Table of Contents
📅 Today’s Yahrzeits
🕯️ Rabbi Moshe Shimshon Bacharach – Father of the Chavos Yair —
🕯️ Rabbi Yehuda Meir Shapira of Shpitivka
🕯️ Rabbi Yehuda son of Rabbi Yehoshua Heshel
🕯️ Rabbi Moshe son of Rabbi Yisrael of Kobrin
👤Their Background[1]
🕯️ 1670 – Father of the Chavos Yair — Rabbi Moshe Shimshon Bacharach
Rabbi Moshe Shimshon Bacharach, of blessed memory, served as Rabbi and Av Beit Din of Worms, following the distinguished rabbinic line of that community. He was the father of Rabbi Yair Chaim Bacharach, author of Chavos Yair, and the son of earlier rabbinic leaders of Worms. Rabbi Moshe Shimshon passed away in 1670, leaving instructions that his son be appointed as his successor—a request not immediately fulfilled by the community. He is remembered as a learned and principled rabbinic authority, and as the one who raised and nurtured one of the foremost poskim of the seventeenth century.
🕯️ 5589 — Passing of Rabbi Yehuda Meir Shapira of Shpitivka
Rabbi Yehuda Meir Shapira, of blessed memory, of Shpitivka, grandson of the holy Rabbi Pinchas of Koretz, passed away in the year 5589. He is remembered as a continuation of the spiritual legacy of the great chassidic masters of Volhynia.
🕯️ 5606 — Passing of Rabbi Yehuda son of Rabbi Yehoshua Heshel
Rabbi Yehuda, son of Rabbi Yehoshua Heshel, served as Av Beit Din of Sieni. He was the author of Nimukei HaGraY”B, and passed away in the year 5606. His writings reflect sharp halachic analysis and depth of reasoning.
🕯️ 5618 — Passing of Rabbi Moshe son of Rabbi Yisrael of Kobrin
In the year 5618, Rabbi Moshe, son of Rabbi Yisrael of Kobrin, author of Amarot Moshe, passed away. He was renowned for his teachings in chassidic ethics and avodat Hashem. Among his well‑known teachings is the saying: “Not a single day should pass for a Jew without performing an act of kindness for another Jew.” This maxim reflects the core of his spiritual legacy—unceasing chesed and concern for others.
[1] 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
Erev Rosh Chodesh-Yom Kippur Katan:[1]
- The name:[2]
The day of Erev Rosh Chodesh is customarily called Yom Kippur Katan.[3] It carries with it various customs such as fasting, Selichos, Teshuvah, and other Minhagim.
One does not fast [nor recite Seder Yom Kippur Katan] on Erev Rosh Chodesh Iyar due to it being within the month of Nissan.[4]
The day of Erev Rosh Chodesh is a day of Teshuvah in which one repents for his sins of that month.[5] Thus, even those that are not accustomed to fast [or say Selichos] on this day are nevertheless to spend the day in doing Teshuvah and fixing the sins of the previous month.[6]
The Mittler Rebbe’s directives:[7] Erev Rosh Chodesh is an auspicious time for a Baal Teshuvah to be aroused and return to Hashem from the sins of his youth with a broken and shattered heart. Every Erev Rosh Chodesh, towards the prayer of Mincha, he should say after his prayer of Shemoneh Esrei the confession prayer of Al Cheit normally recited on Yom Kippur. Upon saying the words “Al Cheit Shechatanu Lefanecha” he is to remember of all of his past sins and verbalize them before His creator, expressing regret for the past and resolution for a better future. He is to cry from the depths of his heart until his face is filled with tears.
Hataras Nedarim:[8] Some are accustomed to performing Hataras Nedarim on Erev Rosh Chodesh.
Torah/Avoda/Gmach: One is to add in Torah, Avoda and Tzedaka on this day.[9]
Kivrei Tzaddikim:[10] It is an auspicious time to visit the gravesite of Tzaddikim on Erev Rosh Chodesh and on the 15th of each month. These are the main times that one is to visit the tomb of Tzaddikim.
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[1] Background:
The idea of Erev Rosh Chodesh being a special day is recorded in the early Acharonim of the 1500’s. [See sources below] The custom of fasting on Erev Rosh Chodesh is first brought in the early Acharonim ibid [Manos Halevi and onwards] as the custom of Chassidim and Anshei Maaseh. This custom is not recorded in Rishonim or in the Michaber and Rama. See Avos Hachassidus of the Rebbe Rayatz [printed in Pardes Chabad 8] chapter 32-33 for a vivid description of the experience of Yom Kippur Katan in the 1600’s
[2] Peri Chadash 417 in name of Ramak; Siddur Yaavetz; M”B 417:3; See Rameh 79 and Shelah 120b; Or Hatorah Bo p. 253
[3] The reason: The reason the Ramak called the day of Erev Rosh Chodesh as Yom Kippur Katan is because on this day one receives atonement for all the sins of the previous month. This is similar to the goat offering on Rosh Chodesh which would bring atonement for sins. [Peri Chadash in name of Ramak ibid]
[4] Admur 429:9; M”A 429:5
[5] Moreh Baetzba 147; Kaf Hachaim 417:11; M”B 417:3
The reason: As this is a day of atonement similar to Erev Rosh Hashanah which is the last day of the year. [M”B ibid; Kaf Hachaim 417:26]
[6] M”B ibid; Kaf Hachaim 417:26
[7] Pokeiach Ivrim Chapter 1:5 and 3
[8] Kaf Hachaim [Falagi] 32:17
[9] Sichos Kodesh 1976 p. 663; Likkutei Sichos 15 p. 549; Sefer Haminhagim p. 77
[10] Kaf Hachaim 581:98; Alef Hamagen 581:110; Siddur Marshkov; Custom of Rebbe
