Table of Contents
📅 Today in Jewish History
📅 Year 2,871 The death of Eily and his two sons Chofni and Pinchas and the capturing of the Aron Habris[1]
Following the battle with the Philistines described in I Samuel 4, Israel was struck down, and thirty thousand foot soldiers fell. The Ark of G‑d was captured, and the two sons of Eli—Chofni and Pinchas—were killed. Eli the High Priest sat upon his seat, his heart trembling specifically for the Ark of G‑d. When the messenger arrived and reported that Israel had fled, that the Ark had been captured, and that his sons had perished, as soon as the Ark of G‑d was mentioned, Eli fell backwards from his seat by the gate, broke his neck and died. He was ninety‑eight years old, blind, heavy, and had judged Israel for forty years.
His daughter‑in‑law, the wife of Pinchas, also died upon hearing these tidings, giving birth prematurely. With her final breath she named the child Ichavod, saying, “The glory has departed from Israel,” because the Ark of G‑d had been taken. Because of this, Chazal established this day as a Fast of the Righteous, marking the passing of Eli the High Priest. With his death, Shiloh was destroyed, as described in Midrashim and in the words of the prophets (cf. Jeremiah 7 and 26). Yet Scripture teaches: “Before the sun of Eli set, the sun of Samuel rose,” for leadership passed immediately to Samuel the Prophet (Kiddushin 72b).
📅 Miraculous Salvation of Rambam
This day is also associated, according to tradition, with the miraculous salvation of the Rambam during his journey to Eretz Yisrael, and with his private custom to mark the day accordingly.
[1] Michaber O.C. 580:2
📅 Today’s Yahrzeits
🕯️ Today’s Yartzite – 10th Iyar[1]
🕯️ Rabbeinu Yitzchak ben Yaakov Alfasi (the Rif)
🕯️ Rabbi Meir ben Gedalia, the Maharam of Lublin
🕯️ Rabbi Yeshaya ben Rabbi Avraham, author of the first Be’er Heitev.
🕯️ Rabbi Meir Margolies of Ostroh, author of Me’ir Netivim
🕯️ Rabbi Tzvi Hirsch of Yazlovitz
🕯️Rabbi Yosef ben Meir Teomim, author of Pri Megadim
🕯️ Rabbi Moshe of Zviahel, descendant of the Mezritch lineage.
🕯️ Rabbi Shmuel of Kaminka‑Miropol.
🕯️Rabbi Yitzchak Aizik Yehudah Yechiel of Komarna, author of HaShulchan HaTahor
🕯️ Rabbi David of Talna, son of Rabbi Mordechai of Chernobyl.
🕯️ Rabbi Hillel ben Rabbi Baruch Bendit Lichtenstein, author of Avkat Rochel, Mishkil El Dal, Mikrei Dardeki, Et La’asot, and Responsa Beit Hillel of Kolomyia.
🕯️ Rabbi Yeshaya ben Rabbi Avraham Lipshtayn, author of Levush Yesha.
👤Their Background[2]
🕯️ Year 4864 (1103/1104) — Passing of Rabbeinu Yitzchak ben Yaakov Alfasi (the Rif)
Rabbeinu Yitzchak ben Yaakov HaKohen Alfasi, universally known as the Rif, was one of the greatest Rishonim and a foundational pillar of halachic tradition. Born in North Africa and later serving as rosh yeshiva in Lucena, he stands at the critical juncture between the Geonic era and the classical codifiers of Spain. His monumental work Sefer HaHalachot, commonly called the Rif, systematically extracted binding halachic conclusions from the Talmud, omitting extended dialectic and aggadah while preserving the Talmud’s structure. This work became the primary bridge between the Gemara and later poskim and was treated by many communities as a “miniature Talmud.”
The Rif was the principal teacher of Rabbi Yosef ibn Migash (the Ri Migash), whom he appointed as his successor, and through whom his Torah was transmitted to Rabbi Maimon, father of the Rambam—thus profoundly shaping the Rambam’s halachic methodology. Medieval authorities sometimes refer to the Rif as “the last of the Geonim” in stature and authority.
As for the date of his passing, early sources record differing years, most commonly 1103, with some later chronologies listing 4864 (1104). This discrepancy is discussed by scholars, including in the introduction to the Responsa of the Ri Migash (Machon Lev Sameach edition, Jerusalem 1991), and in other critical studies of early Spanish chronology. Regardless of exact dating, the Rif’s influence on halachah—adopted by the Rambam, the Tosafists, and ultimately the Shulchan Aruch—remains unparalleled. Of blessed and enduring memory.
🕯️ Rabbi Meir ben Gedalia — the Maharam of Lublin
(c. 1558–1616)
Rabbi Meir ben Gedalia of Lublin, known as the Maharam of Lublin, was one of the foremost Ashkenazic halachic authorities at the turn of the 17th century. He served as Av Beit Din of Lublin, then a major center of Torah and communal leadership in Poland. His responsa reveal exceptional breadth—addressing communal governance, civil law, ritual observance, and the challenges faced by Jews amid political and economic instability.
The Maharam was a central link between the great Polish decisors of the Maharshal and the later Acharonim. His rulings were widely cited by later authorities, including the Taz, Shach, and Pri Megadim, and his responsa became part of the backbone of Ashkenazic halachic discourse. He is remembered not only for sharp intellect, but for measured leadership and profound responsibility toward the ציבור.
🕯️ Rabbi Yeshaya ben Rabbi Avraham — author of the first Be’er Heitev
Rabbi Yeshaya ben Rabbi Avraham was the author of the original Be’er Heitev, a concise and methodical digest of rulings on Shulchan Aruch, Orach Chaim and Yoreh Deah. His goal was clarity: to present the practical conclusions of earlier poskim—especially the Taz and Shach—in an accessible format for day‑to‑day use.
The success of the Be’er Heitev was immense. Though later works bearing the same name superseded it, Rabbi Yeshaya’s original became a foundational model for halachic abridgment, shaping how later generations learned and taught practical halacha. His work marked a transition from lengthy responsa toward user‑friendly halachic reference.
🕯️ Rabbi Meir Margolies of Ostroh — author of Me’ir Netivim
(c. 1660–1732)
Rabbi Meir Margolies of Ostroh was a leading Eastern European halachist and dayan, celebrated especially for his work Me’ir Netivim, a penetrating commentary on Choshen Mishpat. He was deeply involved in issues of monetary law, communal integrity, and judicial process—areas of acute importance in Jewish communal autonomy.
His writings combine rigorous lomdus with practical sensitivity, and he is frequently cited by later decisors. Rabbi Margolies belonged to the generation that stabilized post‑Chmielnicki Jewish life, restoring halachic order after devastation. His legacy is that of judicial clarity anchored in moral seriousness.
🕯️ Rabbi Yosef ben Meir Teomim — author of Pri Megadim
(1727–1792)
Rabbi Yosef Teomim was one of the great architects of modern halachic analysis. His monumental work Pri Megadim—comprising the Eshel Avraham and Mishbetzot Zahav—systematically analyzes the Taz, Magen Avraham, and Shach, resolving contradictions and clarifying foundational principles.
The Pri Megadim became indispensable: nearly every serious halachic discussion on Shulchan Aruch passes through his framework. His influence extends far beyond citations—he reshaped how poskim reason, weigh ספקות, and assess precedent. Rabbi Teomim stands among the most influential Acharonim in determining halachic methodology itself.
🕯️ Rabbi Yitzchak Aizik Yehudah Yechiel of Komarna
(1806–1874)
Rabbi Yitzchak Aizik of Komarna was a towering Chassidic master, halachist, and kabbalist. A disciple of the Zidichov tradition, he sought to restore “inner life” to halacha, insisting that revealed law and inner avodah must function together. His major work, HaShulchan HaTahor, re‑presents Shulchan Aruch suffused with kabbalistic awareness, ethical refinement, and spiritual intention.
Uniquely, Rabbi Yitzchak Aizik openly identified his personal avodah with the sefirah of Netzach—perseverance, endurance, moral victory—and tradition records that he indeed passed away on Netzach she‑b’Netzach. He is remembered as a figure of uncompromising truth (אמת), spiritual courage, and inner discipline, whose teachings continue to challenge superficial religiosity.
[1] Taken from Luach Itim Labina
[2] Please not that these historical notes were prepared with the assistance of Copilot Pro, an AI Research Agent, and have not been independently verified.
Today in Halacha
The fasts of Bahab:[1]
The custom:[2] It [used to be] customary to fast a set of three fasts called Bahab after the Holidays of Sukkos and Pesach.[3] [This is no longer the custom amongst most segments of Jewry, including Chabad Chassidim.[4] It is however customary amongst some communities to recite Selichos on these days, although this is not the Chabad custom.] There is no custom to fast Bahab after Shavuos.[5]
When after the holiday do these fasts take place?[6] One only begins the set of fasts after the 1st Shabbos of the next month [i.e. Iyar or Cheshvon], unless that 1st Shabbos falls on Rosh Chodesh, in which case the fast only begin after the 2nd Shabbos of the next month.[7]
[1] Admur 492:1-5; Michaber 492 in name of Yeish Omrim; Rama 492
[2] Admur 492:1
[3] The reason: This was done out of a sign of repentance and atonement as there is suspicion that perhaps due to the festivities of the holiday one was led to transgression. A premise for this is found in Iyov who likewise had sacrifices offered after celebrating with his family out of fear that perhaps his sons sinned. [Admur ibid]
[4] Hisvadyus 5748 Vol. 3:258
[5] The reason: As Shavuos is only two days and there is no suspicion that within this time one has sinned. [ibid]
[6] Admur 492:2 and 4
[7] The reason: The reason for why we do not fast in the month of Nissan or Tishrei is because the entire month is considered a Holiday and is unbefitting for establishing a fast. [Admur 492:2] Furthermore, the custom is to bless those that are fasting on the Shabbos prior to the fast, and thus being that we do not say such blessings in the months of Tishrei and Nissan, therefore we delay the blessings and the fasts until after the first Shabbos of the next month. Similarly, when Shabbos falls on Rosh Chodesh we do not say such a blessing, and thus in such a case it is pushed off until after 2nd Shabbos of the next month. [Admur 492:4]
