The Saintly Holy Tzaddik Tiferes Shlomoh Of Radmosk - Rabbi David Abecasis by Zohar Society Edware

HE SAIN

HOL

ADDIK

IFERES SHLOMOH OF RADMOSK

RABBI DA

ID ABECASIS

History & Location of Radomsko Location Radomsko, known in Yidish as Radomsk, is a town in central Poland located on the Radomka River (from which it takes its name) in the southern part of the province of Lodz since 1999 having previously been in the province of Piotrkรณw Trybunalski (1975-1998). Radomsko covers an area of 51sq. kilometers and is located 38 kilometres NNE of Czestochowa.

Population In 1921 the population of Radomsko was 18,732 including 7,774 Jews. In 1935 there were 12,371 Jews living in Radomsko constituting 55% percent of the city's population. The current population of Radomsko is 52,000 with few if any Jews.

History Radomsko is one of the oldest cities in Poland with a settlement recorded as early as the 11th and 12th centuries. The first official document in which the new Radomsko settlement is mentioned is dated 1243, but according to the Radomsk

Yizkor Book, the city can trace its founding to1266 when the Sieradz Duke, Leshik the Black, issued a document granting privileges to the inhabitants. In 1643, the Polish King Wladyslaw IV granted the town the "privilege" of excluding Jews (Privilegium de non Tolerandis Judaeis) and Jews were forbidden residence in the city. This "privilege" remained in effect until 1862 and included the period in which Radomsk was under the jurisdiction of Czarist Russia as a result of the partition of Poland at the end of the 18th century. During their exclusion from Radomsk, the Jews lived in the nearby village of Bugaj where they built a synagogue, a ritual bath and had their own rabbi. The Bugaj Jews who carried out commercial activities in Radomsk were required to leave the town in the evening. The village of Bugaj was annexed by the city of Radomsk at the beginning of the 19th century at which time a Synagogue Committee was organized. The committee was the first Jewish institution in Radomsk. The first rabbi of the Radomsk kehila (community) was appointed in 1834 and a synagogue was built. (The Great Synagogue was finished at the end of the 19th century.) The Radomsko hasidic dynasty was founded in 1843 and a hasidic court was established. With the opening of the Vienna-

Warsaw railroad in 1846, the community experienced rapid development. Carpentry, weaving, and the timber and grain trades were the principle occupations of the Jews of Radomsk. Factories, hotels, and restaurants established by the more well-to-do Jews employed around 500 Jews. With Polish independence in 1919, the number of Jewish workers in furniture and metal goods factories and in printing plants doubled. The city council elected in 1926 had eight Jewish members out of a total of 24. A Jewish high school opened in 1916 and there were two government elementary schools.

Holocaust Radomsko was bombed by Germany for the first time on September 2nd, 1939, one day after the German invasion of Poland. The next day, on September 3rd, 1939, the German army entered the city and immediately started its campaign of terror against the Jewish population. A closed ghetto was established in Radomsko by a decree issued on December 20th, 1939. All of the Jews from the surrounding districts were "concentrated" within the ghetto. In 1942, from October 9th to 12th, the Nazis carried out an Aktion during which almost the

entire remaining Jewish population was deported to Treblinka death camp and murdered.

Synagogue In front of the four-story structure was a tablet with the Ten Commandments in gilded letters. The magnificent doors were furnished with windows on which were drawings of lions. The door led to a long and wide corridor, through two other doors into the synagogue. In the centre of the synagogue stood a high reading desk. On the ceiling hung beautiful chandeliers. Still other chandeliers hung down from the ceiling which was painted in the form of a blue sky with stars. On one side was a painting of night, the moon and the stars, on the other side a painting of the sun and the zodiac. In every chandelier there were a lot of smooth glass sparkling lights and when the lights were lit, one got the impression of finding themselves in another world. In addition, the factory windows threw light on the shul.

Cemetery The cemetery, which is listed as an historic landmark, is located at Swierczewskiego Street 196, formerly known as Przedborska Street. There is a caretaker living in a house on the grounds of the

cemetery who has the keys to unlock the gates of the masonry wall which surrounds the cemetery. There are over one thousand tombstones, the earliest dating from 1816. The ohel (tomb) of the Radomsker Rebbes is still visited by many Hasidim. The site of a memorial to the Jewish martyrs of Radomsko who were deported to Treblinka or who were victims of mass executions is in a clear area and is fairly well maintained.

The Rebbe of Radomsk Rabbi Shelomo Ha-Cohen Rabinowicz (also spelled Rabinowitz, Rabinowich, and Rabinovitch) (1801 – 16 March 1866) was the first Rebbe of the Radomsk Hasidic dynasty and one of the great Hasidic masters of 19th-century Poland. He is known as the Tiferes Shelomo after the title of his sefer, which is considered a classic in Hasidic teachings.

Early life The Rebbe’s year of birth is variously cited as 1795, 1796, 1800, 1801, or 1803. He was born in Włoszczowa, Poland to Rabbi Dov Zvi Hacohen and the Tzaddekes Frumet. He was named Shelomo after his great grandfather, on his mother’s side, Rabbi Shelomo of Finchov author of the books “Beis Shelomo” and “Yikhal Shelomo”. The Rebbe’s father R’Dov Zvi did not serve as a rabbi, he was a businessman. He was a God fearing man and he was a hosid of the Chozeh of Lublin and of the Yehudi Hakadosh of Pashischa. R’Dov Zvi’s father was Rabbi Aryeh Leib Hacohen Av Beis Din (head of rabbinical court) of Sodeh

Chodash the son of Rabbi Elozar Av Beis Din of Wodislao. Like most of the Jews of Poland, Rabbi Shelomo was called by his first name and patronymic; his children were the first to begin using the surname Rabinowicz. He was a descendant of Rabbi Nathan Nata Shapira (1585 – 1633), a leading Polish Kabbalist and author of Megaleh Amukos. From a very young age Shelomo showed signs of greatness, exceptional competence and sharp mental abilities. When the Chozeh of Lublin saw Shelomo as a child he said to his father “watch this child very carefully for in time he will become a great luminary”. Similarly the “Yehudi Hakadosh”, accompanied by Rabbi Yechezkel of Kuzmir, was once visiting the town of Włoszczowa, and the people of the town came out to welcome the Tzaddik. As is customary all the children came out to see the Rebbe. As he walked in the street followed by a large crowd of his followers, he saw a child in the distance. He pointed at the child and asked his assistant to bring him over. It was Shelomoh, the Rebbe held him in his arms and took great interest in him and showed him much affection, and asked who his father is. Shelomoh replied his father was R’Dov Zevi Hirchele of Włoszczowa. The Rebbe

sent for his father and said to him take the child and watch over him and guard him with extra care and marry him as early as possible. The crowd present were surprised that the “Yehudi Hakadosh” took such interest in a child he did not know. It was obvious to all who were present at the time that their holy Rebbe saw something special in Shelomo that he is destined to become a great person in Israel. On another occasion the Yehudi Hakadosh spent the holy Shabbos in Włoszczowa. As was the custom then on erev Shabbos Kodesh men would gather in the Beis Hamedrash with their children to sing Shir Hashirim. R’Dov Tzvi sat in his place by the Mizrach wall near the Aron Kodesh with his child Shelomoh. Little Shelomoh sung Shir Hashirim with his pleasant beautiful voice, even as a child. The Yehudi Hakadosh came into the Beis Hamedrash and went to sit by the eastern wall. As he passed little Shelomoh and heard his singing he paused to listen for a few moments. He then said when this child says Shir Hashirim it is as if King Solomon was saying it. He then bent over and kissed little Shelomoh on his forehead. All present who heard the Rebbe were amazed. When Rabbi Shelomoh was older he said he recalled the moment when the Yehudi Hakadosh kissed him on his head

on the place where one puts on Tephilin. He recalled that the kiss gave him a burning like sensation on his brain until he was thirteen years old and then he put on Tephilin on that spot. Then he realised that the kiss was like putting on Tephilin which is a wonder. As a young man Rabbi Shelomo studied at his local Yeshivah in WĹ&#x201A;oszczowa under Rabbi Aryeh Leibush and Rabbi Reuben the Av Beis Din. When he was older his father sent him to study in the yeshiva in PiotrkĂłw Trybunalski, under Rabbi Abraham Zevi author of the responsa Berit Avraham (1819). He also learnt from Rabbi Moshe Aaron the Av Beis Din of Kutna. From a young age he was regarded as a prodigy. By his bar mitzvah he knew the entire Urim Vetumim of Rabbi Yonatan Eibeshutz by heart and was well versed on the Shelah Hakadosh. He composed his own chidushim (novel Torah thoughts), he wrote a large commentary on the Gemora Ketubot and another on Gemora Avoda Zara, and another on the rules of Chazakah. Unfortunately these works have been lost. Late at night, he would study Kabbalah texts. Later he became a talmid (pupil) of Rabbi Meir of Apta, who was in turn a disciple of the Chozeh of Lublin. He became a Hasid of Rabbi Meir of Apta,

Rabbi Fishele of Strikov, and Rabbi Yeshaya of Przedborz. He also travelled to the Modzitzer Rebbe, Rabbi Yechezkel of Kuzmir, Rabbi Bear of Rodoshitz and Rabbi Chaim Halberstam of Sanz. Though he was born 14 years after the death of Rebbe Elimelech of Lizhensk, he also considered himself a disciple of the latter. Rabbi Shelomoh would travel to Lizhensk for the yahrhzeit of the Rebbe Reb Elimelekh. Since as a Kohen he was not allowed to come in contact with graves, he had a wall built around the area so that he could pray near the cemetery, in front of the holy grave, and there he studied and prayed. The peasant to whom this spot belonged, treated this as an honour, that his field were blessed by such a pious and godly man, for whom he had great respect and he did not work this field or plant it. Several nut trees grew out of this spot. Tiferes Shlomoh would study and pray under their shadows. The trees were very fruitful and the peasant had income from them for the whole year. He was very passionate and strongly believed in the need to be closely attached to the Tzaddikim of his generation. He did this with great self sacrifice, on most occasions he did not travel by horse drawn wagon, instead he walked great distances. He went on foot from WĹ&#x201A;oszczowa to Apta (Opatow), a

distance of 116 kilometres which can take approximately 24 hour to walk. He also walked regularly from Włoszczowa to Przedborz, which is a good seven hour walk. On his travels he used to pass the village of Redlyn and was always hosted by a particular family there. Rabbi Shelomoh was very grateful to this family for their hospitality and blessed them that they should never have a fire in their house. On one occasion the village suffered a severe fire, burning all houses in the village except for the house of his host. In fact there were fires in the village at different times and his host’s house was never affected. This was obviously a miracle because of the Rebbe’s blessing. Once he was walking to see his Rabbi Meir Halevy Rottenberg, author of Or Lashamayim, in Apta (Opatow). He set of in the month of Kislev to be with the Rebbe for Hanukah. The journey is 116 kilometres which would take two days with an overnight stop. Bearing in mind it was winter and it was snowing, it was a harrowing journey. He got to a large forest outside the town of Apta and by then he was so exhausted that he had no energy to walk any further. He turned away from the road and went to sit down under the trees in the forest, at this point he felt faint and could not move his legs or arms. The sun had set and it was getting very dark, it was

snowing and it was freezing cold. He realized that he was in mortal danger to spend the night out in the forest. He felt weaker and weaker until he could barely call out for help. Even if he could yell there was no one around to hear. He burst out crying and turned his heart to heaven and prayed: Master of the universe redeem me, “rescue me from the mire so that I will not sink” (Tehilim 69:15), “Save me, O God, for the waters have reached until the soul” (Tehilim 69:2). As he prayed from the depth of his heart he suddenly heard a wagon coming along. His pain grew worse when he realised he did not have the energy to cry for help and be heard. As the wagon drew closer it came to a stop near where he was lying. There were two Polish men in the wagon and one of them called out - who is over there, it must be a robber? Rabbi Shelomoh managed to gather enough strength and replied – it’s me! The wagon driver asked - who is me, and what are you doing in the forest at night? You must be a robber! Rabbi Shelomoh replied - I am too weak. Then the wagon driver asked - where do you want to go? He replied - I want to go to Apta. The wagon driver said come and sit in the wagon we will take you there. Rabbi Shelomoh said- I am too weak to walk. Then one of the men lifted Rabbi Shelomoh on his

shoulder and took him to the wagon. The wagon was carrying straw and he was placed on top of the straw where he was able to lie down comfortably and he fell into a deep sleep. The next thing he knew was when the wagon driver came to wake him up and told him - we have arrived in Apta. Rabbi Shelomoh woke up and was surprised to see that the wagon had stopped right outside the inn where he usually stays. He quickly got up, took his bag and asked the wagon driver how much he owed him for the lift. They said it was six Grosh. He asked the driver to wait a minute whilst he went inside the inn to change his money. He ran inside and quickly came out to pay them but the wagon had gone. He looked in all directions and there was no sign of a wagon, no one saw or heard it. He was astonished that suddenly they vanished. He then realised that the mystery of the wagon that appeared out of nowhere at night and stopped exactly where he had collapsed, brought him to the correct inn without instructions and their sudden disappearance afterwards, was no ordinary event. This was Eliyahu Hanovi who came to save his life. This was not the only experience with Eliyahu Hanavi. In an earlier occasion at the age of 28 years, Rabbi Shelomoh went from WĹ&#x201A;oszczowa to see another of his teachers and mentors Rabbi

Yeshayah Halevy Welfried of Przedborz. When he arrived he was told that Rabbi Yeshayah was very weak, he was ill in bed and no one was allowed in to see him. He had no alternative but to pray all his prayers on that Shabbos in the local shul. Late that afternoon after Mincha the Rebbe’s assistant came to shul looking for Rabbi Shelomoh to invite him for Shalosh seudos to sing Zemiros. Rabbi Shelomoh was already renowned for his powerful voice and pleasant singing. As the Rebbe was ill there were only three other guests. One of the guests reckoned himself as a master singer and took the lead singing during shalosh seudos and did not allow Rabbi Shelomoh to do a single piece. The Rebbe Yeshayah did not say a word as he lied in bed. When Shabbos was out the Rebbe strengthened himself and sat up on his bed to recite Havdolah. After Havdolah they prayed Maariv and then Rabbi Yeshayah turned to Rabbi Shelomoh and said you have not sung anything during Shalosh seudos please sing now “Hamavdil”. Rabbi Shelomoh complied with the request and with his sweet and powerful voice he inspired all and revived the Rebbe. When he finished singing the Rebbe said to them “look please, I have just put my hand in the pocket of my gown and found this silver coin. I am

amazed, where did this coin come from into my Shabbos gown. In case you think I forgot it there from before Shabbos and I have been carrying it all day Shabbos. This is not possible, because since we finished learning all the laws of Shabbos in the Shulchan Aruch with all the commentaries we have never had any accident that caused us to desecrate the Shabbos inadvertently, God forbid. We have therefore not forgotten the coin in our pocket from before Shabbos. The question remains how did this coin come into my pocket? The only possible answer is that Eliyahu Hanovi came and placed it there in order that I should give it to Rabbi Shelomoh to thank him for singing “Hamavdil”. The Rebbe gave the coin from Eliyahu Hanovi to Rabbi Shelomoh, and everyone was amazed at what had happened. Rabbi Yeshayah then said “only someone who keeps his Bris holy is able to sing in this inspirational way”.

Move to Radomsk Rabbi Shelomo married Gitele, the daughter of Rav Shemuel, a pious woman who fasted every Monday and Thursday. She lived to the age of 92. It is told that Gitele once became ill, during the lifetime of the Tiferes Shlomoh. He prayed for her health and

said thus, “G-d in heaven, so many nobles have large estates and you leave them alone. I have only a small Gitele, so leave her alone.” With that prayer, the Tiferes Shlomoh obtained for his wife long life, and from then on she did not get sick. A generation of Rabbis and Rebbes in Poland came from this pious woman. After his marriage, he studied in the Beth Midrash in Włoszczowa while his wife ran a small store to support them. The store was not successful, however, and for this reason, when Rabbi Shlomoh was offered the position of Rav of the small Polish town of Radomsko (Radomsk), his Rebbe, Rabbi Bear of Rodoshitz, advised him to accept. Rabbi Shlomoh became Rav of Radomsk in 1834 when he was in his early thirties. His weekly salary was 15 Polish gulden (2 rubbles and 25 kopeks), an apartment, and an etrog for Sukkot. Later his salary increased to 6 rubbles per week, and his wife was allowed to run her own business. Some of the first Takanos (halachik decisions) he made in Radomsk include the following three: - (1) he forbade the force feeding of geese and eating geese that were forced fed. (2) he forbade boiling water on Shabbos by a non Jew. Instead he organised a big communal urn in which the water was boiled before Shabbos and then kept hot with

hot stones and coals that maintained the heat for most of the Shabbos. This enabled the community to have hot drinks on Shabbos. (3) He facilitated that men should be able to go to a warm Mikveh on Shabbos morning. He did so by having water heated up on Erev Shabbos and adding it to the Mikveh in the permitted way. The Mikveh was then covered with wooden planks to preserve the heat till the morning. To the Rebbe this was a very holy thing to do on Shabbos morning. Besides the fact that the Mikveh purifies, the warm Mikveh is a Segulah for parnosa (this he said in the name of Rabbi Yechezkel of Kuzmir. See also the book Niflaos Htiferet Shelomo notes 41-45). Other Takanos that he established in the city of Radomsk was the prohibition of baking thick Matzos for Pessac. The reason for this was in case the flour does not mix properly and possibly the middle may not bake sufficiently. Under his leadership, the Jewish community of Radomsk grew in prestige and population. Rabbi Shlomoh founded the Radomsk Hasidic dynasty in 1843. When Rabbi Moshe Biderman of Lelov moved to Jerusalem in 1850 and instructed his Hasidim to follow Rabbi Shlomoh of Radomsk, the latter's influence as a Rebbe grew significantly. His striking personality, his enthusiastic way of

praying, and his witty sayings attracted to him thousands of Hasidim and Radomsk grew into a major centre of Hasidut, the third largest in Poland after Ger and Alexander. Radomsk, the old Polish shtetl, which for the last hundred years played a significant role in the spiritual life of the majority of Polish Jews, would not be known at all. It would not even be on a map, if would not have been for the popularity of the "Tiferes Shlomoh." The masses revered their Rebbe for his lofty prayers, beautiful singing voice, and benevolence towards their needs; he was also renowned as a miracle worker. While the more scholarly Hasidim admired his profound discourses in Halakha and Kabbalah. Rabbi Shlomoh was a master at interpreting Torah verses through gematria and Hebrew letter permutations. For a long time, Rabbi Shlomoh was against the idea that he become a Rebbe and take payment for his advice. In his great modesty, he was afraid to take the responsibility of a leader. However, the Kehilah would not give up and the more he drove people from him, the more they would come to him, until he had to bend to the will of the common people. Thousands of people would besiege his Beis-Midresh in Radomsk, seeking his help. Although the Tiferes Shlomoh would be very angry

and often even would push the crowd from him and scream, the crowd would rush to his doors. His screaming was taken as a remedy for the evil decrees, which hung over their heads and they were helped. Among his Hasidim were the hosid philosopher Aaron Marcus Verus and the physician Rav Chaim David Bernard of Piotrków. The latter one Rav Chaim David was known as a learned and holy pious man who had been a pupil of the Chozeh of Lublin. In fact many in Piotrków wanted to appoint him as their Rebbe in Piotrków. Before accepting the position he said he would travel to Radomsk to consult with Rabbi Shlomoh. When he came to the house of the Tiferes Shlomoh as he walked through the door Rabbi Shlomoh told him a story from the book “Sefer Hayashar”. The story related to Moshe Rabbenu who run away from Egypt and lived in Kush for forty years with a Kushite woman whom he never touched. This is a strange story, said Rabbi Shlomoh that Moshe Rabbenu should live in Kush, would he do such a thing! But you honourable torah scholar, should know the answer is that in Egypt they wanted to make him into a Rebbe and he therefore run away from there to the land of Kush. For it is far better to live in Kush with a Kushite woman at a distance and not to become a Rebbe.

Rav Chaim David was astounded and shaken when he heard such a strange story. How did Rabbi Shlomoh know what he was coming to ask? It was obvious that he had “ruach hakodesh” (Divine inspiration). Rav Chaim David understood the message in the story and he never asked the question he came for. Since then he became a regular follower of Rabbi Shlomoh and travelled to see him regularly. The elders of Piotrków asked Rav Chaim David why did he travel to Radomsk and how could he accept another Rebbe after having been closely attached to the Chozeh of Lublin for many years? Rav Chaim David answered them that the Chozeh of Lublin taught him that a true Tzaddik faithfully keeps the holy covenant of the Bris. There are certain signs that indicate this and I have seen them all in the Tzaddik of Radomsk. And furthermore he said to them, you should also know, that Rabbi Shlomoh has the soul of the Tana Rabbi Akiva, and he has the wisdom of King Solomon, and he also as an aspect of Yosef the Tzaddik. Since I have seen all these qualities in the Tzaddik of Radomsk how can I not travel to him! Even as he served as a Rebbe to thousands, Rabbi Shlomoh paid special attention to the needs of the Jews of Radomsk proper. When local Jews were

conscripted by the Czar's army, It was necessary to redeem Jews from Czarist Russian military conscription. He went house to house with Reb Tuvia, his assistant, to collect the money for redeeming the â&#x20AC;&#x153;prisoners.â&#x20AC;? During the winter, he again collected donations for wood for the poor; for Passover - flour for matzos for the poor; and in an emergency for the poor, for the sick, etc. It is told in the Hasidic storybook about the quarrel that he had with the Radomsker official paid to arrange exclusions from army conscription to whom Tiferet Shlomoh himself went to discuss a donation for the ransoming of soldiers. The official did not want to give [up as many soldiers] as the Rebbe asked him to, and therefore [the official] did not want to take the money. The official argued with the Tiferet Shlomoh and said he would denounce him to the authorities, because he was freeing Jews from the military. A short time later, because the Jews boycotted him, the official who was a very rich man [lost the privilege of taking the money]. He became a common beggar. The Rebbe did not want in any case to forgive the threat of denunciation. Whilst the threat of conscription to Czarist Russian military was a serious problem the community was also caught in the middle of Polish uprisings against

Russian and Prussian occupations. In the time of the Polish rebellion, in 1863, the Jews found themselves between two fires. On one such occasion the Polish rebel militia occupied the local estate of the Jewish owner in Plawno, a local businessman. The owner was captured and accused of treason for refusing to supply them with wheat and oil. He was going to be judged for an offence that was punishable with capital punishment. This created a great turmoil in the community, and the victim’s wife and family went to see Rabbi Shlomoh in Radomsk. The Rebbe told them “Do not to worry it will all come to money and the money will not be lost". He advised them to go and see the leader of the rebels. The children of the estate owner took the advice of the Rebbe and they went to see the leader of the rebels who welcomed them very nicely. They pleaded with him to release the prisoner who was innocent. The rebel leader told them that the prisoner is guilty for refusing to supply them with wheat and oil. However if they paid thirty thousand gold coins he would set him free. The family paid the ransom and the prisoner was released as a free man. The lord, who managed the group of rebels, was aware that the Radomsker “prophet,” whom he knew well and was often reminded of by his Jewish lessee, had told them to

give the money. The lord did not give the money to the revolutionary committee, but he placed it in an envelope and sealed it. He wrote on the envelope from whom and how much he had and hid it in his home. The family were very excited that their father was freed and they went to tell the Rebbe that his blessing was fulfilled. The Rebbe asked them how he was freed. They replied that they had to pay a ransom of thirty thousand gold coins. When the Rebbe heard this he was astonished and he said to the them: Is it possible that they took from you such a vast sum of money? No, no, take note of what I am telling you this money will not be lost, it will be returned to you! When they heard this they were amazed, how could this be possible. It is well known that whatever the rebels take will never be returned. However the Rebbe said this and no one would dare contradict him. A long time passed and the incident was almost forgotten. The rebels were eventually defeated and the government forces took all their spoils. The lord's house was attacked by General Bremzen, who operated in the other area with General Wagner's Cossacks. The envelope with the money and the inscription was found during a search of the lord's house. General Bremzen ordered that the Jewish

estate owner from Plawno, whose name appeared on the envelope, be brought to him. The general listened to the whole story about the money and not wanting to upset the Rebbe, about whom he had heard a great deal, freed the rich man from Plawno and gave him back all of the money. The family then remembered the Rebbes promise and they were shocked and amazed. They went to tell the Rebbe what a miracle had happened and how his promise was fulfilled. The Rebbe would not listen to them and told them off saying I do not want to hear about miracles and wonders attributed to me. It was Rabbi Shelomoh’s way always to bless Am Yisroel with good blessings for salvation, good health, children and prosperity. He said it was the duty of Tzaddikim to draw down material blessings for the people’s need. It became well known that his blessings for prosperity were very effective. In fact Rabbi Chaim of Tzanz said at the time that the keys to sustenance were handed from heaven to Rabbi Shlomoh. This became one of his primary occupations, ensuring the wellbeing and prosperity of the community. He cared for all even if they were not observant Jews as the following incident indicates. He was regularly given the “office of the sandek” (holding

the baby during circumcision) at every Bris in the city. It was told that a non-observant Jew once came to honour him and offered him to be sandek at his baby’s Bris. The Rebbe's household did not want him to accept. The rabbi answered, “This man does all bad deeds by himself. The first opportunity he has to perform a mitzvah, he brings it to me. Can I refuse to perform a mitzvah? Obviously not. But I am willing to refund to him his payment to me if he promises to improve his behaviour or tries to observe more mitzvos!” He spoke out often on the challenges facing the Jewish people of his day, including assimilation. He even involved himself in the fashion of the women's world and struggled against it with all of his energy. He proclaimed a ban on the style of “hooped skirts,” which appeared in 1862, that Jewish women should not wear them. When a certain rich woman in Radomsk, not paying attention to the Rebbe's ban, presumed to appear in the street in a “hooped skirt,” she lacked for no distress. The Tiferet Shlomoh placed a real curse on her and it did come true. Her children, Heaven preserve us, died the same year. The Rebbe had a beautiful singing voice and was renowned as a chazzan and composer of Hasidic

music. His prayers were infused with both great emotion and great joy. He composed and sang new nigunim (melodies) each year for the Yomim Noraim and Yomim Tovim. He also had a practice of visiting a different tzadik every Shavuos. On one such occasion, he visited the Tzaddik of Kuzmir, Rabbi Yechezkel, and was asked to lead the Akdamut piyyut. The Rebbe requested the accompaniment of 80 singers, and the resulting choir, with his voice soaring over all, had a powerful effect. The Rebbe used his soul-stirring nigunim to rouse his Hasidim to great fervour on Shabbos and Yom Tovim. He sent money to one of his Hasidim in Safed, Israel so that the latter would organize a Radomsker Shalosh Seudos meal every Shabbos at which his nigunim would be sung.

Interactions With Other Tzaddikim The Chidushey Harim Rabbi Shlomoh had a very close relationship with the Rebbe of Gur the Chidushey Harim. Whenever he went to Warsaw he would visit the Gerer Rebbe the Chidushey Harim. Reb Mendel Landberg, sonin-law of Rabbi Avraham Yissachar Dov, the Chesed LeAvraham, successor to the Tiferet Shlomoh, relates that on one such occasion the

Gerrer Rebbe went to the Tiferet Shlomoh. When they were together they asked everyone present to leave so that they could talk privately. Reb Mendel Landberg managed to hide unnoticed in order to overhear their conversation. He heard that the Gerrer Rebbe gave to the Tiferet Shlomoh a “Kevitel” and money for a “pidyon nefesh” for his sick daughter. It was two days before Sukos and the Chidushey Hrim feared the worst that his daughter may pass away on Yom Tov. This would inevitably mar the occasion causing anguish and sadness on the Yom Tov. He therefore asked the Tiferet Shlomoh to bless him that the Yom Tov should not be disturbed. The Tiferet Shlomoh accepted the “Kevitel” but refused to take the money for the “Pidyon Nefesh”, and went into deep thought. The Chidushey Harim pressed him for his blessing. The Tiferet Shlomoh answered and said: I guarantee your honour that your Yom Tov will not be disturbed! And so it was, the daughter passed away the day after Yom Tov.

Rabbi Simchah Bunam of Pshis’cha When Rabbi Shlomoh was younger he visited the town of Pshis’cha to see Rabbi Simchah Bunam the Rebbe Reb Bunam. At the time the Rebbe was

blind and when the hasidim came to see him he would stretch his hand over the table and as people passed in front of him they would hold his hand and greet him. When Rabbi Shlomoh passed, he too held Reb Bunam’s hand and passed by quickly and mixed in the large crowd that were there. Suddenly the Rebbe Reb Bunam called out loudly and said: “You should know someone just held my hand to greet me and I felt that he has the wisdom of king Solomon in him. Who is this?” As Rabbi Shlomoh heard this remark he knew he was referring to him. In his humility he did not want to be noticed, so he rushed out and run back to his inn, packed his bag and left town. The Rebbe Reb Bunam insisted in finding out who it was. He asked people to go in the streets and inquire who the one that run out was. It was to no avail, no one knew who it was. The Rebbe persisted and asked whether any well known rabbis had been in the crowd. Various names were mentioned which the Rebbe rejected. In his determination the Rebbe asked to inquire in all the inns in town who had just left until they verified it was Rabbi Shlomoh. The Rebbe was satisfied that it was indeed Rabbi Shlomoh whom he knew already that he possessed the wisdom of king Solomon. He then said to those present: “What wise men are you that you allowed

such a good thing to escape you, you have lost a great loss, you did not realise his wisdom. He managed to conceal himself and his wisdom and you could not perceive it.â&#x20AC;?

Rabbi Shimeon Sofer of Cracow Once when the Tiferet Shlomoh was travelling on his way back from Lizhensk to Radomsk he stopped in the city of Cracow for two days. Whilst there the head of the rabbinical court Rabbi Shimeon Sofer, the son of the famous Chatam Sofer, came to welcome Rabbi Shlomoh. He showed him a lot of respect and they spoke at length. In the course of their conversation the Tiferet Shlomoh said to Rabbi Shimeon Sofer as follows: Any Tzaddik who does not draw down an abundance of blessings and sustenance and wealth for Israel is neither a Tzaddik nor a rabbi at all. He then asked him: Do you know why you were chosen, by Divine providence, to be the Rav of Cracow? Rabbi Shimeon remained silent waiting to hear the answer. Then Rabbi Shlomoh said: If you think that you were appointed as Rabbi in order to answer questions on halachik matters such as what do you have to do if you dipped a milky spoon in a meaty dish. That is not the case; they do not need you here for that. Cracow is a town full of great

Torah scholars in every street corner who are able to answer such questions. I will reveal to you the true reason that you were chosen for this position. In order that you should draw down an abundance of goodness, sustenance, good health and all good things for the people of Israel. That is the main reason why you were chosen in heaven to be the Rabbi of Cracow. Rabbi Shimeon and all those present were astounded to hear such words. Rabbi Shimeon responded and said: Now I know a new additional duty that I have which is not written neither in my Rabbinical ordination nor in my letter of appointment. Neither is there such a duty mentioned in the Code of Laws, in fact I never knew Rabbis had such a responsibility until you revealed it to me now! The Tiferet Shelomoh based the above on the Gemora (Kidushin 40a): The verse states (Yeshaya 3:10) “Praise the Tzaddik who is good, for the fruits of their deeds will they eat.” Rav Idi expounds: The verse discusses the Tzaddik “who is good”. Now, is there a Tzaddik who is good and a Tzaddik who is not good? Certainly, a Tzaddik is by definition “good”. Rather, we must say that one who is good towards Heaven and good towards his fellow men, he is the good Tzaddik mentioned in the verse. But one who is good towards Heaven and bad towards

his fellow creatures, he is the Tzaddik that is not “good”. Certainly, the reference in the above gemora is not to a person who fulfils the precepts that govern one’s relationship to God but not those precepts that govern one’s relationship to his fellow men. Such a person is not “good towards Heaven” either, since he violates God’s commandments regarding how to relate towards people. Rather the reference is to a Tzaddik who is totally focused on his relationship with Hashem to the exclusion of the community. He secludes himself from everyone and does take care of the material and physical needs of the people. He is not a Tzaddik that is “good” to the people. But a Tzaddik who focuses on the welfare of the people and prays for their material needs and health he is a Tzaddik that is “good” to the people. This was the way of the Baal Shem Tov and the Noam Elimelech and the Chozeh of Lublin, who held the view that a Tzaddik should also look out for the mundane needs of his flock, interceding for them in all necessary areas.

Rabbi Chaim of Sanz The Divrei Chaim Once he travelled to the city of Sanz to spend the festival of Shavous with Rabbi Chaim Halberstam

known as the Divrey Chaim. On the morning of Shavous before prayers the Divrey Chaim came to see the Tiferet Shelomoh at his guest house. When the Divrey Chaim left, the Tiferet Shelomoh said to his followers who had come with him: Did you see how amazing the holy Rav of Sanz is that he is spiritually ready for receiving the Torah and I have not even started! When the visitors from Radomsk went to shul and met the hasidim of Sanz they were told: Did you hear what our holy Rebbe of Sanz said about your Rav? He said: What a wonder the Rav of Radomsk is spiritually ready to receive the Torah and I have not even started! The visitors from Radomsk were astounded how two Tzaddikim each see his friend as being greater and both said the same thing about each other. On that day the hasidim of Sanz asked their Rebbe to request the visiting Rav of Radomsk to lead the prayers and sing the Akdamos Piyut, as he was well known for his powerful and beautiful voice. The Sanzer Rav said he did not have the power to tell him to lead the prayers, instead they could ask him on his behalf and say that he would be very happy to hear him. The Rav of Radomsk replied that he would accept the invitation if it were not for the fact that his custom is not to say Yoitzros on Yom Tov which are said in Sanz. The Rebbe of Sanz accepted

this. When the Rav of Radomsk took the Amud and commenced to sing Nishmas the shul became packed to capacity and overflowed. The public was awe struck and mesmerized by the sound of his voice. The Rebbe of Sanz turned his seat and faced the Rav of Radomsk and watched him very intensely and was uplifted and aroused with such a great Deveikus to Hashem that he could not open his mouth to pray himself. When I saw the Rebbe of Kreshtnif he related to me the above story as he heard it from his father who heard from his father and grandfather who heard it from the Divrey Chayim himself that when he heard the Tiferet Shelomo daven all his bones were shaken. On another occasion when visiting Sanz there was another distinguished visitor, Rabbi Joseph Baruch, the Rabbi of the town “Ir Chodash” (Nyshtot), known as the “Gooter Yid”, the son of the renowned “Maor Vashemesh”. A local farmer went to the Divrey Chaim for advice. The local feudal lord wanted to increase the rent on his land by an exorbitant amount. The consequences meant that he could potentially make big loses. The Divrey Chaim advised him to pay the increased rent and continue in business. He said that Hashem has no limitations and could bless him

to increase his produce to cover the higher expenses. He blessed him that he should be successful and the farmer left. The farmer then heard that there were two other distinguished rabbis visiting in town and decided to take a second opinion. He first went to Rabbi Joseph Baruch, known as the â&#x20AC;&#x153;Gooter Yidâ&#x20AC;?, the Rebbe of Nyshtat. The advice was exactly the same, to pay the increased rent. Finally he went to the Tiferet Shelomoh who said: If according to your calculations and projections you estimate making a loss then do not agree to pay the increased rent. Instead move to a new landlord or change your business. The man was confused, the Rav of Sanz and the Gooter Yid both said he should pay the increased rent and the Rav of Radomsk said he should not. In the end he decided to follow the majority opinion and he agreed to pay the increased rent. The consequences were regretful, the fields did not give a good yield and the potato crop was very meagre. He incurred great loses and had a year of trouble. He regretted not taking the advice of the Rav of Radomsk. The following year the same two distinguished Rabbis were visiting Sanz again. The farmer once again came to take advice from the Divrey Chaim.

First he complained bitterly that he had a terrible year and made heavy losses and now had debts. Then he asked about the coming year, whether he should keep the fields at the higher rents and continue farming for another year after the loses he made the previous year. The answer was, if you made loses then do not continue this year. Once again he went to the Gooter Yid for a second opinion who told him the same if business is bad then stop now and do not renew your lease on the fields. He saw that two Tzddikim advised him not to renew the lease on the fields and pack up; the matter is clear there is no need to ask the Rabbi of Radomsk. He thought to himself, last year the Rabbi of Radomsk had advised him not to pay the higher rent and now the other two Tzddikim agree with him there is no need to ask his advice again. Then again he thought the Rabbi of Radomsk is known as a miracle worker I might as well go to him. He came and apologised for having ignored his advice last year for which he paid a hefty price, and regretted it. What should he do this year? The Rebbe asked him what was the reason for his loses last year. He replied that it was due to a poor yield from the earth and the trees. The Rebbe shook his head and said: I tell you today pay the increased

rent and keep the fields and please God the produce will be good this year and you will make a profit. When the farmer heard this he jumped from his seat in astonishment. He then said to the Rebbe of Radomsk: My teacher and my master, I cannot hold myself back from asking a simple question. Why is it that last year when my Rebbe of Sanz and the Gooter Yid advised me to pay the higher rent and continue in business. And I never disclosed to anyone what they said, and nevertheless you honourable and holy Rabbi told me the opposite, not to pay the increased rent. Now I am compelled to reveal the truth before you that my Rebbe of Sanz and the Gooter Yid have advised me that this year I should not pay the increased rent and I should close the business. Yet you honourable and holy Rabbi has told me the opposite that I should pay the increased rent and that I will be successful and will make profits. In the circumstances whom of you holy Rabbis should I listen to. They are two against one shouldnâ&#x20AC;&#x2122;t I follow the majority opinion especially after the loses I made last year? The Rebbe of Radomsk replied: Why are you telling me about these two Tzaddikim, they are only spiritual men, Heavenly people, how can they know about mundane material matter in this world. Therefore when you followed their advice last year

you made loses. Whereas I am giving you worldly recommendations for material matters, do as I tell and you shall succeed. Go quickly and do the business before someone else takes the opportunity away from you. The farmer kept quiet and bid farewell to the Rebbe of Radomsk. He proceeded and did the business and just as the Rebbe of Radomsk had predicted he had a most successful year. He made enough profits to cover the loses of the previous year and a great deal more. The farmer could not contain his feelings anymore and he travelled to Sanz and told his Rebbe the whole story. How in the first year the Sanzer Rav told him to renew the lease and continue in business whereas the Rebbe of Radomsk told him the opposite and he was right and he made heavy losses. The following year the Sanzer Rav told him not to do the business as he would make losses and the Rebbe of Radomsk told him the opposite and predicted profits and he was correct. The holy Rav of Sanz was surprised and said: You do not need to tell me about the Rebbe of Radomsk, for the keys to sustenance have been given by Heaven to him. He decrees and his words are fulfilled, he always knows the truth. Had I known that you were taking advise from him I would have nullified my views in

favour of his, for his words are established and living. This event became well known in the community, as the farmer went around praising the wonders and greatness of the Rebbe of Radomsk.

Rabbi Meir of Apta When Rabbi Shelomoh was still a young man in Włoszczowa, a group of Hasidim travelled in the month of Elul to visit the holy Tzaddik Rabbi Meir of Apta, author of the book “Or Lashamayim”, and they took him with them. When they came to greet Rav Meir he raised his voice at them and said: Why have you brought me a new fruit, a new young man, I do not want new followers. Now he is already here let it be, however if you bring him with you another time I will expel you all from my house! They were all taken aback and shaken to hear such harsh words. Rav Shelomoh remained in Apta till after the festival of Sucos and all he ate was bread and cucumbers and his lodgings were in an attic. Rav Meir of Apta not only did he dismiss Rav Shelomoh and never asked him who he was but he even gave instructions to his assistant not to serve him any food if he came to his table. Rav Shelomoh accepted this treatment with great love and

continued his holy service all this time with great joy and devotion. It was the practice of Rabbi Meir not to allow his followers to stay with him for Succos. Immediately after Yom Kippur an announcement was made in his Beth Medrash for his Hasidim to bid him farewell and to go back to their homes. Rabbi Shelomoh knew of this practice and wanted to stay in the town of Apta for Succos so he made sure he was not present at the time of the announcement and went to another Shul and kept away from Rabbi Meir. However Rabbi Meir with his holy Divine inspiration he knew that the young Rabbi Shelomoh had stayed in town. He called his assistant and asked him to go and find the young Rav Shelomoh from WĹ&#x201A;oszczowa in one of the Shuls in town and request him to come to see me immediately. After a lot of searching the assistant found Rav Shelomoh who was learning in a Beth Medrash. He shouted at him and told him quickly come with me to Rabbi Meir who is waiting to see you. Rav Shelomoh stopped his learning and went in submission to the Rebbe. When Rav Meir saw him he shouted at him for being devious and hiding in another Beth Medrash thinking he would not find out. If you thought I would have you for Succos you should know I do not have anyone for Succos and you are

not a special case. So say your goodbye and go back home, and he stretched out his hand for a handshake. Rabbi Shelomoh stood still submissively for a while and did not respond. The Rebbe then said to him why are you standing still, did you not hear what I said. Rabbi Shelomoh then spoke and said: Please my master, do not be angry with me and let me speak. I will not disregard the Rebbeâ&#x20AC;&#x2122;s request; however I have a great desire to spend Succos in the town of Apta. If the Rebbe does not wish to have me in his Succah I will stay with my host. Surely the Rebbe will not object to my stay in Apta. The Rebbe quickly replied and said: It is not my business if you stay in Apta, but do not think of coming to my Succah or my Beth Medrash and do not even use the inn where my Hasidim usually stay. Now go and stay somewhere else! Rabbi Meir quickly moved to the other end of town far away from the Rebbe. He went to learn in another Beth Medrash and made arrangements to eat with a new host on yom tov. He made sure not to be seen in Rabbi Meirâ&#x20AC;&#x2122;s shul. On the first night of Succos after Maariv Rav Shelomoh went to the succah of his new host and saw that there were many families with their children all came to use the succah and there was not enough space so he

made arrangements with his host that he would eat later when the others finished and in the meantime he went to the Beth Medrash to learn on his own. An hour had gone by and in the meantime the Rebbe Rav Meir was in the middle of his meal and he asked his assistant to go and fetch Rav Shelomoh. After a lot of running around looking for Rav Shelomoh the assistant finally found him where he least expected. He was still in the Beth Medrash learning at a time when everybody was in their succah eating. At first Rav Shelomoh was hesitant to go as the Rebbe Rav Meir told him in no uncertain terms not to go near his succah. Eventually the assistant convinced him and he went. When he entered the Rebbe’s succah, Rav Meir told him to seat next to him. He was given wine to make Kidush, bread to make Hamotzi, and some fish. After he had eaten the Rebbe said him: Young man, I hear that you are able to sing, please sing for us “Kol Mekadesh” (that year first night succos was Shabbos).

Rabbi Yisachar Bear of Radoshitz On one occasion when the Tiferet Shelomo was learning with the Saba Kadisha of Radoshitz (this is how Rabbi Yisachar Bear was known) he asked

him why is that he performed such wonders and miracles for the masses of people who came to seek his help. Would it not be better to teach young men who are thirsty for the words of Hashem, to teach them the ways of Hasidus? The Saba Kadisha of Radoshitz answered him that he was sent to this world to publicize Hashemâ&#x20AC;&#x2122;s kingdom in the world (see sefer Ateret Shelomo and sefer Niflaos Hasaba Kadisha). The Saba Kadisha was very well known as a miracle worker and therefore attracted many followers. For this reason the Tiferet Shelomo referred to him as the Baal Shem Tov the second. On another occasion the Tiferet Shelomo came to see the Saba Kadisha in Roddoshitz. When he arrived the Saba Kadisha became very excited and said: Aha, Rabbi of Radomsk it is very appropriate that you have arrived at this moment. You can be of help and support to me, as we need to make a great sanctification of Hashemâ&#x20AC;&#x2122;s name now. The Tiferet Shelomo answered: Of course if the Tzaddik decrees we have to help in any way possible! The Saba Kadisha asked his assistant to call in a gentleman that had come from Germany to see him. The man came in with his son a big boy who was deaf and dumb. He said in front of the two Tzaddikim: I have been to the best well known

doctors in the world to help my son to speak and they all said there is no hope. I heard there was a great Tzaddik in Radoshitz who is a miracle worker so I have come here for help. Whatever you ask me for I will pay. I will give all my wealth to help my son speak. Rabbi Yisachar Bear answered: We do not want a penny from you, just everything is dependent on one hair. The man from Germany was surprised and asked what one hair is? Rabbi Yisachar Bear answered that it was the hair of the beard. If you give us your assurance that you will not shave your beard, then we will both guarantee that your son will speak. The man from Germany was taken aback and became pale when he heard such a request and said: My dear Rabbis, how can I possibly go back to my town with a fully grown beard when everyone there is clean shaven. And furthermore in two weeks time my sister is making a wedding for her daughter, at least let me wait till after the wedding and afterwards I will undertake not to shave anymore. How can I dance at the wedding with a beard when everybody else is clean shaven. The two Tzaddikim laughed and replied very firmly that if he accepts from now not to shave his beard then they will talk to him about his son, otherwise there is nothing to discuss. The man from

Germany realised he had a problem and said: What would a father not do for his son, whatever it is, I agree and assure you that from now I will not cut my beard. Rabbi Yisachar Bear said to him: Go home now and come back with your son to be with us on Shabbos. And so he did. On Friday night after Kiddush Rabbi Yisachar Bear called the German gentleman with his son who was deaf and dumb. He then took the Kiddush cup with the wine than remained in it and asked the Rabbi from Radomsk to hold the cup together with him. They placed the cup by the boy’s mouth. Then Rabbi Yisachar Bear said to the boy: Please say “Baruch”. And the boy repeated after him and said “Baruch”. Then he said: Say “Ata”. And the boy said: “Ata”. In this manner they said the whole blessing for the wine and the boy repeated after him every word. Then he said to the boy drink wine from the cup and he drunk after having said the entire blessing. From then on the child began to speak fluently. This was miraculous and a great wonder that became well known. By drinking the kiddush wine speech was restored to the child.

Death & Legacy The Tiferes Shlomoh died erev Rosh choydesh

Nisan (1866) at the age of 63. He died after reciting the Tikkun Chatzot prayers in the earlymorning hours of Friday, 16 March 1866 (29 Adar 5626). He was buried later that day in an ohel on the grounds of the Jewish cemetery in Radomsk. His son and grandson were later buried in the same ohel. He was the town rabbi in Radomsk for 32 years. His death was part of a triple loss for Polish Jewry, as he, the Chidushey Harim, and the Tzemach Tzedek died within a month of each other. Eight days earlier, (at the close of Shabbos, the 23rd of Adar ) the “Chidushey Harim” died, saying before his death, that the coming Friday, they will have in heaven a dear Bal-Tefila (person who recites the prayers) to welcome the Shabbos. He meant by that, Tiferes Shelomoh, who was also a great BalMenagen (person with great musical talent). Another version relates that when Tiferes Shelomo learned of the death of the Chidushey Harim, he then folded his arms and said, “In honour of this guest, they will surely invite me to welcome Shabbos in heaven.” A half an hour after this, the great “priest to the Lord up high” died. He left three sons and three daughters. His sons were: Aryeh Leibusz (1823–1890), a Torah scholar and businessman; Hirsz (Zvi) Meir (d. 1902), who

presided as av beis din of Radomsk and succeeded his father as Rav of the town; and Avraham Yissachar Dov, the Chesed LeAvraham (1843– 1892), who succeeded his father as Radomsker Rebbe. The Rebbe’s discourses on the Chumash and chagim (Jewish festivals) were published posthumously in Warsaw in 1867–1869 as the twovolume Tiferes Shelomo. This work, considered a textbook of Hasidic thought, met with widespread acclaim and has been continuously reprinted.

Rebbes of Radomsk Shelomo Hakohen Rabinowicz, the Tiferes Shelomo (1801–1866) Avraham Yissachar Dov Hakohen Rabinowicz, the Chesed LeAvraham (1843–1892) Yechezkel Hakohen Rabinowicz, the Kenesses Yechezkel (1862–1910) Shelomo Chanoch Hakohen Rabinowicz, the Shivchei Kohen (1882– 1942) Menachem Shelomo Bornsztain, SochatchoverRadomsker Rebbe (1934–1969)

Rabbi Avraham Yissachar Dov Hakohen Rabinowicz Rabbi Avraham Yissachar Dov Rabinowicz Second Radomsker Rebbe Term

1866 â&#x20AC;&#x201C; 1892

Full name

Avraham Yissachar Dov Hakohen Rabinowicz

Main work

Chesed L'Avraham

Born

November Radomsko, Poland

Died

September Radomsko

Buried

Radomsko

15,

1892

1843

(aged 48)

Predecessor Shlomo Hakohen Rabinowicz Successor

Yechezkel Hakohen Rabinowicz

Father

Shlomo Hakohen Rabinowicz

Rabbi Avraham Yissachar Dov Hakohen Rabinowicz (also Avraham Yissachar Ber) was born in Radomsk on November 15, 1843. He became the second Rebbe of the Radomsk Hasidic dynasty. He was the youngest son and successor of Rabbi Shlomo Rabinowicz (1801â&#x20AC;&#x201C;1866). He is known as the Chesed L'Avraham after the title of

his Torah work. He was named after two rabbis who had greatly inspired his father: Rabbi Yissachar Ber of Radoshitz, his father's mentor; and Rabbi Avraham Ber of Avrutch, author of Bas Ayin, whom his father had never met but whose sefer his father studied. He had two older brothers: Leibush, the eldest, was a Talmid Chacham and merchant, and Hirsch Mayer, who succeeded their father as Rav of Radomsk. As a youth, Avraham Yissachar Dov studied many hours with his father, who taught him his derech (approach) in Shas, Poskim, and Kabbalah. In his teens he learned under Rabbi Yisrael Yitzchak of Plavna. Rabbi Avraham Yissachar Dov was 23 years old when his father died. Initially he refused to succeed him as Rebbe, but eventually he did assume the mantle of leadership, leading the Radomsker Hasidim for 26 years until his death. Among the pressing issues which he dealt with during this period was the forced conscription of young Jewish men to the army, which was rife with anti-Semitism. The Rebbe headed a committee established by his father, the Tiferes Shlomo, which raised money to ransom new recruits. Rabbi Avraham Yissachar Dov was a great Torah scholar and was also known for his refined and modest bearing. Like his father, he was musically-gifted

and had a beautiful singing voice. After he became Rebbe, he attracted many Hasidim from Poland and Galicia, including prominent rabbis and rosh yeshivas.

Family Rabbi Avraham Yissachar Dov married the daughter of Rabbi Menachem Mendel Landeberg and had five sons and four daughters. His sons were: Moshe Elimelech, who died in his lifetime; Yechezkel (1862â&#x20AC;&#x201C;1910), who succeeded him as Radomsker Rebbe; Shlomo, a businessman; Nosson Nachum, Rav of Krimilow, and Yaakov Yosef (1873â&#x20AC;&#x201C;1902), Rav of the towns of Breznitza and Klobitz. His sons-in-law were Rabbi Menachem Mendel, son of the Sfas Emes of Ger and Rav of Pabianice; Rabbi Mendel of Otwock, a grandson of Rabbi Yitzchak of Vorka; Mottel Blas, a Radomsker Hasid and businessman; and Rabbi Abraham of Amshinov. Death and legacy Rabbi Avraham Yissachar Dov, who suffered from diabetes, died in Radomsk on September 5, 1892 (13 Elul 5652) and was buried next to his father, the Tiferes Shlomo, in the ohel in Radomsk. His second

son and successor, Yechezkel, was also diabetic and also died at age 48. His grandson, Shlomo Chanoch Hakohen Rabinowicz, was similarly affected, but as insulin was invented in 1921, did not die of diabetes; he was murdered by the Nazis in an aktion in the Warsaw Ghetto at the age of 60. Rabbi Avraham Yissachar Dov Torah teachings were compiled under the title Chesed L'Avraham, published in Piotrkow in 1893.

Yechezkel Hakohen Rabinowicz Rabbi Yechezkel Rabinowicz Third Radomsker Rebbe Term

1866 â&#x20AC;&#x201C; 1892

Full name

Yechezkel Hakohen Rabinowicz

Main work

Kenesses Yechezkel

Born

1862 Radomsko, Poland

Died

22 November 1910 (20 Cheshvan 5671)[1] Radomsko

Buried

Radomsko

Predecessor

Avraham Yissachar Dov Hakohen Rabinowicz

Successor

Shlomo Chanoch Hakohen Rabinowicz

51 Father

Avraham Yissachar Dov Rabinowicz

Children

Elimelech Shlomo Chanoch

Aryeh

Rabbi Yechezkel Hakohen Rabinowicz was born in 1862 in Radomsk and became the third Rebbe of the Radomsk Hasidic dynasty. He was the grandson of the founder of the dynasty, Rabbi Shlomo Rabinowicz, the Tiferes Shlomo, and the second son of the second Radomsker Rebbe, Rabbi Avraham Yissachar Dov Rabinowicz. He is known as the Kenesses Yechezkel after the title of his Torah work. Rabbi Yechezkel initially served as Rav of Novipola, but became the third Radomsker Rebbe after his father's death in 1892. He was known for his dedication to Torah study, his extreme modesty, and his powerful sermons. Although he did not inherit his father's and grandfathers musical ability, he led the prayers with great devotion.

Death and Legacy Rabbi Yechezkel, who suffered from diabetes like his father, also died at the age of 48, on 22 November 1910. An estimated 25,000 people

attended his funeral from all over Poland and Galicia, and special trains brought mourners from Łódź, Bendzin and Czestochowa. His Torah teachings were compiled under the title Kenesses Yechezkel, published in 1913. He had two sons, Elimelech Aryeh, the Rav of Siedliszcze and Shlomo Chanoch, who succeeded him as Radomsker Rebbe. Both sons were murdered in the Holocaust.

Shlomo Chanoch Hakohen Rabinowicz Rabbi Shelomo Chanoch Hakohen Rabinowicz was born in 1882 in Radomsko, Poland, the eldest of two sons of the third Radomsker Rebbe, Rabbi Yechezkel Hakohen Rabinowicz. He married the daughter of Rabbi Ahrele Twerski of Kras and had one daughter, Reizel. Reizel married her father's first cousin, Rabbi David Moshe Rabinowicz (1906-1942), in 1929. Rabbi David Moshe was the son of Rabbi Nosson Nachum Hakohen Rabinowicz, Rav of Krimilow, and grandson of the second Radomsker Rebbe, Rabbi Avraham Yissachar Dov Hakohen Rabinowicz. Shlomo Chanoch Rabinowicz succeeded his father as Rebbe upon the latter's death in 1910. He was a

dynamic and charismatic leader. Thousands of Hasidim attended his court on Shabbat and Jewish holidays. On the eve of World War II, Radomsk was the third largest Hasidut in Poland, after Ger and Alexander. In Krakรณw, there were more Radomsker shtieblach (small houses of prayer and study) than Gerrer shtieblach. The Rebbe considered himself a Hasid of the Chortkover Rebbe. The Rebbe was quite wealthy. He owned a glass factory and homes in Berlin, Warsaw, and Sosnowiec, where he lived after World War I. He also amassed a huge personal library of old manuscripts and prints, which was said to be the second-largest private library in Poland after that of the Gerrer Rebbe. Although he suffered from diabetes like his father and grandfather, and both of his predecessors had died of complications from diabetes at the age of 48, his life was extended by the discovery of insulin in 1921.

Keser Torah Yeshiva Network World War I uprooted hundreds of thousands of Jews and decimated established communities.

Traditionally, Hasidic youth had learned Torah from their elders and picked up the customs and lore of their Hasidic groups in the shtiebelach of Poland and Galicia. Now the Radomsker Rebbe proposed a new method of Hasidic education. On Lag B'Omer 1926, he announced his plan to establish a network of yeshivas called Keser Torah (Crown of Torah). Soon after, eight yeshivas were opened in Będzin, Podgórz, Kshanov, Valbaram, Ushpazin, Czanstechav, Łódź and Kraków. Though Hasidic in nature, the yeshivas did not promote Radomsker Hasidut, nor did they staff only Radomsker Hasidim. Each yeshiva had its own rosh yeshiva and initially studied its own Talmudic tractate; later, all the yeshivas studied the same tractate at the same time. The Rebbe paid for the entire operation; including staff salaries, food, and student lodging, out of his own pocket. At the same time, the Rebbe established Kibbutz Govoha in the city of Sosnowiece exclusively for high-level students and avreichim (married students) and appointed his son-in-law, Rabbi David Moshe Hakohen Rabinowicz (1906–1942), a brilliant Torah scholar, to head it. Rabbi David Moshe also served as rosh yeshiva of the entire Keser Torah network, monitoring students' progress, delivering shiurim, and administering the

end of the semester tests. By 1930, nine yeshivas and the kibbutz were functioning. Over the following decade, more yeshivas were added. On the eve of World War II, there were 36 Keser Torah yeshivas enrolling over 4,000 students in Poland and Galicia. The yeshivas were disbanded after the German invasion of Poland in 1939, and most of their students were murdered in the Holocaust.

World War II When war broke out, the Rebbe was in LĂłdĹş. His Hasidim completed arrangements to fly him to Italy by mid-1940, but he refused, saying, "I want to be with all the Jews". The Rebbe eventually escaped to Alexander, but from there was most likely sent by the Nazis into the Warsaw Ghetto. The Radomsker Rebbe was one of the prominent Hasidic Rebbes incarcerated in the Warsaw Ghetto; others included the Piaseczner Rebbe; the Alexander Rebbe, the Sochatchover Rebbe, the Krimilover Rebbe, and the Strickover Rebbe. Rabinowicz was registered as a worker in the Shultz factory. Notwithstanding the danger, he refused to shave off his beard.

The Rebbe's son-in-law, Rabbi David Moshe Rabinowicz, gave regular shiurim in the Warsaw Ghetto, and also composed many chiddushim (novel Torah thoughts) which his students recorded. All of these chiddushim as well as the sefarim he had written previously were lost in the war.

Death and legacy

Memorial to Rabbi Shlomo Chanoch Rabinowicz in the Warsaw Jewish cemetery.

The Rebbe and all the members of his family, including his only daughter, son-in-law, and their infant son, were killed during the aktion of 1

August 1942. When the Nazis stormed his house with the intention of deporting its residents to the Chelmno extermination camp, the Rebbe refused to leave, saying, "I know you've come to kill me. I prefer to die here in my house and not in a car filled with poison gas". He then recited the Shema Yisrael and was shot in the head when he reached the last word, Echad (One). His family members were shot together with him. They were buried in a mass grave in Warsaw's main cemetery. With the Rebbe's death, the father-to-son lineage of Radomsker rebbes came to an end. The Rebbe's brother, Rabbi Elimelech Aryeh Hakohen Rabinowicz, died in the Mauthausen concentration camp. In 1965, however, a descendant of the Radomsker dynasty, Rabbi Menachem Shlomo Bornsztain of Sochatchov (his grandfather, the second Sochatchover Rebbe, Rabbi Shmuel Bornsztain, married the granddaughter of the first Radomsker Rebbe, Shlomo Rabinowicz) was asked by the Radomsker Hasidim who had survived the Holocaust to become their Rebbe as well. After consulting with leading rabbis, Bornsztain officially became known as the Sochatchover-Radomsker Rebbe. After Bornsztain's death, his eldest son Rabbi Shmuel Bornsztain, became sixth Sochatchover Rebbe, and another son, Avrohom

Nosson Bornsztain, was appointed as Rav of the Radomsker Shul in Bnei Brak. After the war, a Polish-born American rabbi named Chaskel Besser, whose father had been an advisor to the Radomsker Rebbe, compiled the Torah teachings of Rabbi Shlomo Chanoch Rabinowicz and his son-in-law, Rabbi David Moshe Rabinowicz, into the sefer Shivchei Kohen ("Praise of the Priest").

Faith In Tzaddikim In The Holy Book Tiferes Shelomoh Moses the protector of Am Yisroel “Hashem said to Moses, behold! I come to you in the thick of the cloud, so that the people will hear as I speak to you, and they will believe in you also forever” (Exodus 19:9). The Midrash Mechilta, quoted by Rashi, had a question on the wording of this verse, why does it say “they will believe in you also forever”, the word “also” is apparently superfluous? They interpreted that it comes to imply that Am Yisroel will also have faith in the prophets of future generations after Moses. Rabbi Shlomoh Hacohen of Radomsk comments that the Hebrew word used to signify faith and belief is “emunah”. This word also means ‘fixed securely’, as it says in (Isaiah 22:23) “I will affix him as a peg in a secure place”. The word used there for ‘fixed securely’ is ‘ne-eman’ from the same root as ‘emunah’, as Rashi and Radak explain there.

Bearing this interpretation in mind, the meaning in the verse quoted above from Exodus (19:9) can now take a different meaning. The Hebrew words in the verse “becha ya’aminu” which was translated as ‘they will believe in you’, can now be translated as ‘through you they will be securely fixed’ or ‘established’. The message in the verse is that Hashem is giving a guarantee to Moses, our teacher, that through him Am Yisroel will be securely established, for Moses is the defender and protector of the children of Israel for ever. This is what king David, peace be with him, said “He (God) said he would destroy them - had not Moses, His chosen one, stood in the breach before Him to turn away His wrath from destroying” (Psalms 106:23). This Divine assurance applies for all times until the coming of the Messiah, and even then Moses will be paramount. This is explained in the Holy Zohar and in the Tikkunim that the continued existence of all the worlds and Am Yisroel is through the merit of Moses, our teacher. The continuing great service of Moses in the upper realms serves to arouse a Divine spirit of mercy and benevolence that continuously dispels any wrath and anger away from the Children of Israel. If it would not be for the sake of Moses, who constantly pleads on behalf of Am Yisroel and implores mercy

from the Shechinah, and in a spirit of benevolence and goodwill he mitigates Her severe judgements, the world would be destroyed.

Moshe Only Came To The World For Israel Rabbi Shelomo Hacohen from Radomsk also explains (sedra Pinchas) that Moshe Rabbenu did not come to this world to rectify and elevate his own soul. Moshe did not need any corrections as he was not affected by the sin of Adam when he ate from the tree of knowledge. When Adam was created, his soul was inclusive of all the souls of Israel, so when he sinned all souls were blemished with the exception of a few souls that departed from him before he sinned (see Shaar Hagilgulim of the Ari-Zal). Mosheâ&#x20AC;&#x2122;s soul came down to this world only for the sake of the Children of Israel. This is what the Talmud (Sotah 13a) meant when it said that Miriam prophesied that her mother will give birth to a child that will be the saviour of Israel. His life was not a materialistic one as he did not need to rectify and elevate his physical body. The Talmud (Baba Batra 75a) compares Moshe to the sun, because just as the sun was not created for its own sake but only to give light to the world. So too Moshe came to the world for the sake of Israel.

Moshe sacrificed his life for the glory of Hashem and the glory of the Children of Israel, to make peace between them and their father in heaven. This is the case too with all true Tzaddikim in every generation that their lives are purely dedicated to reconciling and uniting the Children of Israel with their Father in Heaven, since their souls are sparks of the soul of Moshe Rabbenu.

Moses The Root Soul & Da’at of All Israel Moses was of the Da’at of all Israel and he brings down the quality of ‘Da’at’ (knowledge) to the community of Israel that they may know the Lord, each according to the capacity of his soul and its root above, and its nurture from the root of the soul of our teacher Moses, peace be him. This terminology “Da’at” is in essence a mystical concept which is beyond the parameters of this work. In simple terms “Da’at” is a quasi-Sefirah, as sometimes in place of Keter Da’at is included in the ten Sefirot. Da’at-Knowledge would then follow Chochma-Wisdom and Binah-Understanding. Together, Chochmah, Binah and Da’at constitute the basic mental processes that underline all creative expression. Da’at is the intellect that a person shows to the world, the ability to communicate one’s thoughts effectively. It is the

confluence of Chochmah and Binah. The etymological meaning of Da’at is attachment or union. Thus Da’at is the unifying principle that brings together and joins the faculties of Chochmah and Binah. This concept is further explained by Rabbi Shelomo of Radomsk in his book Tiferet Shelomo (parashat Tzav- Ve‘et kol haedah hakhel). One of the great qualities of Moses was that he incorporated in him the quality of Da’at of all the sixty myriads souls of the Children of Israel as it is written (Exodus 35:20) “The entire assembly of the Children of Israel left Moses’ presence”. The Hebrew word used here for assembly is ‘adat’ which have exactly the same letters as ‘Daat’. This is a hint that Moses possessed the Da’at of all the assembly. Therefore when Moses would commence to perform a Mitzvah on the instructions of Hashem, blessed be He, with his Da’at it would arouse and awake the Da’at of all Israel. So too when he would learn and say words of Torah all of Israel would be stirred up and connected in their desire to fulfil the Mitzvoth and learn the Torah that Moses had just performed. It is written (Leviticus 8:4) “Moses did as Hashem commanded him; and the assembly was gathered to the entrance of the Tent of Meeting.” The verb ‘gathered’ in Hebrew is written here in the

causative form. Moses did not go and gather each one, instead the people came and gathered on their own. They were caused to gather, for when Moses did what he was commanded by Hashem that had an effect on the people to assembly. Whenever Moses did a Mitzvah or said words of Torah it aroused and created a desire in the hearts of the people of Israel for holy matters. This happened because Moses was the root soul of all Israel and as such all the good will of the children of Israel were included in him and he had an effect on them. Moses was unique and the choicest of all mankind, his soul was unblemished and was not affected by the sin of Adam Harishon. He was purely good and this is what Yocheved, his mother, said when he was born (exodus 2:2) “She saw that he was good”. One can also interpret the verse in Deuteronomy (33:21) “for that is where the lawgiver’s plot is hidden”, hinting that Moses soul was hidden and did not benefit from the tree of knowledge. It is for this reason that when Moses did a Mitzvah he awakened the Da’at and good will in the hearts of all Israel.

The Role of The Tzaddik Rabbi Shelomoh Hacohen of Radomsk explains in his book Tiferet Shelomoh that Moshe Rabbenu

was on a very high spiritual level that he possessed the three levels of “Nefesh” “Ruach” and “Neshamah” of the highest realm of “Atzilut”. Moshe did not come to this world to rectify his soul as he was not blemished with the sin of Adam Harishon. His only purpose in this world was to help correct the souls of Israel and elevate them. He was at all times ready to give up his life for the glory of Hashem and Israel and he strived to make peace between Israel and their father in heaven. Only such a Tzaddik is capable of being the saviour of Am Yisroel. A person who is in this world to improve and correct himself how can he rectify others. This type of Tzaddik is called “A man in whom there is spirit”, a man who is not preoccupied with his material and physical needs. This in fact is the title given by Hashem to Yehoshua Bin Nun (Bamidbar 27:18). When Moshe Rabbenu was told by God that his time had come to leave this world his only concern was who would care for the children of Israel in his stead. He prayed as follows: “May Hashem, God of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who will lead them out and who will bring them in; and let the assembly of Hashem

not be like sheep that have no shepherd.” (Bamidbar 27:16-17). In response to Moshe’s prayer “Hashem said to Moses, take to yourself Joshua son of Nun, a man in whom there is spirit, and lean your hand upon him” (Bamidbar 27:18). The leader of Am Yisroel is described in the Torah as “a man in whom there is spirit”. Such a Tzaddik fits the description of the words in Moshe Rabbenu’s prayer “who shall go out before them” meaning that his only purpose in coming to this world is for them, for the needs of Israel. “And come in before them” meaning that he is prepared to sacrifice his life for the people. “who will lead them out” meaning he will lead and bring souls down to this world. for as explained earlier the Tzaddik is a root soul, all souls are rooted in the soul of the Tzaddik, with the Tzaddik being like the trunk of a large tree and all his followers its different branches, twigs and leaves. Moshe Rabbenu included in his soul all the souls of Israel in his generation. Through the Tzaddik souls are lead out and they come down to this world and he helps them to flourish. “And who will bring them in” meaning through his merits he will purify and sanctify the souls of the children of Israel who are attached to him and he will return them to their spiritual roots sanctified and purified. This is what

the verse meant “and who will bring them in” the Tzaddik through his merits he will return them to their spiritual roots, to rise in peace to their father in heaven.

The Tzaddik Will Sacrifice His Life For Israel Rabbi Shelomoh Hakohen from Radomsk writes (Tiferet Shelomoh vol 2 shaar Keriat Shema page 52 Jerusalem edition 5752) that there are Tzaddikim who are prepared to give up their lives for the sake Am Yisroel such as Moshe Rabbenu. When the sin of the golden calf took place and Hashem contemplated destroying Am Yisroel and starting a new nation from Moshe. He said to Hashem (Shemot 32:32) “And now if you would but forgive their sin! - but if not, erase me now from your book that you have written.” Similarly king David said to Hashem punish me not the people as it is written (Shemuel 2, 24:17) “David said to Hashem when he saw the angel who was striking down the people, ‘behold, I have sinned and I have transgressed; but these sheep - what have they done? Let Your hand be against me and my father’s family.” So too with the High Priest it states (Shemot 28:30) “and Aaron shall bear the judgment of the children of Israel on his heart

constantly before Hashem.” This was the intention of the breastplate of judgment which the high priest wore. The greatness of the High Priest was that he was prepared to sacrifice his life for his brethren the Children of Israel. In this manner they were able to remove severe heavenly judgments from the Children of Israel.

Benefits of being Attached to Tzaddikim The greatness of the merit achieved by coming close and attached to the Tzaddik excels above all other merits. The spiritual height and greatness a person can achieve will depend to a great extent in whether he merited in attaching himself to the true Tzaddik. Completion and perfection of one’s soul and an individual’s redemption is dependent on him coming close to the Tzaddikim. All the effort and toil that an individual may put in trying to achieve spiritual perfection is not comparable to what one will achieve by attachment to Tzaddikim. Rabbi Shelomo Ha-Kohen of Radomsk brings an example of one great Tzaddik who could not complete his spiritual goal till he went to see the true Tzaddik of his generation. He writes as follows (Tiferet Shelomo beginning of parasht Tzav): It is a very great thing to be in close proximity to Torah scholars and the Tzadikim of the generation. Even

if a person is of a low spiritual standard nevertheless through close contact with one that is pure he could have a solution, the Tzaddik can elevate him. This is what the Gemora says (Baba Kama 91b) whatever is connected to the pure is pure. The Tzaddik has the ability to elevate the Torah learning and Mitzvos of a person and give them greater meaning. As we have heard regarding the righteous Rabbi Chaika Hamdura of blessed memory, who used to fast from Shabbos to Shabbos and was a very austere person. He did not sleep one thousand nights in order to engage in Torah learning. Despite such a lifestyle of self denial he never felt his soul had achieved a complete rectification. Until he came to see the holy Rabbi Dov Bear the great Maggid of Mezeritch of blessed memory and he immediately achieved his goal and completed his spiritual target. For the Tzaddik gave meaning and substance to all his previous service. Rabbi Shelomoh Hacohen of Radomsk writes in his book Tiferet Shelomoh (Nitzavim - pen yesh bachem): In our generation the fundamental principle in serving Hashem is to be attached to Tzaddikim, every person according to his level. The following concept was taught and made widespread by the Holy Baal Shem Tov, that whoever detaches himself from Tzaddikim and thinks to himself what

is the point in travelling to the Tzaddik of the generation to learn Torah from him. There is a multitude of holy books available that one can learn from, be it moral ethics fear of heaven or any other subject. The truth however is that books cannot replace seeing the Tzaddik in person. For when one observes the face of the Tzaddik it has a spiritual effect on the person. It nullifies all his bad character traits such as lethargy, idleness, depression and all evil desires. In addition, if one gives charity to the Tzaddik he will merit having good characteristics. Anything he is lacking spiritually will be completed by being close to Torah sages. The Tzaddik will also elevate oneâ&#x20AC;&#x2122;s prayers since Hashem desires the prayers of Tzaddikim. The Tzaddikim reveal The Divine presence in the world and being attached to them will enable one to achieve true spiritual completion. There is a parable that explains this: There was a villager who wished to come to the king to plead for his personal needs. It was not possible for him to do so because as a villager he could not express himself properly. It would take him very long to present his case and the king would become impatient. The only solution was for him to see one of kingâ&#x20AC;&#x2122;s ministers who would understand the

villager and he would then speak on his behalf to the king to seek his help. In the parable the king is the king of kings, the Holy One Blessed be He, whose glory fills the earth. The minister is the Tzaddik who is close and has access to the king and understands how best to present the case. It is therefore beneficial for everyone to be close to a Tzaddik and through him the king of the universe will fulfil all his needs. Rabbi Shelomoh Hacohen of Radomsk writes further on this subject in his book Tiferet Shelomoh (Sedra Vayelech Deuteronomy 31:9). Every seven years at the end of the Shemitoh (Sabbatical year) there was the mitzvoh of Hakhel. This Mitzvoh requires men women and children to gather together in the Holy Temple in Jerusalem to listen to the reading of the Torah by the king. The Tiferet Shelomoh says that this mitzvah emphasises the great importance of being close to Torah scholars and Tzaddikim. A person should not say it is good to stay at home in peace and quiet and learn books of ethics which will teach me the way to serve Hashem, blessed be He. Why should I bother to go out and travel and disturb my learning programme. This is not the correct way to grow spiritually. Since we have merited the enlightenment of the Baal Shem Tov who taught us the true way, and

revealed the secret of how great it is to be attached to Tzaddikim, we will follow and go in his path. In his light we will travel to the Tzaddikim to hear, learn and accept their advice how best to serve Hashem and accept the yoke of the kingdom of Heaven. This is hinted in the Mitzvoh of Hakhel when the king read from the book of Devorim in front of the people. Now everyone has the books of the Torah at home and he could read it himself. Nevertheless by attending Hakhel it had an effect on the people’s hearts as the Torah says (Devorim 31:13) “they shall hear and they shall learn to fear Hashem, your God”.

The Tzaddik The Foundation Of The World Rabbi Shelomoh Hacohen of Radomsk writes in his book Tiferet Shelomoh (sedra Korach) that from the beginning of creation it was intended that the world should have a leader, a Tzaddik in every generation. The Tzaddik is known as “The tzaddik is the foundation of the world” Proverbs (10:25). The Hebrew word for foundation is “Yesod”, this word is also the name of one of the ten Divine attributes (Sefirot). “Yesod” is the ninth attribute and is described as the blending channel of all the preceding sefirot. All the sefirot pour their light into

yesod, and yesod serves as the all-inclusive principle joining heaven to earth, making it possible for the emanations of the sefirot to issue forth effectively unto the creatures. In this sense yesod is the foundation of creation. Similarly the Tzaddik serves a similar function as yesod in the lower realm, in that the divine blessing and sustenance goes into the Tzaddik and from him it gets distributed to the world. This idea is also found in the realm of time where the seventh day was chosen to be like yesod and feed the other six days of the week. Each day of the week receives its blessing from the day of Shabbos, as explained in the Zohar. This was the Divine will at the time of creation that the seventh day be the one that feeds the rest and therefore is called yesod. The sages of the Torah are called Shabbos and the Zohar refers to Rabbi Shimeon Bar Yochai as Shabbos, for he was in his generation the fountain from which others drew their spiritual and material sustenance. At the beginning of creation with Cain and Abel it was intended for Abel to be the yesod and it was this that Cain refused to accept. This is what Cain meant when he said â&#x20AC;&#x153;Am I my brotherâ&#x20AC;&#x2122;s keeperâ&#x20AC;? (Bereshit 4:9). He understood that Abel was like the fruit and Cain was only the peel that protects it,

hence he said “Am I my brother’s keeper”. Cain refused to accept that he has to receive from Able. Later on in history we find that Lot refused to accept that he should be dependent on Abraham. In that generation Abraham was the Tzaddik and the aspect of yesod and Lot did not accept this and thought he was self sufficient. With the brothers of Josef it was a similar struggle in that Josef was the aspect of yesod and he was the Tzaddik and the brothers refused to accept it. Josef’s dreams are quite explicit in this respect. And indeed Josef “he was the provider to all the people of the land” (Bereshit 42:6). The leaders of Israel are called shepherds who feed their flock, in the Zohar Moses is called ‘the faithful shepherd‘. Regarding Josef’s brothers scripture says “Now his brothers went to shepherd their father’s flock” (Bereshit 37:12). Rashi comments on this verse quoting the Midrash Rabbah that the word “et” (their) has dots above each letter in order to tell us that they actually went to shepherd themselves. It is difficult to comprehend what Rashi is trying to explain. But indeed Rashi has a subtle hidden message. Below the surface of this narrative the Torah is telling us about the struggle that was going on between Joseph and his brothers. Joseph was to be the

Tzaddik of his generation the aspect of yesod the fountain from which others drew their spiritual and material sustenance, the shepherd of the flock of Israel. Rashi is telling us that the brothers of Joseph went to shepherd themselves, they did not accept Joseph to be their spiritual shepherd and leader. Moses our teacher, peace be with him, before he passed away said to God “May Hashem, God 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 assembly of Hashem not be like sheep that have no shepherd” (Bamidbar 27:16). Korach too opposed Moses the Tzaddik of his generation, and believed that all Israel were a holy nation with no need for a leader. He said “For the entire assembly - all of them- are holy and Hashem is among them; why do you exalt yourselves over the congregation of Hashem”. Korach made the mistake that since all of Israel experienced the Divine revelation at Mount Sinai that there was no need for a Rav or Tzaddik to be the leader. In response to this dispute the Divine will was made clear to Israel and we all know the fate of Korach and his associates.

The Tzaddik The Light of The World Rabbi Shelomoh Hacohen of Radomsk explains in his book Tiferet Shelomoh (sedra Kedoshim 19:2). The Tzaddikim are compared and called ‘light’ as the Midrash Rabbah (1:6 and 3:8) says on the verse (Bereshit 1:3) “and there was light” this refers to the good deeds of the Tzaddikim, as it is written (Mishley 4:18) “The path of the Tzaddikim is like the glow of sunlight.” and it also says (Tehilim 97: 11) “Light is sown for the Tzaddik”. The Tzaddikim with their righteousness will brighten up and shine like the Divine light that served during the seven days of creation. Regarding this light that that the Holy One, Blessed is He, created on the first day, our sages taught us (Hagiga 12a) Adam could use it to survey everything from one end of the world to the other end of the world. Once however, the Holy One, blessed be He, looked at the generation of the Flood and the generation of the dispersion, and He saw that their deeds were perverse, He proceeded to hide it from them, as it says (Job 38:15) “and light was withheld from the wicked.” And for whom did He hide this light? For the Tzaddkim in the future, as it says (Bereshit 1:4) “God saw that the light was good” and “good” refers to none other than a Tzaddik, as it says (Isaiah 3:10) “Say of the Tzaddik that he is good”.

The verse in Genesis is thus interpreted: God saw [fit that the primordial] light [should be reserved] for the sake of [the Tzaddik, who is called] good. Our Sages explain further that the light served for the seven days of creation. After the seventh day when Shabbos terminated God stored away this Divine light for the Tzaddikim in the future. In order to explain this concept that the Tzaddikim are themselves the spiritual light that served during the seven days of creation, the Tiferet Shelomoh introduces another concept. The Talmud (Hagiga 3b) tells us that when Joshua sanctified the land of Israel for the first time he did so then for his generation, and also to be effective in the future too. The meaning of this is that the holiness generated at that sanctification would have the power to continue for future generations and should never cease. Similarly since Hashem shined from his great Divine light at the beginning of creation, which is in effect the Tzaddikim themselves who brightened up the world from the beginning of creation. The souls of the Tzaddikim were created before the world itself, as our sages taught us (Midrash Rabbah Bereshit 8:6) that Hashem consulted the souls of the Tzaddikim before creating the world. It was Hashemâ&#x20AC;&#x2122;s will and desire to create the souls of

the Tzaddikim who will shine and give radiance to the whole world from the beginning of creation. It follows that thereafter when the souls of the Tzaddikim actually come down to earth in a physical body and lit up the world with their holy spiritual light through righteous deeds, when they pass away from this world their righteousness will continue to radiate the world like the light that served during the seven days of creation. Their light will continue to affect this world forever without interruption, as the verse says (Tehilim 112: 9) â&#x20AC;&#x153;his righteousness endures foreverâ&#x20AC;?. Like the Divine light that served during the seven days of creation that shined from one end of the world to the other end of the world. When our sages of blessed memory said that the light that served during the seven days of creation was stored away for the Tzaddikim for the future, this refers to the Tzaddikim themselves that brightened up the world at the beginning of creation, will yet again come in the future in each generation to enlighten the eyes of the children of Israel with their righteousness. This is in effect what the Gemora said (Sanhedrin 38b) that the Holy One, Blessed be He, showed Adam all future generations and its spiritual leaders. The meaning of this is that Hashem had already decided at the beginning of creation that all

generations to come will each have a Tzaddik that will lighten up their eyes with their righteousness. Each generation are called the generation of a particular Tzaddik, like for example the generation of Abraham, the generation of Hizkiyahu, and the generation of Rabbi Shimeon Bar Yochai. This expression conveys the message that all the people of that generation are dependent on the light of the Tzaddik.

The Tzaddik Brings Divine Healing It says in Leviticus (14:2) “This shall be the Torah of the metzora on the day of his purification: He shall be brought to the Kohen.” The word ‘metzora’ or ‘tzaraas’ are not bodily diseases, but rather the physical manifestation of a spiritual malaise. Rabbi Shelomoh Hacohen of Radomsk in his book Tiferet Shelomoh asks why the verse says ‘He shall be brought to the Kohen’. Surely it would make more sense to say ‘He shall come to the Kohen’ of his own accord to be purified? The answer can be found in the words of the Psalmist (Tehilim 107:20) “He would dispatch His word and cure them”. This verse conveys the message that every illness and malady in the world is primarily healed with Torah which is the word God. And “by the word of Hashem the heavens were made” (Tehilim 33:6), in

fact the whole world was created with the Torah, it follows that the root of all healing is in the Torah. The Tzaddik who engages in the study of Torah with the purest of intentions merits many things… from him people enjoy counsel and wisdom, understanding and strength etc. (Ethics of the fathers 6:1). Since the Torah is the blueprint of Creation (Zohar, Terumah), one who plumbs the depth of Torah can understand the phenomena of the world. The Tzaddik is the faithful healer through the words of Torah that come from his mouth, the Tzaddik yields life. With this in mind, the Torah said “This shall be the Torah of the metzora on the day of his purification”, that is to say the day of his purification is in the words of the Torah and from the Torah comes healing for all illnesses and all tzaraas. Therefore he has to be brought to the Kohen who is the Tzaddik of the generation, as the prophet said (Malachi 2:7) “For the lips of the Kohen should safeguard Knowledge, and people should seek Torah from his mouth”. The Tzaddik is called the Kohen who draws down Divine ‘chasadim’ (mercy) for the world. About such a person the Talmud says (Pesachim 3b) that he will render legal decisions for Israel. This statement is explained by the Tipheret Shlomoh to mean that he teaches the holy way to the children of

Israel in order to bring upon them an abundance of holiness, blessings and all good things from above. That is the person who is worthy of the title “one who renders legal decisions for Israel”. As we know this from the Tzaddikim of the previous generation, who through their Torah they drew down to the world an abundance of goodness and healing. The precious words of Torah of the Tzaddik heals instantly, in fact Hashem, blessed be He, sends words of Torah to the Tzaddik’s mouth in order to bring healing for those who need it. There is a well known story about the Holy Jew Rabbi Jacob Yitzhak of Parshischa. There was in his town an impure house and members of the household became very ill. They came to the Rabbi and cried for help and suddenly words of Torah came to his mouth relating to Gematriah (numerology). When he finished speaking he asked those present to check the Gematriahs which proved to be accurate and the people present were healed. This is the meaning of the verse (Tehilim 107:20) “He would dispatch His word and cure them”. this means He dispatches His word to the Tzaddik and cures them. If we now look again at the verse in Vayikra (14:2) “This shall be the Torah of the metzora on the day of his purification: He shall be brought to the Kohen.” This does not mean that the person shall be

brought to the Kohen, but rather the words shall be brought to the Kohen by Divine inspiration; and through his words of Torah he heals the soul of the children of Israel and they will be purified.

The Tzaddik Atonement

Alter

Rabbi Shelomo Hacohen from Radomsk writes in his book Tiferet Shelomoh (sedra Pinchas page 299 Jerusalem 5752 edition) that the Tzaddik of the generation is comparable to the alter in the Beit Hamikdosh. In order to explain this he first quotes the Gemara (Zevachim 43b): Rabbi Yitzchak said in the name Rabbi Yochanan If offering parts that were Pigul, Nossar or Tammei were brought up to the Altar, the prohibition departs from them. An objection was raised by Rav Chisda who asked Is the Altar a purifying Mikveh? Does the Altar purge something of its Tumah or its Piggul or Nossar status simply by virtue of that item being brought up onto it? (Nossar is an offering part that was left over beyond its allotted time when it becomes disqualified as a Korban [sacrifice]. Piggul is an offering part that at the time of slaughtering the Cohen had the wrong intention to leave it over beyond its time thereby invalidating it. Tammei is an offering part that became spiritually unclean. All

of these are not allowed to be brought upon the Altar, hence the question can the Altar purify.) Rav Zeira answered yes Rav Yitzchak’s ruling pertains to a case where the altar fire took hold of them. The Tiferet Shelomo compares the Tzaddik of the generation and his followers to the Alter and the offering. Like the Alter the Tzaddik atones for the Children of Israel as is explained the Holy Zohar. The Altar is called by the Prophets “Ariel” (see Ezekiel ch. 43 and Isaiah 29:1) and so too the Tzaddikim are called “Ariel”. The Tzaddik is the true sacrifice who is always prepared to give up his life to sanctify God’s name and for the sake of His people Israel. He is always like a sacrifice on the altar to atone for Am Yisroel. Therefore those who are attached to him will rise up with him as a pleasing offering to Hashem. Those who are attached to the pure become pure (Baba Kama 92b). Even the horns and the hoofs which are attached to the animal become sanctified. When our sages said that the Piggul the Nossar and the unclean once they have gone up on the alter they become purified and rectified, the message we can learn from this is that those attached to the Tzaddik even if they are blemished like the Piggul and the Nossar and the Tamei, when they are taken up to the altar with the

Tzaddik, they will become rectified and purified. For all souls that are blemished can be elevated through the Tzaddik When Rav Chisda asked Is the Altar a purifying Mikveh? Rav Zeira answered yes when the altar fire took hold of them. The message this conveys is that just as the Tzaddik is like an altar that atones so too he is like a Mikveh that purifies. The Torah says (Bereshit 1:9) “Let the waters beneath the heaven be gathered into one place, and let the dry land appear.” The waters are symbolical of “Chesed” kind deeds and of Torah learning as is well known. In fact the whole narrative of creation is symbolical of the Tzaddikim as our sages said that the Tzaddikim are partners in God’s creation. On day one of creation Hashem said “let there be light” which our sages explained this to be a reference to the good deeds of the Tzaddikim. On day two Hashem said “let there be a firmament in the midst of the waters, and let it separate between water and water. So God made the firmament, and separated between the waters which were beneath the firmament and the waters which were above the firmament.” On day three God said “let the waters beneath the heaven be gathered into one area, and let the dry land Appear.” Continuing to interpret this narrative in the symbolical way as above, what it means is that

all the “Chessed” acts of kindness and all the Torah learning of the people of Israel which are represented by water, need to be gathered into one place which is called a “Mikveh” which is the Tzaddik of the generation. He will then elevate them all to the one unique place which is Hashem is one and his name is one. For the Tzaddik is akin to a Mikveh and everyone gathers to him to be purified. Just like all those attached to him are in his holy “Daat” and they are sanctified through him and are elevated together with him to Hashem. The Tzaddik is called “The Mikveh of Israel, its redeemer in time of trouble”. When the people are connected to the Tzaddik they become purified with him just like a “Mikveh” purifies waters that connected to it. The water of a kosher Mikveh has to be rain water that was gathered naturally. Tap water or any other water that was gathered by the effort of man is invalidated for a Mikveh. If however a pool of tap water is connected and touching a valid Mikveh it becomes purified for Mikveh use.

The Power of The Tzaddik The Talmud (tractate Moed Koton 16b) comments on the verse (Samuel 2; 23:3) “The God of Israel has spoken, the Rock of Israel said concerning me,

‘A ruler of men; a Tzaddik rules the fear of G-d.’ ” If I am the ruler of men who rules over me? The Tzaddik. Through his fear of God, the tzaddik can rule over God, as it were. The simple meaning is that King David says he was chosen to be a ruler of men, provided he is righteous and leads the nation through the fear of God. For when the Tzaddik is given authority over people, the fear of God rules he instils in them the fear of God. Our Sages read this somewhat enigmatic verse as follows: “The God of Israel… said to me, I am the ruler of men.” In that case, the words “a Tzaddik rules” seem redundant, unless, as our Sages say, they teach that although God rules over man, there are those who can rule over God. Hence: “who rules over me? The Tzaddik.” Through his fear of God, the Tzaddik can rule over God, as it were. Thus if Heaven should issue a decree against man, the Tzaddik has the power to overturn it with his prayers. Accordingly the Tzaddik has mastery over the world around him; he can transcend even the forces of nature. The Tzaddik has the power to exercise rule as he sees fit. This is why the Tzaddikim can perform miracles. They can overrule God’s laws of nature and work the supernatural. They can also nullify God’s decrees of illness, poverty and the like.

Rabbi Shelomoh Hcohen from Radomsk writes in his book Tiferet Shelomoh (volume 2 beginning of derush Rosh Hashana) everyone should know that Hashem in his kindness He wishes to do good to his creation and God wants His people and He therefore handed over the conduct of the worlds both the spiritual and physical that they should be under the control of the Tzaddik of the generation. For all the worlds were created for the sake of Israel and the Torah as is explained in the Talmud and the Holy Zohar. The Tzaddik who is the foundation of the world down here causes an arousal of his counterpart Tzaddik in the spiritual realms which is the Divine attribute of “Yesod”. And the Holy Shechinah is dependant and receives from the Divine attribute of “Yesod”, therefore the Shechinah is always close to the Tzaddik of the generation who corresponds to “Yesod”. The Shechinah requests from the Tzaddik to redeem her from this exile and reunite her back with “Yesod”. The Tzaddik of the generation, through his Divine service is able to achieve this. All the spiritual realms are dependent on the Tzaddik to unite them all to their Divine roots. It is for this reason that the Tzaddik can nullify harsh heavenly decrees. Rabbi Shelomoh Hacohen of Radomsk goes further and says that whoever does not believe in this

power granted to the Tzaddik is not included in the Jewish people. As he writes in his book Tiferet Shelomoh (volume 2, first discourse for Shavous): When Hashem gave instructions to Moshe Rabbenu and set the date when He would reveal himself and give Israel the Ten Commandments He said (Shemos 19:10) “Go to the people and sanctify them today and tomorrow, and they shall wash their clothing. Let them be prepared for the third day, for on the third day Hashem shall descend in the sight of the entire people on Mount Sinai.” However in Moshe’s instruction to the people he added an extra day as the verse says (Shemos 19:15) “Be ready after a three-day period” (see Talmud Shabbos 87a). The question arises how Moshe could delay this long awaited auspicious day which the whole of creation is waiting for. The Talmud (Shabbos 63a) tells us that the Holy One, Blessed is He, makes decrees and the Tzaddik nullifies them, The Tzaddik decrees and the Holy One, Blessed is He, fulfils them. This is a fundamental strong belief of ours. If one does not believe in this he is not part of the Jewish people. The prophet Yermiyahu said (10:7) “for among all the wise men of the nations and in all their kingdoms [it is known that] there is none like you.” On this verse the Zohar (volume 1, page 10a)

comments, amongst the wise men of the nations there is none like you but amongst the wise men of Israel there is like you. Who can revive the dead? Only Hashem can! Eliyahu the prophet and Elisha the prophet came along and they revived the dead. Who can cause rain to come down? Only Hashem can do so! Eliyahu the prophet came along and he stopped the rain from coming down and when he wished he made the rain come with his prayers. Who makes the sun rise and set every day? Only Hashem can do so! Yehoshua came along and he stopped the sun and delayed it setting as it is written (Joshua 10:12-13) “Then Joshua spoke to Hashem on the day Hashem delivered the Amorites before the Children of Israel, and he said before the eyes of Israel, ‘Sun, stand still at Gibeon, and moon, in the Valley of Ayalon.’ Then the sun stood still, and the moon stopped, until the people took retribution against their enemies.” The Holy One, Blessed is He, makes decrees, Moshe also made decrees and they were fulfilled. And furthermore, the Holy One, Blessed is He, makes decrees and the Tzaddikim of Israel nullify them as it is written (Samuel 2; 23:3) “a Tzaddik rules the fear of G-d.” Furthermore Hashem commands them to walk in his ways and emulate Him in everything including his power.

For this reason Moshe Rabbenu wanted to establish and highlight this very point to the Children of Israel before the giving of the Torah. Moshe decreed the Torah should be given a day later and indeed Hashem gave the Torah on the seventh of Sivan not on the sixth as He had originally said (this is in accordance with Rabbi Yosi see Gemora Shabbos 87a). With this Moshe demonstrated to Am Yisroel the power they could have if they adhere to the Torah. Hashem decided to reveal himself and give the Torah on the sixth of Sivan. Moshe Rabbenu decreed it should be given on the seventh of Sivan instead. Hashems decision was immediately set aside and Moshe’s wishes were fulfilled. This comes to teach us that it is possible for the wishes of Am Yisroel to be achieved and Hashem will agree with them when they keep the Torah. This is the meaning of the verse (Shemos 14:31) “And they had faith in Hashem and in Moses his servant”, that is to say they had faith in Hashem and in addition they had faith in “Moses the man of God” (Devarim 33:1). The word used in the Torah is “Ish Haelokim” which is the name of God to denote strict judgement. The expression “Moses the man of Elokim” means that Moses was in control of the Divine attribute of strict judgement and had the power to transform judgement into

Divine mercy. The people had faith in Moses that he had the power to transform strict judgement into mercy and compassion. When the Children of Israel had left Egypt and the Egyptian army was chasing them Hashem gave them instructions. (Shemos 14: 1-4) “Hashem spoke to Moshe, saying. Speak to the Children of Israel and let them turn back and encamp before Pihahiroth, between Migdol and the sea etc… And so they did”. On the words “so they did” the Midrash Mechilta comments: this is stated in order to tell us the praise of the Children of Israel - that they obeyed and listened to Moshe and did not say, How can we move nearer to our enemies; we ought rather to flee. Instead they said “We only have the words of the son of Amram (Moshe) to obey”. The words of the Midrash present a difficulty, it was not the words Moshe, it was the words of Hashem who spoke to Moshe as stated in the verse? The Tiferet Shelomoh explains that the Children of Israel did not know if Hshem would have given such a command to move nearer to the enemy, however they had the faith that even if Hashem would not have commanded so and it was Moshe who said so himself, nevertheless Hashem will agree with him and make miracles to save them. It was in the merit of their faith that they were redeemed as explained

in the Midrash Rabbah (Shemos 22:3) that they had faith in Moshe. The verse says (Shemos 19:9) “And they will believe in you forever. Moshe related the words of the people to Hashem”. This seems to be a superfluous repetion, as in the previous verse (19:8) it already said “Moses brought back the words of the people to Hashem”. This comes to teach us that Moshe Rbbenu is present in every generation as explained in the Zohar. The Talmud refers to the rabbis of the generation by the name Moshe (see Gemora Shabbos 101b). Moshe comes back in every generation reincarnated in the leaders of the generation or he comes back in the form of “Ibur” in order to guide us and teach us Hashem’s ways and to pray for all our needs.

The Tzaddik Elevates Our Prayers & Mitzvos With regard to the commandment of bringing the first fruits of the land to the Holy Temple in Jerusalem it says in the Torah (Devarim 26:3): “You shall come to whoever will be the Kohen in those days… Then you shall call out and say before Hashem, your God.” Rashi comments on the words “whoever will be the Kohen in those days” you only have the Kohen that is in your days as he is. Rabbi Shelomoh Hacohen of Radomsk notes

(Tiferet Shelomoh beginning of sedra Ki Tavo) that for bringing a small amount of first fruits in a basket to the temple a Jew has the privilege to recite a long declaration of thanksgiving before Hashem, Blessed be He. To understand this one needs to understand that the Tzaddik has the power to elevate all our prayers and all the words we say so that they may go before Hashem, Blessed be He. With the help of the Tzaddik all our prayers rise to Heaven. This is the message one can learn from this passage in the Torah that we are commanded to come before the Kohen who is symbolical of the Tzaddik of the generation “whomever will be the in those days”. It further states in that passage (Devarim 26:4) “The Kohen shall take the basket from your hand, and lay it before the Alter of Hashem, your God.” The Hebrew word used for basket is “Tene”, this word is made up of three letters “Tet” “Noon” and “Aleph”. Each of these letters represents three different parts of speech. The letter “Tet” stands for “Te-amim”, the letter “Noon” stands for “Nekudot” and “Aleph” for “Otiyot”, meaning letters vowels and melodic notes. These three make up the Hebrew alphabet as the Torah and prayers are written. The hidden message is that we should bring all the prayers and Torah that we say before the Tzaddik, and he will

“lay it before the Alter of Hashem, your God.” Meaning, he will offer all your words of Torah and prayers before Hashem, Blessed is He. Even if at times you may have been in a state of mind that you were unable to pray or learn Torah properly. Nevertheless you have to do your duty. This is the message hinted in this Mitzvah of Bikurim (the first fruits) that even though you have only brought some stalks of barley or a few fruits, two or three only. As they are seemingly insignificant and may not rise up to heaven nevertheless you shall come before the Kohen who is the Tzaddik of the generation and he will raise everything before Hashem, Blessed is He. This message is repeated in Tiferet Shelomoh (beginning of sedra Beha-alotecha) where he says that the Tzaddikim of the generation, with their prayers they elevate the prayers of all Israel, even the prayers of people of low standing who pray without fear or love of God. Not only does the Tzaddik elevate the prayers that were said without Kavanah and the Torah that was not learnt Lishmah, he also raises the Mitzvos that were performed without fear and love of Hashem. Rabbi Shelomoh Hacohen of Radomsk writes in his book “Tiferet Shelomoh” (end of sedra Bereishis) that the Mitzvos that were performed without fear

or love of Hashem do not rise up and remain in the lower realms. Only through the Tzaddik can this Mitzvos be elevated to higher spiritual realms. This is the power of the Tzaddik that all those people that are attached to him he will elevate their Torah and Mitzvos to higher spiritual realms. This concept is hinted to in the Torah (Bereishis 5:29) when Noach the Tzaddik was born it says: “This one will bring us rest from our work and from the toil of our hands”. Noach was the Tzaddik of his generation and he had the ability to elevate the Torah and Mitzvos of the people in that generation that were performed “with the toil of our hands” meaning without fear and love of God. The Torah says about Noach (Bereishis 6:9) “Noach was a righteous man, perfect in his generations”. Had the people of his generation accepted his advice they could have been rectified through him and repented. However because the evildoers separated themselves from him they did not survive and the flood came.

Faith In Torah scolars In Pirkey Avos (6:6) the mishnah lists forty eight qualities necessary to aquire the kowledge of Torah,

one of them is faith in our Torah sages. Rabbi Shelomoh Hacohen from Radomsk explains (Tiferet Shelomoh, Shemos 14:2) faith in Torah sages means to believe the words of the Tzaddikim of the generation who are divinely inspired. Whatever they say and advice you, be it in spiritual or wordly matters, and even if it appears not to be rational one has to believe them. It should be noted that the words of the Torah scholar and Tzaddikim are no necessarily prophecy and still they are greater that prophets. When the prophet speaks he does so in the name of God and he says â&#x20AC;&#x153;Thus says Hashemâ&#x20AC;?, for this one does not need faith, rather believe that Hashem speaks through prophets. However faith in our Torah sages is to believe what they say even when it appears irrational and is not spoken in the name of Hashem. As it says in Pirkey (Avos 6:1) Whoever engages in Torah study for its own sake merits many thingsâ&#x20AC;Ś. From him people enjoy counsel and wisdom, understanding and strength. From a genuine Torah scholar, people gain good counsel in mundane matters as well as Torah wisdom. When the Tzaddik decrees

something Hashem fulfill their words even in mundane and business matters. With this faith we will merit the final redemtion. Whoever does not believe in these causes the redemtion to be delayed and brings about exile.

Praising Tzaddikim Rabbi Shelomoh Hacohen of Radomsk writes in his book Tiferet Shelomoh (Bereishis 24:42) The greatness of Tzaddikim as our holy forefathers and the like is well known, still it is Hashem’s wish that we should praise them. Praising Tzaddikim is considered as learning Torah, as we can see the whole book of Genesis is devoted to the lives of the forefathers and is one of the five books of the Torah. Although true praise is only due to Hashem who is the life of the world, and praising the planets or stars is considered as idol worship. However praising the Tzaddikim is God’s will as they are part of the Torah. With this in mind he explains the verse in Psalm (113:1) “Hallelujah! Give praise to the servants of Hashem; praise the name of Hashem.” Praising the servants of Hashem, which

are the Tzaddikim, is like praising God’s name, because this is his will. He adds further (sedra Yitro 18:12): During our exile, in our generation, we have fallen and we are in spirituall darkness. Nevertheless we can awaken the mercy of our forefathers, the Tzaddikim of previous generations, when we remember them and speak about their great holiness and their lofty spiritual levels.

Thanking Hashem He Sent Us Tzaddikim The Torah says (Devarim 26:11) “You shall rejoice with all the goodness that Hashem, your God, has given you”. The Torah in this verse is talking about the Mitzvah of Bikurim (bringing the first fruits to the holy temple). The Tiferet Shelomoh however explains this verse through the use of “Remez” (hints) as follows: The words used in the Torah for “goodness” is “Kol ha-Tov” this word “Tov” is a reference to the Tzaddik, as the prophet Yeshaya (3:10) said “Tell the Tzaddik that he is good”. The other word used in the verse is “Kol” which is a reference the Divine attribute of “Yesod” which corresponds to the “Tzaddik is the foundation of the world”. So the term “Kol ha-Tov” refers to “Yesod” and the Tzaddik. The message in the verse

is - “You shall rejoice with all the goodness” meaning rejoice with the Tzaddik “that Hashem, your God, has given you”. For it is a Heavenly kindness that Hashem gives us a “Tzaddik who is the foundation of the world” in every generation and in his merit the world continues its existence. Hashem has delight in the Tzaddik and through him the Divine blessing comes to the world. It is for this reason that our sages, of blessed memory, decreed that when one sees Torah scholars of Israel one has to recite the blessing - “Blessed are you, Hashem, our God, King of the universe, Who has apportioned of His knowledge to those who fear Him.” We have to praise and give thanks to Hashem that there is such a Tzaddik in the world that enables the Divine presence and wisdom to dwell on him and he is the vehicle to disseminate God’s wisdom. As we have heard regarding our master and teacher the holy Rabbi Yaacov Yitzchak Halevy Horovitz of Luvlin (the Chozeh of Luvlin), may his merit protect us, that for sixteen years whilst Rabbi Leivy Yitzchak of Berditchov was alive, he would set aside a moment every day to thank and praise Hashem Yisborach that He sent to the world such a great and holy soul as the holy Rabbi of Berditchev.

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It was God’s will from the beginning of creation that there should be a Tzaddik who is the foundation of the world in every generation. Our sages said (see Rashi Bereshit 1:1) at the beginning Hashem planned to create the world with strict justice when He saw that it was not sustainable He added mercy to it. The Tiferet Shelomoh comments on this that the mercy referred to here are the Tzaddikim in each generation who invoke mercy upon Israel. Hashem gives the Tzaddikim amongst Am Yisroel the power and ability to transform harsh judgements into compassion, and for this privilege we have to be grateful.

Eating At The Table of A Tzaddik The Talmud (Berachot 64a) says in the name of Rav Avin Halevy whoever takes part in a meal at which Torah scholars sit is regarded as though he has enjoyment from the radiance of the Divine Presence, as it is written (Exodus 18:12) “and Aaron and all the elders of Israel came to eat bread with the father-in-law of Moses before the Lord.” Is it possible that they ate before the Lord? Was it not in the presence of Moses that they ate? Rather Scripture is telling us that whoever takes part in a meal at which Torah scholars sit is regarded as

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though he has enjoyment from the radiance of the Divine Presence. Meharsho explains that this is because of the words of Torah that will surely be spoken at a meal that includes a Torah scholar. As the Mishnah in Avos teaches (3:3) If three have eaten from the same table and they have spoken words of Torah there, it is as if they have eaten from the table of the Omnipresent. Rabbi Shelomoh Hacohen from Radomsk explains in his book Tiferet Shelomoh (sedra Yitro 18:12) that when Tzaddikim eat they elevate all the Divine sparks that are in the food, be it animal or vegetation, and restores them to their Holy roots. The benefit in taking part in a meal were the Tzaddik is present is that it removes the evil side from the person and neutralises the evil inclination (the Yetzer Hara). Even when you finish the meal and return home it will have a lasting effect and will give you protection from materialistic desires and will help you eat in holiness. As the Holy Baal Shem Tov said that whoever merited to eat at his table for a Sabbath meal he will impart into him the elixir of life to heal within him and to save him from illicit desires. It would also serve to help one conduct himself at home in holiness and purity and protect him from all evil.

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Benefits of Seeing A Tzaddik’s Face The Tiferet Shelomoh writes (sedra Miketz on the pasuk ‘ki luley hitmahmahnu) that looking at a Tzaddik’s face and being attached to him helps in rectifying one’s soul and bringing one to complete repentance. Rabbi Shelomo Ha-Kohen of Radomsk brings an example of one great Tzaddik who could not complete his spiritual goal till he went to see the true Tzaddik of his generation. The righteous Rabbi Chaika from Amdor of blessed memory, author of the holy book Chayim Vachesed, who used to fast from Shabbos to Shabbos and was a very austere person. He did not sleep one thousand nights in order to engage in Torah learning. Despite such a lifestyle of self denial he never felt his soul had achieved a complete rectification. Until he came to see the holy Rabbi Dov Bear the great Maggid of Mezeritch, of blessed memory, and he immediately achieved his goal and completed his spiritual target. For the Tzaddik gave flavour and substance to all his previous service. Similarly the brothers of Joseph never thought they had done anything wrong when the sold Joseph. In fact they actually believed that they had performed a good deed and therefore did not repent. Except when they came to Egypt and they saw Joseph’s

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face. And Joseph was the Tzaddik of his generation, the foundation of the world. When they saw Joseph’s face their hearts were aroused with thoughts of repentance for what they did to their brother. This is what the verse says (Bereshit 42:21) “They then said to one another; Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we paid no heed.” It further says there (verse 23) “Now they did not know that Joseph understood, for an interpreter was between them.” When they saw Joseph’s face, this caused them to feel the yoke of the kingdom of heaven and caused them to sincerely repent. Looking at Joseph’s face caused a divine light to be drawn on them that aroused them to repent. Later on the verse states (Bereshit 43:10) “For had we not delayed, by now we could have returned twice.” Meaning had we not delayed and had gone back and seen Joseph’s face, that is radiant with holiness, with the Divine Presence, then by now we could have repented twice. Rabbi Meir Segal Halevy from Apta, the Rebbe of the Tiferet Shelomoh, wrote in his book Or Lashamayim (page 1 Bereshit), explains the statement in the Talmud (Pesachim 22b) in the name of Rabbi Akiva that the commandment

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(Devarim 6:13) “Hashem, your God, shall you fear” also includes Torah scholar and one’s Torah teachers. In the Hebrew text the word “Et” precedes the word “Hashem”. This word “Et” is superfluous and comes to include something else; in this case is the commandment to fear Torah scholars and teachers. By having fear and reverence to our teachers and Torah scholars it enables us to have true reverence of Hashem. Conversely if a person has no reverence of Torah scholars he will not be able to attain true fear of God, and therefore such a person will be spiritually incomplete. Bearing the above in mind he then explains the words of King David (Tehillim 34:5-6) “I sought out Hashem and He answered me…” “Those who looked at him became radiant…” King David had reverence for his teachers and Torah scholars and he therefore interpreted the word “Et” like Rabbi Akiva to include fear of Torah scholars. He therefore had achieved true fear of Hashem and therefore his prayers were answered. Those who gazed and looked at him became radiant with spiritual holiness because he was a true Tzaddik. Support for the opinion of the Tiferet Shelomoh and the Rav of Apta can be found in the Talmud (Eruvin 13b): Rabbi Yehuda Hanasi said the reason that I am sharper than my colleagues is that I saw

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Rabbi Meir, i.e. when I was young I attended his lectures, if only to be seated behind him where I was unable to observe his face. And if I had seen him from his front, I would be even sharper, as it is written (Yeshayah 30:20) â&#x20AC;&#x153;And your eyes, shall behold your teachers.â&#x20AC;? Rabbi Chanoch Zundel ben Yosef writes on his commentary (Yad Yosef) to the above piece of Gemora that Rabbi Meir because of his great Torah learning, the skin of his face radiated and shined with a Divine light. The illumination was so great that even those sitting behind him could see the light that radiated from him. This had an effect on his pupils and their faces too shined, even the students who sat behind him. If those pupils who sat in the row behind Rabbi Meir, had they been in the front row then they would have received the light more directly and they would have been more spiritually elevated. The Ben Yehoyada comments that the light that emanates from the front of the face is tenfold greater that the reflection that reaches the back. This is why Rabbi Yehuda Hanasi said that if he would have seen Rabbi Meir from a front row he would be much sharper. (A similar story appears in the Jerusalem Talmud Beitzah chapter 5 halcha 2 page 20b).

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The Tzaddik After He Passes Away Rabbi Shelomoh Hacohen of Radomsk asks the question (Tiferet Shelomoh beginning of sedra Beshalach) Why Joseph didn’t instruct his children to bury him in Israel immediately on his death. He suggests that the holiness of the bones of Joseph the Tzaddik were of great benefit to the Children of Israel during their exile in Egypt. It was in the merit of his bones that they were redeemed. This is what the holy Zohar said ( vol 1 sedra vaychi page 222b) that if Joseph would have been moved to Israel the children of Israel would not have been able to endure the Egyptian exile. He was buried in the river Nile, in water, in order to remain in a state of purity. In this manner he interprets the verse (Bereshit 50:25) “Then Joseph adjured the Children of Israel saying, When God will indeed remember you, then you must bring my bones up out of here.” God will remember you through my bones, and in the merit of my bones you will be redeemed. The verse can be read “My bones will bring you out of here”, and they will be a source of blessing to you forever. This is the great holiness of the bones of true Tzaddikim after they pass away, they continue to be a source of blessing for Am Yisroel. The holy Ari-zal explains that a part of the lowest level of the soul called “Havla Degarme” always remains

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attached to the bones in the grave. In the case of a true Tzaddik even this level of his soul is very holy. The Zohar tells us (vol 3 sedra Vyikra page 16b Raya Mehemna) that the merits and good deeds of a Tzaddik are engraved on his bones, the opposite is also true. The bones represent the attribute of “Yesod”. Moshe Rabbenu at the time of the exodus occupied himself with Joseph’s bones as it is written (Shemot 13:19) “Moses took the bones of Joseph with him”. Moshe understood that it was in the merit of Joseph’s bones that they were being redeemed and blessed. Every Tzaddik in every generation who is an aspect of Joseph will also have this ability to be a source of blessing. Moshe Rabbenu was the aspect of Joseph and he too had the Divine Attribute of “Yesod” and therefore in the merit of Moshe the people had the Manna in the desert.

Ohel of The Sain l Hol T addik Tiferes Shlomoh Of Radmosk

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