“Protect me HaShem, because you are my only place to hide. I said to HaShem, “You don’t need to do this good just for me” I get everything I need because of my holy and deceased ancestors, who were enormous in their fear of G-d.” Tehllim 16, Dovid HaMelech
When we seek HaShem with all of our hearts, with the future of our entire people, family, and ourselves being determined, we are so fortunate to be able to visit the holy tzadikims’ tombs. Here are a few remarks to give some perspective on their overwhelming greatness.
RABI YISHMAEL KOHEN GADOL - ACCEPTING HASHEM’S WILL
Rabi Yishmael ben Elisha recounted “Once I entered the Inner Chamber to offer ketoret. I saw the Crown of Hashem sitting on His exalted throne”.
Rabi Yishmael was the Kohen Gadol for many years. When the Romans sentenced him to be killed along with nine other great tzadikim, it was he who was able to penetrate the heavens where he recognized that the decree against them would not be reversed.
The death of these tzadikim reflects the enormity of Hashem’s concealment. “My thoughts are not your thoughts” He told the prophet.
We all go through challenges and forms of suffering that we cannot resolve. They range from huge tragedies to erev Shabbos mini-disasters. Remembering how the great tzadikim were composed, full of acceptance, and full of love for Hashem in the hardest times is inspiring. In his time there were girls who found it difficult to find their zivug. He would purchase gold jewelry and beautiful clothing for them, and say “The girls are all beautiful, it is just their poverty that conceals their beauty”. Similarly, we all have beautiful, pure souls, but at times when things are hard we lose some of this beauty and become embittered. His example of faith when facing painful and uninterpretable events, can restore inner beauty just as jewelry and beautiful clothing brings out outer beauty.
RABI SHIMON BAR YOCHAI - DAVENING AS A WOMAN FOR ANYTHING!
We have all heard the many stories of Rashbi’s awesome greatness. He was compared to Moshe, and is the one who Hashem chose to reveal the innermost secrets of the Torah in the merit of his learning Torah in the cave for so many years. One of the songs that by custom is sung on Lag B’Omer (Bar Yochai) has a verse that concludes “Happy is she who bore him”. His parents, Yochai and Sara, were barren, and his father felt that there was no option other than divorce. He hinted to Sara that there was no other choice. From that moment on, she dedicated herself to tefillah. She said Tehillim, wept, and prayed some more. Yochai had a dream. He was in an orchard in which there were fruitful trees and trees that were dried out. He was leaning against one of the seemingly dead trees. An angel came and watered some of the dry trees with his watering can. When he came to Yochai’s tree, he took out a glass tube from his robes opened it and watered the tree. All of the trees that were watered became fruitful. When he wore up, he told Sara the dream, and said “I know what it means! We will have a child this year. The only thing that I don’t know, is why my tree was watered from a cup, and not from a watering can”. He went to ask Rabi Akiva, who said, “The tube was filled with Sara’s tears. In the merit of her tefillah you will have a child who will bring light to us all”.
Women’s tefillos are important! Rashbi’s greatness was attributed to his mother, not just because of her prayers before his birth, but (Rabbi Gamliel explains) because of the way she raised him. A mother’s influence is inestimable, and even greater than a father’s influence. Daven that your children be like Rashbi, and bring great light to the world.
Women are more able to evoke emotion than men, and prayer for ANYTHING is more accessible here in Meron at the tomb of a man whose birth was the result of his mother’s prayers.
RABI YOCHANAN HASANDLAR - BEING WORTHY OF ERETZ YISRAEL
Due to the harsh Roman decrees Rabbi Yochanan Hasandlar and Rabbi Elazar ben Shamua decided to leave Israel and go study by Rabbi Yehuda ben Besera in Nezivin, Bavel. When they reached Sidon, they yearned for Eretz Yisroel and began weeping and tearing their garments. Then they turned back and went home saying living in Eretz Yisroel is equivalent to all the Mitzvot of the Torah.
A gathering that is for the sake of Heaven will endure, while a gathering that is not for the sake of Heaven will disintegrate.
A tzion is built above the opening of a closed cave containing the actual Kever. Behind the Tzion is a small blue Kipa (dome) where a second overhead entrance was once broken into the cave. Near the kever is a cave where Rebbe Yochanan Hasandlar used to process the hides he used to create the leather for the shoes he made.
RABI YEHUDA BAR ILAI - PARNASSAH
Rabbi Yehuda bar Ilai lived his life in poverty. His students were also poor and sometimes, six of them had to share one covering to keep themselves warm as they studied Torah. So poor was Rebbe Yehuda that when his wife finally was able to buy material and sew a coat, they both had to share it, each leaving home at different times. When Rabbi Yehuda bar Ilai would put on the coat he would make a blessing; 'Baruch ShAsani Meil' - 'Blessed is Hashem for giving me a coat', a blessing that he innovated due to his gratitude for owning a coat.
Once, the Nasi Rabban Shimon ben Gamliel decreed a day of prayer and fasting. Rabbi Yehuda was unable to attend the gathering since he had no robe to wear at the time. Rabban Shimon ben Gamliel sent him a robe as a gift but Rabbi Yehuda refused to take it. Instead he lifted the mat upon which he sat and showed the messenger how underneath it lay many golden coins. He then said "See how much wealth I have but I do not wish to make use of it in this World". Although the appearance of the gold coins under his mat was a miracle, Rabbi Yehuda bar Ilai was showing that if he desired money he could easily get it.
Bringer of Peace: A man once got angry at his wife for burning his food. He made a vow disassociating her unless she got Rebbe Yehuda and Rebbe Shimon to eat the dish. Rebbe Yehuda agreed to taste the dish despite the humiliation, saying he was no better then the Hashem who was willing to have his name erased in the waters of the Sotah to bring peace between husband and wife. Rebbe Shimon on the other hand refused, in order to uphold the respect the Sages and so people would abstain from making vows.
Honoring the Shabbat : Once Rabbi Yehuda bar Ilai noticed a breach in the fence of his vineyard as he walked through it on Shabbos, causing him to speculate fixing it during the week. Immediately he regretted thinking about mundane actions on Shabbos and committed to never patch the hole as a punishment for what was considered a transgression on his high level. His actions found favor in the eyes of Hashem who caused a Tzlaf tree to grow in that very location, filling up the breach and at the same time supplying a livelihood to Rabbi Yehuda for the remainder of his life. It was during this incident that Rebbe Yehuda performed one of the final rectifications for the sin of Tzlafchad, who's spirit had become impregnated within him at the time of this test.
Shining Face: Rabbi Yehuda bar Ilai used to have an aura of light emanating from his face, a constant glow of happiness. Once he was accused by an early Christan of either being an alcoholic or alternatively earning an easy, consistent, stress-less and lucrative livelihood through lending money with interest or by raising pigs, thinking one of these to be the source his facial radiance. Rabbi Yehuda replied that he could hardly drink the wine mandated by Halacha, let alone be an alcoholic and would definitely not desecrate the Torah by lending with interest or raising pigs. Rather on his way to study Torah he would pass by 24 restrooms, checking himself by each one.A different time Rebbe Yehuda was accused by a Roman noblewoman of being drunk while issuing Halachic rulings, due to the radiance of his face. He replied the source of his aura was from the Torah he studied as it says "the wisdom of a man will enlighten his face".
Erev Shabbos: Each Friday, his students would bring Rebbe Yehuda a large basin of hot water. He would then rinse his face, hands and feet and wrap himself in sheets that had Tzitzis on their edges. Upon absorbing the holy energy of Shabbos, Rebbe Yehuda would gain the appearance of a G-dly angel.No Wine: It was very hard for Rabbi Yehuda bar Illai to drink wine and he would force himself to drink the Kiddush and four cups of wine during the Pesach Seder. After Pesach Rabbi Yehuda would have to wrap a bandage around his head for 7 weeks until Shavuot, due to the resulting pain.Tisha Bav: Living only a generation after the destruction of the Second Temple, Rabbi Yehuda bar Ilai fully comprehended this significant loss, greatly mourning this tragedy and helped form the tradition of the 'Seudat Mafseket'. On the evening proceeding the 9th of Av his students would bring Rabbi Yehuda a 'Seudat Hamafseket' - 'Separation Meal' composed of only dry bread and salt. He would then sit down in the lowest place of his house, between the oven and the stove, eat the bread and drink water and appear as if a very close dead relative was laying before him.Dancing Before Kalla: At weddings, Rabbi Yehuda bar Illai would hold a myrtle branch in his hand and dance in front of the bride. This custom attested to his high level of Shmiras Habris, showing that he was completely unafraid of it affecting him.Tana: Rabbi Yehuda bar Ilai is the most commonly mentioned Tana in the Mishna, Sifra and Tosefta where he is simply called 'Rebbe Yehuda'. He is mentioned in over 600 Mishnayos, often multiple times in each, almost double the amount of any other Tana. Any time Rebbe Yehuda argues with Rebbe Meir or Rebbe Shimon, the Halacha is established in his favor. All anonymous teachings in the Safra are from Rabbi Yehuda as he received the teachings for Rabbi Akiva.
BENAYAHU BEN YEHODAYA - OVERCOMING THE YETZER HARA
Benayahu ben Yehoyada was a warrior of both King Dovid and Shlomo, and at the same time was head of the Sanhedrin. It says that the “greater the person the greater his yetzer hara”. He overcame his yetzer hara and that gave him the strength to overcome every possible evil, including enemies at war. He was a son or great grandson of Yehoyada Hakohen. He was a master Kabbalist and renowned for his Yichudim meditations. Benayahu helped capture Ashmadi in King Shlomo's quest to find the Shamir worm. He is buried in Biriya right out of Tzfat.
Slaying of Snowy Lion : Benayahu ben Yehoyada went down and smote the lion inside a pit on a snowy day. He had the power to do this since he was accustomed to break the ice and immerse in freezing cold mikvas so he could study Torah in purity. This power was also attributed to his awesome feat of studying the entire Torat Kohanim (All the teachings related to the Book of Vayikra) on a single, short, fall day.Spear of the Egyptian Benayahu slew an Egyptian, a man of striking appearance. In the Egyptian's hand was a spear and Benayahu went down to him with only a staff. He then grabbed the spear from the hand of the Egyptian, and slew him with his own spear.Merit: In the Zohar it states that the two Temples existed in Merit of Benayahu ben Yehoyada, his entire generation received subsidence from him and when he passed away the abundance that was descending from Above got cut off.Kabbalist: According to the Zohar, Benayahu ben Yehoyada was the most important of the thirty Tzadikim that existed in the world. His name 'Benayahu' is derived from the word 'Bina' - understanding. It also has the numerical equivalence of the word 'Chachma' - wisdom (חכמה = בניהו = 73), implying he had full use of his mind.
RABI NACHUM ISH GAMZU - BITACHON IN HASHEM
It says in Shulchan Aruch (230:5) Everyone is OBLIGATED TO SAY : “Everything Hashem does is for the good, or “This is also for the good” whatever occurs to him in his life. This is a HALACHAH not just useful advice towards developing a positive attitude!
At the end of his life, when he had lost both his arms and legs, was totally bedridden and impoverished, this is what Rabi Nachum would say, and the Gemorah says that he said it BeSIMCHAH.
This is your opportunity to ask Hashem that you should only have goodness, and that you always recognize everything he does as good.
BENYAMIN HATZADIK-TO BE WORTHY OF BEING A GIVER
One of the stories about Binyamin Hatzadik took place when he was in charge of the tzedakah in his area. A poor woman approached him for charity, There were no more funds in the charity’s distribution box, and he had to tell her that he had nothing to give her. She pleaded with him, telling him that her life, and the life of her children was at stake. He began to support her from his own money. Shortly thereafter he was taken ill, and the ministering angels came before Hashem and said that if a person saves even one person from death, its as though they saved the entire world, he saved 5 people from certain death! He was granted another 22 years.
THE ARIZAL - DAVINING FOR ENLIGHTENMENT AND FO RTHE GEULAH
Rav Shlomo Luria Ashkenazi (1534 – July 25, 1572) (Hebrew: יִצְחָק בן שלמה לוּרְיָא אשכנזי Yitzhak Ben Sh'lomo Lurya Ashkenazi), commonly known in Jewish religious circles as "Ha'ARI"[2] (meaning "The Lion"), "Ha'ARI Hakadosh" [the holy ARI] or "ARIZaL" was a foremost rabbi and Jewish mystic in the community of Tzfat in the Galilee region of Ottoman Syria. He is considered the father of contemporary Kabbalah, his teachings being referred to as Lurianic Kabbalah. While his direct literary contribution to the Kabbalistic school of Tzfat was extremely minute (he wrote only a few poems), his spiritual fame led to their veneration and the acceptance of his authority. The works of his disciples compiled his oral teachings into writing. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice.
He was born in 1534 in Jerusalem[1] in what is now the Old Yishuv Court Museum to an Ashkenazi father, Shlomo, and a Sephardic mother. He was niftar in Tsfat on July 25, 1572, and is buried at the Old Jewish Cemetery.
Sefer HaKavanot U'Ma'aseh Nissim records that one day Luria's father remained in the Beth kneset alone, studying when Eliyahu HaNavi appeared to him and said, "I have been sent to you by the Almighty to bring you tidings that your holy wife shall conceive and bear a child, and that you must call him Yitzchak. He shall begin to deliver Israel from the Klipot [husks, forces of evil]. Through him, numerous souls will receive their tikkun. He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [3]
While still a child, The Arizal lost his father, and was brought up by his rich maternal uncle Mordechai Frances, a tax-farmer from Cairo, Egypt. His uncle placed him under the best Jewish teachers, including the leading rabbinic scholar David ibn Zimra. Rav Yitzchak showed himself a diligent student of rabbinical literature and under the guidance of another uncle, Rabbi Bezalel Ashkenazi (best known as the author of Shittah Mekubetzet), he became proficient in that branch of Jewish learning.
At the age of fifteen, he married a cousin, the daughter of Mordechai Frances and, being amply provided for financially, he was able to continue his studies. He soon turned to asceticism and mysticism. Around the age of twenty-two he became engrossed in the study of the Zohar (a major work of the Kabbalah that had recently been printed for the first time) and adopted the life of a recluse. Retreating to the banks of the Nile for seven years, he secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on Shabbat. But even at home, he would not utter a word, even to his wife. When it was necessary for him to say something, he would say it in the fewest number of words possible, and then, only in Hebrew.
In 1569, he moved back to Eretz Israel; and after a short sojourn in Jerusalem, where his new kabbalistic system seems to have met with little success, he settled in Tsfat. Tsfat over the previous decades had become a center for Kabbalistic studies led by Rabbi Moses Cordovero. There is evidence that Luria also regarded Cordovero as his teacher. Joseph Sambari (1640–1703), an important Egyptian chronicler, testified that Cordovero was "the Ari's teacher for a very short time." The Arizal probably arrived in early 1570, and Cordovero died on June 27 that year (the 23d day of Tammuz). Bereft of their most prominent authority and teacher, the community looked for new guidance.
Soon the Arizal had two classes of disciples: novices, to whom he expounded the elementary Kabbalah, and initiates, who became the repositories of his secret teachings and his formulas of invocation and conjuration. The most renowned of the initiates was Rabbi Chaim Vital, who, according to his master, possessed a soul, which had not been soiled by Adam's sin. With him the Arizal visited the grave of Rabbi Shimon bar Yochai and those of other eminent teachers; it is said that these graves were unmarked (the identity of each grave was unknown), but through the guidance given by Eliyahu each grave was recognized. HIs kabbalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Shabbat, the Arizal dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name.
Many Jews who had been exiled from Spain following the Edict of Expulsion believed they were in the time of trial that would precede the appearance of Moshiach in the Galil. Those who moved to Israel in anticipation of this event began to understand the unfolding of history through the Arizal’s focus on galus and geulah. His teachings, they were published by his followers and by 1650 his ideas were known by Jews throughout Europe.
The Arizal used to deliver his lectures extemporaneously and did not write much, with a few exceptions, including some kabbalistic poems in Aramaic for the Shabbat table. The real exponent of his kabbalistic system was Rabbi Chaim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the Etz Chayim, THE CHILDREN OF
AVIVIM - KIDDUSH HASHEM
The Avivim school bus massacre was a terrorist attack on an Israeli school bus on May 22, 1970 in which 12 civilians were killed, nine of them children, and 25 were wounded, one of whom died of a wound sustained in the attack 44 years later. The attack took place on the road to Moshav Avivim, near Israel's border with Lebanon
Early in the morning, the bus departed from Avivim heading with its passengers to two local schools. This route had been scouted by the militants, believed to have infiltrated from Lebanon, and an ambush was set up. As the bus passed by, ten minutes after leaving Avivim, it was attacked by heavy gunfire from both sides of the road. The driver was amongst those hit in the initial barrage,[3] as were the two other adults on board. The three were killed as the bus crashed into an embankment as the attackers continued firing into the vehicle.
The attackers were never apprehended.[
FatalitiesThe children, who were in first to third grade, were buried in a special plot in Safed. A monument commemorating the victims of the attack stands in the middle of the moshav.[4]
Leah Revivo, who survived the attack at age nine, died in 2014 at age 52 over an infection that had been brought on by a piece of shrapnel that was lodged in her brain as a result of the attack.[17]
RABI PINCHAS BEN YAIR DAVEN TO WALK THE PATH OF HASHEM
In the Zohar it refers to Rabbi Pinchas Ben Yair as the Rashbi's father-in-law while in the Talmud he is referred to as his son-in law. It is possible that there were two Tanaim named Rebbe Pinchas Ben Yair, one a father-in-law and the other a son-in law of the Rashbi.
The Mice: Rabbi Pinchas Ben Yair visited a town whose residents complained that all their crops were being consumed by mice. Rabbi Pinchas Ben Yair commanded all the mice to gather in the center of town. They came and began to squeak, he then relayed the message of the mice that the residents were being punished for not taking Tiruma and Masser off their crops. After committing to change their ways, mice stopped eating their crops.
Donkey of Rabbi Pinchas Ben Yair The donkey of Rabbi Pinchas ben Yair is used a number of times as an example of a righteous animal. It would refuse to eat any oats that did not have the masser first removed from them. One prime example is given how on route to redeem captives Rabbi Pinchas stopped at an inn where they tried feeding his donkey but it refused to eat. They tried crushing the oats and even sifting the filth out of them but nothing worked. Only when masser was finally extracted at the suggestion of Rabbi Pinchas, did the donkey agree to eat.Abducted : Once it was stolen but refused to eat from the thieves food since Masser had not been taken off. After three days of fasting the thieves released the donkey, fearful that it would soon die and smell up their hideout. The donkey found its way back to the home of Rebbe Pinchas and began braying by the door. Rabbi Pinchas ben Yair recognized its voice and requested his family to bring it in and feed it since it had not eaten in three days. They gave it barley but would not eat. Rabbi Pinchas pointed out that they too had not taken off masser and although that is not necessary for animal food that was in a halachic state of 'Dimay', what could they do that the poor donkey was stringent on itself.Splitting the River: Rabbi Pinchas Ben Yair was traveling to redeem a captive. He reached the Giniy River along with another Jew and an Arab merchant. When Rabbi Pinchas commanded the river to split, it refused on the basis that it constantly performs the will of its Creator who told it to flow, while Rabbi Pinchas might or might not be successful in caring out the Mitzva of redeeming the captive. After threatening to decree permanent dryness upon the river, it split for Rabbi Pinchos. He then requested the river split for the Jew who was carrying wheat for the Mitzva of making Matzot, causing it to split a second time. He then requested the it split again for the Arab so it will not look like Jews abandon their traveling companions, the river proceeded to split a third time.Brayisa of Rebbe Pinchas: Rabbi Pinchas authored the Brisya of Rabbi Pinchas ben Yair that is referenced a number of times in the Talmudic commentaries.Teachings / Social Upheaval When the Bais Hamikdash was destroyed Chaverim and free-men of illustrious lineage have been ashamed and their heads have been covered in humiliation, by the power of the lowly. Men of good deeds have become impoverished. At the same time the strong-armed and slanderers have become strong and there are none who seek and beseech. Upon whom, can we rely on? Only on our Father in Heaven.]Levels Leading to Ruach Hakodesh
CHONI HAMAAGEL
Choni Hameagel was a Jewish Sage living in the 1st century BCE during the leadership of the last three sets of Zugot. When drought came upon the land, Choni drew a circle and vowed he would not step out until Hashem answered his prayers for rain. When his request was answered but Choni kept on redefining it, he was almost placed in excommunication by Shimon ben Shetach, were it not for his special relationship with Hashem.
During the war between the Hasmonean brothers, Choni Hameageal was captured by followers of Hyrcanus who demanded that he pray for the death of their opponent Aristobulus. When Choni refused, they stoned him, leaving him for dead. Choni Hameagel survived the incident and wondered off, soon falling into a deep sleep that lasted 70 years. When Choni awoke, no one believed his story. Not having any Torah scholars of his caliber left to study with, Choni Hameagel asked Hashem to take him away from this world.
Rain Request: Once the entire month of Adar had passed and still no rain came. Messengers were sent to Choni Hamgel asking him to pray for rain. When Choni prayed and no rain came, he proceeded to draw a large circle in the dust of the ground with his staff. He then stood in middle of the circle and similar to what had been done by the prophet Chavakuk, he swore in Hashem's great name that since his sons had approached him considering him to have inside connections, he would not leave the circle until Hashem had mercy on them and it began to rain.
It began to trickle rain, his students turned to him and beseeched him to save the nation from death, saying the trickle of rain only descended to absolve his oath. Choni reissued his petition saying; "This is not what I requested, rather rain that will fill wells, pools and caves". It began to pour rain, each drop could fill the opening of a barrel. His students once again improved him saying the rain would destroy the world.
Choni once again turned to Hashem saying; "I have not requested this but rather rain of good will and blessing". Normal rain began to descend but it continued to rain on and on, until everyone had evacuate to the high Temple Mount due to the flooding. They one again sent to Choni; "Rebbe, just like you prayed and rain came down, pray that the rain should go away". Choni responded that he had a tradition that one should not pray for the removal of too much blessing. Despite this he agreed and said they should bring him an Ox which he could later offer as a thanks giving sacrifice. Choni rested his hands on the head of the ox they brought him and said "Master of the universe, your Nation Yisroel that you took out of Egypt can not survive both with an overabundance of blessing and an overabundance of suffering. When you got angry at them they could not survive. When you gave them an abundance of good they could not survive. May it be your will that the rain should stop and there should be ease in the world". Immediately the clouds broke apart and the sun came out.
Upon hearing the story Shimon ben Shetach wanted to put Choni in excommunication as he spoke disrespectfully to Hashem. He sent Choni a message saying he would have placed him in Cherem but what could he do that Hashem listens to him like a father listens to his son.
RABBI YOSEF KARO
Born: Toledo, Spain, 1488 Died: Tzefat, Eretz Yisrael, 1575Popularly known as Beit Yosef and Shulchan Aruch, for his major works. Also known as the Mechaber, the author. Talmudist, codifier of Halachah.
In 1492, in the wake of the great expulsion of Spanish Jewry, when Yosef Karo was 4 years old, his family was forced to flee Spain. After protracted wanderings they settled in Constantinople, Turkey. He gained repute as an eminent Torah scholar at an early age, and at age 24, while living in Adrianople, he began writing his famous work, Beit Yosef. It is a commentary on Arba Turim by Rabbi Yaakov, son of Rosh, and it took him 20 years to complete. Under the influence of the great kabbalist Rabbi Shlomo Molcho, he followed an ascetic life-style of fasting and pious devotion to God.
In 1530 Rabbi Karo moved to Tzefat (Safed), in Eretz Yisrael, where he was appointed as a member of the Rabbinic Court of Rabbi Yaakov Beirav. He established a yeshivah, counting among his students the great Rabbi Moshe Alshichand the illustrious kabbalist Rabbi Moshe Cordovero (Remak) .
Upon the death of rabbi Yaakov Beirav, he succeeded his as Chief of the Rabbinic Court in Safed, which served as the main bet din (court) for worldwide Jewry. through his monumental books he became the acknowledged preeminent Torah authority in the world, a reputation that has not waned with the passage of time. In his work Beit Yosef, he compiles all the variant views on each halachah and renders a decision as to which opinion is to be the authoritative law. It is printed alongside the text of Arba Turim. Rabbi Yosef Karo follows a cardinal rule in arriving at his decisions. If on a given issue Rif, Rambam, and Rosh are in agreement, then that matter becomes Halachah (Law). If they disagree, the halachah is decided according to majority opinion. His rulings reflect his Sephardi background in that they favor Sephardi customs over Ashkenazi practices. After the completion of Beit Yosef, Rabbi Yosef Karo wrote the Shulchan Aruch. As its title implies, Shulchan Aruch -"The Set Table" - presents all Jewish laws and customs relevant to the present time in clear and concise Hebrew, arranged systematically according to topics. This work, consisting of four sections, is the cornerstone of authoritative Halachah to this very day. It is the Code of Jewish Law par excellence. Initially, the Shulchan Aruch met with resistance on the part of German and Polish rabbinical authorities because its rulings favored Sephardi practice, disregarding Ashkenazi traditions. Foremost among his critics was Rabbi Moshe Isserles (Rema) of Cracow, Poland, whose critical comments have been incorporated as glosses into the running text.
Among Rabbi Yosef Karo's other works is Kesef Mishneh, a commentary onRambam. By clearly mentioning the sources on which his decisions are founded, Rabbi Yosef Karo has given Halachah a solid foundation. His work has stood the test of time.
Rabbi Yosef Karo was a pure and holy man to such a degree that when he studied Kabbalah he was taught by a special angel called a maggid who descended from heaven to reveal to him the innermost secrets of the Torah and to disclose the future to him. Rabbi Yosef Karo wrote down the revelations which he heard from this angel in a book called Maggid Meisharim. This book contains not only Torah concepts but also exhortation, musar. We learn from this book that the angel told him that his writings would have widespread acceptance throughout the Diaspora and would become a fundamental text for determining the halachah for Jewry throughout the ages. He would become Rabban shel Yisrael, the master and teacher of all Jewry.
May the merit of the tzaddikim protect us all, Amen.
When we seek HaShem with all of our hearts, with the future of our entire people, family, and ourselves being determined, we are so fortunate to be able to visit the holy tzadikims’ tombs. Here are a few remarks to give some perspective on their overwhelming greatness.
RABI YISHMAEL KOHEN GADOL - ACCEPTING HASHEM’S WILL
Rabi Yishmael ben Elisha recounted “Once I entered the Inner Chamber to offer ketoret. I saw the Crown of Hashem sitting on His exalted throne”.
Rabi Yishmael was the Kohen Gadol for many years. When the Romans sentenced him to be killed along with nine other great tzadikim, it was he who was able to penetrate the heavens where he recognized that the decree against them would not be reversed.
The death of these tzadikim reflects the enormity of Hashem’s concealment. “My thoughts are not your thoughts” He told the prophet.
We all go through challenges and forms of suffering that we cannot resolve. They range from huge tragedies to erev Shabbos mini-disasters. Remembering how the great tzadikim were composed, full of acceptance, and full of love for Hashem in the hardest times is inspiring. In his time there were girls who found it difficult to find their zivug. He would purchase gold jewelry and beautiful clothing for them, and say “The girls are all beautiful, it is just their poverty that conceals their beauty”. Similarly, we all have beautiful, pure souls, but at times when things are hard we lose some of this beauty and become embittered. His example of faith when facing painful and uninterpretable events, can restore inner beauty just as jewelry and beautiful clothing brings out outer beauty.
RABI SHIMON BAR YOCHAI - DAVENING AS A WOMAN FOR ANYTHING!
We have all heard the many stories of Rashbi’s awesome greatness. He was compared to Moshe, and is the one who Hashem chose to reveal the innermost secrets of the Torah in the merit of his learning Torah in the cave for so many years. One of the songs that by custom is sung on Lag B’Omer (Bar Yochai) has a verse that concludes “Happy is she who bore him”. His parents, Yochai and Sara, were barren, and his father felt that there was no option other than divorce. He hinted to Sara that there was no other choice. From that moment on, she dedicated herself to tefillah. She said Tehillim, wept, and prayed some more. Yochai had a dream. He was in an orchard in which there were fruitful trees and trees that were dried out. He was leaning against one of the seemingly dead trees. An angel came and watered some of the dry trees with his watering can. When he came to Yochai’s tree, he took out a glass tube from his robes opened it and watered the tree. All of the trees that were watered became fruitful. When he wore up, he told Sara the dream, and said “I know what it means! We will have a child this year. The only thing that I don’t know, is why my tree was watered from a cup, and not from a watering can”. He went to ask Rabi Akiva, who said, “The tube was filled with Sara’s tears. In the merit of her tefillah you will have a child who will bring light to us all”.
Women’s tefillos are important! Rashbi’s greatness was attributed to his mother, not just because of her prayers before his birth, but (Rabbi Gamliel explains) because of the way she raised him. A mother’s influence is inestimable, and even greater than a father’s influence. Daven that your children be like Rashbi, and bring great light to the world.
Women are more able to evoke emotion than men, and prayer for ANYTHING is more accessible here in Meron at the tomb of a man whose birth was the result of his mother’s prayers.
RABI YOCHANAN HASANDLAR - BEING WORTHY OF ERETZ YISRAEL
Due to the harsh Roman decrees Rabbi Yochanan Hasandlar and Rabbi Elazar ben Shamua decided to leave Israel and go study by Rabbi Yehuda ben Besera in Nezivin, Bavel. When they reached Sidon, they yearned for Eretz Yisroel and began weeping and tearing their garments. Then they turned back and went home saying living in Eretz Yisroel is equivalent to all the Mitzvot of the Torah.
A gathering that is for the sake of Heaven will endure, while a gathering that is not for the sake of Heaven will disintegrate.
A tzion is built above the opening of a closed cave containing the actual Kever. Behind the Tzion is a small blue Kipa (dome) where a second overhead entrance was once broken into the cave. Near the kever is a cave where Rebbe Yochanan Hasandlar used to process the hides he used to create the leather for the shoes he made.
RABI YEHUDA BAR ILAI - PARNASSAH
Rabbi Yehuda bar Ilai lived his life in poverty. His students were also poor and sometimes, six of them had to share one covering to keep themselves warm as they studied Torah. So poor was Rebbe Yehuda that when his wife finally was able to buy material and sew a coat, they both had to share it, each leaving home at different times. When Rabbi Yehuda bar Ilai would put on the coat he would make a blessing; 'Baruch ShAsani Meil' - 'Blessed is Hashem for giving me a coat', a blessing that he innovated due to his gratitude for owning a coat.
Once, the Nasi Rabban Shimon ben Gamliel decreed a day of prayer and fasting. Rabbi Yehuda was unable to attend the gathering since he had no robe to wear at the time. Rabban Shimon ben Gamliel sent him a robe as a gift but Rabbi Yehuda refused to take it. Instead he lifted the mat upon which he sat and showed the messenger how underneath it lay many golden coins. He then said "See how much wealth I have but I do not wish to make use of it in this World". Although the appearance of the gold coins under his mat was a miracle, Rabbi Yehuda bar Ilai was showing that if he desired money he could easily get it.
Bringer of Peace: A man once got angry at his wife for burning his food. He made a vow disassociating her unless she got Rebbe Yehuda and Rebbe Shimon to eat the dish. Rebbe Yehuda agreed to taste the dish despite the humiliation, saying he was no better then the Hashem who was willing to have his name erased in the waters of the Sotah to bring peace between husband and wife. Rebbe Shimon on the other hand refused, in order to uphold the respect the Sages and so people would abstain from making vows.
Honoring the Shabbat : Once Rabbi Yehuda bar Ilai noticed a breach in the fence of his vineyard as he walked through it on Shabbos, causing him to speculate fixing it during the week. Immediately he regretted thinking about mundane actions on Shabbos and committed to never patch the hole as a punishment for what was considered a transgression on his high level. His actions found favor in the eyes of Hashem who caused a Tzlaf tree to grow in that very location, filling up the breach and at the same time supplying a livelihood to Rabbi Yehuda for the remainder of his life. It was during this incident that Rebbe Yehuda performed one of the final rectifications for the sin of Tzlafchad, who's spirit had become impregnated within him at the time of this test.
Shining Face: Rabbi Yehuda bar Ilai used to have an aura of light emanating from his face, a constant glow of happiness. Once he was accused by an early Christan of either being an alcoholic or alternatively earning an easy, consistent, stress-less and lucrative livelihood through lending money with interest or by raising pigs, thinking one of these to be the source his facial radiance. Rabbi Yehuda replied that he could hardly drink the wine mandated by Halacha, let alone be an alcoholic and would definitely not desecrate the Torah by lending with interest or raising pigs. Rather on his way to study Torah he would pass by 24 restrooms, checking himself by each one.A different time Rebbe Yehuda was accused by a Roman noblewoman of being drunk while issuing Halachic rulings, due to the radiance of his face. He replied the source of his aura was from the Torah he studied as it says "the wisdom of a man will enlighten his face".
Erev Shabbos: Each Friday, his students would bring Rebbe Yehuda a large basin of hot water. He would then rinse his face, hands and feet and wrap himself in sheets that had Tzitzis on their edges. Upon absorbing the holy energy of Shabbos, Rebbe Yehuda would gain the appearance of a G-dly angel.No Wine: It was very hard for Rabbi Yehuda bar Illai to drink wine and he would force himself to drink the Kiddush and four cups of wine during the Pesach Seder. After Pesach Rabbi Yehuda would have to wrap a bandage around his head for 7 weeks until Shavuot, due to the resulting pain.Tisha Bav: Living only a generation after the destruction of the Second Temple, Rabbi Yehuda bar Ilai fully comprehended this significant loss, greatly mourning this tragedy and helped form the tradition of the 'Seudat Mafseket'. On the evening proceeding the 9th of Av his students would bring Rabbi Yehuda a 'Seudat Hamafseket' - 'Separation Meal' composed of only dry bread and salt. He would then sit down in the lowest place of his house, between the oven and the stove, eat the bread and drink water and appear as if a very close dead relative was laying before him.Dancing Before Kalla: At weddings, Rabbi Yehuda bar Illai would hold a myrtle branch in his hand and dance in front of the bride. This custom attested to his high level of Shmiras Habris, showing that he was completely unafraid of it affecting him.Tana: Rabbi Yehuda bar Ilai is the most commonly mentioned Tana in the Mishna, Sifra and Tosefta where he is simply called 'Rebbe Yehuda'. He is mentioned in over 600 Mishnayos, often multiple times in each, almost double the amount of any other Tana. Any time Rebbe Yehuda argues with Rebbe Meir or Rebbe Shimon, the Halacha is established in his favor. All anonymous teachings in the Safra are from Rabbi Yehuda as he received the teachings for Rabbi Akiva.
BENAYAHU BEN YEHODAYA - OVERCOMING THE YETZER HARA
Benayahu ben Yehoyada was a warrior of both King Dovid and Shlomo, and at the same time was head of the Sanhedrin. It says that the “greater the person the greater his yetzer hara”. He overcame his yetzer hara and that gave him the strength to overcome every possible evil, including enemies at war. He was a son or great grandson of Yehoyada Hakohen. He was a master Kabbalist and renowned for his Yichudim meditations. Benayahu helped capture Ashmadi in King Shlomo's quest to find the Shamir worm. He is buried in Biriya right out of Tzfat.
Slaying of Snowy Lion : Benayahu ben Yehoyada went down and smote the lion inside a pit on a snowy day. He had the power to do this since he was accustomed to break the ice and immerse in freezing cold mikvas so he could study Torah in purity. This power was also attributed to his awesome feat of studying the entire Torat Kohanim (All the teachings related to the Book of Vayikra) on a single, short, fall day.Spear of the Egyptian Benayahu slew an Egyptian, a man of striking appearance. In the Egyptian's hand was a spear and Benayahu went down to him with only a staff. He then grabbed the spear from the hand of the Egyptian, and slew him with his own spear.Merit: In the Zohar it states that the two Temples existed in Merit of Benayahu ben Yehoyada, his entire generation received subsidence from him and when he passed away the abundance that was descending from Above got cut off.Kabbalist: According to the Zohar, Benayahu ben Yehoyada was the most important of the thirty Tzadikim that existed in the world. His name 'Benayahu' is derived from the word 'Bina' - understanding. It also has the numerical equivalence of the word 'Chachma' - wisdom (חכמה = בניהו = 73), implying he had full use of his mind.
RABI NACHUM ISH GAMZU - BITACHON IN HASHEM
It says in Shulchan Aruch (230:5) Everyone is OBLIGATED TO SAY : “Everything Hashem does is for the good, or “This is also for the good” whatever occurs to him in his life. This is a HALACHAH not just useful advice towards developing a positive attitude!
At the end of his life, when he had lost both his arms and legs, was totally bedridden and impoverished, this is what Rabi Nachum would say, and the Gemorah says that he said it BeSIMCHAH.
This is your opportunity to ask Hashem that you should only have goodness, and that you always recognize everything he does as good.
BENYAMIN HATZADIK-TO BE WORTHY OF BEING A GIVER
One of the stories about Binyamin Hatzadik took place when he was in charge of the tzedakah in his area. A poor woman approached him for charity, There were no more funds in the charity’s distribution box, and he had to tell her that he had nothing to give her. She pleaded with him, telling him that her life, and the life of her children was at stake. He began to support her from his own money. Shortly thereafter he was taken ill, and the ministering angels came before Hashem and said that if a person saves even one person from death, its as though they saved the entire world, he saved 5 people from certain death! He was granted another 22 years.
THE ARIZAL - DAVINING FOR ENLIGHTENMENT AND FO RTHE GEULAH
Rav Shlomo Luria Ashkenazi (1534 – July 25, 1572) (Hebrew: יִצְחָק בן שלמה לוּרְיָא אשכנזי Yitzhak Ben Sh'lomo Lurya Ashkenazi), commonly known in Jewish religious circles as "Ha'ARI"[2] (meaning "The Lion"), "Ha'ARI Hakadosh" [the holy ARI] or "ARIZaL" was a foremost rabbi and Jewish mystic in the community of Tzfat in the Galilee region of Ottoman Syria. He is considered the father of contemporary Kabbalah, his teachings being referred to as Lurianic Kabbalah. While his direct literary contribution to the Kabbalistic school of Tzfat was extremely minute (he wrote only a few poems), his spiritual fame led to their veneration and the acceptance of his authority. The works of his disciples compiled his oral teachings into writing. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice.
He was born in 1534 in Jerusalem[1] in what is now the Old Yishuv Court Museum to an Ashkenazi father, Shlomo, and a Sephardic mother. He was niftar in Tsfat on July 25, 1572, and is buried at the Old Jewish Cemetery.
Sefer HaKavanot U'Ma'aseh Nissim records that one day Luria's father remained in the Beth kneset alone, studying when Eliyahu HaNavi appeared to him and said, "I have been sent to you by the Almighty to bring you tidings that your holy wife shall conceive and bear a child, and that you must call him Yitzchak. He shall begin to deliver Israel from the Klipot [husks, forces of evil]. Through him, numerous souls will receive their tikkun. He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [3]
While still a child, The Arizal lost his father, and was brought up by his rich maternal uncle Mordechai Frances, a tax-farmer from Cairo, Egypt. His uncle placed him under the best Jewish teachers, including the leading rabbinic scholar David ibn Zimra. Rav Yitzchak showed himself a diligent student of rabbinical literature and under the guidance of another uncle, Rabbi Bezalel Ashkenazi (best known as the author of Shittah Mekubetzet), he became proficient in that branch of Jewish learning.
At the age of fifteen, he married a cousin, the daughter of Mordechai Frances and, being amply provided for financially, he was able to continue his studies. He soon turned to asceticism and mysticism. Around the age of twenty-two he became engrossed in the study of the Zohar (a major work of the Kabbalah that had recently been printed for the first time) and adopted the life of a recluse. Retreating to the banks of the Nile for seven years, he secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on Shabbat. But even at home, he would not utter a word, even to his wife. When it was necessary for him to say something, he would say it in the fewest number of words possible, and then, only in Hebrew.
In 1569, he moved back to Eretz Israel; and after a short sojourn in Jerusalem, where his new kabbalistic system seems to have met with little success, he settled in Tsfat. Tsfat over the previous decades had become a center for Kabbalistic studies led by Rabbi Moses Cordovero. There is evidence that Luria also regarded Cordovero as his teacher. Joseph Sambari (1640–1703), an important Egyptian chronicler, testified that Cordovero was "the Ari's teacher for a very short time." The Arizal probably arrived in early 1570, and Cordovero died on June 27 that year (the 23d day of Tammuz). Bereft of their most prominent authority and teacher, the community looked for new guidance.
Soon the Arizal had two classes of disciples: novices, to whom he expounded the elementary Kabbalah, and initiates, who became the repositories of his secret teachings and his formulas of invocation and conjuration. The most renowned of the initiates was Rabbi Chaim Vital, who, according to his master, possessed a soul, which had not been soiled by Adam's sin. With him the Arizal visited the grave of Rabbi Shimon bar Yochai and those of other eminent teachers; it is said that these graves were unmarked (the identity of each grave was unknown), but through the guidance given by Eliyahu each grave was recognized. HIs kabbalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Shabbat, the Arizal dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name.
Many Jews who had been exiled from Spain following the Edict of Expulsion believed they were in the time of trial that would precede the appearance of Moshiach in the Galil. Those who moved to Israel in anticipation of this event began to understand the unfolding of history through the Arizal’s focus on galus and geulah. His teachings, they were published by his followers and by 1650 his ideas were known by Jews throughout Europe.
The Arizal used to deliver his lectures extemporaneously and did not write much, with a few exceptions, including some kabbalistic poems in Aramaic for the Shabbat table. The real exponent of his kabbalistic system was Rabbi Chaim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the Etz Chayim, THE CHILDREN OF
AVIVIM - KIDDUSH HASHEM
The Avivim school bus massacre was a terrorist attack on an Israeli school bus on May 22, 1970 in which 12 civilians were killed, nine of them children, and 25 were wounded, one of whom died of a wound sustained in the attack 44 years later. The attack took place on the road to Moshav Avivim, near Israel's border with Lebanon
Early in the morning, the bus departed from Avivim heading with its passengers to two local schools. This route had been scouted by the militants, believed to have infiltrated from Lebanon, and an ambush was set up. As the bus passed by, ten minutes after leaving Avivim, it was attacked by heavy gunfire from both sides of the road. The driver was amongst those hit in the initial barrage,[3] as were the two other adults on board. The three were killed as the bus crashed into an embankment as the attackers continued firing into the vehicle.
The attackers were never apprehended.[
FatalitiesThe children, who were in first to third grade, were buried in a special plot in Safed. A monument commemorating the victims of the attack stands in the middle of the moshav.[4]
- Ester Avikezer, 23[5]
- Yehuda Ohayon, 10[6]
- Yafa Batito, 8[7]
- Mimon Biton, 7[8]
- Haviva Biton, 7[9]
- Hanna Biton, 8[10]
- Shimon Biton, 9[11]
- Shulamit Biton, 9[12]
- Makhlouf Biton, 28[13]
- Aliza Peretz, 14[14]
- Rami Yarkoni, 29[15]
- Shimon Azran, 35[16]
Leah Revivo, who survived the attack at age nine, died in 2014 at age 52 over an infection that had been brought on by a piece of shrapnel that was lodged in her brain as a result of the attack.[17]
RABI PINCHAS BEN YAIR DAVEN TO WALK THE PATH OF HASHEM
In the Zohar it refers to Rabbi Pinchas Ben Yair as the Rashbi's father-in-law while in the Talmud he is referred to as his son-in law. It is possible that there were two Tanaim named Rebbe Pinchas Ben Yair, one a father-in-law and the other a son-in law of the Rashbi.
The Mice: Rabbi Pinchas Ben Yair visited a town whose residents complained that all their crops were being consumed by mice. Rabbi Pinchas Ben Yair commanded all the mice to gather in the center of town. They came and began to squeak, he then relayed the message of the mice that the residents were being punished for not taking Tiruma and Masser off their crops. After committing to change their ways, mice stopped eating their crops.
Donkey of Rabbi Pinchas Ben Yair The donkey of Rabbi Pinchas ben Yair is used a number of times as an example of a righteous animal. It would refuse to eat any oats that did not have the masser first removed from them. One prime example is given how on route to redeem captives Rabbi Pinchas stopped at an inn where they tried feeding his donkey but it refused to eat. They tried crushing the oats and even sifting the filth out of them but nothing worked. Only when masser was finally extracted at the suggestion of Rabbi Pinchas, did the donkey agree to eat.Abducted : Once it was stolen but refused to eat from the thieves food since Masser had not been taken off. After three days of fasting the thieves released the donkey, fearful that it would soon die and smell up their hideout. The donkey found its way back to the home of Rebbe Pinchas and began braying by the door. Rabbi Pinchas ben Yair recognized its voice and requested his family to bring it in and feed it since it had not eaten in three days. They gave it barley but would not eat. Rabbi Pinchas pointed out that they too had not taken off masser and although that is not necessary for animal food that was in a halachic state of 'Dimay', what could they do that the poor donkey was stringent on itself.Splitting the River: Rabbi Pinchas Ben Yair was traveling to redeem a captive. He reached the Giniy River along with another Jew and an Arab merchant. When Rabbi Pinchas commanded the river to split, it refused on the basis that it constantly performs the will of its Creator who told it to flow, while Rabbi Pinchas might or might not be successful in caring out the Mitzva of redeeming the captive. After threatening to decree permanent dryness upon the river, it split for Rabbi Pinchos. He then requested the river split for the Jew who was carrying wheat for the Mitzva of making Matzot, causing it to split a second time. He then requested the it split again for the Arab so it will not look like Jews abandon their traveling companions, the river proceeded to split a third time.Brayisa of Rebbe Pinchas: Rabbi Pinchas authored the Brisya of Rabbi Pinchas ben Yair that is referenced a number of times in the Talmudic commentaries.Teachings / Social Upheaval When the Bais Hamikdash was destroyed Chaverim and free-men of illustrious lineage have been ashamed and their heads have been covered in humiliation, by the power of the lowly. Men of good deeds have become impoverished. At the same time the strong-armed and slanderers have become strong and there are none who seek and beseech. Upon whom, can we rely on? Only on our Father in Heaven.]Levels Leading to Ruach Hakodesh
- Diligence leads to cleanliness
- Cleanliness leads to purity
- Purity leads to restraint
- Restraint leads to holiness
- Holiness leads to humility
- Humility leads to the fear of sin
- Fear of sin leads to piety
- Piety leads to Ruach Hakodesh
- Ruach Hakodesh leads to the ability of resurrecting the dead
CHONI HAMAAGEL
Choni Hameagel was a Jewish Sage living in the 1st century BCE during the leadership of the last three sets of Zugot. When drought came upon the land, Choni drew a circle and vowed he would not step out until Hashem answered his prayers for rain. When his request was answered but Choni kept on redefining it, he was almost placed in excommunication by Shimon ben Shetach, were it not for his special relationship with Hashem.
During the war between the Hasmonean brothers, Choni Hameageal was captured by followers of Hyrcanus who demanded that he pray for the death of their opponent Aristobulus. When Choni refused, they stoned him, leaving him for dead. Choni Hameagel survived the incident and wondered off, soon falling into a deep sleep that lasted 70 years. When Choni awoke, no one believed his story. Not having any Torah scholars of his caliber left to study with, Choni Hameagel asked Hashem to take him away from this world.
Rain Request: Once the entire month of Adar had passed and still no rain came. Messengers were sent to Choni Hamgel asking him to pray for rain. When Choni prayed and no rain came, he proceeded to draw a large circle in the dust of the ground with his staff. He then stood in middle of the circle and similar to what had been done by the prophet Chavakuk, he swore in Hashem's great name that since his sons had approached him considering him to have inside connections, he would not leave the circle until Hashem had mercy on them and it began to rain.
It began to trickle rain, his students turned to him and beseeched him to save the nation from death, saying the trickle of rain only descended to absolve his oath. Choni reissued his petition saying; "This is not what I requested, rather rain that will fill wells, pools and caves". It began to pour rain, each drop could fill the opening of a barrel. His students once again improved him saying the rain would destroy the world.
Choni once again turned to Hashem saying; "I have not requested this but rather rain of good will and blessing". Normal rain began to descend but it continued to rain on and on, until everyone had evacuate to the high Temple Mount due to the flooding. They one again sent to Choni; "Rebbe, just like you prayed and rain came down, pray that the rain should go away". Choni responded that he had a tradition that one should not pray for the removal of too much blessing. Despite this he agreed and said they should bring him an Ox which he could later offer as a thanks giving sacrifice. Choni rested his hands on the head of the ox they brought him and said "Master of the universe, your Nation Yisroel that you took out of Egypt can not survive both with an overabundance of blessing and an overabundance of suffering. When you got angry at them they could not survive. When you gave them an abundance of good they could not survive. May it be your will that the rain should stop and there should be ease in the world". Immediately the clouds broke apart and the sun came out.
Upon hearing the story Shimon ben Shetach wanted to put Choni in excommunication as he spoke disrespectfully to Hashem. He sent Choni a message saying he would have placed him in Cherem but what could he do that Hashem listens to him like a father listens to his son.
RABBI YOSEF KARO
Born: Toledo, Spain, 1488 Died: Tzefat, Eretz Yisrael, 1575Popularly known as Beit Yosef and Shulchan Aruch, for his major works. Also known as the Mechaber, the author. Talmudist, codifier of Halachah.
In 1492, in the wake of the great expulsion of Spanish Jewry, when Yosef Karo was 4 years old, his family was forced to flee Spain. After protracted wanderings they settled in Constantinople, Turkey. He gained repute as an eminent Torah scholar at an early age, and at age 24, while living in Adrianople, he began writing his famous work, Beit Yosef. It is a commentary on Arba Turim by Rabbi Yaakov, son of Rosh, and it took him 20 years to complete. Under the influence of the great kabbalist Rabbi Shlomo Molcho, he followed an ascetic life-style of fasting and pious devotion to God.
In 1530 Rabbi Karo moved to Tzefat (Safed), in Eretz Yisrael, where he was appointed as a member of the Rabbinic Court of Rabbi Yaakov Beirav. He established a yeshivah, counting among his students the great Rabbi Moshe Alshichand the illustrious kabbalist Rabbi Moshe Cordovero (Remak) .
Upon the death of rabbi Yaakov Beirav, he succeeded his as Chief of the Rabbinic Court in Safed, which served as the main bet din (court) for worldwide Jewry. through his monumental books he became the acknowledged preeminent Torah authority in the world, a reputation that has not waned with the passage of time. In his work Beit Yosef, he compiles all the variant views on each halachah and renders a decision as to which opinion is to be the authoritative law. It is printed alongside the text of Arba Turim. Rabbi Yosef Karo follows a cardinal rule in arriving at his decisions. If on a given issue Rif, Rambam, and Rosh are in agreement, then that matter becomes Halachah (Law). If they disagree, the halachah is decided according to majority opinion. His rulings reflect his Sephardi background in that they favor Sephardi customs over Ashkenazi practices. After the completion of Beit Yosef, Rabbi Yosef Karo wrote the Shulchan Aruch. As its title implies, Shulchan Aruch -"The Set Table" - presents all Jewish laws and customs relevant to the present time in clear and concise Hebrew, arranged systematically according to topics. This work, consisting of four sections, is the cornerstone of authoritative Halachah to this very day. It is the Code of Jewish Law par excellence. Initially, the Shulchan Aruch met with resistance on the part of German and Polish rabbinical authorities because its rulings favored Sephardi practice, disregarding Ashkenazi traditions. Foremost among his critics was Rabbi Moshe Isserles (Rema) of Cracow, Poland, whose critical comments have been incorporated as glosses into the running text.
Among Rabbi Yosef Karo's other works is Kesef Mishneh, a commentary onRambam. By clearly mentioning the sources on which his decisions are founded, Rabbi Yosef Karo has given Halachah a solid foundation. His work has stood the test of time.
Rabbi Yosef Karo was a pure and holy man to such a degree that when he studied Kabbalah he was taught by a special angel called a maggid who descended from heaven to reveal to him the innermost secrets of the Torah and to disclose the future to him. Rabbi Yosef Karo wrote down the revelations which he heard from this angel in a book called Maggid Meisharim. This book contains not only Torah concepts but also exhortation, musar. We learn from this book that the angel told him that his writings would have widespread acceptance throughout the Diaspora and would become a fundamental text for determining the halachah for Jewry throughout the ages. He would become Rabban shel Yisrael, the master and teacher of all Jewry.
May the merit of the tzaddikim protect us all, Amen.