Week 7 (Book 4): Elevating (and Being Elevated) by Your Place

7 And as he did so year by year, when she went up to the house of the LORD, so she vexed her; therefore she wept, and would not eat.   

    

rejoicer of G-d          

Rabbi Menachem Nachum, the Maggid of Chernobyl, and Rabbi Avraham Wienberg, the Slonimer Rebbe (11th of Cheshvan)

Proverbs, Chapter 7

Week 7 is the third week of  Cheshvan.  The verse from the story of Channah continues to reflect the story of our matriarch Rachel, whose yahrzeit is usually this week. As previously explained, Rachel’s cries are especially heard by G-d. The verse also emphasize’s Channah’s pilgrimage to the Temple every year. As also previously explained, the month of Cheshvan is closely linked with the Third Temple.

The Pirkei Avot adjective associated to this week is “rejoicer of G-d."In Hebrew, it is written “Messameach et haMakom,” which literally means “makes the Place happy.” As in Week 5, Hashem is called, “the Place,” as no place is devoid of Him. In addition to there being no place devoid of Him, there is one place where His Presence is more concentrated than anywhere else: the Temple, may it be rebuilt speedily in our days.

A person’s geographical location has an immense impact on them, to the extent that Maimonedes writes that if a person wishes to repent from misdeeds, one of the options is to seek to change the locations of where they live. There is also a concept that when a person changes locations they change their mazal, their destiny. This is one of the ideas of Avraham leaving the land of his forefathers and going to Israel. Channah herself goes to the Temple to weep and pray for a child. She is not satisfied in staying in her place, despite the vexation she suffered.

However, as the quality of this week appears to emphasize, once a person is on the level of learning Torah for its own sake, it is not so much the role of place to make a person happy, as it is the role of the person to make the place happy. It is in our power to create a proper Torah atmosphere, an idea very much emphasized by the Sixth Lubavitcher Rebbe, Rabbi Yoseph Yitzchak Schneersohn, as well as by his successor, the Rebbe, Rabbi Menachem Mendel Schneerson.

Even when faced with a barrage of attacks by those around us, like those suffered by Channah, it is still up to us, not up to others or to the place we find ourselves, how it is that we choose to behave.

Chapter 7 of the Book of Proverbs encompasses many of the basic ideas of being careful about foreign places, again similar to the messages of Week 5 and Week 6:

10. And behold a woman [was coming] toward him, the nakedness of a harlot with her heart besieged.   

11. She is bustling and rebellious; her feet do not dwell in her house.                     

12. Sometimes [she is] in the street, sometimes in the squares, and she lurks at every corner. (...)

25. Let your heart not veer off into her ways; stray not in her paths.           

26. For many are the dead that she has felled, and numerous are all her victims.                

27. The ways of the grave are to her house, descending to the chambers of death.

Along with Rachel Immeinu, there are (at least) two other important yahrzeits on the same date, the 11th of Cheshvan. Both the first in the line Chassidic dynasties that remain important sources of light and inspiration until today:  Rabbi Menachem Nachum, the Maggid of Chernobyl [1730-1787], and Rabbi Avraham Wienberg, the Slonimer Rebbe [1804-1883].

The Maggid of Chernobyl was a close disciple of the Ba’al Shem Tov, as well as of the Maggid of Mezeritch. He is also known for his work, Meor Einayim. Chernobyl is also at the root of other important Chassidic dynasties, such as Skver and Tolna. It is interesting to note that Chernobyl, a place nowadays usually associated with tragedy, is also associated with tremendous holiness, Torah, and spirituality.

The Slonimer Rebbe was a disciple of Rabbi Noah of Lechovitch and Rabbi Moshe of Kobrin. He is also known for his work, Yesod Ha’Avodah, as well as Chesed L’Avraham and Be'er Avraham on the Mechilta.  Rabbi Wienberg was well respected among both chassidim and non-chassidim, in a place traditionally opposed to Chassidic thought, Lithuania. Under his leadership, Slonim Chassidim also became established in Israel. (Ascent)

Other yahrzeits this week include that of Rabbi Zev Wolf Kitzis (12th of Cheshvan), Rabbi Baruch of Kosov (author of Yesod HaEmunah and Amud HaAvodah, 13th of Cheshvan),  Rabbi Avraham Elimelech Perlow of Stolin-Karlin the son of Rabbi Yisrael of Karlin (14th of Cheshvan), and (sometimes) Rabbi Avroham Yeshaya Karelitz (the Chazon Ish, 15th of Cheshvan); Rabbi Chaim Pinto (HaKatan, 15th of Cheshvan); Rabbi Shlomo Carlebach (16th of Cheshvan), and Rabbi Menachem Mendel Hager of Kosov (from whom stem both the Vizhnitz and Kosov dynasties, 17th of Cheshvan).

Week 8 (Book 4): Rejoicing with Creation

STORY OF CHANNAH: 8 And Elkanah her husband said unto her: 'Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?'      

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: rejoicer of people

TZADIKKIM: the Radbaz (Rabbi David ben Zimra) and Rabbi Avraham Azulai, author of the Chessed L’Avraham (21st of Cheshvan)

PROVERBS:  Chapter 8

Week 8 is the fourth week of Cheshvan.  The verse from the story of Channah once again reflects that of our matriarch Rachel, whose yahrzeit is in Cheshvan. Here we see Elkanah interfering, trying to make her happy. The more we leave Tishrei, the more bogged down we feel in the affairs of the world. This feeling can certainly be overwhelming at times. It is good to be able to reach out to someone to inspire us, make us happy.

The Pirkei Avot adjective associated to this week is exactly that: “rejoice of people,” making them happy. In Hebrew, it is written “Messame’ach et HaBri’ot,” which literally one who makes “creatures” happy. Sometimes in order to make people happy, you have to remind them, first and foremost that they are created beings, which have the same basic needs as every other, such as eating and sleeping, etc. (why eatest thou not?); it also important to focus on the positive (am not I better to thee than ten sons?); and that things may only look bad from our very limited perspective, but our Creator has a plan for each one of us, and everything He does is for the very best.  

Chapter 6 of the Book of Proverbs encompasses many of the basic ideas of making G-d’s creatures happy, particularly through the Torah. Much of the chapter is also about Creation itself:

                       

21. There is substance to give inheritance to those who love me, and I will fill their treasuries.

22. The Lord acquired me at the beginning of His way, before His works of old.              

23. From the distant past I was enthroned, from the beginning, of those that preceded the earth.  

24. I was created when there were yet no deeps, when there were no fountains replete with water.          

25. I was created before the mountains were sunk, before the hills; 

26. when He had not yet made the land and the outsides and the beginning of the dust of the earth.          

27. When He established the heavens, there I was, when He drew a circle over the face of the deep;        

28. when He made the skies above firm, when He strengthened the fountains of the deep;                      

29. when He gave the sea its boundary, and the water shall not transgress His command, when He established the foundations of the earth.

30. I was a nursling beside Him, and I was [His] delight every day, playing before Him at all times;

31. playing in the habitable world of His earth, and [having] my delights with the children of man.

This week, on the 21st of Cheshvan, is the yahrzeit of two very prominent Kabbalists, from the Sefardi tradition: the Radbaz (Rabbi David ben Zimra) and Rabbi Avraham Azulai, author of the Chessed L’Avraham (some say his yahrzeit is the 24th). 

The Radbaz was the Chief Rabbi of Egypt from approximately the year 1514 to 1553. He was the teacher of the Holy Arizal  (Rabbi Yitzchak Luria) as well as the Shita Mekubetzetzet, Rabbi Betzalel Ashkenazi. In addition, the Radbaz was a wealthy businessman.[1]

Rabbi Avraham Azulai was also a major influence upon the Arizal, and is often quoted in his works. He was the Chief Rabbi of Hebron, and the great, great, grandfather of the Chidah (Rabbi Chaim Yosef David Azulai), perhaps the most prominent of all Sefardi authorities in recent history.[2]

Other yahrzeits this week include that of the Knesset Yechezkel, the third Rebbe of Radomsk (20th of Cheshvan), Rabbi Mordechai Sharabi (20th of Cheshvan), and (sometimes) Rabbi Yissachar Dov ben Rabbi Yehoshua Rokeach, of Belz (22nd of Cheshvan).

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[1] http://www.chinuch.org/Cheshvan.php

[2] http://www.chinuch.org/Cheshvan.php

Week 9 (Book 4): Enclothed in Humility

STORY OF CHANNAH:  9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk--now Eli the priest sat upon his seat by the door-post of the temple of the LORD;    

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: The Torah enclothes him with humility 

          

PROVERBS: Chapter 9

TZADIKKIM: Rebbe Yaakov Leiser, the second Pshevorsker Rebbe (27th of Cheshvan), and Rebbe Tzvi Hirsh, the second Riminover Rebbe (29th of Cheshvan)           

Week 9 at times is the week of Rosh Chodesh Kislev, and sometimes is contained completely within Cheshvan. The verse from the story of Hannah is divided into two parts. It continues to relate Hannah’s actions, and then introduces the next major figure to play a role in the story: Eli the Kohen Gadol, the High Priest. It is worth remembering that the month of Kislev, and Chanukah in particular, is very much related to the Kohen Gadol, and to Kohanim in general. Rashi explains that Eli had been appointed judge over all of Israel. Similarly, in the times of Chanukah, the Chashmona’im were not only Kohanim, but were also kings over Israel. (See Book 2, where it explains that Eli is the prophet of this week) Eli is also sitting by the door-post (literally, Mezuzah) of the Temple. This is the exact location where one is to place and light the Chanukah Menorah!

The Pirkei Avot adjective associated to this week is, “the Torah enclothes him with humility.” This is a very interesting word combination – because one would think that clothes, and especially the kind of beautiful clothes one would associate with the Torah, would bring honor and elevation, not humility. The Torah portion of Tetzaveh, which describes the clothes of the High Priest, state that they are “L’Chavod uLeTifaret,” for honor and beauty. Is this not a contradiction? It is not a contradiction, because the honor and beauty are not for the sake of the individual. On the contrary, the honor and beauty are for Hashem, as well as for the position of the High Priest, not the high priest himself. In fact, the beauty and splendor of the clothes of the high priest, make the priest himself feel extremely small and humble. The same is true of the Torah. The more we learn and realize how great Hashem is and how profound is His Torah, the more we feel small and humble.  

Rashi’s comments on the above verse also help clarify this point:

and Eli the priest was sitting on the chair: The defective spelling denotes that on that day, he was seated on a huge chair, for he was appointed judge over Israel.

The fact that Eli was sitting on a huge chair makes his position as judge feel very great and important, but it makes Eli himself feel very small, to the point that even the spelling of the word “sat” (Yoshev) is missing a letter. It hints to how humble it made him feel. The fact that he sat outside, ready to greet all that came in, is also a great sign of humility.

Chapter 9 of the Book of Proverbs is also divided into two parts. The first part, encompasses many of the basic ideas of how the Torah’s honor and beauty can uplift us, and yet also enclothe us with humility at the same time:

1. Wisdom has built her house; she has hewn her seven pillars.        

2. She has prepared her meat; she has mingled her wine; she has even set her table.           

3. She has sent her maidens, she calls on the wings of the heights of the city,         

4. "Whoever is simple, let him turn in here." To the one devoid of sense, she says to him,  

5. "Come, partake of my bread and drink of the wine I have mingled.      

6. Leave, you simpletons, and live, and step in the way of understanding."

Rashi explains that “her house,” is the world itself, and that the seven pillars are the seven days of Creation.

The latter part of the chapter continues the themes associated with the Flood – corruption, and the temptation of adultery. Hidden within the chapter is the verse at the root of the Jewish response to Greek corrupting ideas:

10. The beginning of wisdom is the fear of the Lord, and the knowledge of the holy ones is understanding.

The Greeks were known for their wisdom, but unfortunately not for their fear of the Lord. King Solomon explains that the very beginning of wisdom is the fear of G-d, and that true knowledge and understanding are intrinsically linked with holiness, Kedushah.

This week is the yahrzeit of Reb Yaakov Leizer, the second Rebbe of Pshevorsk, on the 27th of Cheshvan. His father-in-law, Rabbi Moshe Yitzchak Gevirzman, was the great-grandson of Rebbe Elimelech of Lizhensk. He based himself in Antwerp, Belgium, and was well known for his Divine inspiration and miracles.[1] The following excerpt also indicates his tremendous humility:

Although he was a Rebbe of hundreds of chassidim and was respected worldwide, he never deviated from his humble, simple ways. He respected the lowliest Jews, comforting them with warm words and helping with their needs. He would often sleep on a bench in the ezras nashim, offering his own bed to wandering beggars. He slept in his sukkah with tens of others who did not have a sukkah of their own.

His gemilus chassadim and tzedakah were legendary. He collected funds and supported the needy and downtrodden with incomparable humility.[2]

This week is also often the yahrzeit of the second Rebbe of a chassidic line closely tied to Rebbe Elimelech of Lizhensk. The 29th of Cheshvan is the yahrzeit of Rebbe Tzvi-Hirsch of Riminov the personal attendant of Rebbe Menachem Mendel of Riminov, and later his successor. Rebbe Menachem Mendel Riminover was one of the main disciples of Rebbe Elimelech of Lizhensk, along with the Maggid of Koznitz, the Apter Rav, and the Chozeh of Lublin. He also studied under Reb Shmelke of Nikolsburg as a child. Rebbe Tzvi-Hirsh of Riminov was a devoted chassid and humble assistant, earning the title of Rav Tzvi Hersch Meshares (helper). As Rebbe, he had reputation as a miracle worker and was known for his Divrei Torah, later collected and published in the holy book Be’erot HaMayim, as well as many others.

Other yahrzeits this week include Rabbi Abba son of Rabbi Yitzchak Abuchatzeira (26th of Cheshvan), and (sometimes) Rabbeinu Yonah of Gerondi (28th of Cheshvan) and Rabbi Eliezer Yehudah Waldenberg, the Tzitz Eliezer (30th of Cheshvan).

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[1] http://www.chabad.org/kabbalah/article_cdo/aid/1205300/jewish/Samsons-Mother.htm

[2] http://hamodia.com/features/this-day-in-history-27-cheshvanoctober-31/

Week 10 (Book 4): Prayer out of Fear of G-d

STORY OF CHANNAH: 

10 and she was in bitterness of soul--and prayed unto the LORD, and wept sore.

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: and fear         

PROVERBS: Chapter 10

TZADIKIM: Rabbi Aharon Kotler (3rd of Kislev) and Rabbi Chaim Micheol Dov Weissmandl

On Week 10, we are now definitively tied to the month of Kislev. The verse from the story of Hannah is about praying and weeping out of a sense of bitterness. It brings to mind the song of the Bat in Week 10, Book 1, which speaks of Hashem bringing comfort to the Jewish people. The verse states that Channah prayed “Al” (upon) Hashem, above the level of Divine revelation known as Hashem. In Kislev also, we connect to G-d in a way that is very high indeed.

The Pirkei Avot adjective associated to this week is that Torah enclothes him with “fear,” a continuation of last week’s adjective, “the Torah enclothes him with humility.” Fear of G-d and humility are key attributes when it comes to learning Torah for its own sake. As we saw in Book 2 (Week 7 and 8), in the list of 48 the qualities needed for acquiring the Torah, fear (yirah) and humility (anavah) are also mentioned together. The struggles and revelations of Kislev and of Chanukah are related to both this humility and this fear.

Hannah’s bitter weeping and praying is also connected to Yirah. Hannah was made to feel so humble and insignificant, that it brought her to an even greater fear G-d, which enabled her to pray with such utter devotion and self-effacement. Her self-effacement was such that no words even came out of her mouth. She was completely nullified before the Master.

Chapter 10 of the Book of Proverbs contains many of the above themes. It speaks directly and somewhat harshly about the wicked, in contrast with the righteous, evoking fear of G-d with every word. The chapter also focuses particularly on the power of speech (and when it is wise to withhold it):

1. Proverbs of Solomon: A wise son makes his father happy, but a foolish son is the grief of his mother.                      

2. Treasures of wickedness will not avail, but charity will save from death.           

3. The Lord will not starve the soul of the righteous, but the destruction [wrought by] the wicked will cast [them] down. (...)

6. Blessings [shall come] upon the head of a righteous man, but violence shall cover the mouth of the wicked.          

7. The mention of a righteous man is for a blessing, but the name of the wicked shall rot. (...)

18. He who covers up hatred has false lips, and he who spreads slander is a fool.    19. In a multitude of words, transgression will not be avoided, and he who holds back his lips is wise.                     

20. The tongue of the righteous is choice silver; the heart of the wicked is worth little.(...)

27. Fear of the Lord will add days, but the years of the wicked will be shortened. (...)

32. The lips of a righteous man know how to please, but the mouth of the wicked [knows] how to distort.

The contrast between the righteous and the wicked is also one of the themes of Chanukah, in which the “righteous few” overcame the “wicked many.” (See Additions to the Amidah prayers during Chanukah) Interestingly, the Chassidic holidays this month, Yud Kislev and Yud-Tes Kislev, celebrate the redemption of both the first and the second Rebbes of Chabad of imprisonment due to slander.

This week includes the yahrzeits of two pioneering Jewish non-chassidic leaders in Europe and in America: Rabbi Aharon Kotler (3rd of Kislev) and Rabbi Chaim Michoel Dov Weissmandl (6th of Kislev). They offered two different models of how to adapt to the new country, which at first did not seem at all hospitable to religious Jewish Life.

Rabbi Aharon Kotler was born in Russia. Orphaned at a very young age, he studied in the renowned yeshiva of Slabodka in Lithuania. He studied under great Torah scholars, including the Alter of Slabodka, Rabbi Nosson Tzvi Finkel, Rabbi Moshe Mordechai Epstein and others. (Wikipedia) In America, he was the founder of the Yeshiva of Lakewood, today one of the greatest centers of Torah study in America and in the world. He was also the leader of various religious organization including Agudath Israel, and esteemed as one of the greatest Torah scholars of the generation.

Rabbi Chaim Michoel Dov Weissmandl was born in Hungary. During World War II, he did his utmost to contact various political authorities and try to save the Jews of Slovakia, but was ultimately unsuccessful. He also lost his entire family in the Holocaust, and was saved by managing to saw off the lock of a carriage and jumping off a moving train. In America, Rabbi Weissmandl founded the Nitra Yeshiva, along with a self-sustaining agricultural community that followed all applicable Torah agricultural laws.

Other yahrzeits this week include those of Rabbi Yaakov David Kalish (4th of Kislev), son of Rabbi Yitzchak of Vorka, and  founder of the Amshinov dynasty, and (sometimes) Rabbi Aharon of Chernobyl (8th of Kislev), Rabbi David son of Rabbi Shmuel Bornstein of Sochatchov (8th of Kislev), Rabbi Pinchas David son of Rabbi Shmuel Shmelker Horowitz, the first Bostoner Rebbe (8th of Kislev) and Rabbi DovBer Schneerson, the Mitteler Rebbe of Lubavitch (9th of Kislev).

Week 11 (Book 4): Creating a Kosher Environment

STORY OF CHANNAH: 11. And she vowed a vow, and said: to Lord of Hosts, if You will look upon the affliction of Your bondswoman, and You will remember me, and You will not forget Your bondswoman and You will give Your bondswoman a man-child, and I shall give him to the Lord all the days of his life, and no razor shall come upon his head.

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE: makes him fit to be righteous

PROVERBS: Chapter 11

TZADIKKIM: Rabbi Israel Taub, the Divrei Israel, founder of the Modzitz Chassidic dynasty (13th of Kislev), and his son, Rabbi Shaul Yedidya Elazer Taub (16th of Kislev)

On Week 11, the week of Yud Kislev, the verse from the story of Hannah recounts the vow she took if Hashem would grant her a son. Yud Kislev is also about a son - Rabbi Dovber of Lubavitch - the son of the Alter Rebbe, who followed in his father’s footsteps. The Alter Rebbe was very meticulous about his upbringing and education, raising him in great sanctity, much like Samuel the Prophet himself.

The Pirkei Avot adjective of this week is that Torah “makes him fit to be righteous.” The Hebrew words used can be more literally translated as “makes him kosher to be a Tzadik.” It is very much related to Hannah’s words above, and the need to give children a kosher environment, one that will make it possible for them to live the holy lifestyle of a Tzadik. Equally important are the prayers of the parents. Rebbe Nachman said about himself that he reached the heights that he did in the merit of his mother’s prayers. About Rabbi Chanina, the Pirkei Avot states, “Ashrei Yoladtoh,” praiseworthy is the one that gave birth to him.

Chapter 11 of the Book of Proverbs contains many of the above themes. It continues the trend of the previous chapter, contrasting the righteous with the wicked:

1. Deceitful scales are an abomination of the Lord, but a perfect weight is His will.

2. When willful wickedness comes, then comes disgrace, but with the modest is wisdom.

3. The innocence of the upright leads them, but the distortion of the treacherous robs them.

4. Riches will not avail on the day of wrath, but charity will save from death.

5. The righteousness of the innocent will straighten his way, but the wicked will fall in his wickedness.

6. The righteousness of the upright will save them, but in the destruction, the treacherous will be caught.

7. When a wicked man dies, hope is lost, and the expectation of his children is lost.

8. A righteous man is extricated from trouble, and a wicked man comes in his stead.

9. With his mouth, the flatterer destroys his neighbor; but with knowledge, righteous men are extricated.

10. When it goes well with the righteous, the city rejoices, and when the wicked perish, there is song.

11. With the blessing of the upright, the ceiling is raised, but with the mouth of the wicked it is demolished.

As mentioned last week, the contrast between the righteous and the wicked is also one of the themes of Chanukah, in which the “righteous few” overcame the “wicked many.” It also seems related to the righteousness of the Mitteler Rebbe.

This week includes many yahrzeits, often including two of the Rebbes of Modzitz. Rabbi Yisrael Taub (13thof Kislev) was the founder of the dynasty. He is known for composing more than two hundred songs, many of which are still sung today by various Chassidic groups. His most famous song was composed during the amputation of his leg, which was done without anesthesia. He is also known as the Divrei Yisrael, the title of his commentary on the three first books of the Torah.[1]

This week (often) includes the yahrzeit of Rabbi Israel Taub’s son, Rabbi Shaul Yedidya Elazer Taub (16th of Kislev), the second Modzitzer Rebbe. He composed over 1000 melodies. He passed away in Israel in 1947. He had arrived there only recently, and it was his intent to remain in Israel and settle there.[2]

Other yahrzeits this week include Rabbi Yitzchak ben Rabbi Yisroel Friedman of Sadiger (11^th of Kislev), Rabbi Avraham Dov Auerbach of Avritch (12th of Kislev), Rabbi Yisroel Friedman, the second Chortkover Rebbe (13th of Kislev), Rabbi David Abuchatzeira (14th of Kislev), Rabbi David Twersky of Skver (15th of Kislev), and Rabbi Menachem son of Rabbi Yaakov David Kalisch, the second Amshinover Rebbe.

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[1] http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=576-11&mode=print

[2] http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=324-15&mode=print

Week 12 (Book 4): The Rosh Hashanah of Chassidut

STORY OF CHANNAH: 

12 And it came to pass, as she prayed long before the LORD, that Eli watched her mouth.         

QUALITY OF THOSE THAT STUDY TORAH FOR ITS OWN SAKE:  pious   

PROVERBS: Chapter 12

TZADIKKIM: Rabbi Baruch of Mezhibuz (18th of Kislev) and Rebbe Dov Ber, the Maggid of Mezritch (19th of Kislev)

Week 12 is the week of Yud-Tes Kislev. The verse from the story of Channah is about her increased/extensive prayer, and of how Eli, the Kohen Gadol watched (lit. guarded) her mouth. The story behind of Yud-Tes Kislev begins with a heavenly decree against the Alter Rebbe for revealing the secrets of Chassidut, which manifested itself in his physical imprisonment for 53 days, due to bogus charges of treason against the Czar. During those days, the Alter Rebbe was visited by the Baal Shem Tov and the Maggid of Mezritch (whose yahrzeit is on Yud-Tes Kislev), and the Alter Rebbe was told that not only was he absolved of the heavenly decree, but that he should increase his teaching and revealing of Chassidut. With the approval now from his masters, who “watched” the Alter Rebbe’s mouth, the Rebbe’s approach to teaching Chassidut became much more expansive. Chassidim refer to the difference in approaches as “before Petersburg” and “after Petersburg,” the place of his imprisonment.

The Pirkei Avot adjective associated to this week is that Torah makes him fit to be “pious,” in Hebrew, Chassid. Yud-Tes Kislev is known as the Rosh Hashanah of Chassidut. Channah’s behavior in the above story is extremely pious.

Chapter 12 of the Book of Proverbs continues to contrast the actions of the righteous and the wicked. The qualities of being righteous (Tzadik, last week’s) and being pious (Chassid) are quite similar. The main difference is that the Chassid goes above the letter of the law in order to please the Creator. There are more than a few examples of qualities associated with a Chassid in Chapter 12:

2. A good man will obtain favor of the Lord, but a man of evil devices will condemn.(...)

10. A righteous man has regard for the desire of his beast, but the mercy of the wicked is cruel.(...)

26. The righteous is more generous than his neighbor, and the way of the wicked will lead them astray. (...)

28. In the road of charity is life, and [on] the way of its path there is no death. 

As mentioned in the past weeks, the contrast between the righteous and the wicked is one of the main themes of Chanukah. The above verses also draw a contrast between the Alter Rebbe and those that slandered him and caused his imprisonment.

As mentioned previously, Yud-Tes Kislev is the day of the liberation of the Alter Rebbe, and is called the Rosh Hashanah of Chassidut. This week contains two yahrzeits very much associated with the Chassidic movement in general, and with the Alter Rebbe in particular.

The 18th of Kislev is the yahrzeit of Rabbi Baruch of Mezhibuz, the grandson of the Baal Shem Tov. He was also a disciple of the Maggid of Mezritch, and one of the most prominent rebbes in the times of the Alter Rebbe. In fact, when the Alter Rebbe was freed on Yud-Tes Kislev, he wrote to Rabbi Baruch describing the great miracles that occurred at the time.[1] The Alter Rebbe was also once challenged by Rabbi Baruch, to whom he is said to have replied, "You may be his grandson in a physical sense; I am his grandson in a spiritual sense."[2]

As also mentioned above, Yud-Tes Kislev is the yahrzeit of the Maggid of Mezritch himself. The Maggid also is quoted as saying: "Rebbe Zalmanyu [the Alter Rebbe] has the feelings of a son. I was like a son to my Rebbe, the Baal Shem Tov, and he is like my son."[3]

The Maggid of Mezritch was the successor of the Baal Shem Tov. It goes without saying that he was a tremendous genius and authority in both the hidden as well as the revealed aspects of the Torah. His disciples (other than the Alter Rebbe and Rebbe Baruch of Medzhibuz) became the leaders of the Chassidic movement, such as Rebbe Elimelech of Lizhensk and his brother, Rav Zusia of Anipoli, Rebbe Menachem Mendel of Vitebsk; Rebbe Levi Yitzchak of Berditchev, Rebbe Aharon of Karlin, Rebbe Shmuel Shmelke of Nikolsburg and his brother, Rebbe Pinchas Horowitz of Frankfurt, and many others.[4]

The following account also illustrates just how great the Maggid’s role was in the Alter Rebbe’s redemption:

When the Maggid was on his deathbed, 18 Kislev 1772, the Maggid's son, Rebbe Avraham the Malach, was by his side, along with Rebbe Yehuda Leib HaCohen and Rebbe Schneur Zalman...

...He then turned to Rebbe Schneur Zalman. "Zalmanyu," he said, "give me your hand. You will remain alone, you are for yourself - you have your own way. You will need a lot of help from Heaven. I will yearn for you very much, and G-d willing, I will save you from all your troubles."

According to the Chabad tradition, he also said to him before his passing: "This day is our Yom Tov (festival)."

Other yahrzeits this week include those of Rabbi Baruch son of Rabbi Menachem Mendel Hager of Vizhnitz  (the “Imrei Boruch,” 20th of Kislev) and  Rabbi Yochanan Twersky (the 5th Rebbe of Rachmastrivka, 20th of Kislev), and sometimes Rabbi Yochanan Perlow son of Rabbi Yisrael of Stolin-Lutzk (21st of Kislev).

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[1] http://www.sichosinenglish.org/books/sichos-in-english/42/08.htm

[2] http://www.sichosinenglish.org/cgi-bin/calendar?holiday=chanuka32

[3] http://heichalhanegina.blogspot.com/2007_11_01_archive.html

[4] http://www.nishmas.org/maggid/frame.htm

Week 13 (Book 4): Being Straightforward

STORY OF CHANNAH: 13 Now Hannah, she spoke in her heart; only her lips moved, but her voice could not be heard; therefore, Eli thought she had been drunken.

QUALITY OF PIRKEI AVOT: correct

TZADIKKIM: the Sdei Chemed and the Be'er Mayim Chayim

PROVERBS: Chapter 13

Week 13 is the week of Chanukah. The verse from the story of Channah describes how she prayed. Her lips moved, but her voice could not be heard – this is the ultimate example of how prayer is first and foremost a spiritual act. It is not necessary for us to emit sound for Hashem to be able to hear our cry. The story of Chanukah is also about the victory of the spiritual over the material.

The Pirkei Avot adjective of this week is that Torah makes him fit to be “correct,” in Hebrew, yashar. Yashar literally means “straight,” someone who is truthful and straightforward. Yashar is particularly related to the fulfillment of the negative commandments, “which draws forth revelations beyond the creative order.” (Hayom Yom, 14^th of Kislev) The above story, Eli mistakenly suspects Channah of being drunk, when in reality she was simply praying out of a broken heart. Praying when drunk would violate a negative commandment. In fact, Channah’s actions are that of a Yashar, above reproach, drawing forth such supernatural blessings that allow her to have a child.

Chapter 13 of the Book of Proverbs contains many of the above themes. It continues the trend of the previous chapters, contrasting the righteous with the wicked (a key theme of Chanukah, as already explained). It also specifically speaks of spiritual light, the light of Chanukah:

9. The light of the righteous will rejoice, but the candle of the wicked will ebb away.

10. Only with wickedness does one cause quarrels, but there is wisdom with those who take counsel.

This week includes the yahrzeits of Rabbi Chaim Chizkiya Medini (24th of Kislev) and Rabbi Chaim Tirar of Chernowitz (27th of Kislev).

Rabbi Chaim Chizkiya Medini is most well-known for his encyclopedic halachik work of 18 volumes, entitled the Sdei Chemed (although he wrote other books as well). He was born in Jerusalem, but also liked in Turkey and Crimea. He later returned to Israel and lived in Jerusalem, he was being considered for Chief Sephardi Rabbi of Israel,Rishon L’Zion. He wished to devote himself to his studies so he moved to Hebron. Eventually he became Chief Rabbi of Hebron. He was considered to be a holy man by both Jews and Arabs alike.

Rabbi Chaim Tirar of Chernowitz is most well-known for his Chassidic/Kabbalistic commentary on the Torah, the Be’er Mayim Chayim. Rabbi Chernowitz also wrote other books, including Sidduroh Shel Shabat, which explains the holiness of the Sabbath. (Ascent) He was one of the most important disciples of the Maggid of Mezritch. He also studied under Rabbi Yechiel Michel of Zlotchov.[1]

Other yahrzeits this week include Rabbi Chaim of Antunia (25th of Kislev), Rabbi Yochanan son of Rabbi David Mordechai Twersky of Tolna (25th of Kislev), Rabbi Elazar son of Rabbi Moshe Elyakim Briah of Koznitz (26th of Kislev), Rabbi Avraham Yitzchak Kohn of Toldos Aharon (27th of Kislev), and (sometimes) Rabbi Avraham son of Rabbi Nachman Chazan (leader of Breslov, 29th of Kislev), and Rabbi Tzvi Mordechai son of Rabbi Avraham Moshe of Peshischa (29th of Kislev)

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[1] http://ascentofsafed.com/Safat/Places/SafatCity/chernovitz.html