A Tzaddik, or righteous person, makes everyone else appear righteous

before Hashem by advocating for them and finding their merits. -

Kedushas Levi, Parshas Noach (Bereishis 7:1)

Parshas Terumah & Parshas

Zachor & Shabbos
CHASSIDUS ON THE PARSHA

‫לזכר נשמת‬
‫ר' זכרי' שמעון הכהן בן יצחק‬

The Message Of Building A Mishkan: Do What You

Can For Hashem According To Your Kochos

Rav Naftoli Tzvi Horowitz, the Ropshitzer

“And they shall make an Aron from atzei shittim” (25:10)

The heilige Ropshitzer cites two Medroshim from the Medrash Rabba that
illustrate how infinite Hashem is and how seemingly pointless it is to attempt to

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build Him a sanctuary or any type of dwelling place in the form of an earthly,
physical structure and yet Hashem does not expect us to do the impossible; rather
we can achieve this end based on our own abilities, each one of us according to
what we can do:

(Bamidbar Rabba 12:3): At that time when Hashem said, “They shall build for me
a Mikdosh and I shall dwell in their midst,” Moshe asked, “How can anyone build
a Mishkon wherein Your presence can dwell? ‘Behold, the heavens and the
highest heavens cannot contain You, and surely not this Temple I have built,”
(Melochim I 8:27); and it says in Yirmiyohu (23:24), ‘Do I not fill the heavens and
the earth?’ and it says Yeshayohu (66:1), ‘The heavens are My throne and the
earth My footstool; what house could you build for Me and what place could be
My resting place?’” “I do not ask,” said Hashem, that they do this according to My
ability; rather, said Hashem, all I ask for is that each person should do according
to his abilities…all I ask for are twenty amos on the south side and twenty on the
north side and eight along the west.”

(Shemos Rabba 5:9) See how the Heavenly voice [at Mount Sinai] went forth to
every person, each according to his ability to receive it [individually tailored to his
personal level]: the elders according to their ability, the young men according to
their ability, the children according to theirs, the infants according to theirs and
the women according to theirs. Even Moshe received and heard the voice on his
own level, as it says (Shemos 19:19): “Moshe spoke and Hashem answered him
with a voice” – with a voice that he was able to accept and handle. Similarly, it
says in Tehilim 29:4, Kol Hashem ba’ko’ach – “The voice of Hashem comes in
power”. It does not say bekocho – according to Hashem’s power – it says
bako’ach, meaning according to the abilities of each person on his level and
according to his capabilities to receive it.

Having cited the Medrash and demonstrating how Hashem expects from us only
what we can do for Him according to our kochos, the Ropshitzer cites another
Medrash, the Tanchuma Teruma, ch. 10, which teaches us that the atzei shittim
allude to teshuva. The Medrash says: (They are named) Shittim – because just
like Bnei Yisrael angered Me by sinning at the Golden Calf, these Shittim trees
should now come and atone for their Shetusim (their acts of foolishness). Another

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idea is that Shittim is an acronym for sholom, tova, yeshua and mechila (peace,
good, salvation and atonement)] because Shittim is a word that derives from the
word for nonsense and foolishness – shetus, and Chazal say (Sota 3a) that a
person only commits a transgression if a spirit of shetus enters him. The Medrash
Tanchuma (Vayakhel ch. 8) also teaches that the atzei shittim atone for the sins of
licentiousness that took place at Shittim with the daughters of Moav (see
Bamidbar 25:1). So we see from these Medroshim how the atzei shittim atone for
sin.

Now the Ropshitzer says that Shittim has the gematria of the Soton: shin=300,
tes=9, yud=10, mem=40 = 359; shin=300, tes=9, nun=50 = 359. This teaches us
that the atzei shittim atone for actions that a person did when under the influence
of the Soton who is the same angel as the yetzer hora (Bova Basra 16a). We can
now see clearly how the atzei shittim allude to teshuva.

Chazal say (Kiddushin 30b) that the Torah is a tavlin (remedy) for the yetzer hora,
and the best piece of eitza (advice) to overcome it is through Torah study. This is
what our pasuk means, explains the Ropshitzer: “And they shall make an Aron
from atzei shittim” – Atzei means an eitza and shittim means shetus – [sins
committed while under the influence of a spirit of] foolishness and stupidity. Thus,
the wood used from the atzei shittim to build the Aron alludes to an eitza against
the yetzer hora, which influences us to act foolishly and transgress. That advice,
explains the Ropshitzer, is the Torah, which was placed in the Aron, alluding to
the idea that the power to break the hold of the Soton, the yetzer hora, whose
gematria is equivalent to shittim, is through the Torah which was placed in the
Aron made of atzei shittim. This is why the Aron’s measurements were fractions
rather than whole numbers, alluding to the power to fracture the power of the
yetzer hora through the study of Torah. If a person is broken-hearted over his
past misdeeds, this too is a form of teshuva and a way to break the yetzer,
because Hashem does not overlook broken hearts.

The primary form of teshuva is through Torah study, as Chazal say (Yalkut Mishlei
ch. 3:935), “If you usually study one page, then study two.” The primary form of
Chassidus is also Torah study with diligence and hasmoda. Chazal say (Zohar II
114b), “Who is considered a Chassid? He who acts with chessed toward his

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Maker.” Since Hashem and the Torah are one and the Torah is called a Toras
Chessed (Mishlei 31:26) and we say that Hashem’s chessed is continuous
(Tehillim 52:3), if you wish to act as a Chassid toward Hashem your Maker, you
must attach yourself in dveikus to Hashem and His Torah which is chessed – and
then you will be a Chassid.

This is how the Zera Kodesh explains our pasuk and the Medroshim cited above:
“And you shall make an Aron from atzei shittim” – and Hashem does not expect
you to do more than your own capabilities and efforts, because the Aron alludes to
teshuva. A person might say to himself, “How can I ever rectify my past
misdeeds? How can I ever fix my sins and transgressions? There would be no end
to the number of fasts and self-flagellations that I need to undergo! Hashem
therefore said, “I expect of each of you only what you can do on your level, just as
My voice and Presence at Matan Torah went forth individually to each person
according to his ability to perceive Me.”

Experts And Rulers

Rav Chaim Ibn Attar, the Ohr HaChaim

Daber el Bnei Yisrael – “Speak to Bnei Yisrael, and let them take for Me a teruma,
from every man whose heart is charitable shall you take My portion – terumosi”
(25:2).

The Ohr HaChaim HaKodosh has a unique interpretation of our pasuk: he begins
by way of introduction (see Bova Basra 8b) that normally tzedoka collectors must
collect in groups of two, because we do not allow individuals to collect money and
impose their will on the community as rulers in such matters alone. In fact, he
cites the opinion of Tosafos and the Ran (Rabbeinu Nissim) that even two are
insufficient except in matters where the amounts collected are fixed, but when
estimates need to be made and an appraisal calculated of each person’s net worth
to fix the amount of the donation, then three collectors must work together to
arrive at the correct figure. Now the Ohr HaChaim says that the Halocha is
(Sanhedrin 5) that an individual who is an expert can in fact judge these monetary

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matters alone, and his rule is law. Tosafos there say that he can force anyone to
pay a donation and act alone without a need for two. They derive this logically:
since an expert can judge matters alone when normally three judges are required,
surely here, in matters of rule of law where normally we require just two, he can
rule [and calculate and collect tzedoka donations and the teruma].

Based on this concept that an expert can rule, calculate and collect by force, the
Ohr HaChaim reinterprets the word daber to mean “rule” and “control” instead of
“speak”. The Ohr HaChaim understands from the pasuk that Hashem commanded
Moshe to rule over Bnei Yisrael as an expert individual, who can rule alone on
matters of donation, calculate the net worth and ability of individuals and how
much they should give and collect from them even by force if need be. Daber el
Bnei Yisrael – “rule over Bnei Yisrael” – and calculate and collect from them on
your own, even though appraisal normally requires three and collection two,
because you, Moshe, are an expert individual and you can take the place of three
and, of course, two, in matters of collection that require rule of law. This idea,
says the Ohr HaChaim, is demonstrated in pasuk 36:3, where we see Moshe
collecting the donations on his own.

My Teruma

“From every man whose heart is charitable shall you take My portion – terumosi”
(25:2).

The Ohr HaChaim continues his novel interpretation, and suggests that this pasuk
implies that regarding people who have nedivus lev (a charitable heart) that
encourages him to give, perhaps no appraisal calculations were made. Since we
expect that people know how much they can afford to give perhaps since they
were self-motivated to be charitable, we just accept whatever they bring. Others
have an appraisal. Such a donation, points out the Ohr HaChaim, is called by
Hashem “My teruma – terumosi”, whereas the first half of the pasuk calls the
donations collected [sometimes by force] simply teruma.

Terumas HaMishkon

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“From every man” (25:2).

The Ohr HaChaim points out that this part of our pasuk teaches that we include
three categories of people whose donations are normally rejected but are
accepted for terumas haMishkon. These three categories include: orphans,
women and overly charitable spendthrifts. Normally, we do not take charitable
donations from these three types of people because of special rules that apply to
each category type: In Bova Basra (8a) we learn that orphans cannot be forced to
give charity except when it gives their family name honor and prestige or atones
for them. In Bova Kama (119) we learn that women’s donations must be minimal
except when they are wealthy. Bova Basra (ibid) rules that tzedoka collectors
should not visit overly charitable spendthrifts, because Taanis 24a tells us that
under pressure they will give too much and under duress they will force
themselves to donate beyond their means. When collecting for terumas
haMishkon, however, donations were accepted me’es kol ish asher yidvenu libo –
“from every man whose heart is charitable” – even from these three categories,
[me]’es – to include women, kol – to include orphans, ish asher yidvenu libo – this
includes overly charitable spendthrifts. From these three types of people we
accept even large sums and gifts for terumas haMishkon.

An Exception to the Rule

Now the Ohr HaChaim explains why terumas haMishkon is such an outstanding
exception to all the normal rules of tzedoka, based on the Medroshim of Chazal:
Yerushalmi Shekalim 1:1 and Medrash Tanchuma teach that the Mishkon atones
for the chet ho’egel – the sin of the Golden Calf. Furthermore, Chazal explain how
it was that Bnei Yisrael had all this wealth to build the Mishkon and donate
toward its construction, even though they had recently been released from slavery
and were wandering in the desert. In Shemos Rabba ch. 33, Chazal tell us that
together with the mon, gems and precious stones rained down. In Medrash
Tanchuma on Beshallach we are told that the spoils of the Exodus from Egypt
were so great that even the smallest had something like forty laden donkeys of
gold, silver and precious stones, and in Medrash Shir HaShirim Rabba, on the
words torei zohov, we are told that the spoils of the Egyptians at Kerias Yam Suf
were even greater than the spoils of Egypt itself! If so, we see clearly, says the

- 6 of 41 -
Ohr HaChaim, that Bnei Yisrael were actually very wealthy people. Now we can
understand why regarding terumas haMishkon the normal rules of tzedoka did
not apply and they accepted donations from orphans, women and the overly
charitable spendthrifts. Orphans’ donations are only accepted when this lends
them a good name; here, the Mishkon atoned for them and for the chet ho’egel.
Normally, we accept only small donations from women, but here they were all so
wealthy that that rule also did not apply. We do not accept the gifts of overly
charitable spendthrifts and we don’t send gabbo’im to collect from them because
normally we worry about pressuring them; again, they were so wealthy that this
rule no longer applied.

Finally, the Ohr HaChaim applies what we learned to teach us a lesson that when
donating for terumas haMishkon, Bnei Yisrael attached their souls in dveikus to
Hashem. This is because the soul is also known as teruma (see Yirmiyohu 2:3,
where Bnei Yisrael are called Reishis, and Reishis also means teruma). By giving
the donation of teruma they were actually donating their very souls to Hashem,
and so His Divine Presence – the Shechina – alighted upon them and dwelled
among them.

Praises for the Ohr HaChaim HaKodosh

Every Shabbos After Mussaf

Rav Yitzchok used to relate the custom of his father, the Berzoner Rav, Rav
Sholom Mordechai Shwadron: Every Shabbos, he would delay his return home
from shul and would remain behind after davening mussaf, studying the Parsha
with the commentaries of Rashi and the Ohr HaChaim. (Kuntres Ben Yechabed Av
– from the sefer Techeles Mordechai)

Every Day After Shacharis

The holy Tzaddik, the Satmar Rav, Rav Yoel, often used to study the seforim of
Rabbeinu Chaim ben Attar, especially the Ohr HaChaim HaKodosh. His custom
was to learn after Shacharis while he was still wrapped in his tallis and crowned

- 7 of 41 -
with his Rabbeinu Tam tefillin, using a Chumash that contained the commentaries
of Rashi and the Ohr HaChaim. (Ner HaMaaravi, p. 453)

Every Day and Every Week Without Fail

The holy Tzaddik, Rav Yisrael Abuchatzeira, the Baba Sali, was renowned for his
tremendous power in studying Torah, both the hidden and revealed. There was
not a single day that he did not study from the Zohar HaKodosh and from the Ohr
HaChaim HaKodosh. Even when he grew older and reading seforim was difficult
for him, he asked others to read to him from these seforim. And never did a week
pass when the Baba Sali did not complete the entire Ohr HaChaim on that Parsha.
(As told by Rav Dovid Abuchatzeira, his grandson, Chaim Kulchem HaYom, p.
555)

The Secret Of Reading Parshas Zachor - To Remember

Amalek To Cancel Their Power Of Forgetfulness

Rav Moshe Chaim Luzzatto (Ramchal), Rav Moshe Dovid Walli

“You shall remember what Amalek did to you [on the way, when you went out of
Egypt, how he happened upon you on the way and cut off all the stragglers at
your rear,] when you were faint and weary, and he did not fear G-d.” (Devarim
25:17-18)

The Ramchal teaches us that Amalek represents the klippah that causes us to
forget Hashem chas ve'shalom. Correspondingly, Hashem commanded us to
remember Amalek, and to remember what they did to us, this conquers them and
prevents them for causing us to forget, therefore we are commanded Zachor –
Remember!

In order to rectify this, we are commanded to read Parshas Zachor annually from
the Torah as Chazal say – Remember vocally with your mouth. This tikkun
correspondingly defeats the klippah of Amalek because it directly repairs the
kilkul and damage that they caused, their damage is that they caused us to be

- 8 of 41 -
“faint and weary,” from Torah, this allowed them to grow strong and defeat us in
battle, and against them to oppose them directly and defeat the, we therefore
read vocally with our mouth from the Torah once a year to achieve this matter,
and this helps us defeat and conquer their klippah.

“[Therefore,] it will be, when the Lord your G-d grants you respite from all your
enemies around [you] in the land which the Lord, your G-d, gives to you as an
inheritance to possess, that you shall obliterate the remembrance of Amalek from
beneath the heavens. You shall not forget!” (Devarim 25:19)

Rav Moshe Dovid Walli teaches us further, from his rebbe the Ramchal, that it is
well known that there is no more dangerous, powerful and difficult klippah than
the klippah – the husk and shell of impurity of Amalek. The reason for this is that
they grasp hold onto the inner essence the penimiyus of kedusha and prevents the
attributes from uniting to achieve zivug.

Gedolim Be'misasm Yoser

YAHRZEITS FOR THE 4TH OF ADAR ~ BEGINS FRIDAY NIGHT

( 02-25-2023 )

Rav Achai (4266 / 506 - 1,517th Yahrzeit)

Rav Chaim Weill of Prague (5391 / 1631 - 392nd Yahrzeit)

Rav Yehuda Leib Yaltushkov - Reb Leib Sarehs (5551 / 1791 - 232nd
Yahrzeit)

Rav Arye Leib Sarah's (5556 / 1796 - 227th Yahrzeit)

Rabbi Leib Sarah's [4 Adar I 5556 ] was held in high esteem by the Baal Shem
Tov. One of the "hidden tzaddikim," he spent his life wandering from place to
place to raise money for the ransoming of imprisoned Jews and the support of
other hidden tzaddikim. The Lubavitcher Rebbe stated the possibility that Rabbi
Leib Sarah's and the Shpoler Zeide are the same person.

- 9 of 41 -
 Chaim Yosef Gottleib of Stropkov - Tiv Gitten V'Kiddushin (5627 / 1867 -
156th Yahrzeit)

Rav Shraga Tzvi Tenenbaum - Neta Sorek (5657 / 1897 - 126th Yahrzeit)

Rav Elimelech of Ozerov (5660 / 1900 - 123rd Yahrzeit)

Yehuda Vernikovsky of Slonim (5661 / 1901 - 122nd Yahrzeit)

Rav Eliezer Gordon - Lazer (5670 / 1910 - 113th Yahrzeit)

Rav Dovid Freidman - Dovid'l Karliner (5675 / 1915 - 108th Yahrzeit)

Rabbi Dovid Friedman was born in 1828 in the Polish city of Biala. In his early
youth he was already acclaimed as a child prodigy who was proficient in Talmud
Bavli and Yerushalmi, the Shulchan Aruch, and all the commentaries. Great
Torah scholars such as Rabbi Shloma Eiger and other giants of learning loved
conversing with this young genius. In his youth he studied under Rabbi Zalman
Rivlin of Shklov and later on married his daughter. In 1866 Rabbi Friedman was
invited to the prestigious position of Chief Rabbi of the Lithuanian city of Karlin.
Rabbi Friedman held this position until his death fifty years later.

Rav Mordechai Leib Mann (5757 / 1997 - 26th Yahrzeit)

Rav Avrohom Blumenkrantz (5767 / 2007 - 16th Yahrzeit)

YAHRZEITS FOR THE 5TH OF ADAR ~ BEGINS SATURDAY NIGHT

( 02-26-2023 )

Rav Yosef of Rushkov (5580 / 1820 - 203rd Yahrzeit)

Rav Zev Wolf of Tcharna-Ostroh - Velvele (5583 / 1823 - 200th Yahrzeit)

Rav Avrohom Bing of Wurzberg - Zichron Avrohom (5601 / 1841 - 182nd

Yahrzeit)

Rav Shmuel Avrohom Abba Shapira (5627 / 1867 - 156th Yahrzeit)

He continued his father's publishing house and printed many important seforim.
Together with his brother Rav Pinchos they were both imprisoned during the
infamous libel of the year 5699. He was sentenced to flogging and exiled to
Siberia although he remained in Moscow.

Rav Yeshaya Mushkot of Prague - Harei Besomim (5628 / 1868 - 155th

Yahrzeit)

- 10 of 41 -
 Rav Avrohom Landau - Tchechenover Rebbe, Zechuta Avrohom (5635 / 1875
- 148th Yahrzeit)
Rabbi Avraham Landau of Chechanov [1784 - 5 Adar 1875], a disciple of R.
Fishel of Strikov and R. Simcha Bunim Of Pesishcha, was a renowned scholar
and rabbinical judge. He served as Rav and Rebbe in his community for 56 years,
refusing all offers to serve in larger, more prestigious posts.

Rav Shlomo Boruch Tenenbaum of Stropkov - Chidushei Harashvat (5651 /

1891 - 132nd Yahrzeit)

Rav Moshe of Kishanov (5675 / 1915 - 108th Yahrzeit)

Rav Mordechai Shlomo Friedman - Boyaner Rebbe (5731 / 1971 - 52nd

Yahrzeit)

Rav Yosef Farbstein (5766 / 2006 - 17th Yahrzeit)

YAHRZEITS FOR THE 6TH OF ADAR ~ BEGINS SUNDAY NIGHT

( 02-27-2023 )

Rav Shmuel ben Natronai (4957 / 1197 - 826th Yahrzeit)

Rav Dovid of Ostroh (5510 / 1750 - 273rd Yahrzeit)

Rav Avrohom Alkalai of Bulgaria - Zechor L'Avrohom (5571 / 1811 - 212th

Yahrzeit)

Rav Alexander Ziskind of Plotzk (5597 / 1837 - 186th Yahrzeit)

Rav Moshe of Stenitz (5604 / 1844 - 179th Yahrzeit)

Rav Doniel Prostitz-Steinschneider (5606 / 1846 - 177th Yahrzeit)

Rosh Beis Din Pressburg. Rabbi Prostitz was the closest colleague and confidant
of the Chasam Sofer, he is largely credited with negotiating the appointment of
the Chasam Sofer as the religious leader of the Pressburg community.
Considered a foremost authority in matters of Halacha he served the Pressburg
community for over 50 years. He is buried in the Rabbinic graveyard that is now
known as the Chasam Sofer memorial and his grave is immediately adjacent to
Sofer. Rabbi Prostitz was the great grandson of Rabbi Schmiedl who had come to
the area of Moravia in the 17th century from Amsterdam.

Rav Yitzchok Issac Auerbach - Divrei Chaim, Av Beis Din of Luntshitz (5606 /
1846 - 177th Yahrzeit)

Rav Efraim Gottleib of Stropkov (5668 / 1908 - 115th Yahrzeit)

- 11 of 41 -
 Rav Naftoli Amsterdam (5676 / 1916 - 107th Yahrzeit)
Rabbi Naftoli Amsterdam (1832-1916), a holy man, pious and humble. One of the
four great disciples of Rabbi Yisrael of Salant and a leader of the Mussar
Movement. Born in Salant, from his youth connected to the guidance of his close
teacher Rabbi Yisrael Salanter until he became one of his foremost disciples. In
1867, following his teacher's instructions, he went to serve as Rabbi of Helsinki,
the capital city of Finland. In 1875, he returned to Kovno and taught Torah and
mussar.

Rav Moshe Ginz Schlesinger - Chut Hameshulash, Av Beis Din of Kerestir

(5685 / 1925 - 98th Yahrzeit)

Rav Chanoch Tzvi Levin - Bendiner Rav, Yechanen Pe'er (5695 / 1935 - 88th
Yahrzeit)

Rav Yosef Baumgarten (5696 / 1936 - 87th Yahrzeit)

Rav Dovid Povarsky (5759 / 1999 - 24th Yahrzeit)

Rabbi Dovid Povarsky (1902–1999) is known for his erudite Talmudic lectures
and his deanship as Rosh Yeshiva of Ponevezh Yeshiva. He was asked by Rabbi
Yosef Shlomo Kahaneman to join the previous two heads of the institute, Rabbi
Elazar Menachem Shach and Rabbi Shmuel Rozovsky to create a triumvirate in
leading the Yeshiva.

YAHRZEITS FOR THE 7TH OF ADAR ~ BEGINS MONDAY NIGHT

( 02-28-2023 )

Moshe Yered Avigdor Chever Avi Socho

Moshe Rabbeinu (2488 / -1273 - 3,295th Yahrzeit)

Rav Shlomo Efrayim Luntshitzer - Kli Yokor (5379 / 1619 - 404th Yahrzeit)

Rav Avrohom Tzvi Hirsch Patznovski (5579 / 1819 - 204th Yahrzeit)

Rav Yitzchok Isaac Taub - Kaliver Rebbe (5581 / 1821 - 202nd Yahrzeit)
Yitzchok Isaac was the son of Rav Moshe Yechezkel and Raizel. Rav Yitzchak
Isaac was born in Serentsh, Hungary in 5511 (1751). In his youth he was taught
by Rav Isaac of Pshevorsk. He studied under the Rebbe Reb Shmelke and the
Rebbe Reb Meilech of Lizhensk until 5541, when he returned to Kaliv. Rav
Yitzchak Isaac lived in Kaliv for forty years teaching Torah and chassidus across
Hungary. He was famed as the first rebbe in Hungary and someone who drew
back thousands to do teshuvah.

Rav Yosef Klein - Ahavas Tzion, Rav & Av Beis Din of Serdehali (5657 / 1897
- 126th Yahrzeit)

- 12 of 41 -
 Rav Menachem Mendel Landau of Zabeirtze - (5695 / 1935 - 88th Yahrzeit)

Rav Tzvi Kinstlicher - Be'er Tzvi (5725 / 1965 - 58th Yahrzeit)

Rav Chaim Yaakov Goldvicht (5755 / 1995 - 28th Yahrzeit)

Rav Yaakov Yissocher Ber Rosenbaum - Nadvorna Bnei Brak Rebbe (5772 /
2012 - 11th Yahrzeit)
The Rebbe, Rav Yaakov Yissocher Ber Rosenbaum was born in Siget, Romania, a
son of Rav Chaim Mordechai Rosenbaum, the Devar Chaim, and Rebbetzin Sima
Raizel, a daughter of Rav Eliezer Zev of Kretchnif. After World War II, he
immigrated with his father to Eretz Yisroel and settled in Yaffo. Upon his father’s
passing in 1972, he assumed the position at the helm of the Nadvorna chassidus.

YAHRZEITS FOR THE 8TH OF ADAR ~ BEGINS TUESDAY NIGHT

( 03-01-2023 )

Rav Yosef Yavetz - Yesod Ha'emunah (5267 / 1507 - 516th Yahrzeit)

Rav Gershon of Lotzk - (5548 / 1788 - 235th Yahrzeit)

Rav Yitzchok Gershon of Luzk - (5548 / 1788 - 235th Yahrzeit)

Rav Arye Leib Falk - Pnei Arye (5549 / 1789 - 234th Yahrzeit)

Rav Yechezkel Yalzahn (5645 / 1885 - 138th Yahrzeit)

Rav Tuvia of Brigel (5672 / 1912 - 111th Yahrzeit)

Rav Yosef Yedid (5690 / 1930 - 93rd Yahrzeit)

Rav Avrohom Noach Paley (5692 / 1932 - 91st Yahrzeit)

Rav Moshe Aharon Stern (5758 / 1998 - 25th Yahrzeit)

YAHRZEITS FOR THE 9TH OF ADAR ~ BEGINS WEDNESDAY NIGHT

( 03-02-2023 )

Rav Mordechai Meisel (5361 / 1601 - 422nd Yahrzeit)

Rav Shlomo Zalman of Volozhin - Reb Zalmele (5548 / 1788 - 235th Yahrzeit)

Rav Menachem Mendel Stern - Derech Emunah, Av Beis Din of Sighet (5594
/ 1834 - 189th Yahrzeit)

Rav Yaakov Paket - Emes L'Yaakov (5688 / 1928 - 95th Yahrzeit)

- 13 of 41 -
 Rav Yisroel Yaakov Leifer of Chust (5689 / 1929 - 94th Yahrzeit)

Rav Mordechai Segal Lowy of Tosh (5696 / 1936 - 87th Yahrzeit)

Rav Shmuel Dovid Halevi Ungar of Nitra - Neos Deshe, Av Beis Din of Nitra
(5705 / 1945 - 78th Yahrzeit)

Rav Yechiel Michel Schlesinger (5709 / 1949 - 74th Yahrzeit)

Rav Chaim Efraim Zeitchik (5749 / 1989 - 34th Yahrzeit)

Rav Shmuel Auerbach - Rosh Yeshivas Maalos Hatorah (5778 / 2018 - 5th
Yahrzeit)

YAHRZEITS FOR THE 10TH OF ADAR ~ BEGINS THURSDAY NIGHT

( 03-03-2023 )

Rav Pinchas of Voldova (5423 / 1663 - 360th Yahrzeit)

Rav Gershon Ashkenazi - Avodas HaGershuni (5453 / 1693 - 330th Yahrzeit)

Rav Yosef Yoel of Stefin (5530 / 1770 - 253rd Yahrzeit)

Rav Yosef Boruch Epstein - The Gutter Yid of Neustadt (5627 / 1867 - 156th
Yahrzeit)

Rav Alexander Moshe Lapidus - Avnei Zikaron (5666 / 1906 - 117th Yahrzeit)

Rav Nosson Nota of Oshpitzin - Kenaf Renana (5667 / 1907 - 116th Yahrzeit)

Rav Avrohom Zorach Aryeh Yehuda Leibush of Brezen - Imrei Yehuda (5689 /
1929 - 94th Yahrzeit)

Rav Avrohom Yosef Yoska Halevi Gottesman of Bucharest - Emunah

Shleimah (5708 / 1948 - 75th Yahrzeit)

Rav Sholom Goldstein (5744 / 1984 - 39th Yahrzeit)

Biographies of the Tzaddikim

- 14 of 41 -
 Rav Arye Leib Sarah's (Adar II 4, 5556 / 1796 - 227th Yahrzeit)

Rabbi Leib Sarah's [4 Adar I 5556 ] was held in high esteem by the Baal Shem Tov. One of
the "hidden tzaddikim," he spent his life wandering from place to place to raise money for
the ransoming of imprisoned Jews and the support of other hidden tzaddikim. The
Lubavitcher Rebbe stated the possibility that Rabbi Leib Sarah's and the Shpoler Zeide
are the same person.

http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios

Rav Dovid Freidman Dovid'l Karliner (Adar 4, 5675 / 1915 - 108th Yahrzeit)

Rabbi Dovid Friedman was born in 1828 in the Polish city of Biala. In his early youth he
was already acclaimed as a child prodigy who was proficient in Talmud Bavli and
Yerushalmi, the Shulchan Aruch, and all the commentaries. Great Torah scholars such as
Rabbi Shloma Eiger and other giants of learning loved conversing with this young genius.
In his youth he studied under Rabbi Zalman Rivlin of Shklov and later on married his
daughter.

In 1866 Rabbi Friedman was invited to the prestigious position of Chief Rabbi of the
Lithuanian city of Karlin. Rabbi Friedman held this position until his death fifty years

- 15 of 41 -
later.

Rabbi Dovid Friedman was revered by all the Jewish leaders of his generation. He
authored famous works such as "Sheilas Dovid" and "Yad Dovid", which are masterpieces
of Talmudic genius and are studied by Torah scholars and Rabbinical heads the world
over.

Rabbi Dovid Friedman corresponded copiously with Rabbi Shmuel Salant in matters
pertaining to the Jewish settlement in Yerushalyaim in general and the Rabbi Meir Baal
Haneis Salant charity fund in particular.

https://www.rabbimeirbaalhaneis.com/Rabbi%20Dovid%20Friedman.asp

Rav Shmuel Avrohom Abba Shapira (Adar I 5, 5627 / 1867 - 156th Yahrzeit)

He continued his father's publishing house and printed many important seforim. Together
with his brother Rav Pinchos they were both imprisoned during the infamous libel of the
year 5699. He was sentenced to flogging and exiled to Siberia although he remained in
Moscow.

"They were punished and sentenced to run the gauntlet between rows of soldiers who
flogged them with cruel blows and due to Hashem's kindness and chessed they survived
the ordeal. The efforts of their friends and relatives bore some fruit and the Siberian exile
was delayed to Moscow. There for seventeen years the brothers remained until the death

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of the wicked Czar Nikolai the first. When his benevolent second Czar Nikolai II
emancipated and liberated many he also granted the brothers some clemency and they
were finally allowed home.
On the 11th of Adar 5601 (1840) a fire broke out that consumed the Vilna press, all the
seforim and machines went up in flames and two workers lost their lives in the deadly
fatal blaze, the partners were left impoverished and the Vilna Romm Press's fate was seen
by some as the hand of Divine Punishment." (MeOran Shel Yisroel)

Chabad tradition has it that as the two Shapiro brothers, Rav Shmuel Abba and Rav
Pinchos of Slovita ran the gauntlet between the blows of the soliders who carried out the
Czar's decree to flog them over the false libel as is known, in the midst of the ringing
blows as they were flogged, they sang a niggun, a song of the soul's lofty ascent, the
power of Yaakov's pride with trust in Hashem! This Niggun's notes have been recorded in
Chabad's Sefer Niggunim Niggun 41 and can be heard sung by Chabad chassidim to this
very day, known as the Niggun Slovita. (cited by Likkutei Imrei Pinchos Sha'ar Sippurim
125)

Rav Avrohom Landau Tchechenover Rebbe, Zechuta Avrohom (Adar I 5, 5635 / 1875 -
148th Yahrzeit)

Rabbi Avraham Landau of Chechanov [1784 - 5 Adar 1875], a disciple of R. Fishel of

Strikov and R. Simcha Bunim Of Pesishcha, was a renowned scholar and rabbinical judge.
He served as Rav and Rebbe in his community for 56 years, refusing all offers to serve in
larger, more prestigious posts. He authored Zechuta d'Avraham, Ahavas Chesed, and
many others. In 1943 his grave was dug up, and his body and even his burial shrouds
were completely intact!

http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios

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 Rav Doniel Prostitz-Steinschneider (Adar 6, 5606 / 1846 - 177th Yahrzeit)

Rosh Beis Din Pressburg. Rabbi Prostitz was the closest colleague and confidant of the
Chasam Sofer, he is largely credited with negotiating the appointment of the Chasam
Sofer as the religious leader of the Pressburg community. Considered a foremost
authority in matters of Halacha he served the Pressburg community for over 50 years. He
is buried in the Rabbinic graveyard that is now known as the Chasam Sofer memorial and
his grave is immediately adjacent to Sofer. Rabbi Prostitz was the great grandson of Rabbi
Schmiedl who had come to the area of Moravia in the 17th century from Amsterdam.

https://www.geni.com/people/Rabbi-Daniel-Prossnitz-Prusstitz-Steinschneider-%D7%A8%
D7%91-%D7%93-Pressburg/6000000004344776707

Rav Naftoli Amsterdam (Adar I 6, 5676 / 1916 - 107th Yahrzeit)

Rabbi Naftoli Amsterdam (1832-1916), a holy man, pious and humble. One of the four

- 18 of 41 -
great disciples of Rabbi Yisrael of Salant and a leader of the Mussar Movement. Born in
Salant, from his youth connected to the guidance of his close teacher Rabbi Yisrael
Salanter until he became one of his foremost disciples. Together with his dear friend
Rabbi Yitzchak (Itzele) Blazer Av Beit Din of Petersburg, he was one of the first ten
disciples of Kollel Kovno founded by Rabbi Yisrael Salanter in 1849. In 1867, following his
teacher's instructions, he went to serve as Rabbi of Helsinki, the capital city of Finland. In
1875, he returned to Kovno and taught Torah and mussar. At that time, he was among the
most radiant mussar figures, whose impact was felt in all Lithuanian yeshivot. Ten years
before his death in 1906, he immigrated to Jerusalem and settled in the Strauss courtyard
and continued studying Torah and mussar, his great spirit influencing his surroundings.

https://www.kedem-auctions.com/en/content/personal-seal-rabbi-naftali-amsterdam

Rav Dovid Povarsky (Adar 6, 5759 / 1999 - 24th Yahrzeit)

Rabbi Dovid Povarsky (1902–1999) is known for his erudite Talmudic lectures and his
deanship as Rosh Yeshiva of Ponevezh Yeshiva. He was asked by Rabbi Yosef Shlomo
Kahaneman to join the previous two heads of the institute, Rabbi Elazar Menachem Shach
and Rabbi Shmuel Rozovsky to create a triumvirate in leading the Yeshiva.

In his youth, Dovid Povarsky studied in the Kelm Talmud Torah, where he became a

- 19 of 41 -
student in Mussar to Rabbi Yeruchom Levovitz eventually coming to accompany the latter
on all his travels and memorizing all of his speeches. He followed Reb Yeruchom when
Reb Yeruchom transferred to Mir yeshiva to serve as the Mashgiach there. In Mir Yeshiva,
Reb Dovid was the roommate of Rabbi Yechiel Michel Feinstein.

By marrying Tzipporah Kreiser, Reb Dovid became the son-in-law of Rabbi Dovid Dov
Kreiser, making him brother-in-law to Rabbi Aryeh Leib Malin. Following his marriage,
Reb David studied as married fellow in the Kollel of Rabbi Elchonon Wasserman in Kovno,
while enduring many hardships.

https://www.geni.com/people/Rabbi-Yehoshua-Dovid-Povarsky/6000000010460770805

Rav Yitzchok Isaac Taub Kaliver Rebbe (Adar II 7, 5581 / 1821 - 202nd Yahrzeit)

Son of Rav Moshe Yechezkel and Raizel, Rav Yitzchak Isaac was born in Serentsh,
Hungary in 5511 (1751).

In his youth he was taught by Rav Isaac of Pshevorsk, who was then a melamed in Galicia
who had been invited to teach in Serentsh. According to tradition, it was Rav Leib
Sarah’s who drew him close to chassidus and brought him to Rav Shmelke of Nikolsberg.
Rav Leib Sarah’s told Rav Yitzchak Isaac widowed mother that he had a high lofty soul
from the supernal world of Song.

He studied under the Rebbe Reb Shmelke and the Rebbe Reb Meilech of Lizhensk until
5541, when he returned to Kaliv. He married the daughter of his uncle Rav Uziel Katz of
Tertzal. Rav Yitzchak Isaac lived in Kaliv for forty years teaching Torah and chassidus
across Hungary. He was famed as the first rebbe in Hungary and someone who drew back
thousands to do teshuvah.

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Among his chassidim and disciples were Rav Chaim Yosef Gottlieb of Stropkov, Rav
Mendel and Rav Wolf, of whom Rav Isaac of Zidatchov testified that they knew all the
writings of the Arizal by heart; Rav Yosef and Rav Michoel of Nanash, Rav Mordechai of
Tertzal, and Rav Aharon of Potik, his stepson.

His songs, especially those in Hungarian, became famous for their heartfelt messages,
especially Szól a kakas már.

He passed away on Shabbos Kodesh, 7 Adar 5581 (1821).

His sons were Rav Moshe Chaim of Rozdal (son in law of Rav Tzvi Hirsch of Zidatchov),
Rav Meir, and Rav Yaakov.

xxxx

Kaliv is a Hasidic dynasty founded by Yitzchak Isaac Taub (1744–1821) of Nagykálló

Hungary He was famous for composing the traditional Hungarian Hasidic tune "Szól a
kakas már".
He composed many popular Hasidic Nigunim (melodies). Often he adapted Hungarian folk
songs, adding Jewish words, by that transforming it to sacred songs. He taught that the
tunes he heard were really from the Holy Temple in Jerusalem, and were lost among the
nations over the years, and he found them and returned them to the Jewish people. He
said that the proof that it was true was that the gentile who would teach him the song
would forget it as soon as the rebbe learned it. He was famous for composing the
traditional Hungarian Hasidic tune Szól a kakas már.
Szól a kakas már, majd megvirrad már.
Zöld erdőben, sík mezőben sétál egy madár.
De micsoda madár, de micsoda madár!
Sárga lába, gyöngy a szárnya, engem oda vár.
Várj madár, várj! [Te csak mindig várj!]
Ha az Isten néked rendel, a tiéd leszek már!
De mikor lesz az már, de mikor lesz az már?
„Jibone háMikdos, ir Cijajn tömálé,” akkor lesz az már.
[De miért nincs az már, de miért nincs az már?
„Mipné chátoénu golinu méárcénu,” azért nincs az már.]

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The rooster is calling already, it will be dawn soon.
In a green forest, in a flat field a bird is walking.
But what a bird, but what a bird!
Its leg is yellow, its wing is pearl[-like], it waits me [to go] there.
Wait bird, wait! [You shall always wait!]
If God destines [me] for you, then I will be yours!
But when it will be, but when it will be?
“Yiboneh haMiqdosh, ir Tziyayn temaleih,” it will be then.
[But why isn't it already, but why isn't it already?
“Mipnei chatoeinu golinu meiartzeinu,” that is why not already.]
Words in square brackets are sometimes omitted. See Hungarian phonology about proper
pronunciation.
When Leib Sarah's found him, he sang in Hungarian a song he knew from the shepherds,
Erdő, erdő,
which he adapted to Judaism by changing the words. In Yitzack Isaac's version, the love in
the song is
for the Shechina (Divine Presence) that is in exile until the Messiah:
Forest, O forest, how vast are you!
Rose, O rose, how distant you are!
Were the forest not so vast,
My rose wouldn't be so far.
Who will guide me out of the forest,
And unite me with my rose?
Then he sang it as Rabbi Leib Sarah's heard it.
Exile, O exile, how vast are you!
Shechinah, Shechinah, how distant you are!
Were the exile not so vast,
The Shechinah wouldn't be so far.
Who will guide me out of the exile,
And unite me with the Shechinah?
Another famous song by the Kaliver Rebbe is Sírnak, rínak a bárányok – also in
Hungarian.

- 22 of 41 -
Rav Yaakov Yissocher Ber Rosenbaum Nadvorna Bnei Brak Rebbe (Adar 7, 5772 / 2012 -
11th Yahrzeit)

The Rebbe, Rav Yaakov Yissocher Ber Rosenbaum was born in Siget, Romania, a son of
Rav Chaim Mordechai Rosenbaum, the Devar Chaim, and Rebbetzin Sima Raizel, a
daughter of Rav Eliezer Zev of Kretchnif. After World War II, he immigrated with his
father to Eretz Yisroel and settled in Yaffo. Upon his father’s passing in 1972, he assumed
the position at the helm of the Nadvorna chassidus.

He leaves behind an illustrious family. His children include Rav Eliezer Zev
Rosenbaum, av bais din of Nadvorna Bnei Brak; Rav Meir Yitzchok Isaac Rosenbaum, av
bais din of Nadvorna Yerushalayim; Rav Asher Yeshaya Rosenbaum, av bais din of
Nadvorna Beitar; Rav Yosef Naftoli Rosenbaum, av bais din of Nadvorna Elad; Rav Shmuel
Shmelke Rosenbaum; Rav Aharon Dovid Rosenbaum; and Rav Yisroel
Rosenbaum, mashgiach of the Nadvorna Yeshiva. His sons-in-law include Rav Sholom
Aharon Ashkenazi, rosh yeshiva of the Nadvorna Yeshiva, Rav Zalman Shapiro and Rav
Naftoli Schneebalg.

The levaya took place at the Nadvorna Bais Medrash in Bnei Brak, followed by a levaya at
the Nadvorna Bais Medrash on Rechov Tzefaniah in Yerushalayim and kevurah on Har
Hazeisim.

- 23 of 41 -
Yehi zichro boruch.

{Yair Alpert-Matzav.com Israel}

Gedolim Be'Masayhem

Stories & Anecdotes

Rav Shmuel Avrohom Abba Shapira (Adar I 5)

A KIDDUSH HASHEM

The brothers accepted their fate with bitachon and equanimity. The night before their
beating, they were visited by two chassidim, Rav David of Vaslikov and Rav Nota of
Chaslivitch. After speaking enthusi-astically in Torah, as if nothing unusual was about to
happen, Rav Shmuel Abba quietly told them, “Tomorrow, we will be beaten and it should
be arranged that there is a minyan, a doctor, ice, and lemon juice [as an antiseptic]. Also,
any blood or fragments should be collected.”

The two visitors recorded the impact upon them: “We stood there astounded. Holy fear
overwhelmed us and we could not say a word. The impression was so powerful that it will
never be erased from our memory all our lives. Before our eyes, we saw, as it were,
Avraham Avinu before the Akeidah, totally devoted to do the will of his Creator, and Rabbi
Akiva before they combed his flesh, without saying anything and without ruffling their
tranquility a hairsbreadth.”

In those days, military beatings were administered by spiessruten (knouts), a punishment

introduced to Russia by Prussian army officers. A more sophisticated method of
administrating this punishment was “driving one through the stroy (line-up).” This meant
running (or rather, being slowly led through) a gauntlet of two rows of 250 soldiers armed

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with knouts. Resultant death from heart failure or blood poisoning was not uncommon. To
receive 1,500 blows, the brothers would pass between the rows three times.

As the two brothers approached the place of their sentence, they sang a special niggun,
which is preserved until this day.

During the beating, Rav Pinchas Shapiro immortalized his memory by refusing to move on
after his yarmulke fell off. Unable to go back and pick it up because he was being led
along by two long ropes tied to his hands, he simply stood stock still as blows rained on
his back until someone replaced the yarmulke on his head.

The two brothers regained consciousness on Shabbos and their first words were, “We
must recite Kiddush!” After saying Kiddush, Rav Shmuel Abba washed and said Hamotzi,
but was too weak to eat a morsel of bread. Whenever he recalled this incident in later
years, he said that he was still sorry about this beracha levatalah.

It took them months to recuperate enough to begin walking in chains to Siberia and, by
the time they arrived in Moscow, at the end of 5600/1840, they were too ill to proceed.
After months of recuperation, officials petitioned that the brothers be permitted to return
to Slovita, but Czar Nicholas I insisted that “if they are ill, they should be left in Moscow
in a bogadelnia (old age home), but they must not be returned home.”

Even after fifteen years, the brothers were still not allowed to return to a normal Jewish
community.

As Bibikov, now Minister of Internal Affairs, explained, “They can exert a harmful
influence upon those Jews among whom they will settle and, in addition to this, it can also
inspire in other criminals a hope for such types of ameliorations.”

The brothers’ only consolation was that, in 5607/1847, their sons won the tender to open
the Russian Empire’s second authorized Jewish printing house, in Zhitomir. The first was
the Romm Printing House in Vilna. All other Jewish printing establishments had been
closed down.

The brothers were only released in June 5616/1856 by Czar Nicholas I’s more liberal son,

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Czar Alexander II, who is famous for his emancipation of the Russian serfs.

Surprisingly, Rav Shmuel Abba did not greet the news joyfully.

“I fear that I am now losing my freedom,” he moaned. “There, at home, when they greet
us as martyrs, will my strength be sufficient to weather the test? When will they demand
of us that we become gutten Yidden (rebbes)? I implore Hashem to protect me from that
path …”

His fears materialized after Rav Aharon the Second of Karlin handed him a kvittel.
Admirers insisted that he become a rebbe in Shepetovka and both brothers were revered
as rebbes for the rest of their lives.

Nowadays, their memory is immortalized not only by their martyrdom, but also by their
holy sefarim. As Rav Aharon Roth, the Shomrei Emunim Rebbe writes in his sefer, Taharas
HaKodesh: “Therefore every G-d-fearing person should strive to acquire sefarim of old
prints … especially from the print of Slovita and Zhitomir, [of the Shapiro brothers,] the
grandsons of the holy Rav of Koretz, who were exaltedly holy men.”

(Chief source: The Drama of Slovita, by Saul Moiseyevich Ginsburg, University Press of
America, Inc. 1991. Translated from the Yiddish by Ephraim H. Prombaum)
http://strangeside.com/printing-press-the-slovita-controversy/

THE TRUTH AND NOTHING BUT THE TRUTH

When the grandsons of Rav Pinchos Koretzer, who ran the Slovita Press, were libeled and
falsely accussed, many tried to prove their innocence, that all the accussations against
them were false, to no avail.
Finally the authorities agreed that if three prominent Jewish leaders and rabbis would
testify as to the innocence of the Shapira brothers of Slovita then they would be
exonerated and cleared.
One of the selected leaders was none other than Rav Pinchos Koretzer's prominent
disciple, Rav Raphael of Bershad, who inherited his rebbe's penchant for truth and emes
at all costs. So much so that they nicknamed Reb Raphael der Emesser! They used to say
that he was so truthful and so careful not to utter even a doubtful truth or a possible
falsehood that if for example it was raining outside, and you asked him once he came in

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doors if it's raining out there? He would reply: "When I was outside it was raining." Since
perhaps in the interim when he came in doors it had maybe ceased to rain, therefore he
could not answer in the present tense to something he could not directly see right now!
This was the very same elder chassid who had been bentshed by none other than the holy
Baal Shem Tov's blessing for arichas yomim - a long life. (Kovetz HaTamim VIII Letter
284). When he was asked to come testify on behalf of Rav Pinchos Shapira he did not
know what to do. On the one hand it was a matter of life and death and therefore fell
under the heter for pikuach nefesh. On the other hand, although he was sure that Rav
Pinchos was innocent and that the libel was a fabricated falsehood, he could not bring
himself to say with certainty an out right lie, that he had personally witnessed this
innocence when the truth was that he was sure of it but had never seen so himself.
Initially he agreed to testify, yet as the date approached he began to daven to Hashem:
Master of the World! I have never let a false word cross my lips, and I have never uttered
a lie my entire life! I have never testified to a certainty that I cannot verify, nor have I
ever resolved a doubt that I myself did not know its veracity! Ribono Shel Olam! I ask of
You please, with every expression of pleasing I plead, please take away the blessing for
long life so that I not be forced to say something that I myself did not witness!" His
prayers were answered, the very next day he passed away, and when they needed his
testimony he was no longer among the living. . .and since Rav Raphael's testimony was
one of the three, the entire matter was null and void and the judgment of the Shapira
brothers of Slovita was a sentence of torture and exile. (Shmuos VeSippurim Volume I pg
243)

HURRAY WE ARE JEWS REJOICE!

The chabad chassid Rav Raphel Kohen heard this from his father Rav Baruch Sholom
Kohen:

During the time that the two Shapiro brothers of Slovita were imprisoned they did their
best to daven and recite Tehillim. There was among the prisoners, an apostate and heretic
who knew enough Jewish law and halachah to try to harm the brothers. His hatred of all
Jewish matters led him to act, and so he filled the chamber pot and befouled the cell to
prevent them from reciting any holy words. Rav Pinchos Koretzer's grandson were
momentarily dismayed and downcast, what would they do now? How could they daven?
Suddenly, one of the two was struck with inspiration: It's true we cannot say Tehillim but
is that a reason for our spirits to fail or falter?! We must rejoice and be happy that as Jews

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that alone is an avodah! The very fact that we refrain also fulfills the Divine Will of our
Creator! And if so we need to be beSimchah and thus they began to dance in jail over
their very Jewishness! (Shmuos VeSippurim Volume I pg 244)

NOT EVEN ONE STEP WITH HIS HEAD UNCOVERED

When the Shapiro brothers of the Slovita Press were about to run the gauntlet through
rows of soldiers to carry out their sentence and flog them for the false libel, the
authorities feared that the first troop had been bribed to only deliver soft perfunctory
blows and so at the last minute they switched the troops, and they stripped the two
brothers down bare so that the deadly blows were dealt harshly and cruely indeed! In the
midst of all this, the yarmulke - the kippa or head covering fell off one of the brother's
heads, he retrieved it despite the blows that continued to rain on him, as obviously anyone
who ran quickly fared better, yet despite all this he sufferred it, rather than take even one
step with his head uncovered. (Rav Raphael Kohen as heard from Rav Shmuel Gronem)
(Shmuos VeSippurim Volume I pgs 243-244)

Another tradition is that it was the younger brother whose head covering fell off, despite
being tied and bound by ropes that led him to run the gauntlet, and therefore being
unable to retrieve the fallen cap, he stood still as the blows rained down upon him, he
accepted the Heavenly decree upon him with love and paid no heed to the pain and
suffering of the bludgeoning as the soldiers struck his immobile form, eventually someone
replaced his head covering and only then did he consent to move on and miraculously he
survived the ordeal with the grace of Heaven. (Seder HaDoros MiTalmidei Baal Shem Tov
as cited in Likkutei Imrei Pinchos Sippurim 124)

WHEN THEY STOPPED PUBLISHING THE OHR HACHAIM HAKADOSH

I once heard from a Bershader chassid that Rav Pinchos Koretzer used to say that
studying the sefer Ohr haChaim haKadosh is a segulah for the neshamah, similar to
studying the Zohar haKadosh.
This is because Rashbi had the neshama of Moshiach of his generation, and also Rav
Chaim ben Attar author of the Ohr haChaim haKadosh also had the neshama of Moshiach
of his generation. He ordered his descendants, the Shapiro grandchildren of the Slovita
Press to publish the Sefer Ohr haChaim HaKadosh and that that would save them from
evil and harm. They fulfilled his command until there were so many published editions of
the Ohr haChaim, that the seforim greatly outnumbered the demand and there were no

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buyers left to purchase copies. Therefore, they stopped publishing copies of the sefer, that
very year that they ceased publishing the Ohr haChaim the infamous libel occurred and
they were falsely accussed. (Migdal Oz pg 268 cited by Likkutei Imrei Pinchos Sha'ar
haTorah 15)

THE NIGGUN, THE HAVDALLAH CUP AND THE EVIL SPIRIT

During the time that the two Shapiro brothers of Slovita were imprisoned they were cast
into a jail cell with many other prisoners. Due to the dirty, filthy state of the cell, they
were halachically forbidden to daven. One of them said to the other: Let us sing a niggun!
The niggun they sang roused the spirits of all the inmates and before long they all broke
out in a dance. When the warden and guards saw this they ordered the Shapiro brothers
separated from the other prisoners and as soon as they were in their own cell they
breathed a sigh of relief! Here, they would now be able to serve Hashem properly. One
brother said to the other: I now understand the meaning of a kameo amulet that the Baal
Shem Tov once gave to a wealthy man that invited him as his guest.

The Baal Shem stayed with him, and all Shabbos he did not utter a word. on Motzaei
Shabbos the wealthy man's wife requested that the Baal Shem daven that they achieve
salvation and have children. The Baal Shem Tov made havdalah and called the wealthy
man to look into the cup, where he saw in the reflection an evil harmful spirit seeking to
harm and injure him! On the spirit were written letters Yud Shin Bais, Shin Bais. Until
now I had no idea what this meant. However, now I think that perhaps it stood for the
acronym Yehi Shalom BeCheilach Shalva BeArmonosayich (Tehillim 122:7). (Sippurei
Maran HaRamach Baal Shem #15, Shemous veSippurim Volume I pg 244 as cited by
Likkutei Imrei Pinchos Sha'ar Sippurim 122)

WHO PUT THE YETZER IN JAIL WITH US?

During the time that the two Shapiro brothers of Slovita, Rav Shmuel Avraham Abba and
Rav Pinchos, were jailed the warden came and explained that the rule was that such a
terrible crime that they were imprisoned for called for a harsh sentence; the cell that they
would be held in was forbidden to have a window. They were forbidden from having any
light whatsoever! Upon hearing such a harsh pronouncement, that they would be held in a
dank dark gloomy cell, with no light or air, Rav Shmuel Abba was thoroughly downcast.
Seeing this, his brother Rav Pinchos turned to him and said: Why is the evil one - the
yetzer hara called a king and an old fool? (Koheles 4:13 Rashi). Is he not wise? Does he

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not make fools out of others?! Rather, the truth is that he is in fact a fool! See here, look
at us, we are jailed and imprisoned by decree of the Czar! However, the evil one, the
yetzer hara, what is he doing here together with us in this prison, who put him in jail?!
Rav Shmuel Abba understood the rapport, this despondancy and sadness was none other
than the evil yetzer hara's doing, he caused Rav Shmuel Abba's feelings of depression and
not the jail warden's words. No sooner did he realize this then his calm and good mood
were restored! (Shemuos Tovos 44:2 cited by Likkutei Imrei Pinchos Sha'ar Sippurim 123)

ANGELS TOOK THE BLOWS

The Holy tzadik Rav Pinchos Koretzer was able to achieve that when his grandson, the
Shapiro brothers of Slavita were being flogged, angels stood at their backs to receive the
blows. (Sippurei Maran HaRamach cited by Likkutei Imrei Pinchos Sippurim 126)

Rav Yitzchok Isaac Taub Kaliver Rebbe (Adar II 7)

THE VANISHING REBBE

On the day preceding each Biblical festival, Rabbi Yitzchak-Isaac Taub of Kaliv would
disappear for many hours; no one knew where he went. One year on erev Sukkot, the lay
leader of the Kaliv Jewish community, Mr. Yaakov Fisch, was determined to discover the
tzadik's secret. While the Rebbe was occupied, Fisch hid himself in the wagon, where he
remained undiscovered until the Rebbe was well on his journey.
When Reb Yankel revealed himself, the Rebbe became visibly distressed. He exclaimed,
"What can I do with you now?" He made the stowaway promise not to ask any questions,
not of himself nor of anyone else.
Soon they arrived at a city which Yankel did not recognize. The Rebbe abruptly stopped
the wagon, and began to walk down a narrow path that led to a mikveh. He instructed his
passenger to wait while he immersed himself there.
Yankel waited in the wagon until he was overcome with curiosity and impatience.
Forgetting the tzadik's warning, he hopped off the wagon and sought to question the
people nearby. "Excuse me," he asked in Yiddish the first man he stopped, "but where am
I?"
"Don't you know where you are?" the astonished fellow replied, thinking that he was
dealing with a madman. "Where do you think you are?"
"Well, I was just in Kaliv, Hungary, a few hours ago," Yankel began.

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"Now I know you're mad," said the man, "How could you possibly get from Kaliv to Tzfat
in a few hours?"
"Tzfat?!" cried Yankel. "You're the one who is mad! How could I be in Tzfat, in Eretz
Yisrael, if I was just in Kaliv?"
The argument intensified, and in the heat of the debate Yankel forgot to get back to the
wagon before the Rebbe reappeared. To his dismay, he arrived back at the mikveh just in
time to see the wagon pulling away. Yankel was beside himself. Here he was, stranded in
a town of "meshuga'im" (insane people) who thought they were living in Tzfat!
However, he had no choice but to ask one of them to take him in to his home for the
Sukkot holiday. Already during the first hours of the festival, seeing the different customs
and hearing people speaking in the Holy Tongue and in Arabic as well as Yiddish, Yankel
realized that indeed he was in Tzfat, Astonished, it dawned on him as an epiphany that the
Kaliver used a Divine Holy Name for kefitzat haderech (a miraculous contraction of a
journey) to come to Tsfat every erev Yom Tov in order to immerse himself in the mikveh of
the holy Arizal, Rabbi Yitzchak Luria.
His amazement was quickly joined by shock as he realized that he was compelled to
remain in Tzfat until the Rebbe would return the following Yom Tov. How else could he
possibly get all the way back to Europe?
Meanwhile, back in Kaliv, the Fisch family was frantic about Yankel's sudden
disappearance. They ran to the Rebbe for advice. The Kaliver smiled as he assured them
that there was no need for concern, promising that Mr. Fisch would return just in time for
the Passover Seder!
And so it was. Six months later, Yankel Fisch was delighted to see the tzadik's wagon
arriving at the Arizal's mikveh on Erev Pesach. This time he made sure not to miss the
ride back home.
The Rebbe extracted a promise from Yankel not to reveal this incident in his lifetime; it
became known only after the Rebbe passed away in 1821.

HALLEL ON PARSHAS BESHALACH

Rav Yitzchok Isaac of Kaliv was once in Lizhensk during Parshas Beshalach. The Rebbe
Elimelech asked the Kaliver to be absent when he recited Torah at the tisch for some
secret reason that the Rebbe would not divulge, but the Kaliver did not wish to miss the
opportunity to hear the Rebbe’s Chassidic discourse and so he remained.

As soon as the Noam Elimelech began to say Torah, the Kaliver jumped up away from the

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table and began to run to and fro in the entire house, singing Hallel at the top of his voice!
Everyone present was very surprised by such aberrant behavior. Afterward, the Kaliver
explained himself: “When the Rebbe said Torah about the weekly Parsha, I was infused by
such excitement and it set me aflame with such hislahavus that I imagined myself to be in
the midst of offering the Korban Pesach – and so I sang Hallel!” (Ohel Elimelech #274)

Rav Chaim Efraim Zeitchik (Adar II 9)

A SIBERIAN GEMORA

Rav Zeitchik was Rosh Yeshiva in Buczacz when he was drafted into conscription in the
Russian army. Eventually he was taken to Siberia, where half a kilo of bread and water
from the distant, icy ravines were his only means of sustenance and nourishment, since all
local water was poisoned and unfit to drink. The people, including himself, were unkempt
and dressed in rags and tatters, sick, exhausted and in despair.

One day, Rav Chaim volunteered to draw the water from the far-off well, a distance of
over three kilometers of frozen Siberian wasteland. His reason was that he had discovered
somehow that a Jew lived in that area. Secretly, he hid the buckets and made his way,
sneaking from tree to tree, from grove to grove, until he reached this Jewish family. He
edged closer to the house and indeed discerned a mezuza on the doorpost. When the lady
of the house answered his feeble knocking and saw a man dressed in rags, she was fearful
of him as an escapee from the Siberian camps, but she was compassionate and offered
him a treasure: a slice of bread! She was amazed when he shook his head. No, he didn’t
want the bread. “I am a Jew. I don’t want your bread. Please, do you have a sefer?”

She called her husband. “I am so sorry,” the husband told Rav Zeitchik. “I am not a Rav – I
only own one single sefer and I am not willing to part with it – it is a Gemora.”

“Please,” begged Rav Zeitchik and began to cry. “Please have mercy on me!” he sobbed.
“At least give me just one daf! Don’t leave me like this!”

And so the ba’al habayis tore the Gemora in half. It was an edition of Nedorim and Nozir,
and Rav Zeitchik got Maseches Nedorim. There was no one happier in the world at that
moment!

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The disinterested guards and workmen paid no heed to the safety of the working
conditions; they did not value the lives of their charges much at all. And so one day as he
was working, chopping and sawing wood, a heavy branch fell on Rav Chaim’s head and
injured him. He fell to the ground, bleeding from the wound. His fellows gathered him up
and were about to transport him to the local hospital for medical attention, when he
stopped them. Before they took him any further, he directed them to make a stop on the
way to the grove where he had hidden his secret treasure that he refused to leave behind
– his torn portion of Maseches Nedorim, so that he could take it with him to the hospital!
(Hirhurei Teshuva, Maamar 27)

Rav Yosef Boruch Epstein The Gutter Yid of Neustadt (Adar 10)

L’CHAIM HASHEM, GOOD NIGHT

Once Rav Yosef of Neustadt came to visit the Tiferes Shlomo in Radomsk. As the two
tzaddikim sat side by side enjoying each other’s company, Rav Yosef asked if the Tiferes
Shlomo could share an anecdote from his rebbe, Rav Fishel of Strikov since the Tiferes
Shlomo was one of his disciples. The Tiferes Shlomo related how strong was Rav Fishel’s
emuna (faith) in hashgacha pratis (Divine Providence). “He always believed that anything
and everything that happened was directly related to him and specifically for his sake.

For example, when the weather turned cold, the frost would make immersion in the
mikvah a formidable ordeal. He would say: “I believe with full faith – b’emuna sheleima
that this a test from Hashem whether I will immerse despite the cold and discomfort; but
know, you Evil one, yetzer hara that you will not dissuade me nor block me from serving
Hashem!”

Another story the Tiferes Shlomo shared was that before retiring to bed each night, Rav
Fishel would take a glezzeleh bronfen (a glass of brandy or liquor) in hand and wish
Hashem, “L’Chaim! L’Chaim Ribono Shel Olam sheAta MeKor HaChaim veChai HaChaim -
a gitte Nacht! L’Chaim, L’Chaim Master of the World; You are the source of all life; I wish
you a good night!”

He wished Hashem L’Chaim and a good night in Yiddish.

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Rav Fishel even once explained the reason behind this unusual minhag (custom) of his:

“You must know that there are sick Jews everywhere in the world, and oftentimes it is at
night that suffering intensifies. I attempt to bring some relief to them with my L’Chaim to
Hashem based on the principle that He suffers in our suffering. I wish Hashem a good
night, if He wants a peaceful night free of pain and distress, He must heal all the Jews’
suffering first! And so, I drink to Hashem and wish Him a good night – Gitte Nacht!”
(Siach Sarfei Kodesh)

Segulos Yisroel
AIDS IN EMUNAH BITACHON & FOR CHINUCH RAISING
CHILDREN

Chovos Halevavos - Duties Of The Heart ~ Sha 'Ar Habitachon - The Gate Of Trust

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Say it (especially with your children) at least once a day:

Based on Chovos HaLevavos - Duties of the Heart ~ Sha 'ar HaBitachon - the Gate of
Trust

There are 7 qualities that Hashem has that can strengthen our trust in Him:

1. Hashem loves me.

2. Hashem is with me, wherever I may be. And He is always ready to help me.

3. Hashem is stronger and cleverer than anyone in the world. And He can find
solutions to any problem there is – even if it may seem impossible.

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 4. Hashem knows what is best for me, better even than I myself can know.

5. Just as He has helped me already numerous times on the path I travel, He shall help
me again.

6. No one can do anything at all to help me or harm me, besides Hashem who controls
everything over the entire world.

7. The Master of the World desires and searches for ways to act with chesed – loving
kindness more than the nicest, kindest person you could ever imagine.

Segula For Emunah

Rav Mordechai of Lechovitch and Rav Moshe Kobriner both told their talmidim to study
the Ohr HaChaim on Bereishis during the month of Elul because it contained pure refined
emunah and faith.

Rav Yochanan of Karlin said that the Ohr HaChaim is a segulah for emunah, faith.

(Ner Maarvi, page 215).

Sefer Nefesh Hachaim - (Rav Chaim Volozhin) Ein Od Milvado

It is a well-known segula for protection, as we are in a time of war and anti-semitism.

Here is a well-written piece about it:

Ein od milvado – “There is none other than He” (Devorim 4:35).

The Nefesh HaChaim discusses a Gemora regarding a woman who wished to take the dust
from the feet of Rav Chanina to perform witchcraft and kill him. Rav Chanina granted her
permission, for he was confident that he had enough merits that she would not succeed.
The Gemora asks: How could Rav Chanina not be frightened of this power of evil?

Rav Chanina knew: Ein od milvado – “There is none other than He.”

The forces of impurity do not harbor power of their own. Hashem is the One Who gave

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 them the ability to override the forces of nature, but without Hashem, they are helpless.

Thus, Rav Chanina believed with singularity of thought that nothing other than Hashem
possesses any power at all. Therefore, he was sure that the witchcraft would not
overcome him.

(Lekach Tov, Rav Beifus)

1939. A deathly storm is brewing over Europe. Nazi soldiers instill fear and terror in the
hearts of Polish Jewry. Glass shatters in the streets; Jewish blood is spilled as water.
A horse-drawn carriage dashes wildly through the countryside carrying the famed
Brisker Rav. The Tzaddik’s whole mind is focused intensely on one thought: Ein od
milvado – “There is none other than He.”

Magnificent scenery passes by, but nobody in the carriage can appreciate it now; their
hearts pound in trepidation, in sync with the frantic hoof beats. The Angel of Death may
appear at any moment.

Only the Rav seems oblivious to the danger and remains completely focused on the words:
Ein od milvado.

Suddenly, an elderly German shrieks at the driver to stop. Everyone cringes, waiting for
the inevitable shots that would bring them to an end. Yet, to their astonishment, the
German does not slaughter them in cold blood. Rather, he begins to scream, “Flee! As fast
as you can! There are soldiers nearby and they will finish you off!”

The shaken travelers escape immediately into the forest and are saved.

Years later, the Brisker Rav divulged his secret: any time his thoughts drifted for a second
away from his concentration on the words of the pasuk, those in the carriage immediately
encountered danger. When he would quickly resume focusing on this segula, the danger
would pass.

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When a person focuses completely on the Omnipresence of Hashem, then Hashem
nullifies all the forces of evil that they cannot act against him. (ibid.)

www.mishpacha.com/Browse/Article/2275/Parshas-Vaeschanan-The-Power-of-Protection
Shiras Ha'azinu: The Anthem Of Klal Yisroel

The Bnei Yissoschor writes in Agra DePirka (115) that studying Parshas Ha’azinu saves us
from false beliefs and apikorsus. Rav Chatzkel of Shinova said in the name of the Rebbe
Menachem Mendel of Rymanow that by studying Ha’azinu each of us can know where we
are holding in our Derech Avoda. The Sefer HaZichronos records the Maharal as teaching
that Parshas Ha’azinu has three segulos: it is a segula for purity of the heart and mind, it
is a segula for hatzlocha and it is a segula for long life (arichus yomim). No wonder the
Maggid of Meztritch asked his talmidim to learn Ha’azinu by heart!

Rav Shimele Zelichover would say that every nation has its national anthem and that
Shiras Ha’azinu is the anthem of Klal Yisrael, for it contains all our national history from
Yetzias Mitzrayim (the Exodus) till the time of Techiyas HaMeisim (Resurrection of the
Dead). The Rebbe Rayatz of Lubavitch said regarding Ha’azinu, in Sefer HaSichos (Tov
Shin Alef), that if a businessman only knew how much shefa (abundance) and berocha his
business would get by learning Ha’azinu by heart, he would surely memorize it! May
Ha’azinu shower its blessings and segulos on us all, Amen.

A Tefillah For Success In Torah Study By The Chazon Ish

May it be Your Will, Hashem, our G-d and G-d of our forefathers, that You have mercy on
my son [name of son] son of [mother’s name], and direct his heart to love and fear Your
Name, and to be diligent in the study of Your holy Torah. May You remove from before

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him all circumstances that may deter him from diligent study of Your holy Torah and may
you make ready all the conditions that will bring him/her closer to Your holy Torah.

Tzedaka For The Poor Of Eretz Yisroel

The Maharm A”sh explains the following regarding the custom to giving tzedaka in the
name of Rabbi Meir Baal HaNess:

If a person gives tzedaka for the sake of Rabbi Meir Baal HaNess for a reason or purpose
other than it being to help the poor who live in Eretz Yisroel, then he should not expect
the soul of the tzaddik, Rabbi Meir Baal HaNess to intercede on his behalf. Hashem does
not generally withhold reward for any good deed. Yet, according Rabbi Meir Baal HaNess’
stipulation, giving tzedakah in his name for any other purpose than for helping the poor in
Eretz Yisroel, fails to fulfill his last will and testament and remains ineffectual. On the
other hand, performing the tzedakah in the way proscribed by the tzaddik shall bring
peace and give the person life both in this world and in the eternal world of Olam Haba.

The reason why we promise tzedakah for the sake of the ascension of the soul of Rabbi
Meir Baal HaNess is because during his lifetime, he witnessed firsthand the privation and
distress of the poor people living in the Holy Land. Before his passing, Rabbi Meir Baal
HaNess left a command in his will that for whomever gives tzedakah for the sake of his
soul, he shall intercede on their behalf; he will plead for their success before the heavenly
court – the beis din shel maala. We know that the prayers of tzaddikim who have already
passed away continue to ascend before Hashem as is stated in many sources. Rabbi Meir
Baal HaNess is known as a true miracle worker and we believe that his words will not fail
us. This seems to me to be true and proper and lays the foundation for this custom which
has spread throughout many locations in Eretz Yisroel; surely it is not an empty matter.
(Based on Shut Imrei Ash Yore Deah 102)

SEGULOS FOR PARSHAS TERUMAH & PARSHAS ZACHOR

& SHABBOS

Shovavim

See Appendix Below

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‫‪Appendix: Shovavim‬‬

‫את הפסוקים הללו יש לומר כל יום בימי השובבים‪:‬‬

‫לקט עצות קלות של הרב מוצפי מדברי רבותינו הקדמונים‬
‫כדי לכפר על העוונות בימים גדולים אלו‪:‬‬

‫‪ 12‬פעמים (מכפר על דיבורים אסורים)‬ ‫עולָ ם יְ הוָ ה ְד ָב ְר ָך נִ ָצב ַּב ָש ָמיִ ם׃‬
‫‪ (1‬לְ ֹ‬

‫‪ 17‬פעמים (מכפר על העוונות)‬ ‫אור זָ ֻר ַּע לַּ ַּצ ִדיק ו ְליִ ְש ֵרי לֵ ב ִש ְמ ָחה׃‬
‫‪ֹ (2‬‬

‫‪ (3‬וְ הוא ַּרחום יְ ַּכ ֵפר ָעוֹן וְ ל ֹא י ְַּש ִחית וְ ִה ְר ָבה לְ ָה ִשיב ַּאפ ֹו וְ ל ֹא‬
‫מתו׃ ‪ 3‬פעמים‬ ‫י ִָעיר ָכל חֲ ָ‬

‫י־שור׃‬
‫דה עֲ לֵ ֽׁ‬ ‫י־עָ֑יִ ן ָב ֕נ ֹות ָצעֲ ָ ָ֖‬ ‫ב ֵּ֥ן פ ָ ָֹ֖רת עֲ לֵ ָ‬ ‫בן פ ָֹרת֙ ֹיו ֵֵ֔סף ֵ‬ ‫‪ֵּ֤ ֵ (4‬‬
‫ַּ ֽׁויְ ָמ ֲר ֻ ָ֖רהו וָ ָ֑רֹבו ַּ ֽׁו ִי ְש ְט ֻמָ֖הו ַּבעֲ ֵלֵּ֥י ִח ִ ֽׁצים׃‬
‫ביר יַּעֲ ֵ֔קֹב ִמ ֵָּ֥שם ר ֶֹׁעָ֖ה‬ ‫יד ֙י אֲ ִ ֵ֣‬ ‫ָדיו ִמ ֵ‬ ‫ית ֙ן ַּק ְש ֵ֔ת ֹו וַּ ָי ָ֖פ ֹזו זְ ר ֵ ֵֹ֣עי י ָ ָ֑‬ ‫וַּ תֵ ֵֶּׁ֤שב ְב ֵא ָ‬
‫אל׃‬ ‫אֶׁ ֵֶּׁ֥בן יִ ְש ָר ֵ ֽׁ‬
‫ם ֵמ ֵ֔ ָעל ִב ְר ֵּ֥כֹת‬ ‫יב ְר ֵֶׁ֔כ ָך ִב ְר ֵּ֤כֹת ָש ַּמ֙יִ ֙‬ ‫את ַּש ַּד ֙י וִ ָ ֵ֣‬ ‫יך וְ י ְַּעזְ ֶׁ ֶ֗ר ָך וְ ֵ ֵּ֤‬‫ֵמ ֵ֨ ֵאל ָא ִִ֜ב ָ‬
‫דיִ ם וָ ָ ֽׁר ַּחם׃‬ ‫ֹב ֶׁצת תָ ַָּ֑חת ִב ְר ֵּ֥כֹת ָש ַּ ָ֖‬ ‫ְת ָ֖ה ֹום ר ֶׁ ֵ֣‬
‫עו ָלָ֑ם תִ ְֽׁה ֶׁי֙י ֙ן‬
‫ד־תאֲ ַּוָ֖ת ִג ְב ֵ֣עֹת ֹ‬ ‫הו ַּ ֵ֔רי ַּ ֽׁע ַּ‬ ‫ל־ב ְר ֵ֣כֹת ֹ‬ ‫רו ַּע ִ‬ ‫יך ָ ֽׁג ְב ֙‬ ‫ִב ְר ֵ֣כֹת ָא ִ ֶ֗ב ָ‬
‫חיו׃ ‪ 3‬פעמים‬ ‫ְל ֵ֣רֹאש ֹיו ֵֵ֔סף ולְ ָק ְד ָ֖קֹד נְ ִזֵּ֥יר ֶׁא ָ ֽׁ‬

‫לומר את השם יוסף‪ 24 .‬פעמים‬ ‫‪(5‬‬

‫‪ (6‬לומר המילה יסוד‪ 24 .‬פעמים‬

‫‪ (7‬לכוון בתפילה בברכת מקבץ נדחי עמו ישראל שהקב"ה יחזיר את כל‬
‫העוונות למקומם ואת כל החטאים שחטא למקומם העליון‪.‬‬

‫‪ (8‬לומר וידוי בכוונה‪.‬‬

‫המטה בכוונה* מכפרת את כל עוונותיו‬

‫שעל‪- 40‬‬
‫שמע ‪of 41‬‬
‫‪-‬‬ ‫‪ (9‬מעל הכל אמירת *קריאת‬
‫של אדם‪.‬‬
 ‫לעילוי נשמת‬
‫לזכר עולם יהי' צדיק‬

‫התנא רבי חנינא בן דוסא‬

‫הרה"ק רבי משה חיים בן הרה"ק ר' יעקב זצוקללה"ה זי"ע‬
‫הרה"ק רבי ישעיה בן הרה"ק ר' משה שטיינער מקערעסטיר זצוקללה"ה זי"ע‬
‫הרה"ק רבי חיים זאנוויל בן הרה"ק ר' משה אבראמאוויטש מריבניץ זצוקללה"ה זי"ע‬

‫זכותו הגדול יגן עלינו‬

‫ועל כל ישראל אמן‬
‫הרה"ח אברהם חיים בן מוה"ר שלום ז"ל‬
‫מרת זיסל בת מוה"ר מאיר זאב הכהן ז"ל‬
‫מוה"ר שלום בן הרה"ח אברהם חיים ז"ל‬
‫מוה"ר יצחק מאיר זאב בן הרה"ח אברהם חיים ז"ל‬
‫מוה"ר משה יחזקא‪-‬ל שרגא בן הרה"ח אברהם חיים ז"ל‬
‫מרת שרה ביילא בת מוה"ר ארי' לייב ז"ל‬

‫ר' יוסף בן שמואל הלוי ז"ל‬

‫ר' ברוך בענדיט חיים בן יצחק יעקב ז"ל‬

‫ימליץ טוב בעד משפחתו היקרה‬

‫ויקום לגורלו לקץ הימין במהרה‬

‫‪- 41 of 41 -‬‬