Rav Zev Wolf Tenenbaum zt"l
הרב זאב וואלף בן צבי טענענבוים זצ"ל
Elul 1 , 5633 / Elul 2 , 5633
Rav Zev Wolf Tenenbaum zt"l
Rav Zev Wolf, the son of Rav Tzvi, was born in Badala. He spent nine years as a talmid of Rav Amram Chasida, and taught Torah in Sendra for 27 years. He was appointed Av Beis Din of Verpelet in 5607 תר"ז. Rav Zev Wolf was renowned as a gaon and a tzaddik as well as a beautiful orator. He authored at least four volumes of immense value: Rechovos HaNahar on the Torah, Palgei Mayim (drashos), Kirya Ne’emana (drashos), and Ayeles HaShachar on Megillas Esther.
He married the daughter of Rav Shraga Feibish Frenkel, Av Beis Din of Ruska. Rav Shraga Feibish was descended from the famed Baruch Teomim family, whose members included the author of Baruch Taam of Leipnik. Rav Zev Wolf’s two sons were also tzaddikim: Rav Shraga Tzvi (yahrzeit 4 Adar), Av Beis Din of Tshata and author of Neta Sorek, and Rav Yaakov (yahrzeit 28 Kislev), Av Beis Din of Potnack and author of Naharei Shemen Afarsemon.
Rav Zev Wolf passed away on 2 Elul in the year 5633 תרל"ג
Divrei Torah of Rav Zev Wolf Tenenbaum zt"l
why did yaakov only kiss menashe and ephraim
“And Yisroel’s eyes grew heavy with old age, and he was blind and unable to see, and therefore they brought [Menashe and Ephraim] before him and he kissed and hugged them.” (Bereishis 48:10)
Why did Yaakov kiss only Menashe and Ephraim, and not any of his other children or family members? We can answer this question in light of the Sages’ statement, “All kisses refer to prayers except three types: a kiss of greatness, a kiss of separation, and a kiss of perakim” (Shir HaShirim Rabba, chapter 5).
A kiss of greatness is like the kiss Shmuel bestowed on Shaul after anointing him as king. This kiss is given by a prophet and bestows a spirit of sanctity and purity. In the verse above, Yaakov is raising the station of his grandsons Menashe and Ephraim and giving them the status of tribal leaders. Therefore, he gives a kiss of greatness only to them, since his other children and grandchildren were not uplifted or made greater at this time. Even Yehuda, whom Yaakov blessed to be a leader, was not actually raised in station. Only Ephraim and Menashe became counted among the tribes, and so received this kiss of greatness.
(Rechovos HaNahar, Parshas Vayechi)
the twelve tribes
WHY DO THE TWELVE TRIBES LIVE SEPARATELY AND NOT ALL TOGETHER?
Hashem commanded each tribe to take a separate portion of land from Eretz Yisroel, rather than dwelling all together like the members of other nations, whose families reside side-by-side and are not considered in any way distinct from one another. What is the reason for this?
Each tribe has a separate nature – a particular, unique way of doing things. If all the tribes would live together, they would never agree on anything, since they would each want to establish laws and policies according to their different natures. Eventually, since children follow their family’s tendencies, this conflict would lead to a great lack of national unity. However, when each tribe has its own boundaries and lands, there can be peace among them, and they will agree upon whatever actions, decrees and policies they wish to establish among the cities they govern.
(Rechovos HaNahar, beginning of Parshas Bamidbar)
on idolatory and teshuva
Arrogance and false pride can lead to idolatry, as it says, “The wicked are arrogant; they do not seek G-d when they decide their actions” (Tehillim 10:4). Chazal even say explicitly (Sotah 5) that whoever is vain and haughty is considered as if he worshipped idols.
On the other end of the spectrum, idolatry can also grow from a sense of false humility – a person who lacks self-esteem and feels small and worthless in his own eyes. This sort of person feels that he is lowlier than any being or animal, that he needs to sustain himself by sweat and toil, and that he, more than anyone else alive, is doomed to suffer whatever problems fate throws his way. People who feel this way believe that life is worthless, and that man is unworthy of Hashem’s Divine guidance and care. The belief that man is undeserving of Hashem’s individual attention leads to a willingness to access intermediaries – precisely the mistake of those who forged the Golden Calf.
We must remember that, although the physical body is lowly, the human spirit is more precious than that of any other creature. The mitzvah of the red heifer, which atones for the sin of the Golden Calf, exemplifies how completely we must remove every vestige of idolatry from within ourselves. We must cast a cedar – a tall, mighty tree – into the burning ashes of the heifer, reminding us to crush vanity and arrogance. Yet we are also commanded to throw a lowly hyssop bush, symbolizing false humility, into the fire. We must destroy any false sense of worthlessness and remember at all times that our lives have innate value.
The details of the red heifer offering teach us a valuable lesson in mussar. Whoever brings a sacrificial offering, or sits and fasts to atone for a sin, must remember that these acts alone do not suffice. Rather, one must regret his past actions and misdeeds and remove all the causes that brought him to this state of transgression.
(Rechovos HaNahar, Parshas Chukas)
two cities named shushan
“There was a Jewish man in Shushan, the capital city, named Mordechai, the son of Yair, the son of Shimi, the son of Kish, a Benjaminite” (Esther 2:5).
Why does the verse describe Mordechai as a Jewish man living in Shushan, the capital city? Was he the only Jew residing there? That doesn’t seem likely, since the Midrash (Yalkut Shimoni on the verse ba-laila ha-hu) tells us that some 18,500 Jews attended the feast of Achashverosh.
The answer also cannot be that he was singled out because he raised Esther, because then the verse should have stated, “There was a man,” instead of “There was a Jewish man.” By counting him as one man from among many it would be singling him out. . .
Rather, it seems that there were two cities named Shushan. The capital city of Shushan was a royal province where the king himself resided. However, the city bordering this capital city was also named Shushan, and it was home to many Jews– as opposed to the capital city of Shushan where only one Jew, Mordechai, resided, since he was one of the king’s officers and a government official. (Ayeles HaShachar)