggests, as mentioned). בכל משבתיכם – at any the time you are resting. The Seder Krias Shma Shel Hamita of the Arizal contains a vidui that has a section corresponding to each of the four capital punishments. Each one of these corresponds to one of the four ways of spelling out י־ק־ו־ק. ביום השבת equals שבת, which can be an expression of teshuva, plus יוד־קי־ואו־קי (63), the Name that is connected to the punishment of "burning".

 

Rav Gamliel Rabinovitz shlita said no one should make light of going to go to the kever of the Noam Elimelech. However, he said that one should remember that at the kever of a tzadik you connect to his nefesh but when you learn the sefer of a tzadik you connect to his ruach – a higher level. His point is that whether we go or not we should learn from his teachings. He went on to say that if you learn Tzetel Koton (or his other teachings) you become "mamash a talmid of the Rebbe Reb Meilich." Reb Nachman of Breslov teaches that the image of a tzadik can be found in his sefer. (Likutei Mohoran 192)

 

גדולים צדיקים במיתתן יותר מבחייהן – "Tzadikim are greater in death than in life." (Chulin 7b) May the zchus of הרבי ר׳ אלימלך בן אלעזר ליפמאן זצוק״ל protect us and all of Klal Yisroel and bring all the refuos and yeshuos begashmios u'breruchnios!

Why Visit the Graves of Tzadikkim?

Listen to Why Visit the Graves of Tzadikkim Podcast to hear Rabbi Tzvi Aryeh Rosenfeld explain why we travel to the graves of tzadikim, and specifically to the grave of Reb Nachman of Breslov in Uman.

Tu BeShvat

The Bnei Yisaschor writes in the name of previous tzadikim that one should pray for a beautiful esrog on Tu B'Shvat. The Ben Ish Chai composed a tefila to say on Tu Beshevat for this. You can also find tefilos for this in Likutei Tefilos. (Pages 72-73 in this PDF) It is also a day to daven for livelihood, children and other things.

Why Parshas Hamon is Recited on Tuesday of Parshas Beshalach

A few years ago, I wrote about Parshas Hamon. As is known, there is a segula from R' Mendel of Riminov ZY"A to read Parshas Hamon the Tuesday that Bashalach is read. I received the article below by email from DF, where he gives reasons why we read it on this particular time. As he explained to me in our correspondence: The Rama starts off Shulchan Aruch-Orach Chaim by saying:  "Shivisi Hashem Linegdi Tamid" – "I place Hashem before myself always". This is not easy for most to do. Perhaps this is one thing that a segula does. It gets us to realize that Hashem is always there. If one does any of the many segulas, they are merely reminders of "Shivisi". No one could have anything against doing something with the intention to remember "Shivisi". For those that just want to go through the motions and aren't interested in remembering that Hashem is the only One that controls everything, then …  Hopefully this will get us to think about what we are doing and bring us to real emunah.

The following was received via email from DF.

Reb Mendel Riminover's Segula

There is a well known minhag to say Parshas Hamon "shnayim mikra v'echad targum" this coming Tuesday of Parshas Beshalach. The source for this is Reb Menachem Mendel of Rimonov. (The author of Lechem Abirim heard this from the Paya Rov shlita, who heard this from his father, who heard it from Reb Sholom Shtropkover, who heard it from his father, the Shiniva Rov) Rav Gamliel Rabinovitz shlita says that just saying Parshas Hamon without having emuna is not what was intended. A segula for parnasa is supposed to bring us to increase our trust in Hashem. The Ramban at the end of Parshas Bo says that one has no share in the Torah of Moshe Rabbeinu until he believes that everything that happens is a miracle and there is no טבע - "nature". The Mechilta says: "the Torah was only given to those who ate mon". Based on the Ramban we can understand this to mean that through internalizing the message of Parshas Hamon we can have a share in the Torah.

 

Some people say: "what do you need this segula for; just daven to Hashem". On the other hand, others think they can just say this and will automatically get rich. It doesn't say anywhere that it's a segula to get "rich". Reb Nosson of Breslov explains that the main brocha of parnasa is when one accepts it from Hashem with ratzon tov, is someach bechelko and has emuna that this is the will of Hashem and it is all for his good. He says further that "only this is called ashirus and parnasa" and even if one has great wealth but doesn't have nachas ruach from it, always has worries about his money, is jealous of people who have more than him, etc., then that is not called ashirus. (Likutei Halochos, Netilas Yodayim L'seuda 6:85) Reb Nachman of Breslov teaches that one should ask Hashem for every single thing he needs; nothing is too great or too trivial to daven for. An אדם has to receive everything through tefila, otherwise, although he may get everything he needs without tefila, he receives it like an animal. (Sichos Haran 233) If we don't get what we want, we need to believe that Hashem is doing this for our best. So, really all we need is tefila, but if we don't fully believe that every minor item comes only through Hashem, then the tefila is not proper tefila.

 

The Mishna Berura (1:13) quotes the Yerushalmi Brochos that says one who recites Parshas Hamon every day will not be lacking sustenance. He says that the point is to bring us to the realization that everything comes about through hashgacha. This could help us understand why this segula is in the week of Beshalach. People are generally involved in studying the parsha of the upcoming Shabbos starting from the mincha of the previous Shabbos. Therefore, in the week of Beshalach one will be able to have a better understanding of the words of Parshas Hamon. But, why specifically Tuesday? Though the reasons of Reb Mendel Riminover aren't known, I would like to humbly suggest a few possibilities.

 

First, several pesukim before Parshas Hamon it says that Klal Yisroel went three days without water in the desert. Moshe davened and they got water. From here we see that you can even get water in a desert by davening. Therefore, saying Parshas Hamon on the third day of the week reminds us of this.

 

Tuesday is the day that vegetation was created. On this day, we remember that without Hashem creating what He did on this day, we wouldn't even have bread to eat. In the Shir Shel Yom of Tuesday, we say: שפטו דל ויתום עני ורש הצדיקו. פלטו דל ואביון מיד רשעים הצילו. We mention דל twice here. The Degel Machane Ephraim says that the word גד inכזרע גד לבן are the first letters of גומל דלים, teaching us that if we have pity on the poor, Hashem will have pity on us. It says אשרי משכיל אל דל ביום רעה ימלטהו ד׳ – "Happy is he who contemplates the poor, on the day of evil, Hashem will save him". (Tehilim 41:2) This posuk can also refer to one who contemplates that he himself is דל, meaning no matter how much he may have he acknowledges that he gets absolutely nothing  on his own; it's all 100% from Hashem. Then he will be happy (אשרי). Beshalach is always read in Shevat. The Bnei Yisaschor says that Shevat is the month of אשר and the letter "צ". It says מאשר שמנה לחמו, which can mean: "from happiness, one will have oil and bread". It will always seem as if he has everything. Oil refers to חכמה, which the Zohar Hakodosh teaches contains the words כח מה - the strength of the word מה. The letter "צ" is equal to מן. The first letters of משכיל אל דל spell אדם and the last letters equal מן. Together they equal 135, which is 3 times the word מה; the word מה is used 3 times in Parshas Hamon. Moshe Rabbeinu said ונחנו מה, meaning that we are nothing, which the Gemara in Chullin teaches shows the ultimate humility of Moshe Rabbeinu. The Degel Machane Ephraim, expounding on the words of his grandfather, the Baal Shem Tov, says that Hashem doesn't need a person to do any action to give him parnasa, but for whatever reason, Hashem wants to give each person parnasa in a particular fashion. He says that we need to also believe ונחנו מה, that we are nothing and no matter what we do we can't receive parnasa unless Hashem wills it. The Name of Hashem spelled out with alephs equal 45, יוד־קא־ואו־קא, and these Alephs remind us that it is the Alupho Shel Olam that controls everything; One to the exclusion of anything else. משכיל אל דל with the letters equals דעת, as that is what's needed to realize everything Hashem does is truly good.

 

By the third day of creation it says the words כי טוב twice. This teaches us that there is the "good" we understand and the "good" that we may not comprehend. But, nevertheless, we need to believe that everything Hashem does is truly good. 2 times טוב equals דל. כי טוב equals 47. The third day is connected to the third sefira, תפארת (the midah of אמת) which is connected to Yaakov. The Zohar Hakodosh calls the letter "ו" the אות אמת. There are 3 ways to spell the letter "ו": "וו", "ואו","ויו", and together they equal מ״ז - 47. מ״ז spelled out – מם זין – equals 147, the amount of years Yaakov lived. It also equals עין טוב, which is something we should have if we really have emuna. קמ״ז spelled out – קוף מם זין – equals של״ג - 333, which is 3 times 111 – the gematria of אלף. As mentioned above, the Name of Hashem spelled with Alephs has 3 Alephs. של״ג spelled out – שין למד גימל – equals בתפלה. Yaakov received the brocha of ויתן לך האלקים מטל השמים, and it says הקל קול יעקב והידים ידי עשו. This teaches that if we daven that is קול יעקב, but if we think כחי ועצם ידי, that is ידי עשו. The first letters of והידים ידי עשו equal הטבע – "nature". When we have קול יעקב – tefila – we show that our own strength is really nothing. The first letters of קול יעקב equal נס – "miracle", showing that we believe "nature" is really miracles (as the Ramban says). Also, טל השמים equals דלת, and מטל השמים equals דעת.

 

The Name of Hashem י־ק־ו־ק spelled with Alephs equals מ״ה. The Bas Ayin says that מם הא equals 86 – equal to אלקים. פ״ו spelled out – פא ואו – equals 94, which is 2 times כי טוב. הטוב והמטיב is also equal to 94. Rav Yaakov Abuchatzeira says that יעקב is equal to 7 timesי־ק־ו־ק  (7x26=182) and the 147 years he lived is equal to 7 times א־ק־י־ק (7x21=147). (Pituchei Chosom, Vayechi) The Name י־ק־ו־ק is mentioned 21 (equal to א־ק־י־ק) times in Parshas Hamon. These two Names together also equal 47 - כי טוב. י־ק־ו־ק spelled with Alephs equals 45, and א־ק־י־ק spelled with Alephs - אלף־קא־יוד־קא – equals 143. 143+45=188 – the gematria of יעקוב (it is spelled like this 5 times in Tanach).

 

The "Yom" of Tuesday has 61 words, equal to היום. As is known, we learn out the 3 meals of Shabbos from the 3 times the word היום is mentioned in Parshas Hamon. It says in Tehilim (52:3) חסד קל כל היום. We can interpret this to mean that there is חסד for every mention of היום. 3 times חסד equals גבורה. We would now have the Name קל, which is חסד, and אלקים, which is גבורה. If you spell both of these Names out אלף למד אלף למד קי יוד מם, it equals 485, the amount of words in Parshas Hamon. Reb Naftali Ropshitzer explains that with pure חסד we cannot receive our sustenance because it is too powerful for us to handle. Therefore, it needs to have גבורה mixed with it, so it can be filtered down to an amount that we can handle. This is why the world had to be created with the Name אלקים. (Zera Kodesh, Noach) We can now understand why the number "485" is significant. As mentioned it is equal to the Names of Hashem that represent חסד and גבורה spelled out. The first posuk of the Yom says אלקים נצב בעדת קל, containing these Names, and then says בקרב אלהים ישפט. The wordבקרב  has the letters of בבקר (when the מן fell), and אלהים ישפט is exactly equal to 485, the amount of words in Parshas Hamon.קל בקרב   with the letters is equal to בשלח with the kolel.

 

As mentioned, Tuesday is connected to Yaakov Avinu. He was the one that went back to retrieve some small jars, because the possessions of a tzadik are valuable to him since they are earned honestly. That is when the Sar of Esav fought with him, teaching us how much that yetzer hora wants to trip us up when it comes to matters of money. This is yet another one of the many lessons that we can learn by reciting Parshas Hamon on the Tuesday of Parshas Beshalach.

Teves Yartzeits

1 Teves - Avrohom Avinu (Bava Basra 91a). 1 Tishrei or 1 Nissan according to others (Moed Katan 28a)
1 Teves - R' Yair Chaim ben R' Moshe Shimshon Bachrach (1702) author of Chavos Yair and Rov of Worms. He was a descendant of the Maharal.
1 Teves - R' Yosef Hamaaravi, Baal Mofes and talmid of the Arizal, buried in Kfar Elchamama in Tunisia
1 Teves - R' Avrohom Moshe ben R' Simcha Bunim of Peshischa (1828)
1 Teves - R' Moasoud Refoel Alfasi (1774) Great tzadik of Morocco and Tunisia
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2 Teves - R' Yaakov Ibn Tzur, author of Mishpat U'Tzedaka L'Yaakov
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3 Teves - R' Chaim Leib ben R' Refoel Alter Shmuelevitz (1978), Legendary Rosh Yeshiva of the Mirrer Yeshiva
3 Teves - R' Avrohom ben R' Yehuda Tzvi Brandwein of Stretin (1864)
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4 Teves - R' Gershon Chanoch Henoch Leiner of Radzin (1890) ben R' Yaakov of Izhbitza was the The Baal Hatecheles and author of many seforim

4 Teves - R' Chaim Shaul HaKohen Dweck (1933) One of the great Syrian mekubalim of Yerushalayim. Rosh Yeshiva of Beit El.
4 Teves - R' Yaakov Shaul Kassin, head of New York Syrian community
4 Teves - R' Mordechai Pinchos Teitz (1995), Rov of Elizabeth, New Jersey.

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5 Teves - R' Shlomo Molcho HY"D (1534), arrested by the Inquisition in Spain, he recited
Shema with great joy as he was burned at the stake.

5 Teves - R' Ahron of Titiev (1828) ben R' Tzvi ben R' Yisroel Baal Shem Tov

5 Teves - R' Avrohom Yaakov ben R' Yisroel Friedman of Sadigur (1960)

5 Teves - R' Yerachmiel Tzvi ben R' Yechiel Yehoshua Rabinowitz (2003) Biala-Peshischa Rebbe of Har Nof

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6 Teves - R' Yechezkel Shraga Halberstam of Shiniva (1895) ben R' Chaim of Sanz, author of Divrei Yechezkel
6 Teves - R' Yaakov Reischer, author of Chok Yaakov and Shvus Yaakov

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7 Teves - R' Moshe Dovid Vally, talmid of the Ramchal, who wrote a Kabalistic peirush on Tanach

7 Teves - R' Boruch of Kaminka, talmid of the Baal Shem Tov
7 Teves - R' Tzvi of Mezhibuz-Pinsk (1779) ben R' Yisroel Baal Shem Tov
7 Teves - R' Mordechai Yosef Leiner of Izhbitza (1878) ben R' Yaakov

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8 Teves - R' Yechezkel HaLevi Halshtuk HY"D of Ostrovtza (1942) ben R' Yechiel Meir (some have the date as 10 Teves)

8 Teves - R' Shmuel Hellman (1765) was the Rov of Metz, France

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9 Teves - Ezra Hasofer (320 B.C.E.)
9 Teves - Nechemia ben Chachilya (372 B.C.E.)

9 Teves - R' Yehosef HaLevy (1067) ben R' Shmuel HaNagid
9 Teves - R' Ezra (1227), one of the Baalei Tosefos and Rebbe of the Ramban

9 Teves - R' Avrohom Chaim Shur (1632) author of Tzon Kedoshim

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10 Teves - Zecharia ben Berachya ben Idu Hanavi
10 Teves - Malachi Hanavi, end of the era of prophecy (317 B.C.E.)
10 Teves - R' Nosson ben R' Naftali Hertz Sternhartz of Breslov (1844), the leading talmid of R' Nachman of Breslov, compiler and author of many seforim. Reb Nachman said that he was his "Yehoshua", and that without him none of his teachings would have been spread the way they were. See Likutei Tefilos.

10 Teves - R' Raphael Wexelbaum, Rosh Yeshiva of Itri
10 Teves - R' Avraham Abba ben R' Yosef Leifer (1989), Pittsburgher Rebbe, lived in Pittsburgh and New York before moving to Ashdod in Eretz Yisroel. See Pittsburgher Rebbe Reveals the Loftiest Kavana of the Mikva.

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11 Teves - R' Shlomo Eiger, author of Gilyon Maharsha (1852) son of R' Akiva Eiger
11 Teves - R' Yehoshua ben R' Meir Horowitz of Dzikov, author of Ateres Yeshua (1912)
11 Teves - R' Yaakov Yosef Shlomo ben R' Chaim Dov Halperin of Vasoloi-Tel Aviv (1984) descendant of R' Yisroel of Ruzhin

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12 Teves - R' Moshe Margulies, author of Pnei Moshe on Talmud Yerushalmi (1781) Rebbe of the Vilna Gaon

12 Teves - R' Moshe Halevi "Sofer" of Peshvarsk (1805) Talmid of the Magid of Mezritch
12 Teves - R' Mordechai Chaim ben R' Yehuda Leib Kastelanitz of Slonim (1953) was one of the closest of the talmidim of the Slonimer Rebbes

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13 Teves - Rav Moshe ben R' Dovid of Lelov (1850) was the first Chassidishe Rebbe to settle in Yerushalyim. Previously they had settled in Tzfas. The Rizhiner told him that although many great tzadikim moved to Eretz Yisroel previously, their dynasties didn't survive, but Lelov would last till Moshiach comes. R' Moshe said that if he could make it to the Kosel Hamaravi then Moshiach would come. Unfortunately, he never made it there and passed away shortly after his arrival in Eretz Yisroel. He was the son-in-law of the Yid HaKodosh. The Lelover and Bostoner Rebbes are his descendants.
13 Teves - Rav Yitzchak ben R' Asher Anshel Hakohen Huberman, the tzaddik of
Ra'anana (1977)
13 Teves - Rav Yechiel Mordechai Gordon, Rosh Yeshivas Lomza (1965)
13 Teves - R' Shraga Feivush ben R' Boruch Hager of Zelishitshick (1936)
13 Teves - R' Menachem Mendel ben R' Yisroel Hager of Vishiveh (1941) Rosh
Yeshiva of Vizhnitz
13 Teves - R' Tzvi Hersh (Shmelkes) of Ostroh (1789) ben R' Shmuel, talmid of the Baal Shem Tov. He was considered the greatest chosid in Ostrah, was a great mekubal and is the subject of many miraculous stories
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14 Teves - R' Alter Elazar Menachem ben R' Moshe Mordechai Biderman of Lelov (2001) Beloved tzadik from Bnei Brak.
14 Teves - R' Reuven Dov Dessler (1935) father of R' Eliyahu Dessler
14 Teves - R' Tzvi Hirsh of Teplik (1928), Breslover Tzadik
14 Teves - R' Mordechai Twersky of Lavoi (1905)

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15 Teves - Mesharshia bar Pakud, Amora
15 Teves - Rav Huna, Amora
15 Teves - Mari bar Mar Zutra, Amora
15 Teves - R' Chaim Mordechai ben R' Itamar Rosenbaum of Nadvorna (1978)

15 Teves - R' Noson Nota Natkin ben R' Asher (1887) was a grandson of the Shaagas Aryeh and son-in-law of R' Yosef Zundel of Salant. Although he lived most of his life in Yerushalayim, he is buried in NY at Union Field Cemetery, (near Rabbi Jacob Joseph) because he died while collecting money for the Yishuv in Eretz Yisroel.

15 Teves - R' Refoel of Barshad (1827) ben R' Yaakov Yukel was from the greatest talmidim of R' Pinchas Koritzer. The website Two Tzaddiks has lots of information on them.

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16 Teves - R' Aryeh Leibish of Vishnitza (1846) ben R' Chaim Asher Lipshutz, known as "Rebbe Leibish Charif. He was a descendant of the Megaleh Amukos, son-in-law of the Yismach Moshe and Talmid Muvhak of the Chozeh of Lublin. He wrote Aryeh Devei Iloy (responsa), Ari Shebachabura (Mesechta Kesubos) and Ateres Zekeinim.

16 Teves - R' Ephraim Tzvi ben R' Alter Ben Zion Krakofsky of Pshadvarz (1946) Originally from Poland, he moved to Yerusholayim. He was a descendent of R' Dovid of Lelov, and a close chosid of the Radoshitzer Rebbe. He went on to become one of the greatest Breslover tzadikim of his time. His letters make up the sefer Oneg Shabbos.

16 Teves - R' Chaim ben R' Avrohom Yosef Kreisworth (2001) was one of the great Torah giants of recent times. See R' Chaim Kreisworth - A Walking Shas.

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17 Teves - R' Yaakov ben Zev Wolf Kranz (1804) See Dubno Magid Gives Mussar to the Vilna Gaon.

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18 Teves - R' Tzvi Elimelech Shapira of Dinov (1841) ben Reb Pesach, the Bnei Yisaschor. See here for more.

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19 Teves - R' Aryeh Leib ben R' Yosef HaKohen Heller (1813) author of Ketzos Hachoshen, Avnei Miluim and Shev Shmaitsa. All very famous seforim on halacha.

19 Teves - R' Avrohom Shmuel Binyamin Sofer (1871) oldest son of R' Moshe, the Chasam Sofer

19 Teves - R' Menachem Mendel Zaks (1974), son-in-law of the Chofetz Chaim

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20 Teves - R' Moshe ben R' Maimon (1204) the Rambam

20 Teves - R' Yaakov ben R' Masoud Abuchatzeira (1880) Great mekubal and the grandfather of Baba Sali

20 Teves - R' Ahron Tzvi Taub of Brid (1883) was a talmid of R' Tzvi Hirsh of Zhidichov and R' Beirish of Alesk.

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21 Teves - R' Yisroel Dov Ber ben R' Yosef of Vilednik (1850), author of Shearis Yisroel, great tzadik and miracle worker, primary talimid of R' Mottel of Chernobyl, his kever in Vilendnik, Ukraine gets many visitors.
21 Teves - Rav Matzliach Mazuz of Djerba HY"D, author of Ish Matzliach (1971)

21 Teves - R' Yitzchok ben R' Abba Abuchatzeira (1991) Great-grandson of R' Yaakov Abuchatzeira

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22 Teves - R' Sholom ben R' Mordechai Yosef Moshe Moskovitz, the Shotzer Rebbe of London. He promised to help anyone who comes to his kever and lights 3 candles(1958)
22 Teves - R' Shmuel Heller, Rav of Tzefas (1884)
22 Teves - R' Yehuda Leib ben R' Shlomo Eiger of Lublin (1888) grandsonof R' Akiva Eiger, talmid of the Kotzker and Izhbitza, author of Toras Emes and Imrei Emes

22 Teves - R' Avrohom Elchonon ben R' Dovid Shlomo Spector (1973) descendant of the Chozeh. Breslover Tzadik who knew the whole Shas, Medrash, Zohar and more by heart.

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23 Teves - R' Refoel Yitzchok Zerachia Azulai (1765) father of the Chida
23 Teves - R' Mordechai Gifter (2001), Rosh Yeshiva of Telz

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24 Teves - R' Naftali ben R' Yitzchok Hakohen Katz (1719, some have the date as 26 Teves), author of Semichas Chachomim and Rov of Ostraha and Frankfurt-on-Main. He is buried in Istanbul, where he died, en route to Eretz Yisroel. He was a descendant of the Maharal of Prague. R' Nachman of Breslov was one of his descendants
24 Teves - R' Shneur Zalman ben R' Boruch of Liadi (1813), first Lubavitcher Rebbe, author of the Tanya and Shulchan Aruch Harav
24 Teves - R' Shmuel Borenstein of Sochatchov (1926), the Shem MiShmuel son of ben R' Avrohom, the Avnei Nezer
24 Teves - R' Avraham Shmuel Binyamin ben R' MosheSofer, author of the Teshuvos Divrei Sofer (1948) descendant of the Chasam Sofer
24 Teves - R' Moshe Mordechai ben R' Shimon Noson Nota Biderman of Lelov (1987) Great tzadik from a family that was in Yerushalayim since 1850.

24 Teves - R' Yosef of Yampola (1812 some have the date as 20 Shvat) ben R' Yechiel Mechel of Zlotchov

24 Teves - R' Meir ben R' Yehuda Leib Greenwald (1852) Maharam Ash

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25 Teves - R' Moshe Tzvi ben R' Shimon Shlomo Giterman of Savran (1837) was a talmid of R' Levi Yitzchok of Berditchev and R' Boruch of Mezibuz. He was a fierce opponent of R' Noson of Breslov, though interestingly his son, R' Shimon Shlomo was on good terms with the Breslover Chassidim.

25 Teves - Rav Eliyahu Eliezer ben R' Reuven Dov Dessler (1954), author of Michtav M'Eliyahu and Mashgiach in Gateshead and Ponovezh

25 Teves - R' Moshe Tikochinsky, Mashgiach of Slabodka

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26 Teves - R' Avrohom Chaim of Zlotchov (1816) ben Gedalya Moshe, son-in-law of the "Baal Haflah". He was a talmid of the Magids of Mezritch and Zlotchov and the Rebbe Reb Shmelke of Nikolsburg. He wrote Orach L'Chaim (Torah) and Pri Chaim (Avos).

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27 Teves - R' Shamshon Raphael Hirsch (1888) (Shimshon ben Raphael)

27 Teves - R' Menashe Yitzchak Meir (1971) ben Asher Yeshaya Eichenstein of Zidichov-Petach Tikvah

27 Teves - R' Pinchos (1998) ben R' Chaim Hirschsprung of Montreal

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28 Teves - R' Avrohom Antebi (1858) of Aram Soba, Syria, author of Yoshev Ahalim

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29 Teves - R' Yerachmiel Yisroel Yitzchak (1910) ben Yechiel Danziger of Alexander, author of Yismach Yisrael. He was agreat gaon in all areas of Torah, yet know to be extreemly modest. Unfortunately, he left over no descendants.

29 Teves - R' Nosson Adler of London (1890) ben R' Mordechai, author of Nesina Leger
29 Teves - R' Moshe Yehoshua Yehudah Leib (1898) ben Binyomin Diskin, best know as the Maharil Diskin. He was the Rav of Brisk and Jerusalem.

29 Teves - R' Meir (1989) ben Benzion HaLevi Chodosh was the Rosh Yeshiva of Yeshivas Chevron

29 Teves - R' Yitzchok Kaduri (2006) ben R' Zev (I believe his mother's name, Tafcha or Tapcha, is on the matzeiva) The elder mekubal of his time. He was well over 100 years old when he passed away. He merited getting a brocha from the Ben Ish Chai in his youth.

29 Teves - R' Refoel Shmuel Berenbaum (2008) Rosh Yeshiva of Mir in Brooklyn. Learnt in Mir before the war and escaped to Shanghai. He was know not to waste a moment from learning Torah.

Cheshvan Yartzeits

1 Cheshvan - R' Yosef Engel, author of many seforim including Asvin D'Oraysa, Beis Ha'Otzar, Lekach Tov and Gilyonei HaShas (1910)
1 Cheshvan - R' Yisroel ben R' Yehoshua Shapira, the Bluzhover Rebbe (1990)

2 Cheshvan - R' Shmuel ben Moshe di Modena, the Mahrashdam (1589)
2 Cheshvan - R' Boruch ben R' Yisroel Hager (1963), the Seret-Vizhnitz Rebbe, the Makor Boruch
2 Cheshvan - R' Elazar Simcha Wasserman (1996), son of R' Elchonon Bunim Wasserman
2 Cheshvan - R' Yosef ben R' Mordechai Dovid of Dombrovna (1866) Talmid of the Chozeh of Lublin, R' Chaim Meir Yechiel of Moglenitza and Reb Yisachor Dov of Radoshitz.

3 Cheshvan - R' Yitzchok ben R' Chaim of Volozhin (1848) (I also have the date as 26 Iyar, not sure which is correct)
3 Cheshvan - R' Yosef Zundel ben R' Binyamin Beinush of Salant (1865) Talmid of R' Chaim of Volozhin and R' Akiva Eiger. Rebbe of R' Yisroel Salanter. After moving to Eretz Yisroel he became one of the leaders of the Jews in Yerusholayim
3 Cheshvan - R' Mordechai Miller, principal of Gateshead Seminary (2000)
3 Cheshvan - R' Yisroel Friedman of Rizhin (1850) ben R' Sholom Shachna of Probisht
3 Cheshvan - R' Eliezer of Dzikov (1860) ben R' Naftali Tzvi of Ropshitz

4 Cheshvan - R' Klonimus Kalman (sometimes written Kalmish) Shapiro HY"D, Piazetsna Rebbe (1943), author of Chovas Hatalmidim, Aish Kodesh, Derech Hamelech and others. He was the son of R' Elimelech of Grodzensk. He was a descendant of the Noam Elimelech, Koznitzer Magid, Meor Veshemesh and many other great tzadikim.
4 Cheshvan - R' Aryeh Zev Gurwitz, Rosh Yeshiva of Gateshead (1983)

5 Cheshvan - R' Meir Heilprin, Rov and Av Beis Din of Lublin (1722)
5 Cheshvan - R' Avrohom Yosef Rice (1862), pioneer of the Baltimore Jewish community and founder of one of the first Hebrew schools in the U.S.
5 Cheshvan - R' Avrohom Halevi Zions, Rosh Yeshiva of Knesses Yisroel in New York
6 Cheshvan - R' Shlomo Dovid Yehoshua Weinberg of Slonim HY"D(1944) son of R' Avrohom, the Bais Avrohom

7 Cheshvan - R' Yehuda Meir ben R' Yaakov Shimshon Shapiro (1933), Rosh Yeshiva Chachmei Lublin and innovator of Daf Yomi. He was a descendant of R' Pinchos of Koritz and a Chosid of R' Yisroel of Chortkov, who told him to spread the idea of Daf Yomi.

8 Cheshvan - Rabbeinu Yonah ben Avrohom of Gerondi (1263) Author of Shaarei Tshuvah
8 Cheshvan - R' Nochum "Hachassid" of Horodno, Lithuania (1879) Rebbe of the Chofetz Chaim
8 Cheshvan - R' Yaakov Rosenheim, a founder of Agudas Yisrael (1965)
8 Cheshvan - R' Moshe Yosef Hakohen Tawil (1977), From the great Rabbonim of Aram Soba

9 Cheshvan - Rabeinu Asher ben Yechiel, the Rosh (1327)
9 Cheshvan - R' Yosef Leib Bloch, the Telzer Rosh Yeshiva (1928)
9 Cheshvan - R' Shimon Yehuda ben R' Yitzchok Shmuel HaKohen Shkop of Grodno (1940)
9 Cheshvan - R' Yehuda ben R' Yitzchok Horowitz of Stutchin (1981) Descendant, ben acher ben, from R' Naftali of Ropshitz.
9 Cheshvan - R' David Laniado, of Aram Soba, author of Likedoshim Asher Ba'aretz

10 Cheshvan - Gad ben Yaakov Avinu (1563-1438 B.C.E.)
10 Cheshvan - R' Avraham Oppenheim, author of Aishel Avraham on Shulchan Oruch (1786)
10 Cheshvan - R' Dov Berish Weidenfeld, the Tchebiner Rov (1965) One of the Gedolei Hador of his time in Eretz Yisroel

11 Cheshvan - Mesushelach ben Chanoch, died at age 969. (2103 B.C.E.)
11 Cheshvan - Rachel Imeinu (1552 B.C.E.) (according to the GRA, she was 36 years old, according to Sefer Hayashar, 45)
11 Cheshvan - Binyamin ben Yaakov Avinu (1441 B.C.E.)
11 Cheshvan - R' Menachem Nachum ben R' Tzvi Twersky, of Chernobyl, Me'or Einayim (1797)11 Cheshvan - R' Avraham ben R' Yitzchok Matisyahu Weinberg, First Slonimer Rebbe, author of Yesod HaAvoda (1883) He was a talmid of R' Noach and R' Michel of Lechovitch and R' Moshe of Kobrin.
11 Cheshvan - R' Yehuda Leib Chasman, mashgiach of Yeshivas Chevron (1936)
11 Cheshvan - R' Pesach Pruskin, Rov and Rosh Yeshivah in Kobrin (1940) He was one of the Rabbeim of R' Moshe Feinstein.

12 Cheshvan - R' Zev Wolf Kitzis (1788) Talmid and Baal Tokea of the Baal Shem Tov, who he is buried immediately next to.
12 Cheshvan - R' Nochum of Shadik, Great Rov in Yerushalayim (1866)
12 Cheshvan - R' Yehuda ben R' Shaul Tzadka, Rosh Yeshiva of Porat Yosef (1992)

13 Cheshvan - R' Yehuda HaChosid, author of Sefer Chasidim (1217) son of ben R' Shmuel HaChosid (There are many different dates given as his yartzeit and I don't know which one is accurate)
13 Cheshvan - R' Tzvi Shraga Grossbard, head of Chinuch Atzmai in Eretz Yisrael (1993)

14 Cheshvan - R' Avrohom Elimelech Perlow of Karlin HY"D (1942) ben R' Yisroel, killed al kiddush Hashem.
15 Cheshvan - Mattisyahu Kohen Godol (166 B.C.E.)
15 Cheshvan - R' Leib "Baal Yisurim" (1836), from the greatest talmidim of the Baal HaTanyain, Buried in Tzefas. Before he died he said that anyone that has a tzarah should come to daven at his kever and he will be helped.
15 Cheshvan - R' Avraham Yeshaya ben R' Shmaryahu Yosef Karelitz, the Chazon Ish (1953) Desended from the Maharal, Baal HaMaor and Baal HaPardes. He was one of the greatest and most respected Gedolim of his time.

16 Cheshvan - R' Amram Chasida, the Amora
16 Cheshvan - R' Chaim Pinto (1937), great Rov on Morocco
16 Cheshvan - R' Elazar Menachem Man ben R' Azriel Shach, Rosh Yeshiva of Ponovezh (2001) See Rav Shach's Will.

17 Cheshvan - R' Reuven Katz, author of Degel Reuven, rosh yeshiva in Petach Tikva (1964)
17 Cheshvan - R' Menachem Mendel of Kosov (1825), Ahavas Sholom, son of R' Yaakov Koppel "Chosid"
17 Cheshvan - R' Binyomin Zev ben R' Nechemia Cheshin (1988) great mekubal involved in the Kiruv movement. He was also one of the Ziknei Breslov of his time. He descended from the talmidim of the Vilna Gaon. He has several well known sons.

18 Cheshvan - R' Yaakov Friedman of Husyatin (1952) ben R' Yitzchok of Buhosh. He was a son-in-law of R' Yisroel of Husyatin
18 Cheshvan - R' Rafael Baruch Toledano, author of Sephardic Kitzur Shulchan Aruch (1970)18 Cheshvan - R' Nochum Partzovitz, Rosh Yeshivas Mir (1986)

19 Cheshvan - Hevel
19 Cheshvan - R' Pinchas Epstein, Rosh Av Beis Din of the Eida Hachareidis (1970)
19 Cheshvan - R' Avrohom Tzvi Hirsch Kamai, HY"D, rosh yeshiva and Rov of Mir (1941)

20 Cheshvan - R' Avrohom bar Yitzchak, Raavad II, author of Sefer Eshkol (1198)
20 Cheshvan - R' Sholom ben R' Yaakov Yosef HaLevi Rosenfeld of Kaminka (1851) talmid of R' Shlomo Kluger and R' Naftali of Ropshitz
20 Cheshvan - R' Moshe Nosson Nota ben R' Menachem Mendel Lemberger, the Makover Rov (1982) Talmid of R' Sholom Eliezer Halberstam of Ratzfort
20 Cheshvan - R' Mordechai Sharabi (1983), descendant of the Rashash, one of the greatest mekubalim of his time and rosh yeshiva Nahar Sholom, buried on Har Hamenuchos

21 Cheshvan - R' Dovid ben R' Zimra, the Radvaz, Rebbe of the Arizal(1573)
21 Cheshvan - R' Avrohom Azulai, the Chessed L'Avraham (1643) great-great-grandfather of the Chida
21 Cheshvan - R' Betzalel ben R' Avrohom Stern (1988), great posek in Australia and author of Betzel Hachochma, brother of the R' Moshe Stern, the Debreciner Rov
21 Cheshvan – R' Yichya Halevi Alshich, head of Teimani community (1996)

22 Cheshvan - R' Ezriel Ben R' Dov Halevi Horowitz of Lublin, the "Eizener Kop"
22 Cheshvan - R' Dovid Shlomo ben R' Yeruchim Eibishutz (1813) author of many seforim including Levushei Serad, Arvei Nachal and Neos Deshe. Talmid of talmidim of the Mezritcher Magid. Settled in Eretz Yisroel
22 Cheshvan - R' Yissachor Dov ben R' Yehoshua Rokeach of Belz (1926)

23 Cheshvan - R' Aharon Katzenellenbogen of Brisk, author of Minchas Aharon (1854)
23 Cheshvan - R' Moshe ben R' Yaakov Leib Midner (1929), a talmid of the Slonimer Rebbes. He was known as a Baal Ruach HaKodesh. R' Elchonon Wasserman would stand up for him out of respect. He put together the sefer Toras Avos, which contains Torah from the Rebbes of Lechovitch, Kobrin and Slonim.
23 Cheshvan - R' Yehosef ben R' Tzvi Rottenberg of Koson (1911) son-in-law of R' Meshulam Feivish of Tosh
23 Cheshvan - R' Tzvi Aryeh (Hirsh Leib) ben R' Ahron Betzalel Lippel (1979) One of the Ziknei Breslov. While living in Uman, he was part of a group that would rise nightly at midnight, immerse in the river (including when they needed to break the ice to do so ) and then spend hours in the field in hisbodedus. He was allowed to leave Ukraine and moved to Eretz Yosroel in 1934. He was know for his intense prayer and kedusha, but despite this he was able to speak with anyone and understood everything.

24 Cheshvan - Binyamin ben Yaakov Avinu (according to many) (1554 B.C.E.)
24 Cheshvan - R' Refoel HaKohen of Hamburg ben R' Yekusiel Ziskind (1803) Learned by the Shaagas Aryeh and Vilna Gaon. He was a Rebbe of R' Chaim of Volozhin. He became close with the Mezritcher Magid. Wrote Toras Yekusiel. (some have the date as 26 Cheshvan)
24 Cheshvan - R' Raphael Dovid Auerbach (1987), Rosh Yeshiva of Shaar Shomayim
24 Cheshvan - R' Gedalya Moshe Goldman, Zvhiler Rebbe (1950) Son of the famous Reb Shlomka (Shlomo) of Zvhil
24 Cheshvan - R' Hillel Moshe ben R' Tzvi Hirsch Mashel (1907) talmid of the Kotzker and Chidushei HaRim. Settled in Eretz Yisroel

25 Cheshvan - R' Avrohom ben R' Shlomo Zalman, brother of the Vilna Gaon, author of Ma'alos Hatorah (1807)
25 Cheshvan - R' Naftali ben R' Elazar of Lizhensk (1838), grandson of the Noam Elimelech, talmid of R' Menachem Mendel of Kosov
25 Cheshvan - R' Mordechai Rokeach of Bilgoraya (1949) ben R' Yissachor Dov of Belz (1949)

26 Cheshvan - R' Shlomo Segal (1638), Av Beis Din of Polnoah and Lvov, the "MiBeis Levi"
26 Cheshvan - R' Simcha ben R' Yosef Dov HaLevi Soloveitchik, buried in Mt. Judah Cemetery in Queens, NY. son of the Bais Halevi
26 Chehsvan - R' Abba ben R' Yitzchok Abuchatzeira (1935) grandson of the Abir Yaakov

27 Cheshvan - R' Yaakov ben R' Dovid Yitzchok Leizer of Antwerp, Pshevorsker Rebbe (1998) son-in-law of R' Itzikil Gewirtzman of Pshevorsk

28 Cheshvan - Rabbeinu Yonah ben R' Avrohom of Gerondi, author of Shaarei Teshuva (1263)28 Cheshvan - R' Sholom Eisen, talmid of R' Isser Zalman Meltzer, Moreh Tzedek in the Eida Hachareidis and expert on esrogim
29 Cheshvan - R' Yitzchak Eizik Chover, author of Teshuvos Binyan Olam and Si'ach Yitzchak (1852)

29 Cheshvan - R' Chaim ben R' Dov Berish HaKohen Rappaport, author of Mayim Chaim

30 Cheshvan - R' Tzvi Hirsch HaKohen of Riminov (1846) ben R' Yehudah Leib, succesor of R' Mendel of Rimanov and author of Sefer Be'eros Hamayim
30 Cheshvan - Rav Yaakov Betzalel Zolty, Rav of Yerushalayim
30 Cheshvan - R' Eliezer Yehudah Waldenberg ben R' Yaakov Gedalyahu (2006) Tzitz Eliezer, Famous posek, he was especially know for his rulings on medical isssues.

Lessons of Arba Minim

There are lessons to learn from every mitzvah. Having recently bought my arba minim (lulav, esrog, hadasim and aravos), some powerful lessons crossed my mind. We all know how everyone inspects the esrog carefully to look for blemishes. It occurred to me that even a "barely kosher" esrog is almost all yellow, and there are just a few spots. This can be a reminder that a few days ago, on Yom Kippur, all of our sins were forgiven, and we are "clean" and shouldn't mess up by getting dirt on our soul. As the Medrash Rabbah in Emor says that the esrog is compared to the heart of a person. On the other hand, even a small speck in the wrong place can render an esrog invalid. So too, we need to realize in these days between Yom Kippur and Hoshana Rabbah (when the Zohar says our judgments are sealed) we should watch that our heart should not get sullied. We are so meticulous about the spots on the esrog, even when the esrog is kosher, but the smallest speck on our soul is more damaging.

It is not for nothing that the Baal ShemTov says that אתרג is the first letters of  "אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה"- "Do not bring be to the foot of pride". (Tehilim 36:12) At times, people can become haughty showing off how they have the most beautiful esrog. The lesson we should take is that when we say how clean our esrog is, we should say think how we can get our souls to be this clean, and ask Hashem for help in this. As we get closer to Hoshana Raba, most esrogim develop more spots, perhaps symbolic of our getting further away from Yom Kippur and a reminder to do teshuva before Hoshanah Rabbah.

The Medrash compares the lulav to the spine of a person, perhaps a reminder that we should act like an "Adam" and not a animal. An animal walks bent over, while a person walks upright.

The hadasim are compared to the eyes. We should try to look at everyone with a "good eye" and watch our eyes from looking disparagingly at others. We should also try to avert our eyes from the forbidden.

Aravos are compared to the lips. We should watch how we speak of others and how we use our mouth.

These are a few thoughts I had. The point is that although we do a mitzvah because Hashem tells us to, and we have many explanations as to why, we should always try to look for lessons that can make us better people to serve Hashem. When Chazal say the esrog is compared to the heart, it is more than just a nice analogy.

Chag Sameach, a Gut Yor and a Gut Kvittel to all.

Uman Rosh Hashona and the "Quick Fix"

One of the "frum" news sites had an opinion piece in which the author claims, among other things, that those who go to Uman for Rosh Hashona are looking for a quick fix. Here is a reponse I gave:  

Did you ever bother do look into a Chayei Mohoran and Likutei Mohoran to see what going to Uman for Rosh Hashona is really about? Before you criticize something, you need to first know at least the basics of the subject of criticism.

You speak of quick fixes. You obviously know very little about Breslov.

1.It is well known in Breslov, and spoken about much in Breslover seforim that Reb Nachman said that one must be careful to always follow Shulchan Aruch, and that we must learn halacha every single day. The Chofetz Chaim had a talmid, Reb Hirsh Leib Lippel, a great talmid chochom who became a Breslover Chosid. The Chofetz Chaim told him that was good because "Breslover Chassidim are careful to observe Shulchan Aruch". The halacha sefer used by many Breslovers is none other than the Mishna Brura.

2. Reb Nachman exhorted us to recite Tikun Chatzos. Regular bala batim get up to say it every night to daven for Hashem's house to be rebuilt. Most of us have roofs over our head but Hashem kaviyochul doesn't.

3. Have you ever davened in a Breslov minyan? A weekday shachris can easily take 90 minutes. And many daven vasikin and most go to the mikva before davening. Shabbos Shachris starts early enough so that Kris Shema together with the brochos can be said before the Magen Avrohom zman.

4. Besides Shachris, Mincha and Maariv, we spend a minimum extra 1 hour a day in hisbodedus, davening to Hashem in our own words. This includes thanking Hashem for everything, cheshbon hanefesh and asking for everything in gashmius and ruchnius including the smallest things. BTW, the Chofetz Chaim in Likutei Amarim Perek Yud says that all of our troubles come because we don't daven to Hashem in our own words, in addition to the 3 daily tefilos. (look it up inside the Kol Kisvei Chofetz Chaim)

There is much more, but this is a small sampling to show that going to Uman for Rosh Hashona has nothing to do with quick fixes. To go into detail why we go to Uman for Rosh Hashona would take too much time, but you can look it up in the seforim, as opposed to getting info off of a blog. Also, Breslovers spend much time preparing for Rosh Hashona by studying the teachings related to teshuva and Rosh Hashona, and doing extra hisbodedus, more tehilim, etc.

Now, many will say that only some do that but many don't. Many people show up to Simchas Bais Hashoeva in Mir and Toldos Ahron. Would you consider them Mirer talmidim or Toldos Ahron Chassidim? Same thing with Uman. Don't put down the thousands that come "ehrlich" for Rosh Hashona. This includes all types of Yidden, clean shaven, "Chassidic looking", Sefardim, Rabbonim and Ballei batim. The thing they have in common is that they study and follow the teachings of Reb Nachman all year long and this is just one part, albeit a very important part, of our avodah. (As someone else pointed out even those that may not come "ehrlich" may need the "quick fix" and many of the "ehrlich" were once upon a time not so"ehrlich" and got "lit up" in Uman on Rosh Hashona)

A Gmar Chasima Tova to all of Klal Yisroel. May we be zocheh to spend next Rosh Hashona in Yerusholyim with Moshiach Tzidkeinu.

Marathon Run in Memory of an Inspirational Woman

See here for the full story on the marathon run in memory of Mrs. Zlata Geisinksky a'h.

Links for "The 3 Weeks"

Tikun Chatzos

The Easiest Time to Come Close to Hashem.com