13 Teves – Reb Moshe Lelover zy”a2 min read

To Bring Moshiach

13 Teves is the yarzeit of Reb Moshe (ben Dovid) of Lelov zy”a. (1776-1851)

Reb Moshe Lelover traveled from Poland to Eretz Yisroel with the intention of bringing Moshiach. Before he left, the tzaddik said he would go to the Kosel HaMaaravi and wouldn’t leave until Moshiach appeared.  

When he arrived in Eretz Yisroel, he was already quite ill. He first traveled to Kivrei Tzadikim up north because he knew that once he reached Yerushalayim, he wouldn’t want to leave. When he reached Yerushalyim he was very weak and had them carry him in a bed to the Kosel HaMaaravi. However, as they neared the Kosel, Arabs started throwing rocks and they were forced to leave.

He passed away 74 days after arriving in Eretz Yisroel. He was 74 years and 74 days old.

The gematria of טבת equals that of משה בן דוד.

The gematria of י״ג טבת equals that of משיח בן דוד.

Reb Moshe Lelover passed away on the Monday of parshas Vayechi where we read that Yaakov Avinu wanted to reveal the end of days. Later on, his beracha includes the words עד כי יבא שילה.

The Zohar Hakodosh (1, 25b; 27a) tells us that שילה is a reference to משה משיח. As is known, שילה is equal to משה. Perhaps these words hint to this that although Reb Moshe Lelover wanted to bring Moshiach, he was ultimately unable to do so because his days were numbered to 74 years and 74 days, equal to עד.

(As is known, there are two messianic figures – משיח בן דוד and משיח בן יוסף, the latter whom the Ohr Hachaim refers to as משיח בן אפרים. Perhaps this is because the words דוד אפרים are equal to שילה.)

Brachah and Hatzlacha

Reb Moshe Lelover once discussed the difference between brachah (blessing) and hatzlacha (success). He explained that hatzlacha is bederech hateva (natural success) while brachah implies limala min hateva (supernatural success). He quoted his father-in-law, the Yid Hakodosh of Peshischa, who said that while hatzlacha can happen anywhere, brachah can only manifest in Eretz Yisrael, as the posuk says יברכך יקוק מציון. This is known as “Der Eretz Yisraeldiker Torah.”

He added that his father, Reb Dovid of Lelov, said that a person who achieves a high level of sanctification can experience brachah lemaaleh min hateva even in Chutz L’Aretz, as it is known that the arbah amos of a tzadik are considered like Eretz Yisrael.

Reb Moshe found his father’s addition hinted to in the pesukim regarding Yosef Hatzadik’s stay in the house of Potiphar. First the pasuk states: ויהי איש מצליח ויהי בבית אדניו המצרי – “And he was a successful man, and he was in the house of his Egyptian master.” This means while in the house of his Egyptian master, he was in Chutz L’Aretz, and was called איש מצליח, an expression of הצלחה. Afterwards, the pasuk states: ויהי מאז הפקיד אתו בביתו ועל כל אשר יש לו ויברך יקוק את בית המצרי בגלל יוסף – “And it was after he was appointed over his house and all that was his, and Hashem blessed the house of the Egyptian because of Yosef.” Now that Yosef controlled his “house” – a reference to his spiritual mastery and self-control, the term brachah is used. (Ber Menachem-Lelov, Vayeshev).

If I may humbly add – the gematriya of יוסף הצדיק is exactly equal to that of ברכה הצלחה.

Reb Moshe Lelover truly lived “Der Eretz Yisraeldiker Torah,” as many wondrous accounts record that he was l’maaleh min hateva.

The gematria of הצלחה is equal to לעלוב. Based on this, we can say that by Reb Moshe Lelover coming to Eretz Yisroel, he already merited to הצלחה which is gematriya לעלוב. Once he arrived in Eretz Yisrael, he attained brachah as well. (Although there is no doubt he already had attained a certain level of this brachah even in Chutz L’aretz as explained above.)

I heard from Reb Alter Biderman (and so it is recorded in the Lelover siddur) that participating in a seuda in honor of Reb Moshe Lelover’s yahrtzeit is “mesugal b’inyonei gashmius.”

Reb Meilech Biderman shlita (a son of Reb Alter) said that before the passing of Reb Moshe Lelover, he declared that the day of his yahrtzeit is mesugal for rain and that it is not necessary to declare a communal fast for rain before the day of his yahrtzeit passes. Heeding his advice, Reb Shmuel Salanter would not declare a fast for rain till after 13 Teves.

Zechuso yagein aleinu!