Rav Avrohom Yehoshua Heschel of Apta, Mezhibuzh zt"l
הרב אברהם יהושע העשיל בן שמואל העשיל זצ"ל
Nissan 5 , 5585
Rav Avrohom Yehoshua Heschel of Apta, Mezhibuzh zt"l
Rabbi Avraham Yehoshua Heschel [of blessed memory: 5515 - 5 Nissan 5585 (1755-March 1825 C.E.)] the Apter Rebbe, was born in Żmigród, Poland in 1748. He was a main disciple of the Rebbe Elimelech of Lizhinsk. He is also often referred to as "the Ohev Yisrael," both after the title of the famous book of his teachings, and also because its meaning ( "Lover of Jews") fits him so aptly. He was laid to rest in Mezibuz. His matzeiva is in the same ohel as the Baal Shem Tov. The Kapishnitzer Chasidic dynasty descends from him.
http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios
Stories of Rav Avrohom Yehoshua Heschel of Apta, Mezhibuzh zt"l
When the holy Rizhiner was still young he attended a wedding where many great tzaddikim and Chassidic Rebbes were present. During the chasuna, his gartel, the sash worn around the waist, fell off. The holy Apta Rav, recognized as one of the elders and leaders of Chassidus at the time, himself bent down to gird and retie the gartel of the Rizhiner. When many of the crowd expressed shock that such an elder Rebbe had bent down and humbled himself before such a young tzaddik, the Apta Rav remarked: What do they want? I just fulfilled a mitzva, I was doing gelila and retying a Sefer Torah!” (Tiferes Yisrael)
Rav Meshulam Zisha of Zinkov, grandson of the Apta Rav, related a story he had heard from his father Rav Yitzchak Meir of Zinkov regarding Rav Levi Yitzchak of Berditchev. Once the Berditchever was visiting the Apta Rav in Kolbosov, and he asked to see some of the Apta Rav’s writings on the parashah. The Apta Rav happily lent them to Rav Levi Yitzchak. Rav Levi Yitzchak was so immersed in his avodas Hashem that he completely forgot to return the writings to the Apta Rav. After Rav Levi Yitzchak passed on, these writings were found among his own writings, and the publishers thought that these belonged to Rav Levi Yitzchak as well, and they published them mistakenly in his name.
The Apta Rav once said that he can testify before all the Heavenly Hosts – the Pamalia Shel Maala – that he is a true Ohev Yisrael.
“This is because,” he said, “whenever I do a mitzva and recite the formula LeShem Yichud Kudsha Berich Hu uShechintei Beshem Kol Yisrael – “to unify Hashem and the Shechina and I declare in the name of all Klal Yisrael” – I have in mind that every member of Bnei Yisrael, even the lowliest of them, should have an equal merit and portion in this mitzva as I myself do. This is true Ahavas Yisrael. (Kav Venoki – Vezos Berocha 37b)
The Apta Rav’s intense Ahavas Yisrael was so well known that his einikel, the Ramaz of Zhinkov, wrote in the introduction to Ohev Yisrael that the reason he named his Zeide’s sefer Ohev Yisrael was: “because he had a treasured saying, which was that he could be proud of this attribute, of his love for Bnei Yisrael, that he could testify to it even before the Heavenly Court, the Beis Din Shel Maala, that this Ahavas Yisrael was bound to his heart. Before he passed away he commanded his children that nothing else should be written on his matzeiva except the words Ohev Yisrael – and so it was.”
The Rav of Zavanshtick related that once he was serving Rav Yaakov Shimon the son of Rav Pinchas Koretzer, when they were visited by the holy Apta Rav, mechaber of Ohev Yisrael, who stayed with them.
During the visit they sat together and the Apta Rav’s face shone like a fiery flame. He asked, “My good friend and beloved of Hashem, Rav Yaakov Shimon, do you know the reason why in times past there were many Tzaddikim in each generation, whereas now Hashem has removed them from our midst and has left us with but a few specks and grains?”
Rav Yaakov Shimon did not utter a sound. After repeating his question several times, with Rav Yaakov Shimon sitting silently without responding, the Apta Rav said, as his face shone with an otherworldly flame, “If Your Honor, Master of Torah, refuses to answer, I will. It says (Yeshaya 3:1), ‘The L-rd Hashem, Master of Legions, is removing from Yerushalayim and from Yehuda support of men and support of women.’ Loshon HaKodesh has ten expressions to explain the meaning of the word mishon – “support” – as those expert in languages understand.”
And then the spirit rested upon him and he spoke and explained the ten ways to translate mishon. Afterward, he continued his remarks by saying (Yeshaya 2:11), “‘And Hashem alone will be exalted on that day.’ Rav Shimon bar Yochai’s generation should have been redeemed in his merit, but all his generation relied on him – and so they were not redeemed. The holy Arizal’s generation should have been redeemed in his merit, but all his generation relied on him, thinking he would redeem them – and so they were not redeemed. Similarly, the holy Ba’al Shem Tov’s generation should have been redeemed in his merit, but all his generation relied on him and so they were not redeemed. In each generation there were single great individuals who stood out and whose souls were so elevated that Klal Yisrael trusted they would be the redeemers, relying upon them to be their saviors. Thus, the redemption failed to come and they were not redeemed. Before Moshiach’s coming Hashem will remove from Yehuda and Yerushalayim all support – both male and female; all those lofty souls that Klal Yisrael relied upon for support will be taken away, leaving Klal Yisrael with no one to rely on except Hashem – and then the Geula will come!”
He concluded by saying, “This is why the pasuk tells us that on that day Hashem alone shall be exalted: Klal Yisrael will have no one else left to lean on or rely upon for support except Hashem – then the redemption will come.” The Zavanshticker Rav concluded the story by saying that when the Apta said the pasuk ''Venisgov Hashem levado bayom hahu'' – he roared the words so loudly that the walls shook!
“Because bribery blinds the wise and distorts the words of the Tzaddikim” (23:8).
Rav Yitzchok Isaac of Komarna writes (Heichal HaBerocha Mishpotim 2:4) that according to our Sages in Kesubos 105a, even a complete Tzaddik who takes a bribe will be blinded. However, this statement is wondrous and strange indeed, says the Komarna. How can someone who takes bribes be called a complete Tzaddik?! The answer to this, explains the Komarner, can be understood based on the following true story about the Apta Rav, Rav Avrohom Yehoshua Heschel, mechaber of Ohev Yisrael:
In his younger days, Rav Avrohom Yehoshua Heschel was Rav in Kolbasof and served as a Dayan in the rabbinical court of that city and its environs. He once sat with two other judges to rule on a matter of some importance, when the other two had accepted a bribe to rule in favor of one of the litigants in the case. They tried to rule on this matter in favor of the man who had bribed them but the Ohev Yisrael kept insisting that their judgment was incorrect and inconsistent with the Halocha. The other Dayonim advised this man to bribe the Ohev Yisrael as well. The litigant, however, realized that it would not work because the Ohev Yisrael was a Tzaddik and would never accept a bribe from him directly.
They gave the litigant an idea – to place the bribe money secretly into the pockets of his Rosh Chodesh bekeshe, the long fine satin coat he wore in honor of Rosh Chodesh. The man filled the Rav’s pockets with gold and no one knew. When the Rav sat in judgment, he was amazed that all of a sudden he began to hear the “truth” in their arguments and that their previously false and skewed judgments now sounded correct to him. However, he knew it was wrong and so he kept pushing off ruling on the matter. The Ohev Yisrael was confused how his judgments could be so perverted and clouded as to agree to something he knew in his heart to be wrong and against the Halocha.
Then came Rosh Chodesh. When he went to put on his garments, he felt them to be unusually heavy. The Ohev Yisrael was dumbfounded when he placed his hands in his pockets and discovered them to be full of gold coins. He questioned his household and found out that the litigant had been spotted visiting his rooms. He realized that he must have been secretly bribed! Now he understood why his previous judgments were being perverted and how his mind was being distorted by the bribe that he had unknowingly received! He summoned the litigant and the latter admitted to his attempt to bribe the Rav. Immediately, the Rav handed him back the bribe money and removed himself from the case.
Now, said the Ohev Yisrael, I understand the pasuk that says bribes “distort the words of Tzaddikim”. Even a complete Tzaddik who accepts a bribe unknowingly will have his words and judgments distorted!
In the city of Zavanitz there were smugglers who would smuggle goods without paying the levied taxes and there was rampant desecration of the Shabbos. The Apta Rav, Rav Avrohom Yehoshua Heschel, was greatly upset by their behavior and sharply rebuked them. Rav Shmelka, the son of Rav Moshe Leib of Sassov, wished to travel and visit the Apter, but since he hailed from Zavanitz he was worried that the Apter would ask him from where he was and, upon hearing that he was from Zavanitz, he would not let him even cross his threshold!
His friends advised him to completely ignore any questions about where he was from and simply to introduce himself as Rav Moshe Leib Sassover’s son. And so it was that when the shamash asked him who he was, he told him the son of the Sassover. When the Apter heard this he ran over to Reb Shmelka and greeted him warmly shaking his hand with both hands. He lit candles in his honor, donned finer clothes in his honor and seated him in a special chair reserved for honored guests shrugging off all protests, saying, “Why, but you are my Rebbe’s son!”
While Rav Shmelka was thus seated the Apter Rav told him, “Let me tell you a story about when I was the Rav of Kolbesov. I was back then a young man, an avreich, and I lived in the house set aside for the Rav. Now this house was vey large and my small family occupied only one wing. The winters were freezing and my salary was barely enough to feed us and certainly not enough to squander on heating such a large home. So, although it was furnished, we lived in only one wing.
I sat and learned lishma, sincerely for the sake of Heaven, and I had plenty of free time since it was a small city with few affairs that needed my attention or intervention. I often studied together with my son and as we were immersed in our studies lishma, nothing disturbed us. We were not Chassidim, and since our primary avoda was Torah study, we even looked upon their ways with disdain and counted ourselves as Misnagdim (opponents to Chassidus).
One day two anonymous travelers passed by and knocked at my window, asking if I had room for guests. “Why, yes,” I answered, “the entire second wing is at your disposal.”
They unloaded their luggage and made themselves at home. I noticed that they seemed like holy individuals and whatever conversations they had among themselves always sounded lofty and that they spoke about things pertaining to Avodas Hashem, yet I was too busy with my studies to take their “idle chatter” seriously. I thought that my derech (path) was correct and shrugged them off.
They were my guests for some three days and on the third day as they prepared to continue on their way they came to take their customary leave of me. One of them began to engage me in conversation and to tell me a story. I was greatly troubled since they were detracting from my learning and from my sincere Torah study, yet it would have been rude of me just to interrupt him and so I listened as politely as I could. When he finished the first story he began to tell me another one! At this point my hair stood on end. I was so disturbed at this waste of my precious time. When he finished, the other guest began to tell me a tale as well and the pain I felt was death itself! Finally, they finished the third story and left on their way.
Some three months passed and I found that I understood the meaning of the first story and that I had needed it. Some three more months passed and I found that I understood my need for the second story and three months later for the third story. I was shocked to see how they were able to understand what I would need and what would befall me over the course of this entire year.
I understood that this must be through Ruach HaKodesh and I hoped that Hashem would grant me another opportunity to reunite with these two holy individuals. Two years later I looked up out of the window and saw them both traveling past in their carriage. I could not miss such an opportunity! I ran outside to catch them and draw their attention. I was in such a rush I did not dress myself in my coat or my spodik (the fur hat worn by important personages such as the town Rav) and I ran in my shirt after their coach, chasing it across town. When I finally caught up with them near the inn I asked them in between catching my breath as to their destination. “We are headed to Lizhensk, to the Rebbe Reb Elimelech,” they explained.
“Can I join you?” I asked.
They agreed on the condition that I go to the market while they davened and get some provisions for the journey such as some rolls, bagels and butter. I completely forgot myself, town Rav or not, and in just my shirt I went and bought the bread and butter. When I returned, they had finished their tefillos and told me to hurry and get ready. I quickly ran home, got dressed, grabbed my tallis and tefillin and jumped into their carriage.
“We are taking you to the Rebbe Elimelech,” they explained, “since we can tell that your soul’s root is bound to his.”
And so they did. The Rebbe Elimelech became my mentor and I became a talmid. Those two holy Tzaddikim were your father, Rav Moshe Leib Sassover, and Rav Levi Yitzchok of Berditchev.
Afterward, Rav Moshe Leib would often say that he should get shidduch gelt, a broker’s fee for making the match between the Apter and the Rebbe Elimelech. To this the Berditchever responded, “And I should get double your fee since I also brought the Rebbe Reb Elimelech and the Rebbe Reb Zusha to the Maggid of Mezritch!”
(Kisvei Rav Yoshe #11 p116; Devorim Areivim II #2 p. 53–54)
The holy Tzaddik, Rav Avrohom Yehoshua Heschel, the Apta Rav, once told how Rebbe Reb Melech of Lizhensk was once his guest and spent the night. The Apta Rav said, “During his stay, I gave him his own room. I once entered his room and observed and overheard how the Rebbe Elimelech sat and began to recite and review his actions. He was tallying his deeds and misdeeds and trying to calculate whether he deserved a portion in Olam HaBa, and this is what he said to himself:
“‘Nafshi, nafshi! O woe is me, my soul, my soul! You are unworthy of Olam HaBa!’ He proceeded to list all his shortcomings and then attempted to comfort himself:
“‘Even if you are truly unworthy, never fear – still Hashem, in His infinite mercy and kindness, will grant you a portion in Olam HaBa, because our sages taught (Sota 14a) that Hashem Himself fulfills the entire Torah: He comforts mourners, marries off brides and grooms and does acts of kindness and charity. Now Olam HaBa is not physical, so there is no food or drink there, so how can Hashem fulfill acts of charity there? Rather, He acts charitably by granting even such unworthy people as ourselves a portion in Olam HaBa; He gives them this portion as a gift and a charitable act.’”
There was once a dispute between Rav Yitzchok of Radvil and the Ahavas Sholom of Kosov regarding one of the shochtim in Nadworna. When the Kosov Chassidim heard that the Apta Rav seemed to side with the Radviller, they decided to get the Apter to meet with their Rebbe, the Ahavas Sholom, instead.
One day, they heard that the Apta Rav was on his way to meet Rav Yitzchok of Radvil and they set out to put their plan into action. It was well known that when the Apta Rav traveled he used no passport to cross borders; instead, he always carried a mezuza with him and showed this at the crossing to the gentile guards, who would examine his pass and then wave him on.
This time, however, there was a problem. When the Apta Rav presented his mezuza-passport, the border guards arrested him and took him for questioning to Kosov. This was because the border guards were none other than the Ahavas Sholom’s Chassidim, disguised as border guards manning an imaginary border crossing.
In Kosov, a lavish welcome had been prepared at the Ahavas Sholom’s home to welcome the guest from Apt. When the Apta Rav realized that he had been fooled, he was very angry and upset. He took two cups of mashke and asked the Chassidim who were dressed as guards to drink them. The Toras Chaim, the Ahavas Sholom’s son, realized that if the Chassidim drank the cups of wine, the Apta Rav would send them away from this world as a punishment.
“Don’t drink the wine!” he warned them, and he blocked the Chassidim and covered the cups, preventing them from drinking.
“Who is this young man who thinks he can interfere in matters not his own?” asked the Apta Rav.
“Chaim’nyu!” chastised the Ahavas Sholom, “stand up so the Rebbe can see you properly!”
When the Apta Rav’s gaze fell on the Toras Chaim, he was greatly impressed and he left the matter as settled. (Sarfei Kodesh 429–431)
It was in Mezhibuzh, on the night of the fifth of Nissan, ten days before Pesach, 1829, that Rav Avrohom Yehoshua Heschel, the Ohev Yisrael of Apt, departed this world. On the very same night, in the holy city of Teverya, on the shore of the Kinneret (Sea of Galilee, Eretz Yisrael), people heard a knocking on the windows of Kollel Vohlin, one of the organizations responsible for the fair distribution of funds in support of the struggling religious Jews from Europe in Eretz Yisrael. Inside was the caretaker, alone, the one who held the keys to the gates of the cemetery. The voice from outside said, “Go outside and follow the bier of the Rav of Apt!”
He ventured outside and was chilled by terror, for the bier was being followed by a grim retinue of myriad human forms from the Other World. One of these followers intimated to him that this was the funeral procession of the Tzaddik of Apt; he had passed away in Mezhibuzh, and malochim had borne his coffin for entombment in the soil of the Holy Land.
The beadle repeated his story in the morning. People refused to believe him, until on the suggestion of an elderly sage they went together to the cemetery, and there they found a newly-covered grave.
Letters from Apt later confirmed that the Tzaddik had indeed passed away on that very day. Before his passing, he had cried out to Heaven in bitter protest over the length of the exile. Why was the Moshiach tarrying so long? And in his heartache he had wept and said, “Before Rav Levi Yitzchok of Berditchev left this world he promised that he would not rest, nor allow the Tzaddikim in the World of Truth to rest, until their insistent pleas would bring about the Messianic Redemption. But when he arrived there, the saintly souls in the Garden of Eden found spiritual delight in his company, and ascended with him to the palaces of supernal bliss – until he forgot his own promise. But I will not forget!”
When Rav Chaim Elozor of Munkatsch visited the holy sites in the Land in 1930, he asked about among the oldest citizens of Teverya as to whether any of them knew where the Apter Rav was buried. They led him to a certain stone slab in the old cemetery that their hoary elders, who were now in the World of Truth, had shown them – the place where the Ohev Yisrael had been brought to rest.
[Source: Adapted by Yerachmiel Tilles from the rendition in A Treasury of Chassidic Tales (ArtScroll), as translated by our esteemed colleague, Uri Kaploun, from Sipurei Chassidim by Rav S. Y. Zevin.]
Rav Moshe Duvid Shtrum of Tarnov once told how Rav Shimeleh Zelichover HY"D the famed mashgiach of Yeshivas Chachmei Lublin once entered the beis medrash of Rav Aryeh Leibush of Sanz and he asked the yungeleit that were gathered there a question:
He asked them "why is that Rav Aryeh Leib does not recite LeDovid Hashem Ori, whereas in Shinuva (the son of tthe Divrei Chaim) they do recite it?! (the Divrei Chaim also did not recite it) they had no answer and he so told them "I will tell you a true story regarding Rav Eliyahu Baal Shem of Chelm:
"There was a decree of expulsion from the local squire, he was childless and he ordered all the Jews there to pray for him to have children and if they failed he would expel them all from his environs. Rav Eliyahu Baal Shem promised him a son within 12 months." The holy Rav Yisrael Baal Shem Tov retold this tale to his disciples and he told them "don't think that this came easily to Rav Eliyahu Baal Shem. At first Rav Eliyahu turned to the forces of holiness and when this failed he turned to the forces of darkness from the other side when this too failed, he laid his own life down on the line and turned to the leader of all the forces of evil himself," the Baal Shem Tov concluded "and as a punishment for forcing the hand of Heaven as it were, so to speak, don't assume that he was punished by sixty flames, instead he was told that he would lose all his nefesh, ruach and neshama, however since he laid his life down and self sacrificed himself to save the Jews, instead the heavenly decree was that two of the enacted prayers that he had instituted and they were: the recitation of LeDovid Hashem Ori and the second was the recitation of KeGavna."
Rav Shimeleh Zelichover concluded: "it is known for example the Rebbe Reb Meilech of Lizensk did not recite KeGavna whereas the Apta Rav the Ohev Yisroel did not recite leDovid Hashem Ori (in this manner the talmidei HaBaal Shem kept up the tradition of reciting these tefilos enacted by Rav Eliyahu Baal Shem while still the decree was fulfilled)."
(cited from Nezer HaKodesh Minhagei Ropshitz pg147)
Divrei Torah of Rav Avrohom Yehoshua Heschel of Apta, Mezhibuzh zt"l
'and hashem blessed the seventh day (2:3)
The Apta Rav, in his sefer, Ohev Yisrael, cites the Medrash Rabba (Bereishis 11) that Rav Yishmoel taught that Shabbos was both blessed and sanctified with the mon (beircho bamon vekidsho bamon): It was blessed by mon because on every other day one portion of mon fell from Heaven, but in honor of Shabbos a double portion fell on Friday. It was sanctified through mon because no portion of mon fell on Shabbos at all. This concludes the words of the Medrash.
The Apta Rav is puzzled by this Medrash and asks the following question: the statement beircho bamon – “blessed by mon” so that a double portion fell in honor of Shabbos for the seudos is understandable, but the concept that kidsho bamon – “sanctified by mon”, meaning that no mon fell on Shabbos at all, is indeed difficult to understand. If the mon is such purely refined and holy angel food, would that not be most appropriate for such a holy day such as Shabbos, and if so, wouldn’t it actually make most sense for the mon to fall on Shabbos?
The Apta Rav answers that such thinking is a mistake because it assumes that the mon falls corresponding to the day on which it falls. However, the truth is that Shabbos is the anchor of the entire week; the way we prepare for, observe and sanctify our Shabbos actually generates and prepares the influx of abundant blessings and shefa for the entire coming week. Thus, our observance of Shabbos is what generates the very blessing of mon for all the days after Shabbos the following week. When the mon falls on each of the weekdays after Shabbos, it is a physical manifestation of those very berochos we have secured for ourselves on the previous Shabbos, now expressed in a physical form (translator’s note: in those days expressed as the mon, in our days as our parnossa). It therefore makes sense that no mon fell on Shabbos. Shabbos was the very day that generated the mon for the entire following week; since it was the day of generating the mon for next week, obviously it could not fall on Shabbos itself. This is why we have the minhag to count the weekdays in davening by naming them: hayom yom ploni beShabbos – “Today is the first day of Shabbos” and so forth. We are expressing how Shabbos influences, blesses and draws down the shefa to each day of our week.
May Hashem bless us with these berochos in the merit of our Shemiras Shabbos, Amen!!!
it is sufficient to fulfill avrohom’s attribute of gemilus chassodim
“And I shall make you into a mighty nation and bless you and make your name renowned and you shall be a blessing” (12:2)
Rashi explains that each part of the pasuk refers to the opening berocha of the amida prayer. The first berocha of the Shemone Esrei corresponds to each of the three Avos and concludes with Mogen Avrohom – “Shield of Avrohom”.
“And I shall make you into a mighty nation” – corresponds to “the G-d of Avrohom”.
“And bless you” – corresponds to “the G-d of Yitzchok”.
“And make your name renowned” – corresponds to “the G-d of Yaakov”.
We might have assumed that we would include all the Avos in the berocha’s conclusion, but the pasuk says: “and you shall be a blessing”; we conclude with you [Avrohom] and not with them.
The holy Apta Rav, mechaber of Ohev Yisrael, explained that each of the Avos HaKedoshim exemplified one of the three pillars upon which the world stands (Pirkei AVos 1:2): Torah, Avoda and Gemilus Chassodim – Torah study, service of Hashem, and acts of loving-kindness. Avrohom represents Gemilus Chassodim, since we find him performing acts of loving-kindness, such as having a tent open to all four directions for travelers and guests, running an eishel – an inn, for achila, shesiya and lina – food, water and lodgings, as well as feeding the three guests who came to him after his bris. Yitzchok represents Avoda, since he was offered on the mizbe’ach. Yaakov represents Torah (Bereishis 25:27), a tam who dwelt in tents, which Rashi explains refers to the Yeshiva of Shem and Ever.
We can thus explain the words of our sages (as cited above by Rashi) based on the three pillars that we ascribe to the Avos. Can it be that we conclude with all of them? Must we fulfill all three pillars? We conclude with Avrohom and his corresponding pillar of acts of loving-kindness. This, explains the Apta Rav, means that it is sufficient to fulfill Avrohom’s attribute of Gemilus Chassodim. (Based on the handwritten manuscript of the Maharil of Kolomaya from Tzefas)
“and i shall make you into a mighty nation and bless you and make your name renowned and you shall be a blessing” (12:2)
Rashi explains that each part of the pasuk refers to the opening berocha of the amida prayer. (The first berocha of the Shemone Esrei corresponds to each of the three Avos and concludes with Mogen Avrohom – “Shield of Avrohom”.)
“And I shall make you into a mighty nation” – corresponds to “the G-d of Avrohom”.
“And bless you” – corresponds to “the G-d of Yitzchok”.
“And make your name renowned” – corresponds to “the G-d of Yaakov”.
We might have assumed that we would include all the Avos in the berocha’s conclusion, but the pasuk says: “and you shall be a blessing”; we conclude with you [Avrohom] and not with them.
The holy Apta Rav, mechaber of Ohev Yisrael, explained that each of the Avos HaKedoshim exemplified one of the three pillars upon which the world stands: Torah, Avoda and Gemilus Chassodim – Torah study, service of Hashem, and acts of loving-kindness. Avrohom represents Gemilus Chassodim, since we find him performing acts of loving-kindness, such as having a tent open to all four directions for travelers and guests, running an eishel – an inn, for achila, shesiya and lina – food, water and lodgings, as well as feeding the three guests who came to him after his bris. Yitzchok represents Avoda, since he was offered on the mizbe’ach. Yaakov represents Torah (Bereishis 25:27), a tom who dwelt in tents, which Rashi explains refers to the Yeshiva of Shem and Ever.
We can thus explain the words of our sages (as cited above by Rashi) based on the three pillars that we ascribe to the Avos. Can it be that we conclude with all of them? Must we fulfill all three pillars? We conclude with Avrohom and his corresponding pillar of acts of loving-kindness. This, explains the Apta Rav, means that it is sufficient to fulfill Avrohom’s attribute of Gemilus Chassodim. (Based on the handwritten manuscript of the Maharil of Kolomaya from Tzefas)
it is sufficient to fulfill avrohom's attribute of gemilus chassadim
“And I shall make you into a mighty nation and bless you and make your name renowned and you shall be a blessing” (12:2)
Rashi explains that each part of the pasuk refers to the opening berocha of the amida prayer. The first berocha of the Shemone Esrei corresponds to each of the three Avos and concludes with Mogen Avrohom – “Shield of Avrohom”.
“And I shall make you into a mighty nation” – corresponds to “the G-d of Avrohom”.
“And bless you” – corresponds to “the G-d of Yitzchok”.
“And make your name renowned” – corresponds to “the G-d of Yaakov”.
We might have assumed that we would include all the Avos in the berocha’s conclusion, but the pasuk says: “and you shall be a blessing”; we conclude with you [Avrohom] and not with them.
The holy Apta Rav, mechaber of Ohev Yisrael, explained that each of the Avos HaKedoshim exemplified one of the three pillars upon which the world stands (Pirkei AVos 1:2): Torah, Avoda and Gemilus Chassodim – Torah study, service of Hashem, and acts of loving-kindness. Avrohom represents Gemilus Chassodim, since we find him performing acts of loving-kindness, such as having a tent open to all four directions for travelers and guests, running an eishel – an inn, for achila, shesiya and lina – food, water and lodgings, as well as feeding the three guests who came to him after his bris. Yitzchok represents Avoda, since he was offered on the mizbe’ach. Yaakov represents Torah (Bereishis 25:27), a tam who dwelt in tents, which Rashi explains refers to the Yeshiva of Shem and Ever.
We can thus explain the words of our sages (as cited above by Rashi) based on the three pillars that we ascribe to the Avos. Can it be that we conclude with all of them? Must we fulfill all three pillars? We conclude with Avrohom and his corresponding pillar of acts of loving-kindness. This, explains the Apta Rav, means that it is sufficient to fulfill Avrohom’s attribute of Gemilus Chassodim. (Based on the handwritten manuscript of the Maharil of Kolomaya from Tzefas)
“and yaakov sent out angelic messengers before him to esov his brother, to the land of seir, to the field of edom” (32:4).
The Apta Rav in Ohev Yisrael asks why the pasuk says that Yaakov sent the messengers lefonov – “before him”. He points out that this question bothered other meforshim as well (see the Ohr HaChaim below, who also deals with this difficulty).
He answers by way of an introduction describing Yaakov’s role in history. Yaakov, he explains, was the root source of all Knesses Yisrael for all generations till the Ikvesa diMeshicha. All his actions – and even all his conversations that are recorded for us in the Torah – whether his discussions with his wife, his preparations for meeting Esov, his mission to his brother, his placating Esov and the words he spoke to the messengers – all these details are recorded and transmitted to us because they were not only a tikkun for himself and his children, the twelve tribes, the Shivtei Ya”h, but also for all of us. Yaakov had in mind to rectify all the tribulations that we, his descendants, would undergo for all generations thence.
As an example, take the story in our Parsha of how he prepared for the encounter with his brother Esov and how he sent emissaries and prepared a gift to satisfy and placate him. His actions benefited all future generations whenever enemies arose to cause us pain or suffering; those very same angels that Yaakov sent to his brother are once again awakened and they faithfully fulfill their mission. Just as Yaakov sent them then, so now do they go out to assuage the anger of our enemies and accusers.
This is why the pasuk uses the word lefonov – “before him”, which can also be read to mean “before him – toward all future generations”, implying that Yaakov sent the angels as emissaries on a mission before him to all future generations, to be ready and prepared to help at any time we may need them. Whenever enemies seek to hurt us, these angels can appease them. Yaakov was able to achieve this aim because, as we explained, he contained all of Klal Yisrael potentially within himself and thus, even though they were not yet all actually born, he could draw merit on their behalf and appoint these angelic messengers to their future mission. This is also the meaning of lefonov – “before” – that is, before they were even born into this world and were still only potential, Yaakov was able to send the angels to those generations lefonov – “before them” – to quiet any future enemies who would one day stand against us. For this reason the story is recorded in our Torah, for it is eternally relevant to us all.
the ta'am of coming and going
“And they embittered their lives with hard work” (Shemos 1:14).
The holy Apta Rav, mechaber of Ohev Yisrael, asks why the taamei hakeriya (cantillation marks) in this pasuk are kadma ve’azla. The intonation of such taamim is a happy and joyful sound, and does not seem to fit the mood of the pasuk, which describes bitterness and suffering. It would have seemed more appropriate to use the taamim of darga tevir, which has a lower, sadder or more plaintive tone.
The Ohev Yisrael answers that from Shomayim they revealed to him the reason: when the Egyptians embittered the lives of the Jews in Mitzrayim through the suffering of the servitude, this suffering caused them to be redeemed earlier than had originally been decreed by Hashem. Since the translation of kadma ve’azla means “come and go”, this alludes to the fact that the bitterness and suffering of the slavery caused them to leave earlier, before the ketz had arrived. In addition, the words kadma ve’azla equal the same in gematria as ketz (“the end” or “conclusion” of the exile). (Kadma ve’azla is spelled kuf daled mem alef = 100+4+40+1=145; vav alef zayin lamed alef = 6+1+7+30+1=45. Together they equal 190, corresponding to the gematria of ketz – kuf tzadi. They were in Eretz Mitzrayim for 210 years instead of the original 400 years decreed to Avraham at the bris bein habesorim, which means that they were redeemed a total of 190 years early. After ketz years, kadmu ve’azlu – they got up and left! (Sifron Shel Tzaddikim p. 39)
crying for hashem brings personal salvation
“And the Children of Israel groaned because of the avoda (work) and they cried out; their cries went up before Hashem because of the avoda (work)” (Shemos 2:23).
The Apta Rav explains in Ohev Yisrael that when a person is in tzora (pain and distress) and cries out to Hashem to save him from those tzoros, he must try not to focus on himself. He should not focus on his own pain and suffering, rather he must focus on how the tzoros are preventing him from serving Hashem through Torah, tefilla and avoda. Then, in turn, all his prayers are uplifted and rise to Heaven to be answered, since he is davening for the tzaar (pain) of the holy Shechina.
This is how we should read our pasuk:
“And the Children of Israel groaned because of the avoda” – this refers to the Egyptians preventing them from being osek in Avodas Hashem due to their pain and suffering.
“Their cries went up before Hashem because of the avoda” – all their tefillos were uplifted and they achieved salvation; their yeshua came about because they merged their private prayers over their own pain and suffering together with their pain, frustration and bitterness that the enslavement caused them to be botel from Avodas Hashem, preventing them from serving Hashem properly. (Ohev Yisrael, Likkutim Chadoshim)
spiritual suffering and private outcries over avodas hashem
“And I have also heard the outcry of Bnei Yisrael because the Egyptians are forcing them to work – maavidim osom” (6:5).
The Apta Rav, in Ohev Yisrael, asks the following questions on our pasuk:
When the Torah says that Hashem heard Bnei Yisrael’s outcry, why does it emphasize the word ani (“I”), which is in any case inherent in the Hebrew word shomati?
The form maavidim is unusual. Why did the Torah not say ovdim itom, implying that the Mitzrim used Bnei Yisrael for slave labor?
The Ohev Yisrael answers that Bnei Yisrael suffered so much that their tzaar caused them to reexamine themselves and their deeds and conclude that it was their sinfulness causing them to suffer as overworked, downtrodden slaves in captivity. It was truly their souls that were in exile and subjugated. They then did teshuva. This act of teshuva in turn caused an even greater outcry. Now they realized that not only did they need to do teshuva and serve Hashem better, but they had not come to this realization on their own! Who had caused them to realize their shortcomings and lack of Avodas Hashem? Who had brought them to teshuva? None other than the Egyptians! This realization caused them such anguish, pain and torment – that it was the Egyptians who were the catalyst for their teshuva and Avodas Hashem – that they cried out before Hashem as never before! It was this private pain and silent cry that only Hashem knew of and heard. This is why it says ani shomati; says Hashem, “I heard your cry, only I and no one else. Only to Me privately is revealed your pain that your avoda was inspired by the Egyptians. I heard your verbal cry and I also heard a second outcry, a silent, more plaintive and painful cry – why is it that Mitzrayim maavidim osom – why is it the Mitzrim who cause us to serve Hashem, something we alone should have done?”
The Medrash (Shemos Rabba 21:5) teaches on the words Paroh hikriv – “Paroh drew closer” - Paroh drew them closer to their Father in Heaven! It was Paroh who brought them closer to Avinu Shebashomayim! What shame! What pain! This was something they should have been inspired to do by themselves.
This is why the pasuk uses the verb maavidim – for the Egyptians were those who caused them to serve Hashem better, and this in turn caused them to cry out. When Hashem in His great mercy saw how Bnei Yisrael were truly pained over this knowledge, He redeemed them.
teshuva before learning and tefilla
“Speak to Bnei Yisrael that they should settle down (lit.‘return’) and encamp before Pi HaChiros” (14:2).
The Apta Rav taught this pasuk in the form of derush, as a directive for all generations. The holy Torah is hinting to us as to the proper path of conduct and guiding us when we sit down to study Torah or prepare ourselves for tefilla.
First, the pasuk says, “settle down and encamp”; that is, you should relax your mind and thoughts so that your mind is clear and prepared for study or tefilla. The pasuk continues, “before”; you must prepare yourself before your Maker, to realize before Whom you are standing, as it is taught (Berochos 28b): “Know before Whom you are standing [in prayer]”, and (Berochos 30b) that the original pious ones – the Chassidim HoRishonim – would spend an hour in advance preparation before davening, in order to prepare their minds and direct their thoughts and hearts toward Hashem.
This is how we interpret the words “they should settle down and encamp”; they should settle their mind and thoughts “before Pi HaChiros”, before they achieve freedom – pi cheirus – before they free their mouths for tefilla and study. It also means that they should “return and repent” before they achieve freedom for their mouths. (Ohev Yisrael, Parshas Beshallach)
Torah and tefilla are called cheirus (freedom) as in Avos (6:2): “Do not read ‘inscribed’ – charus al haluchos; rather, read the word as cheirus – ‘freedom’”. It is known that before studying Torah and before tefilla a person must do teshuva before Hashem and grant rest to his soul. But if he does not do teshuva, then the pasuk in Tehillim (50:16) applies: “And to the wicked Hashem says, ‘What connection do you have to My book of laws?!” (Yalkut Ohev Yisrael, Parshas Beshallach)
transformed by the mon
“And Bnei Yisrael saw it and said to each other, “It is Mon, because they did not know what it was, and Moshe told them, ‘It is the bread that Hashem has given to you to eat’” (16:15).
The Rav of Batishan taught in the name of the Apta Rav that this pasuk can be reread in a novel manner to teach us an important lesson:
Bnei Yisrael looked at each other with great love and affection. And they were so surprised at what they saw that they said each one to his fellow, “Mon hu – Who are you?!” They simply did not recognize each other! They did not recognize each other because they were not the same people as they had been before; they had been transformed into new people such that they did not recognize each other. Previously, each one had had various questions and complaints about each other and their behavior toward one another caused anger and strife. Now they were united in achdus and dveikus, affection and friendship. And Moshe said to them, “This is because of the bread that Hashem gave you to eat! This unity and love came about because before you fought over your parnossa and financial matters, but now that Hashem has given you bread from Heaven and you see that parnossa comes from Him, your attitudes have changed and you can see each other in a new light. (Bigdei Yesha 12, p. 18b, cited in Yalkut Ohev Yisrael)
“and these are the judgments that you shall place before them” (21:1).
How the Dayonim rule down here corresponds to the same order as the light above.
The holy Apta Rav teaches in Ohev Yisrael that each mitzva corresponds to a different heavenly sphere, and that it operates according to its comparable heavenly world – with the same bright, refined divine lights. Our lowly world also operates according to these same principles, which are then clothed in the garments of the Torah and its Taryag mitzvos, since the root source of the mitzvos is contained in the secrets of those supernal lights. Each detail of each mitzva thus corresponds to different lofty worlds and divine lights, all operating according to a specific order. Just as there is an order above, there is a corresponding order in the world below.
The holy members of the Sanhedrin, when they sat in the hewn chamber known as the Lishkas HaGozis, were all wise sages and holy Tzaddikim. When a case was brought before them, they were able to discern through their holy understanding just how the case corresponded to the supernal rules and order in its root source. Therefore, their rulings and judgments here on earth precisely fulfilled these supernal laws. However, due to our many sins, no one today understands these secrets anymore as they once did.
However, explains the Ohev Yisrael, when a Dayan today is filled with Yiras Shomayim (fear of Heaven), when he is humble and bends before Hashem, placing his fear of G-d before him when he sits down to rule, attempting to arrive at truth in his decision, then a decision is sent to him, and divine wisdom – chochma –descends upon him from Hashem to aid him in ruling and judging cases with bina and daas (insight and knowledge) to rule correctly, in such away that the judgments should correspond to their heavenly counterparts.
This is why the Targum of our pasuk, “And these are the judgments that you shall place before them” is: “And these are the laws that you should arrange in order before them”; the rulings of cases down here should correspond to the divine order of judgments in the same details and order, each judgment and mitzva corresponding to its counterpart on high. This is what “before them” means; kadmayhon: on high, these rulings have a corresponding heavenly source that preceded the earthly judgments. Kadmayhon (“before them”) refers to Whom they must have in mind is sitting before them; when they sit in judgment, the Dayonim must be conscious of the Divine Presence of Hashem, before Whom they are sitting, and this will guide them to rule appropriately and correctly in the best manner.
the broken luchos (tablets)
“The Luchos that you broke – asher shibarta” (34:1): Yasher kochacha sheshibarta (Shabbos 87a).
Chazal say that Hashem thanked Moshe for breaking the Luchos. The Apta Rav is quoted in Nachlas Yehoshua Zos HaBerocha at the end of the sefer as explaining as follows:
When Moshe came down the mountain, he witnessed thousands of Jewish souls that had fallen into the deepest pits and descended into spiritual depths. Moshe wanted to uplift them and save them from destruction; he was afraid they might not be able to climb back out and ascend again! Therefore, Moshe broke the Luchos, because the letters, vowels and cantillation points all allude to the Jewish souls. These letters, taamim and nekudos would also be broken and would descend and be reunited with their corresponding neshomos. They would safeguard the fallen souls, and when we study Torah and uplift those fallen letters, we would simultaneously uplift the attached souls.
This is hinted at in the acrostic that spells “Thank you for breaking them – Yasher kochacha sheshibarta”, which spells the holy kabbalistic name of YudKafShin, derived from the Ana Beko’ach prayer stanza that reads Yichudcha Kevovas Shomreim – “Guard them like the apple [pupil] of Your eye”, thus safeguarding the fallen souls of Bnei Yisrael till they were uplifted once again.
the gifts of shabbos and two ways to relate to them
Vayomer Hashem el Moshe – Shabsosai tishmoru (31:13).
The Apta Rav, in Ohev Yisrael, cites Chazal in Shabbos 10b that Hashem told Moshe, “I have a great gift in My treasury, and its name is Shabbos.” Surely, explains the Ohev Yisrael, the great gift of Shabbos is its great and holy spiritual light that descends into the hearts of Bnei Yisrael on Shabbos Kodesh.
This spiritual light is like a renewed intellect that comes from a higher plane, from that world which is Kulo Shabbos and all delight. Any intelligent, understanding person should surely anticipate the coming of this light. Such a person is called a Shomer Shabbos – he who waits for Shabbos with longing and anticipation, as in the word shomer in Bereishis 37:11 Ve’oviv shomar es hadovor. Such a person is aflame with excitement, waiting – when will Shabbos finally arrive? – hoping and waiting for this great gift, this spiritual light that every Jew receives, every person according to his level and ability to receive.
However, in order to properly receive this light, we must prepare ourselves. Such preparation includes our thoughts, speech and actions, and based on how much we prepare will be the extent we accept and receive the spiritual gifts of this light. We learn (Shemos 16:5) that Bnei Yisrael needed to prepare for Shabbos, and Chazal taught (Avoda Zora 3a) that a person must make necessary preparations on Erev Shabbos because if not, what will he eat on Shabbos? Still, a person must refrain from thinking that it is his preparation alone that brings about this spiritual greatness, because it is truly just a gift from Hashem.
If we prepare ourselves with all manner of preparations, we would still never be truly ready and prepared to receive the gifts of Shabbos, whose sanctity is so lofty. Nonetheless, what we must do by way of preparation is just the creation of a vessel – something to catch and hold the light, because without a vessel to hold it, how can we accept the gift?
Now the Apta Rav explains that there are two aspects to Shabbos: zochor (remember) and shomor (guard); remembering Shabbos is a male attribute of giving, whereas shomor is the feminine attribute of receiving.
If a person attaches himself to Shabbos and to all of its gifts and spiritual light, and this light renews his spiritual mind and prowess and gives wondrous insights into Avodas Hashem, he can then attach his soul to this gift and harness it, rechanneling this light back to infuse the entire world with the spiritual gift of Shabbos – and then all the upper and lower worlds delight. This is the aspect of giving – zochor es yom haShabbos.
The Ohev Yisrael explains that when a person transgresses, he is cutting off his soul and separating her from everlasting life and the Source, and blemishes the soul. But when a person prepares himself beforehand with all manner of preparations and all the days of the week he is waiting with enthusiasm and unabated anticipation – when will Shabbos finally arrive? – then when Shabbos Kodesh does finally arrive, Hashem infuses his soul with light and shines in it a great abundance of shefa and blessings from on high, reconnecting his soul with her source from where she was cut off from when she sinned.
A person must realize that there are two ways to relate to mitzvos. He can be a shomer Shabbos, looking to achieve forgiveness, be absolved from his sins and achieve atonement for his misdeeds. However, this is not the optimal way to relate to mitzvos, because even though it is a lofty ideal to receive a spiritual benefit, still he has in mind to get something and to receive, which is the feminine aspect of shomer – the receiver. The better, more ideal way to perform the mitzvos and to observe the Shabbos is as zochor – the giver, rather than the receiver. In this mode of thought, when we perform the mitzvos, rather than considering that we are receiving something back in return such as selicha, mechila and kappora (various aspects of forgiveness), we have in mind to give through our good deeds and actions, drawing down shefa and abundance from the higher realms to all the worlds, as in the pasuk “Give power to G-d” (Tehillim 68:35).
"six days work may be done but on the seventh day it is shabbos (35:2) shemos
In Sifsei Tzaddikim, the Apta Rav is quoted asking the following question: We know that Chazal teach us that certain mitzvos are equivalent to all the other 613 mitzvos. For example, the Medrash Tanchuma (Ki Sisa 33) teaches us that keeping Shabbos is equivalent to the entire corpus of Torah, and similarly the mitzva of tzitzis and others are also considered equivalent to the whole Torah. But how can we expect any one person to fulfill such a mitzva with all its details and intricacies? Each mitzva has many details and together such mitzvos amount to myriad details and minutiae.
Chazal say (Medrash Toras Kohanim Bechukosai 26:8) that a single individual who does a mitzva cannot compare to many masses who do so. The reason for this, explains the Apta Rav, is that just as all the souls of the Jewish people all originate from one source, so do all the Taryag mitzvos come from one source. The mitzvos that are equivalent to the entire body of Torah come from that same source as well.
Since Jewish souls and the mitzvos all come from one shared origin, though it is impossible for one person to fulfill all the mitzvos with all their myriad varied details and minute aspects, there are individuals who perfect and keep the details of specific mitzvos. Some people are extremely careful in keeping Shabbos and others in fulfilling the mitzva of tzitzis; still others are extremely careful to fulfill and keep the mitzvos of tefillin, sukkah or lulav. When they all come together as one body and all keep Shabbos, together for example, then each one adds his own personal part that reflects his stringencies, minhogim and other aspects of the mitzva. Each person adds his light to the collective whole, causing the mitzva to be completely fulfilled.
The Apta Rav explains that this is why our Parsha begins with the mitzva of Shabbos. Although the Parsha deals primarily with the Mishkon and the safeguarding of Shabbos refers to abstention from the work involved in building the Mishkon, nonetheless the kedusha of Shabbos teaches us that the mitzva of Shabbos is one performed and kept together as a unified gathered body where no one of Klal Yisrael can be left out. Thus, no work for the Mishkon can override Shabbos. Chazal say (Berochos 55a) that Betzalel knew how to combine the letters of the Hebrew alphabet through which heaven and earth were created, which means that his holy work helped fashion heaven and earth back so that they could exist as they once did – pristine before Odom’s sin. After Odom HoRishon’s sin, the land was cursed with thirty-nine curses and the handiwork of Maasei Bereishis was blemished. The thirty-nine categories of work in the Mishkon rectify the thirty-nine curses (Tikkunei Zohar 12a, Introduction). When we keep Shabbos and refrain from the thirty-nine categories of forbidden work, this is an even higher rectification and greater tikkun to the thirty-nine curses. Then we add a great spiritual light and transform the lamed-tes (thirty-nine) curses into tes-lamed or Tal Berochos – thirty-nine blessings – of spiritual dew! The Zohar (ibid.) teaches us how the kedusha of Shabbos creates the dew of redemption and resurrection called Tal Techiya and all manner of shefa (abundance) descends upon Klal Yisrael through keeping Shabbos. This is why the pasuk begins with Moshe gathering all of Klal Yisrael together and warning them to safeguard and keep Shabbos together. Only later does Moshe command them regarding the Mishkon, because the primary reward and delight of Shabbos comes from the same tikkun as the Mishkon. (Sifsei Tzaddikim Manuscript edition from Rymanow Vayakhel)
"six days work may be done but on the seventh day it is shabbos (35:2) shemos
In Sifsei Tzaddikim, the Apta Rav is quoted asking the following question: We know that Chazal teach us that certain mitzvos are equivalent to all the other 613 mitzvos. For example, the Medrash Tanchuma (Ki Sisa 33) teaches us that keeping Shabbos is equivalent to the entire corpus of Torah, and similarly the mitzva of tzitzis and others are also considered equivalent to the whole Torah. But how can we expect any one person to fulfill such a mitzva with all its details and intricacies? Each mitzva has many details and together such mitzvos amount to myriad details and minutiae.
Chazal say (Medrash Toras Kohanim Bechukosai 26:8) that a single individual who does a mitzva cannot compare to many masses who do so. The reason for this, explains the Apta Rav, is that just as all the souls of the Jewish people all originate from one source, so do all the Taryag mitzvos come from one source. The mitzvos that are equivalent to the entire body of Torah come from that same source as well.
Since Jewish souls and the mitzvos all come from one shared origin, though it is impossible for one person to fulfill all the mitzvos with all their myriad varied details and minute aspects, there are individuals who perfect and keep the details of specific mitzvos. Some people are extremely careful in keeping Shabbos and others in fulfilling the mitzva of tzitzis; still others are extremely careful to fulfill and keep the mitzvos of tefillin, sukkah or lulav. When they all come together as one body and all keep Shabbos, together for example, then each one adds his own personal part that reflects his stringencies, minhogim and other aspects of the mitzva. Each person adds his light to the collective whole, causing the mitzva to be completely fulfilled.
The Apta Rav explains that this is why our Parsha begins with the mitzva of Shabbos. Although the Parsha deals primarily with the Mishkon and the safeguarding of Shabbos refers to abstention from the work involved in building the Mishkon, nonetheless the kedusha of Shabbos teaches us that the mitzva of Shabbos is one performed and kept together as a unified gathered body where no one of Klal Yisrael can be left out. Thus, no work for the Mishkon can override Shabbos. Chazal say (Berochos 55a) that Betzalel knew how to combine the letters of the Hebrew alphabet through which heaven and earth were created, which means that his holy work helped fashion heaven and earth back so that they could exist as they once did – pristine before Odom’s sin. After Odom HoRishon’s sin, the land was cursed with thirty-nine curses and the handiwork of Maasei Bereishis was blemished. The thirty-nine categories of work in the Mishkon rectify the thirty-nine curses (Tikkunei Zohar 12a, Introduction). When we keep Shabbos and refrain from the thirty-nine categories of forbidden work, this is an even higher rectification and greater tikkun to the thirty-nine curses. Then we add a great spiritual light and transform the lamed-tes (thirty-nine) curses into tes-lamed or Tal Berochos – thirty-nine blessings – of spiritual dew! The Zohar (ibid.) teaches us how the kedusha of Shabbos creates the dew of redemption and resurrection called Tal Techiya and all manner of shefa (abundance) descends upon Klal Yisrael through keeping Shabbos. This is why the pasuk begins with Moshe gathering all of Klal Yisrael together and warning them to safeguard and keep Shabbos together. Only later does Moshe command them regarding the Mishkon, because the primary reward and delight of Shabbos comes from the same tikkun as the Mishkon. (Sifsei Tzaddikim Manuscript edition from Rymanow Vayakhel)
why tzaddikim simply cannot stomach treif
“Zos hachaya asher tochelu – this is the animal that you should eat” (11:2). The Medrash says (Tanchuma Shemini 8) regarding this: Dovid HaMelech stated (Tehillim 40:9), “To fulfill Your will, Hashem, my G-d, I desire, and Your Torah is in my innards.”
The Apta Rav, in Ohev Yisrael, explains our pasuk as follows: He asks why the pasuk uses the language zos hachaya, implying that Moshe pointed out which animals were pure and kosher. Obviously Moshe did not point out which animals were kosher; rather, using the signs of purity, he taught Bnei Yisrael to identify the kosher species through identifying marks and characteristics. Chazal say in Menochos 29a that Hashem did show Moshe each species, but Moshe did not do the same for Klal Yisrael, preferring to teach them the identifying signs and marks to distinguish kosher animals from nonkosher ones.
Based on this idea, we can explain the message of our pasuk. The Apta Rav introduces the idea that we too can recognize and identify signs and characteristics that tell us what is kosher and pure to eat. How can a person do so? First, the Apta Rav posits that anyone who wishes to give Hashemnachas will be unable to put something impure and nonkosher into his mouth.
The reason is that all kosher foods have a chiyus (vitality) rooted in a holy source in the upper realms. This kedusha desires to be uplifted and rise back to its root source in holiness. However, impure, tainted and nonkosher foods do not have this sanctity and have no draw pulling them up with desire to the higher worlds. They have no desire at all to be uplifted like kosher foods do. Furthermore, impure, nonkosher foods actually place a barrier between us and Hashem, causing the one who consumes them to have his heart clogged up and stupefied, so that he is cut off from holiness altogether.
A person who desires to grow spiritually and draw close to Hashem when confronted with forbidden foods will find he has no desire to eat such tainted food. When food is brought before a Tzaddik, surely that pure, kosher food was placed there by Hashem, Who desires that the sparks in that food should be refined and uplifted by this person who eats them to serve Hashem, as is known to those who understand these matters.
This, says the Apta Rav, demonstrates how the pasuk in Tehillim is true and the Torah is in such a person’s innards. In his digestive tract there is a guiding force of Torah that guides him what to eat and what to refrain from eating. For such a person, if his innards hunger for the food, this is a sign of purity and kashrus, and if his innards detest the food and are disgusted by it, this is a sign of the food’s impurity and nonkosher status.
This, explains the Apta Rav, is why the pasuk says “zos hachaya asher tochelu – this is the animal” those to which we point and say, “You shall eat them” – those animals that you have a desire and appetite for are surely kosher and pure to eat, and holiness will be drawn from thier inner vitality into such a meal. This is why the Medrash comments on our pasuk with the pasuk in Tehillim, “to fulfill Your will, Hashem, my G-d, I desire” –when I desire this food I know it is because of “Your Torah in my innards”.
This, concludes the Apta Rav, is all true regarding Tzaddikim who are completely holy. Their sole desire is to serve Hashem and fulfill His will and therefore His Torah is in their innards guiding them to eat and desire those foods that are kosher, in order to fulfill His will. The Ohev Yisrael concludes with the prayer: May we merit to be counted among those who fulfill His will, truly wholeheartedly, Amen!
everything is from hashem except yiras shamayim
The Apta Rav, in Ohev Yisrael, says that really everything is from Hashem. He notes that even when we perform the mitzvos everything is from Hashem; the fact that we merit to study Torah or give tzedoka – all that is really a gift from Hashem. He quotes the pesukim to testify to this fact: “because everything is from You and and from Your hand we have given it all to You” (Divrei HaYomim I 29:14).
Therefore, concludes the Apta Rav, the primary Avodas Hashem is to focus on the one and only thing we can truly give Hashem from us and from us alone: Yiras Shomayim – to fear Hashem. The need for Yiras Shomayim and what its purpose serves are illustrated by the following moshol that the Apta Rav gives us in Ohev Yisrael here:
If a person were to own a vast array of rich oils, a fine selection of expensive, exquisite wines and mounds of finely sifted white flour, it would all go to waste if there were nowhere to store it all. Without a cellar, storehouse, winery, granary and silo, all these precious commodities would be lost and ruined. Similarly, a man can have wisdom, insight, knowledge and all manner of fine traits and good attributes, but without the Yiras Shomayim to act as a holding vessel all these would go to waste and be discounted and lost forever!
When we accept Hashem’s yoke with Mesiras Nefesh and Yiras Shomayim, we are creating a kli to accept, hold onto and safeguard all the aforementioned middos. The Apta Rav ties this all into Sefiras HaOmer with gematrias and kabbalistic hints, but the main point is that we need Yiras Shomayim; without it we can lose everything we work so hard to hone, refine and achieve.
the lesson of the silver trumpets - how two halves become a whole
“Fashion for yourself two silver trumpets from one solid body of material” (10:2).
The Apta Rav, in Ohev Yisrael, cites a teaching from Rav Dov Ber, the Maggid of Mezritch, on the mitzva in our Parsha to fashion two silver trumpets. The Hebrew word for trumpets is chatzotzros, which the great Maggid tells us can be read as chatzi tzuros – two halves. The pasuk is telling us that Hashem commanded Moshe to fashion two half forms of kesef, kesef also meaning “desire”, as in the pasuk in Tehillim 84:3: my soul desires – nichsefa.
The Apta Rav says that although he received this tradition in the name of the Maggid, he heard no explanation of its meaning. He therefore offers his own unique interpretation of the idea. Moshe Rabbeinu was the preeminent teacher of all Klal Yisrael. He was their leader and intermediary between them and Hashem. Thus, Moshe is known in the seforim as Ba’ala de’Matronisa, “the husband of the Matron”. For our purposes, this means that he served as the conduit of blessings and shefa from the Shechina to us, Knesses Yisrael. In this way, Moshe was a mashpia, an active partner in the relationship. In other places, however, Moshe is described as the ultimate expression of daas, which serves as a repository where the higher Mochin Keser Chochma and Bina deposit their vast spiritual light. For our purposes, this means that Moshe acted as a passive receiver in that relationship rather than an active giver as he did in the previous one.
What this means practically speaking is that Moshe was sometimes an active giver and other times a passive receiver. This, says the Apta Rav, is the secret of the blurred lines between what it means to be a giver or recipient in any relationship. Often, people who are givers will tell you that they get even greater pleasure out of giving than their recipients did out of receiving their gifts and donations. This blurred line means that every giver is also a recipient of the pleasure from that very act of giving. Thus, every mashpia is also a mekabel. This is the deeper meaning of Chazal’s well-known statement in Pesochim 112a, that “more than the calf desires to suckle, the mother cow desires to nurse her”. Although these roles blur, they are distinct ones; the mother cow is still the active giver and the calf still the passive recipient.
The Apta Rav says that this is one of the ways to understand the Maggid’s teaching – that Hashem commanded Moshe to fashion two silver trumpets from one solid form, or two half-forms of desire that form one whole. That is why Hashem commanded Moshe to make the trumpets from one solid piece of silver: because they are two halves that form one whole. Hashem was teaching Moshe that the relationship between a donor and a recipient, a giver and taker, an active business partner and his passive silent partner, are two halves of the same whole built on the desire and pleasure of giving and receiving. This interchange is what it means to build friendships, relationships and partnerships, and thus two halves become one whole.
the lesson of the nuns - back to where you belong
“And when the Ark traveled…And when it rested he said…” (10:35–36)
The Apta Rav, in Ohev Yisrael, seeks to understand why there are two upside-down letter nuns preceding and following these pesukim. Rashi comments here that the nuns serve to act as simonim, that this is not the correct place or location for these pesukim. If so, asks the Apta Rav, why choose upside-down nuns as simonim to mark and signify that these pesukim are not in the right place?
The Apta Rav explains the secret behind the travels of Bnei Yisrael in exile. There are dispersed sparks of holiness which are concealed, swallowed up and imprisoned among the shells and husks of impurity. These scattered sparks of holiness, called nitzotzos hakedusha, sank down into the lowest depths of depravity known as the fifty gates of impurity or Nun Shaarei Tuma. After a while, the sparks believed that this was their true place and that they had reached their destination. Effectively speaking, when someone holy sinks down into a dark, dank place and settles there, eventually he adapts and gets used to where he is living until he is so used to it that he thinks that he actually belongs there! He forgets that he is exiled!
When Bnei Yisrael traveled through the Midbar, they traveled as a camp of 600,000 souls, with Moshe Rabbeinu at the helm. They thus formed a holy chariot, a vehicle for the Divine Presence to dwell among them as they carried the Aron containing the Luchos in their midst, and they had the power and ability to withdraw, rescue, unleash, uncover and redeem the lost hidden and imprisoned sparks, freeing them and uplifting them back to their source.
When the sparks recognized their true calling, their higher purpose, and saw where they could go and where they truly belonged, they left the dark, twisted alleyways behind, emerged from the depths and came back to pure, white brilliance. They ran, flying away from the valley of death and were uplifted, soaring back to their source. They realized that they did not belong there; this wasn’t their true place as they had mistakenly believed. This is why, explains the Apta Rav, sometimes Bnei Yisrael spent more time camping in one location and less in others; the duration of their encampments and journeys corresponded to how many sparks they had to redeem there and how long the process took.
Now we see, based on this introduction, why there are two nuns; each represents the fifty gates, the Nun She’orim of Bina, gates of light that opened and shut the fifty gates of tuma. This is why these nuns are here, as Rashi explained – to serve as simonim and reminders that this was not their place, that there in the darkness of Golus they did not truly belong, that they belonged somewhere higher, and then, using the power of the Aron and the Luchos, the camp of Klal Yisrael, with Moshe at its helm, redeemed the sparks back to where they did truly belong.
understand how lofty and holy our words can be
Take the staff and gather the people, you and Aharon your brother, and speak to the rock before their eyes and it will give forth its waters. Take out water for them from the rock and give them and their flock to drink…And Moshe and Aharon gathered the people toward the rockface and said to them, “Hear now, you rebels, shall we draw forth water for you from this rock?” (20:8–10)
The Apta Rav points out something fascinating regarding our pasuk. He begins by asking some questions, such as: What difference did it make when drawing forth water from a cold, hard stone whether the water was drawn through speaking to it or through striking it with a staff? Wasn’t there a Kiddush Hashem through the miracle of a stone giving water even when it was struck blows by the staff, so why did Hashem say they failed to sanctify the Divine Name? What does the pasuk mean by saying that the rock will give forth “its waters”? It sounds as if somehow the rock had water already naturally within it. Finally, in pasuk 10, what does the term el pnei hasela – “rockface” – describe?
In order to answer these questions the Apta Rav points out that sela is written with the letters samech, lamed and ayin, which in turn are all written out into three letters: samech is written samech, mem, chaf. Lamed is spelled lamed, mem, dalet and ayin is spelled ayin, yud, nun. The middle letters of all the names of the three letters that spell sela spell mayim – “water”. You take a mem from samech, a mem from lamed and a yud from ayin. Thus, we see that within the rock there was indeed water hidden – in the form of the letters that spell mayim! The rock is a hard, cold, physical object but the letters that spell its name have their root source in refined, spiritual lights. This is how Moshe drew out mayim from sela, water from the rock.
The pnei hasela is the inside of the rockface; it refers to the letters that spell sela rather than latent energy and power found within it, which is the mayim.
Moshe was angered by the fact that the people were unable to connect to the level of ayin, the lofty level where all things come together and each individual becomes botel to the greater group. Moshe misunderstood Hashem’s command to gather the people together. He thought this meant that once together they could reach this lofty level of ayin and bitul. This is why he was angered when they failed to do so and he called them morim, asking them, “Will we draw out the mayim [the latent energy] from this rock?”
Because Moshe was angered, he erred and then struck the rock twice. The first time knocked off the first three letters from sela: samech, lamed and ayin. The second blow struck off the final letters kaf, dalet and nun, leaving only the mem, mem and yud, which spells mayim – water.
The Apta Rav cites the Medrash in the Yalkut (Chukas #763), where Chazal tell us that the very staff that Moshe used was the same one that Yaakov held as he crossed the Yarden. What is the significance of this comment?
When Hashem told Moshe to take the staff he thought it meant to strike the stone. Had Moshe done what Hashem said and spoken to the sela, then something greater would have happened.
The Apta Rav explains that when a great Tzaddik is attached to Hashem, the Tzaddik’s speech has the power to draw forth abundant blessings from nature and from sources where it is latent. However, Moshe erred and struck the rock, because the staff was Yaakov’s and he had crossed the Yarden with it [Chazal say it had Hashem’s Name inscribed on it]. The staff had special powers and Moshe assumed that the Shem Hashem on the staff was what was to draw out the latent waters from the rock rather than his refined, holy speech.
This was Moshe’s sin. Because he was angered and struck the rock, Klal Yisrael failed to see the power of speech and failed to learn this lesson. Had they learned the secret of refined, elevated speech, they too would sanctify their mouths. We can all reach this lofty level if we guard our tongues and lips and do not blemish them with sin and forbidden speech, rather attaching them to the source of truth.
Instead, they said to themselves, “Moshe could bring water from a dry stone because he used a magical staff. We do not have access to such powers and so only he can do that. But really even any one who sanctifies his speech could draw forth water and latent energy even from a dry stone with holy words spoken in purity and sanctity. There was a failure to teach them this lesson and so their emuna was lowered and their understanding of speech blemished.
May Hashem grant us the insight to understand just how lofty and holy our words can be!
the berocha - may you always motivated right at the beginning
Ma tovu ohalecha Yaakov mishkenosecha Yisrael – “How good are your tents, O Yaakov, and your tabernacles, Yisrael” (24:5).
The Apta Rav, in Ohev Yisrael, uses this pasuk to illustrate an experience that many of us have had in our Avodas Hashem. Sometimes we feel a great vitality and a spiritual awakening right away as soon as we begin the Avoda. Right at the start we are motivated to serve Hashem and we feel charged and exhilarated by this experience. However, at other times our Avoda may feel sluggish or dim and lack any form of vitality or motivation; only at the very end are we rewarded with a feeling of dveikus or a sense of accomplishment or achievement.
The Apta Rav categorizes these two forms of Avoda as corresponding to the two well-known archetypal spiritual levels of ovdim: those who serve Hashem are either of the bechina (aspect) of Yaakov, or on a higher level called Yisrael. Those who serve as Yaakov are characterized by the Yud Akev, which spells Yaakov; they feel the G-dliness at the heel, at the end of the Avoda, whereas those named Yisrael are characterized by Li Rosh, which spells Yisrael and means the head; they experience the dveikus at the head or forefront when their Avoda begins.
The Apta Rav says that our pasuk is a berocha that blesses us with the best form of Avoda. We are told how great it is when your Avoda in the form of Yaakov is like a tent. An ohel (tent) is a temporary dwelling; if our Avoda starts off on the wrong foot, only at the heel or end is it alive and meaningful – but this should be just a temporary state that passes. We are given the berocha that the higher level called Yisrael, which characterizes the Avoda of feeling immediate excitement and vitality right from the start should be as a Mishkon, a permanent dwelling. May we be blessed to dwell on this level always, Amen!
angelic people
“Moshe spoke to Hashem saying: May Hashem, G-d of the spirits of all flesh appoint a man over the assembly who shall go out before them and come in before them, who shall take them out and bring them in and let the congregation of Hashem be not like sheep that lack a shepherd” (27:15–17).
The Apta Rav teaches us in Ohev Yisrael that the entire Jewish people can be subdivided into groups named Serofim, Ofanim and Chayos HaKodesh. Serofim are fiery angels, Ofanim are circular, wheel-like beings and the holy Chayos are another angelic form. The Apta Rav says that these names each apply to a subdivision within Klal Yisrael.
There are those aflame with excitement to serve Hashem; at every moment these Tzaddikim are engulfed with a burning passion to love and fear the exalted Creator and they are willing to do so with great self-sacrifice. Such Tzaddikim are fittingly named “fiery angels” or Serofim for their fiery enthusiasm that corresponds to the portion of the soul named Neshoma.
Then there are those Tzaddikim who toil in Torah study, grasping onto it as a tree of life. They study Torah day and night, sincerely and purely for its own sake – lishma – and teach others as well. They are named Chayos HaKodesh and their soul is named Ruach, “Spirit”.
Then there are the householders we call the ba’alei batim. These heads of house are named the Ofanim and they work and toil for a living. Though they hold down jobs and work, they set aside times for study and are kosher Jews; their status is that part of the soul named the Nefesh.
The ba’alei batim are named Ofanim or “turning wheels” because they do take turns and their wheels do spin. What goes up must come down and so does the wheel of fortune spin, so that they work hard, earning their living, sometimes doing well and at other times not so well.
Sometimes, the Ofanim are struck by a good thought and they desire to go to shul to hear Kaddish, Kedusha or Borchu, or they sit and learn, or they daven or do a good deed or give tzedoka. Where do these positive thoughts come from? They originate from the Chayos HaKodesh, from that stratum of society who sit and study Torah. This is the deeper meaning of the pasuk in Yechezkel 1:20 that the spirit of the Chayos is within the Ofanim. The life force called the Ruach Chaim of the Ofanim originates with the Chayos HaKodesh. This is also what the pasuk means when it says that when the Chayos are uplifted the Ofanim are uplifted with them.
Moshe was a faithful shepherd to the Jewish people and he asked of Hashem to appoint a good and faithful leader, a shepherd to tend the flock. Hashem told him to appoint Yehoshua, “a man who has the Ruach within him,” referring to the Ruach of the Chayos HaKodesh as we just explained. Moshe was the secret of the Neshoma and Yehoshua the secret of the Ruach. [They were therefore able to lead the flock because their spirit was then infused to give vitality to the Ofanim, the masses of Klal Yisrael whose desire to do good was received from their leaders, the Tzaddikim].
nedorim, berochos and greetings - why is hashems name at the end?
The sefer Rozin DeOraisa cites the following teaching from the Apta Rav:
Ish ki yidor neder – (30:3)
The Medrash Pelia has a wondrous and puzzling comment, saying that our pasuk is illustrated by the pasuk in Tehillim 144:4: “The days of his life are like a passing shadow”.
The Apta Rav explains the connection between these pesukim by pointing out that when we make a neder (vow) we always say the neder first and Hashem’s name after. Why do we do it in that order? In addition, why do we also use this order when we recite a berocha? When we make a berocha we say Boruch ata Hashem; why do we not say Hashem, ata boruch? In other words, why is Hashem’s name at the end and not at the beginning?
The reason given is that we worry that, Heaven forbid, a person might pass away after having said Hashem’s name, before completing the vow or the blessing. If Hashem’s name were first and then the completion of the neder or berocha and a person then chas vesholom died, he would have taken Hashem’s name in vain because he would not have completed the neder or berocha.
This is what is meant by the pasuk in Tehillim that the days of our lives are as short a passing shadow. We recite a neder in this manner with Hashem’s name at the end of the vow because our days of life pass as a shadow and we worry that a person might die before completing the vow.
This also explains the minhag we have when answering a greeting. Traditionally, we greet each other with “Sholom Aleichem,” so why do we change the order and reply, “Aleichem Sholom”? Why not just answer, “Sholom Aleichem”?
For the same reason, explains the Apta Rav. Sholom is considered Hashem’s name (Shabbos 10b). The Gemora Berochos 6b tells us that the pasuk (Tehillim 34:15) advising one who seeks long life to pursue peace refers to whoever greets his friend first using Sholom. This acts as a guarantee for the one who begins the greeting and says Sholom Aleichem to use Hashem’s name first. However, the responder doesn’t have this great mitzva as his guarantee and must therefore worry just as he who vows or makes a berocha does that he might leave this world. This is why he changes the order and replies, “Aleichem Sholom”, just like neder laShem or boruch ata Hashem, placing Hashem’s name Sholom at the end – just in case. (Yalkut Ohev Yisrael)
take refuge to atone for striking down your soul
“And the cities which you give the Levi’im are the six cities of refuge…along with forty cities” (35:6)
The Apta Rav, in Ohev Yisrael, writes that since our Torah is eternal we must know that this pasuk hints at a concept that atones for anyone who kills a person accidentally even in our times.
How do we find a relevant hint in this pasuk? Whoever mistakenly sins, hurting his very own soul, must rectify his soul by accepting upon himself the yoke of Hashem’s kingship called Ol Malchus Shomayim. This must be done with full love and self-sacrifice with his entire heart when reciting the six words of the pasuk Shema Yisrael Hashem Elokeinu Hashem Echod.
These six words are the six cities in which we take refuge in our day and age.
In addition to these six words of Keriyas Shema, which correspond to the six refuge cities, the pasuk tells us to add forty-two citites. The Apta Rav explains that these correspond to the first Parsha of the Shema that contains forty-two words. By accepting Hashem’s love upon ourselves and loving Him and His Torah with all our hearts with mesirus nefesh, and accepting upon ourselves the yoke of His kingship called Ol Malchus Shomayim, we take refuge in Keriyas Shema’s words and in its six and forty-two cities. This atones for our sin of having struck down our own souls in error through our accidental transgressions.
“you should always take the ma’aser tithe from all the produce of the seed crops that your fields produce year by year.” (devarim, 14:22)
The Apta Rav begins his sefer Ohev Yisroel by discussing chodesh Elul. We know, says the Apta Rav, that all the seforim hakedoshim designate the month of Elul as a special auspicious time, wherein every person must examine his deeds and make an accounting of the past year, reviewing his actions, both positive ones and those that could use improvement. He must then regret and feel remorse over his misdeeds and mistakes, and rectify them by being broken-hearted, confessing his sins, and doing complete teshuva. His repenting should be from awe and fear, and his desire to return to Hashem must be out of wholehearted love for Him. He then must sincerely accept upon himself never to repeat his sins or misdeeds, and to attach himself to Hashem from then on, every day, in dveikus, as is all explained in the seforim.
Now, asks the Apta Rav, why is this particular month is considered the opportune time for teshuva? What is it about the month of Elul that makes it the right time for review and repentance?
One reason the Ohev Yisroel gives as to why each and every Jew should prepare himself during Elul is so that when he arrives at the great and awesome judgment days of Rosh HaShana and Yom Kippur, he shall be pure and refined, cleansed of all sin, and then all his speech and actions and thoughts on this crucial day shall also be purified and refined, helping him achieve a positive judgement for the coming year.
Even all the righteous tzaddikim in each generation must likewise prepare themselves in this manner. They, too, must exert effort during Elul to serve Hashem in this manner, examining their deeds, repenting appropriately, and reconnecting to Hashem with new and loving resolve to repair their relationship.
Another reason that Elul has been designated as the time for this type of work and growth is the spells a compound word, or notrikon, “Alef Lul" — the opening of the lul, which is a cage or coop. During this month, a small opening is made for us, an opportunity that we can seize, since we can “escape” through this opening by doing teshuva, as this is a time when all true Baalei Teshuva are accepted.
This lul, or opening of the cage, is represented by the letter hay of Hashem’s name, which during Elul derives from the yud, hay and vav and hay of the last letters in the pasuk from Devarim (6:25), “Utze’edakaH tihiyeH lanU kI” — the final letters of the four words in this pasuk are, respectively, hay, hay, vav, and yud. The first hay represents the secret of the attribute Bina, which is known in the seforim as the world of Teshuva. The opening of the letter hay, which is between its leg and the roof of the letter, hints at the opening of the lul, a space through which a baal teshuva can enter when he wishes to return to Hashem, with repentance and love. Since the seforim explain that the Divine Name formed by the aforementioned pasuk rules over the month of Elul, we thus learn that this month must be an opportune time to do teshuva, to abandon our misdeeds and return.
Yet another factor that indicates the connection between Elul and teshuva is that this is the end of the year, the last month before the new year arrives. On our opening pasuk (Devarim 14:22, see above), Rashi cites the Sifri that is also cited in Gemora Bechoros 53b, which informs us that from the “double language” the pasuk uses — shana shana, meaning, “year by year” — we are meant to learn that we do not separate tithes for the current year using last year’s produce.
The Apta Rav, in Ohev Yisroel, also quotes this teaching of Chazal, and uses it in the following unique manner: A person should not wait to fix and tithe his actions and ways until next year comes, in other words, he is not allowed to use the following year’s tithe, or teshuva, to fix last year’s sins; rather, he should seize the opportunity to dedicate the last month of the year, chodesh Elul, to fix his mistakes and repent for the whole year, so that when the new year arrives on Rosh HaShana, we will be ready and not have to worry that we can no longer "tithe" the previous year’s misdeeds. In this merit, may Hashem bless us with an abundant influx of shefa and blessings to all of Knesses Yisroel, above and below, Amen.
ohev yisroel - toras emes
What does the wicked son ask? What is all this work to you? To you and not for him, and since he excluded himself from the general public he has denied the principle belief in Hashem, and you should knock out his teeth. (Haggadah)
At first glance this makes no sense, for asking what is all this work we call him wicked?! However, the root of the matter is as follows: The statement of our sages is known (Berachos 17b) “The entire world is nourished through my son Chanina and my son Chanina can make due with a measure of carobs from one week to the next.” I shall relate what the Midrash Talpiyos writes (entry for Gideon). This is what it says: “The editor says from here we can see the value and worth of a tzaddik before Hashem. Hashem gave over the world and placed it in his charge and subjugated it to do and fulfill his will.
The reason is because the world was created for the sake of tzaddik and everything else was created to connect and attach to him as our sages said (Berachos 6b). Therefore, the Holy One gave over the entire world to him and placed it in his hands and subjugated it beneath him to fulfill whatever he decrees. If the nations of the world would know this they would crown each tzaddik with a golden crown and fulfill all his needs since they are simply giving him from his own. They would be like servants serving the king with his collected taxes and tributes since whatever a slave acquires is acquired by his master (lit. to who does the slave belong to and to who do his so called belongings belong?) (Megillah 16a). We find that everything is the tzaddik’s and were created for him, and the Holy One gave it all to him as a gift. Whatever the simpletons and ignoramuses eat and drink as they separate themselves from the tzaddik is considered stolen property that they stole from him. This is because if it was in use for the tzaddik by being attached to him then it would not be stolen from him since they would be acting as servants to serve the tzaddik [and to take care of his needs] and servants who serve their master are allowed to eat and drink from their master’s food.” This is the end of the quote.
You see here that if a person believed and it was clear in his heart that the tzaddik connects to Hashem on behalf of all those who are needy among Bnei Yisrael, then even if he himself cannot serve Hashem properly he should attach himself to the tzaddik and give him to benefit from your property and belongings since you yourself are in fact nourished through the tzaddik.
However, there are wicked people in this world who say in the hearts, what do we care about the tzaddik’s righteousness and his avodah?! If he serves Hashem, only he himself benefits from that and only he has an advantage, then again such a person is a denier of the foundations of faith in Creation since the entire purpose of the whole Creation and all of the worlds is really for the tzaddik and the entire world was only created solely for his benefit and to serve him and everything is as branches and garments needed for the tsaddik. Since this wicked person distances himself from the tsaddik, he is a denier and scoffer. And by so saying, his wickedness is revealed since he denies something which is fundamental to Hashem.
This is why it says [in the Haggadah] what does the wicked son say? It means that we can recognize the wicked son based on what he says since he asks ‘what is this avodah and service of Hashem to you?” And the author of the Haggadah explains “to you and not to him,” he sees the service of the tzaddikim as something that pertains to them alone but not to him, since his avodah has no benefit at all to mankind including himself. ‘And therefore, because he excluded himself from the general public,” and this itself singles him out and demonstrates that he has denied a fundamental principle which is the root of all of creation itself, the belief that everything in the world was created for the tzaddik.
This is why it says “and you should break his teeth,” this is because it is actually forbidden for a tzaddik to take pride in himself and to say in his heart that his actions shield and protect the entire world and that he nourishes all of the creations [through his avodah Hashem nourishes them]. This is because to a tzaddik all his actions are miniscule and insignificant in his eyes compared with Hashem’s great kindness which He does for us. Therefore, at this specific time for this specific reason, the strap has been permitted [for use to hit the wicked] to break that wicked man’s teeth. And consequently, the Tanna gave the tzaddik a permit to pride himself before this wicked son. This is why the language used is “veAf atah – and you as well,” you the tzaddik who normally should not hold largely of yourself, and you should normally not say in your heart that your actions give merit to all of Klal Yisrael and that they are all nourished in your merit and that the entire world was only created for your sake. However, against this wicked son he is permitted to take pride in himself and praise himself and to answer him, ‘for this reason Hashem did this for me and took me out of Egypt,” since the entire redemption from Egypt, the Exodus with all its miracles were only for my sake [says the tzaddik]. And all the work and effort that Hashem exerted Himself in creating all of the worlds and all the redemptions, miracles and His strong hand which He did for us was all for my sake [says the tzaddik]. But not for you [to the wicked] “and if he had been there he would not have been redeemed,” and in my merit you were redeemed. (See Ohev Yisroel Toras Emes).
it is sufficient to fulfill avrohom’s attribute of gemilus chassodim
“And I shall make you into a mighty nation and bless you and make your name renowned and you shall be a blessing” (12:2)
Rashi explains that each part of the pasuk refers to the opening berocha of the amida prayer. The first berocha of the Shemone Esrei corresponds to each of the three Avos and concludes with Mogen Avrohom – “Shield of Avrohom”.
“And I shall make you into a mighty nation” – corresponds to “the G-d of Avrohom”.
“And bless you” – corresponds to “the G-d of Yitzchok”.
“And make your name renowned” – corresponds to “the G-d of Yaakov”.
We might have assumed that we would include all the Avos in the berocha’s conclusion, but the pasuk says: “and you shall be a blessing”; we conclude with you [Avrohom] and not with them.
The holy Apta Rav, mechaber of Ohev Yisrael, explained that each of the Avos HaKedoshim exemplified one of the three pillars upon which the world stands (Pirkei AVos 1:2): Torah, Avoda and Gemilus Chassodim – Torah study, service of Hashem, and acts of loving-kindness. Avrohom represents Gemilus Chassodim, since we find him performing acts of loving-kindness, such as having a tent open to all four directions for travelers and guests, running an eishel – an inn, for achila, shesiya and lina – food, water and lodgings, as well as feeding the three guests who came to him after his bris. Yitzchok represents Avoda, since he was offered on the mizbe’ach. Yaakov represents Torah (Bereishis 25:27), a tam who dwelt in tents, which Rashi explains refers to the Yeshiva of Shem and Ever.
We can thus explain the words of our sages (as cited above by Rashi) based on the three pillars that we ascribe to the Avos. Can it be that we conclude with all of them? Must we fulfill all three pillars? We conclude with Avrohom and his corresponding pillar of acts of loving-kindness. This, explains the Apta Rav, means that it is sufficient to fulfill Avrohom’s attribute of Gemilus Chassodim. (Based on the handwritten manuscript of the Maharil of Kolomaya from Tzefas)
it is sufficient to fulfill avrohom's attribute of gemilus chassadim
“And I shall make you into a mighty nation and bless you and make your name renowned and you shall be a blessing” (12:2)
Rashi explains that each part of the pasuk refers to the opening berocha of the amida prayer. The first berocha of the Shemone Esrei corresponds to each of the three Avos and concludes with Mogen Avrohom – “Shield of Avrohom”.
“And I shall make you into a mighty nation” – corresponds to “the G-d of Avrohom”.
“And bless you” – corresponds to “the G-d of Yitzchok”.
“And make your name renowned” – corresponds to “the G-d of Yaakov”.
We might have assumed that we would include all the Avos in the berocha’s conclusion, but the pasuk says: “and you shall be a blessing”; we conclude with you [Avrohom] and not with them.
The holy Apta Rav, mechaber of Ohev Yisrael, explained that each of the Avos HaKedoshim exemplified one of the three pillars upon which the world stands (Pirkei AVos 1:2): Torah, Avoda and Gemilus Chassodim – Torah study, service of Hashem, and acts of loving-kindness. Avrohom represents Gemilus Chassodim, since we find him performing acts of loving-kindness, such as having a tent open to all four directions for travelers and guests, running an eishel – an inn, for achila, shesiya and lina – food, water and lodgings, as well as feeding the three guests who came to him after his bris. Yitzchok represents Avoda, since he was offered on the mizbe’ach. Yaakov represents Torah (Bereishis 25:27), a tam who dwelt in tents, which Rashi explains refers to the Yeshiva of Shem and Ever.
We can thus explain the words of our sages (as cited above by Rashi) based on the three pillars that we ascribe to the Avos. Can it be that we conclude with all of them? Must we fulfill all three pillars? We conclude with Avrohom and his corresponding pillar of acts of loving-kindness. This, explains the Apta Rav, means that it is sufficient to fulfill Avrohom’s attribute of Gemilus Chassodim. (Based on the handwritten manuscript of the Maharil of Kolomaya from Tzefas)
ohev yisrael on shabbos after pesach - shlissel challa
The Apta Rav asks why we use a key to mark the challos on the Shabbos after Pesach, because surely the minhag of our forefathers is Torah!
The pasuk says in Shir HaShirim (5:2), “Open for me, my sister, my beloved.” The Medrash there says that Hashem is asking Knesses Yisrael to open for Him just a small opening, the size of the eye of a needle and He will reciprocate and open for them an opening the size of a large hall. Says the Apta Rav, Knesses Yisrael is compared to a bride, and a woman is sometimes compared to bread, as in Bereishis 39:6 (see Rashi there).
On Pesach all the heavenly gates and the doors of the supernal mind called the Mochin Illo’in are open. After Pesach they are locked once more and it is up to us to open them. This is why we mark the challa on the Shabbos following Pesach with keys, symbolizing that we are making an opening, and asking that Hashem open for us His great treasury and command the heavens above to open for us. Just as Hashem sent our forefathers the mon during the month of Iyar which we bless on this Shabbos, so may He bless us.
In the Likkutim Chadoshim at the end of Ohev Yisrael, the Apta Rav gives us three more reasons for the minhag of baking shlissel challa:
The first reason is that this is the period when Bnei Yisrael stopped eating from the mon and began to eat from the produce of Eretz Yisrael, as it says in Yehoshua 5:11 that after Pesach they began to eat produce and stopped eating mon. Everything has its corresponding gate and we ask Hashem to open for us the gates of parnossa at this time, when we are no longer receiving mon from Heaven. We therefore make the shape of a key on the challos to hint at the fact that we are asking Hashem to open up the gates of parnossa for us.
The second reason for this minhag is that we are now counting the seven weeks of the Omer, which amounts to forty-nine days, alluding to the fiftieth gate of the attribute of Bina. As we proceed from gate to gate, each gate has its key and so we make the shape of a key.
The third reason is based on Shir HaShirim 1:11 where the pasuk says, torei zohov na’aseh loch im nekudos hakosef.
In the Mishkon we find that three precious metals were used (Shemos 25:3): gold, silver and copper. Gold precedes silver. However, in the story of Creation we read (Bereishis 1:3), “And Hashem said, ‘Let there be light,’ and there was light”. This is the light of Avrohom Avinu – the light of chessed (loving-kindness) [alluding to silver], and afterward we learn about the second day, whose attribute is gevura (strength), which hints at gold. Here silver precedes gold. The reason for the change in order is that the world is created through chessed, as it says (Tehillim 89:3) that the world is created through chessed. Therefore chessed, which alludes to silver, precedes gevura, which hints at gold. However, the Mishkon, a microcosm of the entire world, constructed in miniature as a place where Hashem’s presence, the Shechina, would restrict Herself in tzimtzum to dwell therein, represents an act of gevura. Gold therefore precedes silver in its construction.
Gold is vocalized with the vowel pasach in the construct form, as in Shemos 38:24: zehav hetenufa. This is the nekuda of chessed and chochma. Pasach also means an opening or a gateway and alludes to the opening where all manner of chessed comes from. This is what the pasuk in Shir HaShirim alludes to. The Mishkon contains the tzimtzum of torei zohov but it is tempered by the nekudos hakesef, the vowels or nekudos of pasach, which is chessed.
The Shabbos after Pesach is always in the second week of Sefiras HaOmer, which corresponds to the attribute of Gevura. However, it is vowelized with kesef and pasach which is chessed, the gate through which all blessings flow. Since every gate has a key, we make the shape of a key on the challos.
the greatest shabbos of the whole year
In the Ohev Yisroel by the Apta Rav as well as in other holy seforim they teach us that Shabbos Chazon is in fact the highest and loftiest Shabbos of the whole entire year, greater than all the other Shabbosos!
Perhaps we can explain this based on what the holy seforim say regarding the Shabbos before Pesach which is named Shabbos haGadol - because Pesach is a time of great awakening down here below for the Jewish people when we left Egypt and escaped from the fiftieth gate of impurity and entered the fifty gates of kedusha and holiness. And since the Zohar teaches that all the blessings depend on Shabbos, worldly material berachah as well as supernal spiritual blessings, we find that Shabbos is the source for the bounty of all blessings and it itself is the source of the influx of blessings for Pesach and therefore we name that preceding Shabbos before Pesach as Shabbos haGadol which is the source of Pesach's blessings.
And so we can say regarding the Shabbos that precedes Tisha B'Av where the early sources teach us that when Moshiach arrives Tisha B'Av will be transformed into a holiday and will be a YomTov like Pesach, as it says in the Navi Michah 7:15 - "as in the days of the Exodus from the land of Egypt I shall show you wonders," and surely we will have then a great light as is explained in the Midrash that we will be able to see from one end of the world to the other, as the Navi says in Yeshaya 11:9 "and the entire land will be filled with the knowledge of Hashem," and since we anticipate the coming redemption in these days, especially on Tisha B'Av which is an auspicious time for being remembered and redeemed, as Chazal say in Midrash Eichah 1:27 that Moshiach was born on Tisha B'Av and that is why we call that Shabbos Chazon which means a prophetic vision - and the shefa and influx that vision has already been already fulfilled; since Moshiach shall arrive to enlighten us with the hidden light so that it will illuminate for us and we can see from one end of the world to the other, and on that Shabbos this vision has already been seen and sent and this is why it is named Shabbos Chazon, therefore it is a great and lofty Shabbos more so than all the other Shabbosos that year because it shines with the light of geulah and redemption.
Based on this we can explain the Zohar - they asked Rabbi Shimon where is the geulah hinted at in the Torah? Rabbi Shimon answered that wherever the greatest hester panim is, wherever Hashem seems most hidden that is where the geulah and redemption are hinted at.
Perhaps, suggests Rav Mordechai, that we can say that this also refers to Tisha B'Av which is the greatest day of hester Panim when Hashem seems most hidden for the entire year, it is such a dark day that are eyes are dimmed and darkened and we mourn the destruction of churban bais hamikdash, and specifically on this very day that appears to us so dark and dim, the light of the geulah is shining, as Chazal say that Moshiach himself is born on that day and further in Taanis 30b Chazal say that whoever mourns over the bais hamikdash destruction will merit to see its happy joyful rebuilding and rededication, and the commentators paid special attention to the fact that Chazal said that he will merit to see it - in the present tense which seems to indicate that we will see it immanently. So furthermore based on what we explained we can say that by mourning and paining ourselves over the destruction while anticipating for the coming redemption means that we merit immediately that on that day the geulah shines and now during these days when we pain ourselves waiting and anticipating for the coming redemption the time is auspicious as a segulah that we merit it, and then when the geulah arrives Tisha B'Av will be a great day that has been transformed from sadness and mourning into a day of happiness and rejoicing and so may we all merit that day when the Divine knowledge of Hashem fills the entire world with great light and Hashem should help and aid us all that we merit the right preparation before the coming of that great and awesome day, when the honor and glory of Heaven is revealed, in all its full splendor speedily in our days Amen.