Wednesday, February 10, 2016

ר' פייבעלע דער פוילישער

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זרח בחושך said...

"students of the Gaon Rabbi Haim of Valožyn"

הכרת פניו ענתה בו!

צ.א. פון מיהייפאלווע said...

כ'וויס נישט ווער דער צדיק און בילד איז, דער טאטע ע"ה זייענדיג דבק לבית זיידיטשויב קאמארנא צאנז, האט פון די חדר וויניג גירעדט, מיט מיינע אויגען קוקט ער אויס וויא א צדיק וקדוש, כהאב נאך צו זאגן דערוועיגן אי"ה ביי אנ אנדערע גילעגינהייט

Anonymous said...

Not a talmid of R Chaim...
6. Rabbi Shraga Feivel Sarna
Within the circle of Rabbis in Lithuania he was known as Rabbi Feiveleh the Poilisher. He was born in 1826 in the town of Przasnysz in the Plock region. He was recognized from childhood as an “elevated spirit”, with a phenomenal memory and a lightening grasp of the Talmud and “Ha-Rishonim” (the great Rabbis of the Middle-ages), whose words were close to the spirit of the Torah. He learned from his father the eminent Rabbi Joseph and from the Gaon Rabbi Avraham Landa, Chairman of the Beit-Din Ciechanów, and received from him his doctrine and line of thought on spirituality which was a blending together of the nature of the Hassidim and the Mitnagdim, his world view, his behavior and his holy ways.

While he was yet 16 he was ordained Rabbi Feivel for instruction by his teacher and Rabbi the Gaon Rabbi Avraham Landa and Rabbi Benjamin Diskin Chairman of the Beit-Din of Łomża. He married the daughter of Rabbi Yitzhak Margalit Chairman of the Beit-Din of Shtutchin (Łomża region). After he was Rabbi in Sompolna (Kalisz area) and in Popelyan (Zamot, Kovno area) he became Rabbi of Siyag* (Suwałk area) where there had been previously two Gaonic Rabbis Rabbi Yehuda Bachrach editor of “Nimukei Ha-Grom” on the Mishna and Rabbi Yitzhak Avigdor “The Pomegranate Grove”. The Rabbi had also been in Ostrów-Mazowiecka (Łomża area). But because the dispute between the Hassidim and the Mitnagdim on the matter of precepts was unresolved with neither side willing to concede, he accepted the Rabbanut of Sokółka and officiated there from 1873-1882. From there he moved to Horodok (Białystok region), where he remained nine years. He died in Białystok in the spring of 1892. The death of Rabbi Feiveleh was announced in “Ha-Tsfira” and he was described in the column as a man of truth who hated greed, was modest, and “…regarded not the rich before the poor.” On his tombstone in Białystok were inscribed these words of praise: “A monument to a righteous soul, the return of a righteous soul to its abode in heaven. You worked industriously while living. A Gaon, you were a Gaon of splendor for which the Torah was your crown, the famous Great Gaon our Teacher the Rabbi Shraga Feivel; May the Righteous be remembered for a Blessing.”

Rabbi Feiveleh Sarna left behind him many new interpretations of the Torah and commentaries on the sayings of the sages but his writings never saw the light of day. His name is mentioned in Questions and Responsa: “Pillars of Light” by the Gaon Rabbi Yehiel Hillier, Father of the Beit-Din Suwałk, and in “Binyan Olam” by Rabbi Yitzhak Isaac member of the Beit-Din Tyczyn, Suwałk; although he was still young he was described by Rabbi Yitzhak Isaac: Many of his decisions found their way into the vast sea of the Talmud.

The two sons of Rabbi Shraga Feivel Sarna were Rabbi Yehoshua Tsvi and Rabbi Haim Ya'acov. Rabbi Yehoshua Tsvi Sarna was a Torah scholar drawing the attention of writers, an associate of Geonim and Rabbis and also academic writers. In his childhood and youth he lived with his father in Sokółka and would send letters to the Hebrew newspapers, “Ha-Melitz” and “Ha-Tsfira”. Also while living in Białystok and other towns he interested himself in the situation of the Jews in Sokółka and visited there with his family and would write to the press on items of interest that occurred in the town.


עת לדבר said...

הרב ור"מ גאון וצדיק, האי חסיד ועניו מתלמידי הגדולים של הדבר"י ז"ל. משה יודל מייזעלס בן הרהגה"צ ר"ר נתן יוסף זצ"ל נקטף בדמי ימיו מן צערו של אבא שרדפהו ושנאיהו בעלי "חצים" אשר חץ שוחט לשונם

מלבי"ם: "חץ שחוט לשונם מרמה דבר", ר"ל כי הלשון מדברת תמיד ברצונה ובבחירתה, ובכחה לדבר או לחדול, ועל פי זה תדמה הלשון כקשת הרובה את החצים שהם הדבורים, והדבורים הם כחצים, אבל הם כבר שב ההרגל אצלם לדבר רמיה תמיד עד שאין הלשון ברשותם רק הוא כחץ ביד מרמה, המרמה הוא המדבר והוא המניע את לשונם עד שהמרמה ימליץ אצלם כקשת הרובה בחצים, "והלשון" נמשלת "כחץ שחוט" ומשוך, שא"א עוד לעכב אותו, ומפרש כי "מרמה דבר", מצייר את המרמה כעצם מופשט ומיחס אליו את הדבור, המרמה הוא העצם המדבר וכבר דבר ושחט ומשך את החץ שהוא לשונם, ואין בידם לעכב את הלשון עוד, ר"ל שכבר שב אצלם דבור המרמה כטבע שני עד שאין בכחם להרגיל א"ע לדבר אמת, כי הגם "שבפיו שלום את רעהו ידבר בקרבו ישים ארבו" בקרב הדבור האורב יושב בחדר לארוב על רעהו ולהרע לו. ע"כ