Week 27 (Book 4): He Becomes Modest

STORY OF CHANNAH: For this child did I pray, and the Lord granted me my request, which I asked of Him.           

QUALITY OF PIRKEI AVOT: He becomes modest

PROVERBS: Chapter 27

TZADIKKIM: Rabbi Shalom DovBer of Lubavitch (the Rebbe Rashab, 2nd of Nissan), Rabbi Yochanan Twersky (the first Rebbe of Rachmastivka, 4^th of Nissan) and Rabbi Avraham Yehoshua Heschel (the Ohev Yisrael, Rebbe of Apt, 5^th of Nissan).

On Week 27, we are in the beginning of the month of Nissan. It includes the yahrzeit of Rabbi Shalom DovBer Schneersohn, the Rebbe Rashab, fifth Lubavitcher Rebbe, on the second of Nissan. In the verse of the story of Channah for this week, she exclaims, “For this child did I pray, and the Lord granted me my request, which I asked of Him.”  The Rebbe Rashab was known for the great love and care he bestowed on his only son, Rabbi Yosef Yitzchak, the Rebbe Rayatz, particularly regarding his son’s education and training. The Rebbe Rashab stated that, "It is an absolute duty for every person to spend a half hour every day thinking about the education of his children, and to do everything in his power -- and beyond his power -- to inspire his children to follow the path along which they are being guided."[1]

The Talmud teaches us that Eli the Kohen Gadol was willing punish Shmuel and pray to G-d and pray to G-d for Him to give Channah a child even better than Shmuel. Channah did not accept that – this was her child, the one for which she prayed. Furthermore, this was not her child any longer, but Hashem’s (next verse). This is very much symbolic of the month of Nissan and the redemption from Egypt. The Jews at the time were far from perfect – but these were the children of Abraham, Isaac and Jacob, which G-d promised to take out of Egypt. Even deeper than that, we were G-d’s children, and He redeemed us independent of our condition. Similarly later, after the sin of the golden calf, G-d offers Moshe to destroy the Jewish people and build a nation out of him. Moshe replies that if G-d were to do such a thing, “erase me from Your Book.”

This week’s Pirkei Avot quality is that he becomes “modest.” One of the ideas of modesty is not to ask Hashem for personal greatness. (Yayin Levanon, commentary on Pirkei Avot) Channah did not want a greater child than Shmuel. She was happy with her portion.

The very beginning of Chapter 27 of the Book of Proverbs addresses the characteristics of modesty and humility:

1. Do not boast for tomorrow, for you do not know what the day will bear.   

2. May a stranger praise you and not your mouth, an alien and not your lips.

Aside from the Rebbe Rashab’s yahrzeit, this week also contains the yahrzeits of Rabbi Yochanan Twersky (the first Rebbe of Rachmastivka, 4^th of Nissan) and Rabbi Avraham Yehoshua Heschel (the Ohev Yisrael, Rebbe of Apt, 5^th of Nissan).

Rabbi Yochanan Twersky was known for his great humility. His father, Rav Mordechai Twersky, the Maggid of Chernobyl, said that his son had the soul of Rabbi Yochanan Ben Zakkai. He was the last of eight brothers, each of which became a rebbe. The following story describes Reb Yochanan’s humility:

When the Maggid of Chernobyl was niftar, his sons gathered to divide his spiritual inheritance. One took his kind heart, another took his sharp mind and so on. Reb Yochanan wanted to take his father’s gornisht, meaning his nothingness — his father’s deep humility. But when his brother, Harav Moshe of Koristchov, took the gornisht, Reb Yochanan was left with gor gornshit, absolutely nothing, and he was pleased. Indeed, he was distinguished by his profound humility and self-negation.[2]

 

Rabbi Avraham Yehoshua Heschel was one of the close disciples of Rebbe Elimelech of Lizhensk. He was known as the Ohev Yisrael (“Lover of Israel”) due to his great love for his fellow Jew. Interestingly, a very similar story is told about his spiritual “inheritance:”

It is told that before he died, Rebbe Elimelech bequeathed the sight of his eyes to the Chozeh of Lublin, the spirit of his heart to the Kozhnitzer Maggid, the soul of his mind to Rebbe Menachem Mendel of Riminov, and the power of speech to Rebbe Avraham Yehoshua Heshel of Apt.[3]

Other yahrzeits this week include Rabbi Yaakov Yosef son of Rabbi David Twersky, (the Skverer Rebbe, 2^nd of Nissan); Rabbi Tzvi Elimelech Shapira of Bluzhov son of Rabbi David of Dinov (the Tzvi LaTzadik, 5^th of Nissan), Rabbi Moshe son of Shlomo Rokeach (the Kiev-Zlotchover Rebbe, 5^th of Nissan), and Rabbi Mordechai of Neshchiz (disciple of R. Yechiel Michel of Zlotchov, 8^th of Nissan).

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[1] Hayom Yom, 22nd of Tevet

[2] http://hamodia.com/features/day-history-4-nisanapril-4/

[3] http://heichalhanegina.blogspot.com/2008/02/i-remember-him-from-rebbe.html

Week 28 (Book 4): Being Patient and "Long" of Spirit

STORY OF CHANNAH: 28. And I also have lent him to the Lord; all the days which he will be alive, he is borrowed by the Lord." And he prostrated himself there to the Lord.

QUALITY OF PIRKEI AVOT: patient (Erech Ruach)  

PROVERBS: Chapter 28

TZADDIKIM: The Shelah, Rabbi Menachem Mendel, the Tzemach Tzedek; Rav Yosef Karo, Rav Moshe Alsheich         

Week 28 is the week of the first night of Passover as well as the yahrzeit of the Third Rebbe of Chabad, Rabbi Menachem Mendel, the Tzemach Tzedek. In the verse from he story of Channah for this week, she states that Shmuel was lent to Hashem all the days he will be alive; he is borrowed (literally, Shaul). It then mentions how “he” (Samuel, but some say Elkanah) prostrated himself there to the Lord. On Passover as well, we give ourselves over to G-d; we completely nullify our ego and, in the times of the Temple, literally went to the Temple to prostrate there. The Passover story itself is about leaving one domain (being slaves in Egypt) and entering another (being servants of G-d), how Hashem took  “Goy MiKerev Goy,” a nation from the innards of another nation.

The Pirkei Avot adjective of this week is that Torah “makes him patient.” The Hebrew words used here are “Erech Ruach,” which can be more literally translated as “long-spirited.” This seems to be a reference to Mashiach, as we read in the Haftorah for the last day of Pessach: “And the spirit of G‑d shall rest upon him.... And he will be permeated with the spirit of the fear of the L‑rd....” (Menachem, as well as Tzemach Tzedek are also names of Mashiach)

The Midrash Shmuel (3:6) states that words of Channah themselves are divinely inspired with Ruach HaKodesh (Divine spirit), even though she did not realize this at the time: “For as long as he lives he is lent [sha’ul] to the Lord,” were uttered under the spirit of divine inspiration, for as long as Samuel lived, so did Saul.[1] The fact that Hashem permitted Shaul to live longer, despite his grave sins and behavior, is also an example of Hashem’s patience.

Chapter 28 of the Book of Proverbs contains many of the above themes. It’s first verses speak of Hashem’s patience:

2. Because of the sin of a land, its princes are many, but because of an understanding, knowledgeable man, so will [its retribution] be delayed (Hebrew: Ya’arich, from Erech).

Along with the yahrzeit of the Tzemach Tzedek, this week also includes at least three other important yahrzeits, of major figures both in the Sefardi and Ashkenazi worlds: the Shelah, the Alshich, and the Mechaber. Like the Tzemach Tzedek, these men were authorities in both the revealed and hidden aspects of the Torah. All three lived in Tzfat.

The 11^th of Nissan is the yahrzeit of Rabbi Yeshayahu HaLevi Horowitz, the Shnei Luchot HaBrit (the “Shlah”). He was the chief rabbi of Cracow, Frankfurt and then Prague, and later moved to Israel, where he became the chief rabbi of Jerusalem. He lived his last years in Tzfat, and is buried close to Maimonides’ grave in Tiberias. (Ascent) His major work, the Shnei Luchot HaBrit, is a foundational kabbalistic text, which served as a basis for many Chassidic works, including the Tanya.

The 13^th of Nissan is the yahrzeit of Rabbi Yosef Karo, as well as Rabbi Moshe Alsheich. Rabbi Yosef Karo is the author of the Shulchan Aruch, the basic text of Jewish law, which is used until this very day. He was the chief rabbi of Tzfat, and wrote other crucial works such as the “Beit Yosef” and the “Maggid Meisharim,” which relate his conversations with an angel.

Rabbi Moshe Alsheich was a student of Rabbi Yosef Karo and a member of the Beit Din of Tzfat. His interpretations and discourses on the Torah are also well known and widely used to this day. (Ascent)

Other yahrzeits this week include R' Chaim Meir ben R' Yisroel Hager of Vizhnitz, the Imrei Chaim (9^th of Nissan) and Rabbi Asher Yeshaya of Ropshitz (son-in-law and successor of Rabbi Naftali of Ropshitz, 14^th of Nissan).

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[1] http://jwa.org/encyclopedia/article/hannah-midrash-and-aggadah

Week 29 (Book 4): Forgiving of (Personal) Insults

STORY OF CHANNAH: 1. And Hannah prayed and said: "My heart has rejoiced through the Lord; My horn has been raised by the Lord. My mouth is opened wide against my enemies, For I have rejoiced in Your salvation.

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: and forgiving of insults  

PROVERBS: Chapter 29

TZADIKKIM: Rav Aharon HaGadol of Karlin (19th Nissan) and Rebbe Yitzchak Vorki (22nd of Nissan)    

Week 29 is the week Passover. The verse from the story of Channah for this week marks the beginning of her song. She exalts the Hashem and speaks of His salvation, and how she now rejoices over her enemies. Passover is also a time of great rejoicing, thanking Him for His salvation in the face of our enemies.

The Pirkei Avot adjective of this week is that Torah makes him “forgiving of insults.” This seems like a particularly difficult adjective to compare with the words of Channah above. Channah makes a point of mentioning how she was victorious over her enemies and, as if to add insult to injury, Rashi specifically comments that Channah meant none other than her husband’s other wife, Peninah, who had insulted her constantly for not having children. We also learn that Peninah also paid a heavy price for her insults, eventually losing all her children (may no one ever know of such sorrow). How then can one reconcile these two apparently contradicting trends?

One answer is simply to say that the fact that Channah does not mention Peninah by name shows that she was not bitter, and she had in fact forgiven the insults of her competitor. This seems like a difficult answer because, after all, Channah still calls Peninah her enemy, even after Shmuel is born.

Perhaps a deeper answer lies within Pirkei Avot itself. The Hebrew word for “insult” used is Elbonoh. The word is used again in the next section of Pirkei Avot, and appears to be the only similarity linking the two sections (other than the general importance of Torah study, which is a theme of the entire chapter). The latter statement reads as follows: “Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb (Sinai) proclaiming and saying: "Woe is to the creatures for their insult (Elbonah) to the Torah."

It is the obligation of a sage to protect the honor of the Torah and of those who study it, and while he may forgive the insults to him or herself, he or she cannot forgive the insults to the Torah and to Hashem. 

Rabbi Levi states in Bava Bathra 16a that Peninah’s intentions were pure, and that she simply wished to make Channah pray more fiercely. Nonetheless, to constantly insult such a righteous woman as Channah, wife of one of the leaders of the generation, went beyond personal animosity. It was an affront to the Torah itself.

We see a similar concept in our redemption from Egypt. The punishments the Egyptians received were not simply a quid pro quo for their actions against the Jews. Pharaoh’s lack of knowledge (and acknowledgement) of Hashem was an affront to the Torah (even though the Torah had not yet been given). Similarly, the Jews are told to avenge Midian, not out of a sense of vengefulness, but because the actions of the Midianites (using their own daughters to entice the Jews) was an affront to Torah itself.[1]

Chapter 28 of the Book of Proverbs contains many of the above themes. Many of its verses speak of forgiving insult and calming tension:

8. Scornful men inflame a city, but the wise turn away wrath.                    

9. When a wise man contends with a foolish man, whether he is angry or he laughs, he will have no contentment.                        

10. Murderous men hate the innocent, but the upright seek his soul.           

11. A fool lets out all his wind, but afterwards a wise man will quiet it.                 

Nevertheless, the verses of this chapter also speak of the great punishments that befall those that insult the Torah:

15. A rod and reproof give wisdom, but a child left free brings shame to his mother.         

16. When the wicked attain greatness, transgression increases, and the righteous will see their downfall.  

17. Chastise your son and he will give you rest, and he will grant pleasures to your soul.              

18. Without vision the people become unrestrained, but he who keeps the Torah is fortunate.

This week includes the yahrzeits of two well known early founders of the Chassidic movement: Rabbi Aharon the Great of Karlin (19^th of Nissan) and Rabbi Yitzchak Kalish of Vorka (22^nd of Nissan). Both were known for their profound love for their fellow Jews.

Rabbi Aharon of Karlin was a close disciple of the Maggid of Mezritch. Karlin was such a large and prominent Chassidic group in Lithuania that at one point Chassidim in general were referred to as “Karliners.” “He is remembered for the ecstatic and unrestrained fervor of his prayer, for his solicitude for the needy, and for the moral teachings embodied in his Azharos (‘Warnings’).” (Ascent)

“Rabbi Yitzchak Kalish [1779 died 22 Nissan 1848] was the founder of the Vorki dynasty in Poland. Previously, through travel with his teacher, R. David of Lelov, he became a disciple of R. Yaakov Yitzchak (the "Seer") of Lublin and of R. Simchah Bunem of Pshischah. Some of his teachings and stories involving him appear in Ohel Yitzchak and Hutzak Chein. His son R. Yaakov David founded the Amshinov dynasty, while his son R. Menachem Mendel continued the Vorki dynasty.” (Ascent)

Other yahrzeits this week include Rabbi Yitzchak Twerski (First Rebbe of Skver, 17^th of Nissan), Rabbi Meir Abuchatzeira (the “Baba Meir,” son of the Baba Sali, 17^th of Nissan), and Rabbi Yosef Dov Soloveitchik (the “Rav,” 18^th of Nissan).

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[1]http://www.maplewoodjewishcenter.org/page.asp?pageID=%7B77A39526-C265-4245-BA9A-E472E31418F5%7D

Week 30 (Book 4): Yehoshuah and Being Uplifted by the Torah

STORY OF CHANNAH: 2. There is none as holy as the Lord, For there is none besides You; And there is no rock like our God.     

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: The Torah uplifts him         

PROVERBS: Chapter 30

TZADIKIM: Divrei Chaim of Sanz (25th of Nissan) and Rabbi Moshe Pallier of Kobrin (29th of Nissan)

Week 30 is the last week of Nissan. It includes the yahrzeit of Yehoshuah and Yom HaShoah, Holocaust Remembrance Day. In the verse of the story of Channah for this week, she exclaims, “2. There is none as holy as the Lord, For there is none besides You; And there is no rock (Tzur) like our G-d.” Rashi cites the Talmud in Berachot, stating, “There is no artisan (Tzayar) like our G-d, Who makes a form within a form (Ber. 10a).” Through pregnancy, G-d shapes and gives life to each one of us. In a similar way, Yehoshua also was “formed” by Hashem through Moshe. Yehoshua is called the son of “Nun,” which is in fact a reference to Moshe. A person’s teacher is like the one who bore him.

Regarding Channah’s verse, the Talmud in Berachot further states as follows:

R. Judah b. Menasiah said: Read not, There is none bilteka, but, There is none lebalotheka [to consume Thee]. For the nature of flesh and blood is not like that of the Holy One, blessed be He. It is the nature of flesh and blood to be outlived by its works, but the Holy One, blessed be He, outlives His works.  

These words are very reminiscent of the Holocaust, when, unfortunately, so many of us were so brutally consumed.

This week’s Pirkei Avot quality is that the Torah “uplifts him.” Few have felt so uplifted as Channah with the birth of her child, and this feeling is very much reflected in the verses above. This quality of being uplifted by the Torah is certainly true of Yehoshuah as well. Yehoshua was not inherently smarter than everyone else, yet he worked on himself to the point that he was eventually chosen as Moshe’s successor because of his dedication to the Torah.[1] The Torah that uplifted so many of our communities after the immense loss and trauma of the Holocaust.

The very beginning of Chapter 28 of the Book of Proverbs addresses the characteristics of being like Joshua, completely dedicated to the Torah humbly accepting its transmission:

2. For I am more boorish than any man, neither do I have man's understanding.

3. Neither have I learned wisdom, nor do I know the knowledge of the holy ones.:

4. Who ascended to heaven and descended? Who gathered wind in his fists? Who wrapped the waters in a garment? Who established all the ends of the earth? What is his name and what is the name of his son, if you know?

5. Every word of God is refined; He is a shield for all who take refuge in Him.

6. Do not add to His words, lest He prove to you, and you be found a liar.

The second part of the chapter speaks of a generation gone awry, which seems very related to the events of the Holocaust:

    

8. Distance falsehood and the lying word from me; give me neither poverty nor wealth; provide me my allotted bread,          

9. lest I become sated and deny, and I say, "Who is the Lord?" And lest I become impoverished and steal, and take hold of the name of my God.         

10. Do not inform on a slave to his master, lest he curse you, and you be found guilty.    

11. A generation that curses its father and does not bless its mother.           

12. A generation that is pure in its eyes, but is not cleansed of its filth.        

13. A generation-how lofty are its eyes! And its eyelids are raised.               

14. A generation whose teeth are [like] swords, and its molars are [like] knives, to devour the poor of the land and the needy of men.      

15. The leech has two daughters, "Give" and "Give." There are three that are not sated, and four that do not say, "Enough!"       

16. The grave, the confined womb, and the earth, which is not sated with water, and fire, which does not say, "Enough!" 

17. The eye that mocks the father and despises the mother's wrinkles-may the ravens of the valley pick it out, and the young eagles devour it.

This week contains the yahrzeits of the founders of two important Chassidic dynasties: Rabbi Chaim Halberstam of Sanz and Rabbi Moshe Pallier of Kobrin. From Ascent.org:

Rabbi Chaim Halberstam of Sanz [1793 - 25 Nissan 1876] was the first Rebbe of the Sanz-Klausenberg dynasty. He is famous for his extraordinary dedication to the mitzvah of tzedaka and also as a renowned Torah scholar; his voluminous and wide-ranging writings were all published under the title Divrei Chaim. His eldest son founded the famous Sanzer synagogue in Tsfat in the middle 1800's. [The dynasties of Bobov and Klausenberg also descend from him]

Rabbi Moshe Pallier of Kobrin [1784 - 29 Nisan 1858] was a close follower of the Rebbe, R. Mordechai of Lechovitch and afterwards of his son, R. Noach. In 1833 he became the first Rebbe of the Kobrin dynasty, with thousands of chassidim, many of whom subsequently moved to Eretz Yisroel. His teachings are collected in Imros Taharos.[2]

Other yahrzeits this week include Rabbi Nachman of Tulchin (student of Rabbi Nosson of Breslov, 26^th of Nissan), Rabbi Moshe Teitelbaum (Satmar Rebbe, 26^th of Nissan), Rabbi Aharon HaKohen Rosenfeld (Pinsk-Karliner Rebbe, 28^th of Nissan), and Rabbi Mordechai Shalom Yosef Friedman (Sadigerer Rebbe, 29^th of Nissan).

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[1] http://www.shemayisrael.com/parsha/peninim/archives/pinchas70.htm

[2] http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=317-08

Week 31 (Book 4): Accepting Greatness with Humility

STORY OF CHANNAH: 3. Do not increasingly speak haughtily; Let not arrogance come out of your mouth, For the Lord is a God of thoughts, And to Him are deeds counted.

QUALITY OF THOSE THAT STUDY THE TORAH FOR ITS OWN SAKE: and raises him above all creations  

PROVERBS: Chapter 31

TZADDIKIM: Rebbe Menachem Mendel of Vitebsk and Rabbi Shmuel Shmelke of Nicholsburg  

On Week 31, the week of Rosh Chodesh Iyar, Yom HaZikaron and Yom Ha’Atzma’ut, the verse from the story of Hannah speaks of the importance of not being arrogant. These words are once again reminiscent of the horse in Book 1, who, despite his strength, looks to Hashem like a servant looks to its Master. As mentioned there, Israel’s victory in its War of Independence was due to Hashem’s great mercy and should not be a cause of haughtiness.

The Pirkei Avot adjective of this week is also connected to the idea of humility and greatness. It takes that the Torah “raises him above all creations.” Even though the verse states that person that studies Torah for its own sake is raised above everything, the use of the word “creations” (Ma’assim) instead of “things” or “people,” keeps everything in the proper perspective – after all, even the highest of beings is simply a minute creation vis-à-vis the Creator. This is the very last quality mentioned, a culmination of all the others mentioned until now.       

Chapter 31 of the Book of Proverbs contains many of the above themes. It’s first verses speak of a king, raised above everyone else, yet nevertheless is chastised by the one who gave him life and was a partner in his creation - his mother:

1. The words of Lemuel the king; a prophecy that his mother chastised him;          

2. What, my son, and what, the son of my womb, and what, the son of my vows?

This is the last chapter of the Book of Proverbs, and concludes with Eshet Chayil, and ode to the Torah itself.

This week includes many yahrzeits, including two prominent students of the Maggid of Mezritch: Rabbi Menachem Mendel of Vitebsk (1^st of Iyar) and Rabbi Shmuel Shmelke (2^nd of Iyar).

From Ascent:

Rabbi Menachem Mendel of Vitebsk/Horodok [1730 - 1 Iyar 1788] was an elder disciple of the Magid of Mizritch and one of the earliest Chasidic rebbes. He led the first modern aliyah to Israel, in 1777, where he and three hundred Chasidim and others settled in Tsefat (Safed). After a few years they moved to Tiberias, where he is buried in the "students of the Baal Shem Tov" section of the Old Cemetery. His works include Pri HaAretzand Likutei Amarim.

Rabbi Shmuel Shmelke HaLevi Horowitz of Nikolsburg (1726 - 2 Iyar 1778) was a major disciple of the Maggid of Mezritch along with his younger brother, Rabbi Pinchas, who became the Rabbi of Frankfort. Many of the leading rebbes in Poland and Galitzia were originally his disciples. Among the books he authored are Divrei Shmuel and Nazir HaShem.

Other yahrzeits this week include Rabbi Chaim Vital (principle student of the Arizal, 30^th of Nissan), Rabbi Yaakov Beirav (Chief Rabbi of Tzfat, 1^st of Iyar), Rabbi Avraham of Slonim-Baranovich (the Beis Avrohom, 1^st of Iyar),  Rabbi Shmuel Eliyahu son of Rabbi Shaul Yedidya Elazer Taub (Modzhitzer Rebbe, 4^th of Iyar), Rabbi Chaim Meir Yechiel Shapira of Mogelnitz (5^th of Iyar), Rabbi Yaakov Chaim Perlow (Stoliner Rebbe, 6^th of Iyar) and Rabbi Yosef Meir Weiss (6^th of Iyar).

Week 32 (Book 4): Ups and Downs

STORY OF CHANNAH: 4. The bows of the mighty are broken; And those who stumbled, are girded with strength.

PIRKEI AVOT ON THE GREATNESS OF TORAH: Great is Torah, for it gives life to its observers in this world, and in the World To Come. As is stated (Proverbs 4:22): "For they are life to he who finds them, and a healing to all his flesh."

ECCLESIASTES: Chapter 1

TZADDIKIM: Rav Naftali Tzvi of Ropshitz and Rabbi Yitzchak Isaac Yehuda Yechiel Safrin ben Alexander Sender of Komarno 

On Week 32, still related to Yom Ha’Atzma’ut, the verse from the story of Hannah speaks of how the bows of the mighty were broken, and those that had stumbled were given strength to succeed. This is a very accurate description of what took place in 1948.

We now switch from discussing the quality of those that study Torah for its own sake, to examine particular verses chosen in Pirkei Avot which illustrate the greatness of the Torah, which gives life in this world and in the World to Come. The first verse speaks of life and healing of the flesh. At the time of independence, the Jewish people were broken. Yet somehow they gathered strength and found life and healing. The same can be said for Channah.

We also now switch from the Book of Proverbs to the Book of Ecclesiastes. Chapter 1 contains many of the above themes, particularly how the world goes in circles, with many ups and downs. The wicked may at one point be on top, but they will ultimately fall. Life and endurance are given to those that remain humble:

1. The words of Koheleth son of David, king in Jerusalem.              

RASHI -  The words of Koheleth: … “The words of Koheleth… The sun rises… All the rivers run into the sea.” He refers to the wicked as the sun, the moon, and the sea, which have no reward. So it was taught in Sifrei (Deut. 1:1). I learned from there that the section deals with the wicked and compares them to the rising of the sun, which ultimately sets.

(…)

4. A generation goes and a generation comes, but the earth endures forever.

RASHI - A generation goes and a generation comes: As much as the wicked man toils and labors to oppress and to rob, he does not outlive his works, for the generation goes and another generation comes and takes all away from his sons, as it is stated (Job 20:10): “His sons will placate the poor.”

           

but the earth endures forever: But who are the ones who endure? The humble and low, who bring themselves down to the earth, as it is stated (Ps. 37:11): “But the humble shall inherit the earth.” And Midrash Tanhuma states: All the righteous of Israel are called earth [or land], as it is said (Mal. 3:12): “for you shall be a desirable land.”

(…)

6. It goes to the south and goes around to the north; the will goes around and around, and the will returns to its circuits.

RASHI - goes around and around: … Also the wicked, no matter how much their sun rises, they will ultimately set. No matter how much they gain power, they will ultimately return to the place of filth. From the place of filth they came, and to the place of filth they will go. And so…

This week includes many yahrzeits, including the founder of two prominent Chassidic lines: Rabbi Yitzchak Isaac Yehuda Yechiel of Komarno (10th of Iyar) and Rabbi Naftali of Ropshitz (11^th of Iyar).

From Ascent:

Rabbi Yitzchak Isaac Yehuda Yechiel Safrin ben Alexander Sender of Komarno (25 Shvat 1806-10 Iyar 1874), was one of the most prolific and respected expounders of the Kabbalah teachings of the Baal Shem Tov. He insisted that every Jew should study the Zohar and the Writings of the Arizal, and emphasized the importance of Kabbalistic meditation. A close disciple of Rebbe Tzvi Hersh from Zhiditchov (the Komarno dynasty is considered a branch of Zhiditchov), he was a hidden ascetic for many years, only later known for his genius, piety and ability to work wonders when he became the Rebbe of thousands of chasidim. He authored volumes of deep insights on Jewish mysticism, as well as on Mishnah and Jewish Law. His commentaries include Heichal HaBrachah on the Torah, Otzar HaChaim on the commandments, and Zohar Chaion the Zohar.

Rabbi Naftali of Ropshitz (6 Sivan 1760 [the same day as the Besht's passing!] -11 Iyar 1827) became the rebbe of many thousands of chassidim. He was noted for his sharp wit and humor and his elusive sparkling aphorisms. Some of his teachings are collected in his works, Zera Kodesh, Ayalah Sheluchah, and Imrei Shefer. Many stories about him appear in the book, Ohel Naftoli.

From RabbiShimon.com:

When R' Naftali decided to join the chassidic movement he chose Rabbi Elimelech of Lizensk as his mentor. He subsequently became a dedicated chasid of the "three patriarchs:" the Chozeh of Lublin, the Maggid of Koznitz, and Rabbi Menachem Mendel of Rymanov.

During the Napoleonic wars the Tzaddikim were divided in their attitude towards Napoleon. Rabbi Menachem Mendel of Rymanov strongly supported Napoleon and felt the wars represented Gog and Magog and were a prelude to the Messiah. His disciple Rabbi Naftali, as well as Rabbi Shneur Zalman, the Baal HaTanya, were strongly opposed, sensing that Napoleon's victory would introduce changes which would threaten the Jewish community's way of life.

After the passing of these three luminaries he settled in Ropshitz, which then became the focal point for thousands of chassidim. Ropshitz chassidut distinguished itself for the captivating niggunim it created, soul stirring melodies of ecstasy and of yearning for nearness to G-d.

Reb Naftali is a crucial figure in the development of Galician Chassidut and there are many "minhagei Ropshitz", which are followed in Galicia. He was known for his profound wisdom, sharp sense of humor and musical gifts.  He was a master of kabbalistic interpretation of the Torah, a fact reflected in his writings. His demeanor, his sermons, and his witticisms concealed a depth of thought that could be grasped only by his closest students, foremost among whom was Rabbi Chaim of Tzanz.

Other yahrzeits this week include Rabbi Yerachmiel Rabinowitz of Peshischa (son of the Yid HaKadosh, 8^th of Iyar), Rabbi Moshe Mordechai Twersky of Lublin-Trisk (8^th of Iyar), Rabbi David Twerski of Tolna (son of Rabbi Mordechai of Chernobyl, 10^th of Iyar), Rabbi Masoud Abuchatzeira (son of the Abir Yaakov and the father of Baba Sali, 12^th of Iyar)

Week 33 (Book 4): Health

STORY OF CHANNAH: 5 They that were full have hired out themselves for bread; and they that were hungry have ceased; while the barren hath borne seven, she that had many children hath languished.  

PIRKEI AVOT ON THE GREATNESS OF TORAH: And it says (ibid. 3:8): "It shall be health to your navel, and marrow to your bones."           

ECCLESIASTES: Chapter 2

TZADDIKIM: Rabbi Mordechai ("Mottel") of Chernobyl (20^th of Iyar) and Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (17th Iyar)

On Week 33, the week of Lag Ba’Omer, the verse from the story of Hannah continues the theme as last week, but the focus is on physical wealth and health, particularly the ability to have children.

Regarding the greatness of the Torah, Pirkei Avot also focuses on the physical, and also seems to allude to procreation, “It shall be health to your navel, and marrow to your bones."

Chapter 2 of Ecclesiastes is primarily about describing the pleasures of the body and physical wealth:

1. I said to myself, "Come now, I will mix [wine] with joy and experience pleasure"; and behold, this too was vanity.                      

2. Of laughter, I said, "[It is] mingled"; and concerning joy, "What does this accomplish?"

3. I searched in my heart to indulge my body with wine, and my heart conducting itself with wisdom and holding onto folly, until I would see which is better for the children of men that they should do under the heavens, the number of the days of their lives.                 

4. I made myself great works; I built myself houses, and I planted myself vineyards.

5. I made myself gardens and orchards, and I planted in them all sorts of fruit trees.

6. I made myself pools of water, to water from them a forest sprouting with trees.

7. I acquired male and female slaves, and I had household members; also I had possession of cattle and flocks, more than all who were before me in Jerusalem.               

8. I accumulated for myself also silver and gold, and the treasures of the kings and the provinces; I acquired for myself various types of musical instruments, the delight of the sons of men, wagons and coaches.           

9. So I became great, and I increased more than all who were before me in Jerusalem; also my wisdom remained with me.

10. And [of] all that my eyes desired I did not deprive them; I did not deprive my heart of any joy, but my heart rejoiced with all my toil, and this was my portion from all my toil.

11. Then I turned [to look] at all my deeds that my hands had wrought and upon the toil that I had toiled to do, and behold everything is vanity and frustration, and there is no profit under the sun.

This week also includes many yahrzeits, including two prominent rebbes who descended from the Chassidic line of Chernobyl: Rabbi Mordechai ("Mottel") of Chernobyl (20^th of Iyar) and his grandson who named after him, Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (17th Iyar).

From Ascent:

Rabbi Mordechai ("Mottel") of Chernobyl [1770 - 20 Iyar 1837], successor to his father, Rabbi Nachum, was the son-in-law of Rabbi Aharon the Great of Karlin and subsequently of Rabbi David Seirkes, an important disciple of the Baal Shem Tov. His eight sons all became major Chasidic leaders. One of them Yaakov Yisrael Twerski of Cherkassy, the first Hornsteipel Rebbe, married Devora Leah, one of the six daughters of Rabbi DovBer of Lubavitch, son of Rabbi Shneur Zalman of Liadi (match arranged by the two grandfather-Rebbes), in order to maximize the possibilities for fulfillment of the prediction, "the Moshiach will be born of the elder disciple of the Maggid of Mezritch or the youngest."

Rabbi Mordechai ("Mottele") Twersky from Rachmistrivka (?- 17 Iyar 1921) moved to Jerusalem from Europe in 1908. He was known for his sharp mind and many business men used to seek his advice. He himself was a skilled craftsman, who did complex engravings from silver and copper. His father, Rabbi Yochanan Twerski, son of the famous Rebbe Mottele of Chernobyl, was the first Rebbe of the Rachmistrivka dynasty.

Other yahrzeits this week include R' Chaim Meir Yechiel Shapira, "the Saraph" (fiery angel) of Moglenitz (15^th of Iyar), Rabbi Shmuel (of Karov-Vinagrov (15^th of Iyar), Rabbi Moshe Chaim Ephraim of Sudylkov (the Degel Machaneh Ephraim, 17^th of Iyar), Rabbi Moshe Isserles (the Ramah, 18th of Iyar), Rabbi Menachem Mendel of Riminov (19^th of Iyar), Rabbi Shmuel Abuchatzeira (the forefather of the Abuchatzeira dynasty, 19^th of Iyar), and Rabbi Yechi ben R' Avrohom Abuchatzeira (20^th of Iyar).